In the Name of Allah, the Most Gracious, the Most Merciful.
Abu Dharr (RA) reported: Some people said to the Messenger of Allah (SAW): “O Messenger of Allah, the rich have taken away (all the) reward. They observe Salat (prayers) as we do; and give Sadaqah (charity) out of their surplus wealth.” Upon this he (SAW) said, “Has Allah not prescribed for you (a course) following which you can (also) give Sadaqah? In every declaration of the glorification of Allah (i.e., saying Subhana-Allah) there is a Sadaqah, and in every Takbir (i.e., saying Allahu Akbar) is a Sadaqah, and in every celebration of praise (saying Al-hamdu lillah) is a Sadaqah, and in every declaration that He is One (La ilaha illallah) is a Sadaqah, and in enjoining of good is a Sadaqah, and in forbidding evil is a Sadaqah, and in man's sexual intercourse (with his wife) there is a Sadaqah.” They (the Companions) said: “O Messenger of Allah, is there reward for him who satisfies his sexual need among us?” He (SAW) said, “You see, if he were to satisfy it with something forbidden, would it not be a sin on his part? Similarly, if he were to satisfy it legally, he should be rewarded”. (Muslim)
This Hadith highlights two important points.
Firstly, we see an example of the enthusiasm of the Companions of the Prophet (SAW) for surpassing each other in good actions.
Secondly, it tells that virtue has a vast meaning in Islam and it includes every action which is done with good intention, provided it does not involve disobedience of Allah. So much so that it covers even the natural activities of man. The example given is the fulfilment of one’s sexual desire. When done improperly (outside of marriage) it is one of the most hated and socially ill of acts. Not only doing it, we are warned strictly from drawing near to anything that leads to it. However, when it is done properly (within the legal framework of Islam) not only is it something permissible for us but it is something for which we are rewarded.
Lastly, Abu Dharr (RA) reported: The Prophet (SAW) said, “Do not belittle any good deed, even meeting your brother with a cheerful face.” (Muslim)
We learn from this Hadith that meeting somebody cheerfully is a virtue. Why is this? Two reasons stand out from amongst others. Firstly, it is a sign of good manners, which cannot be stressed enough. Secondly, it creates affection and friendship between us, which is highly praiseworthy and brings with it an abundance of benefit.
And so I end, by reminding us all not to become grumpy under the pressure of exams and assignments, for us to be rays of joy and inspiration for all those around us, and for us to keep the Sunnah of smiling and cheerfulness alive and well.
Saturday, 28 April 2007
6.1, Ways of Doing Good
I seek refuge in Allah from Satan, the accursed, and I begin in the Name of Allah, the Most Glorified and Exalted, who says in the Qur’an, “… and whatever you do of good deeds, truly, Allah knows it well.” (2: 215)
In another place, Allah says, “And whatever good you do, Allahs knows it.” (2: 197)
Further, Allah says, “So whosoever does good equal to the weight of an atom (or a small ant), shall see it.” (99: 7)
And Allah says, “Whosoever does a good deed, it is for his ownself...” (45:15)
AND the pages of the Qur’an are filled with many verses besides these; encouraging us to do good deeds for ourselves and reminding us that it will not go unseen.
What avenues are open to us for doing good? Subhaana-Allah they are numerous, and that is the topic of this article.
Abu Dharr (RA) reported: I asked: “O Messenger of Allah! Which action is the best?'” He (SAW) said, “Faith in Allah and Jihad in the way of Allah.” I asked: “Which neck (i.e. slave) is best (for emancipation)?” He (SAW) said, “That which is dearest of them in price and most valuable of them to its masters.” I asked: “If I cannot afford (it)?” He (SAW) said, “Then help a labourer or work for one who is disabled”. I asked: “If I cannot do (it)?” He (SAW) said, “You should restrain yourself from doing wrong to people, because it (serves as) charity which you bestow upon yourself”. (Bukhari and Muslim)
We see in this Hadith the requirement of faith for the acceptance of good deeds, the excellence of Jihad in the way of Allah and the importance of helping others. What we also see is that refraining from evil is a good deed. This is an important concept that we need to understand. When we refrain from something disliked, not only do we save ourselves from falling into a pit of bad deeds but, by it, we earn the good pleasure of Allah. Intending to do good is recorded, actually doing good is recorded, and, importantly, refraining from that which is disliked is also recorded as a good deed.
For example, as mentioned in the Hadith, refraining from wronging others serves as charity bestowed upon our selves. But this principle also applies to other disliked acts: Distancing ourselves from alcohol, controlling our gaze, avoiding illicit relations with those of the opposite sex, not engaging in Riba, and so on. Though we may not see the immediate benefit we should respond to negative temptations with a positive outlook. In overcoming our desires, not only do we save ourselves from sin but it is a charity that we bestow upon ourselves.
How else can we bestow this charity upon ourselves? Abu Dharr (RA) reported: The Messenger of Allah (SAW) said, “When you get up in the morning, charity is due from every one of your joints. There is charity in every ascription of glory to Allah; there is charity in every declaration of His Greatness; there is charity in every utterance of praise of Him; there is charity in every declaration that He is the only true God (worthy of worship); there is charity in enjoining good; there is charity in forbidding evil. Two Rak’ah of Duha (Forenoon prayer) is equal to all this (in reward)”. (Muslim)
There are three hundred and sixty joins in a human body. It is these joints which enable us to work and make all kinds of movements. If we did not have these joints it would not be possible for us to sit, stand, lie, move and make use of the different organs in our body. Think how much trouble the absence of just one joint would cause. Thus every joint is a blessing for which we must express gratitude to Allah every single day.
It is yet another Blessing of Allah that He has taught us a very easy way of thanksgiving which can be practised by even the poorest man in the world. This means of thanksgiving is recitation of Tasbeeh (Subhaan-Allah), Tamheed (Alhumdulillah), Takbir (Allahu Akbar), Tahleel (Laa ilaaha illa-Allahu), and to preach virtue and forbid that which is wrong and unlawful. If we are unable to do even this, then we should perform two Rak’ah of Duha (forenoon/morning) prayer, and how easy this is for the students amongst us given that lectures and tutorials are over for the year.
In another place, Allah says, “And whatever good you do, Allahs knows it.” (2: 197)
Further, Allah says, “So whosoever does good equal to the weight of an atom (or a small ant), shall see it.” (99: 7)
And Allah says, “Whosoever does a good deed, it is for his ownself...” (45:15)
AND the pages of the Qur’an are filled with many verses besides these; encouraging us to do good deeds for ourselves and reminding us that it will not go unseen.
What avenues are open to us for doing good? Subhaana-Allah they are numerous, and that is the topic of this article.
Abu Dharr (RA) reported: I asked: “O Messenger of Allah! Which action is the best?'” He (SAW) said, “Faith in Allah and Jihad in the way of Allah.” I asked: “Which neck (i.e. slave) is best (for emancipation)?” He (SAW) said, “That which is dearest of them in price and most valuable of them to its masters.” I asked: “If I cannot afford (it)?” He (SAW) said, “Then help a labourer or work for one who is disabled”. I asked: “If I cannot do (it)?” He (SAW) said, “You should restrain yourself from doing wrong to people, because it (serves as) charity which you bestow upon yourself”. (Bukhari and Muslim)
We see in this Hadith the requirement of faith for the acceptance of good deeds, the excellence of Jihad in the way of Allah and the importance of helping others. What we also see is that refraining from evil is a good deed. This is an important concept that we need to understand. When we refrain from something disliked, not only do we save ourselves from falling into a pit of bad deeds but, by it, we earn the good pleasure of Allah. Intending to do good is recorded, actually doing good is recorded, and, importantly, refraining from that which is disliked is also recorded as a good deed.
For example, as mentioned in the Hadith, refraining from wronging others serves as charity bestowed upon our selves. But this principle also applies to other disliked acts: Distancing ourselves from alcohol, controlling our gaze, avoiding illicit relations with those of the opposite sex, not engaging in Riba, and so on. Though we may not see the immediate benefit we should respond to negative temptations with a positive outlook. In overcoming our desires, not only do we save ourselves from sin but it is a charity that we bestow upon ourselves.
How else can we bestow this charity upon ourselves? Abu Dharr (RA) reported: The Messenger of Allah (SAW) said, “When you get up in the morning, charity is due from every one of your joints. There is charity in every ascription of glory to Allah; there is charity in every declaration of His Greatness; there is charity in every utterance of praise of Him; there is charity in every declaration that He is the only true God (worthy of worship); there is charity in enjoining good; there is charity in forbidding evil. Two Rak’ah of Duha (Forenoon prayer) is equal to all this (in reward)”. (Muslim)
There are three hundred and sixty joins in a human body. It is these joints which enable us to work and make all kinds of movements. If we did not have these joints it would not be possible for us to sit, stand, lie, move and make use of the different organs in our body. Think how much trouble the absence of just one joint would cause. Thus every joint is a blessing for which we must express gratitude to Allah every single day.
It is yet another Blessing of Allah that He has taught us a very easy way of thanksgiving which can be practised by even the poorest man in the world. This means of thanksgiving is recitation of Tasbeeh (Subhaan-Allah), Tamheed (Alhumdulillah), Takbir (Allahu Akbar), Tahleel (Laa ilaaha illa-Allahu), and to preach virtue and forbid that which is wrong and unlawful. If we are unable to do even this, then we should perform two Rak’ah of Duha (forenoon/morning) prayer, and how easy this is for the students amongst us given that lectures and tutorials are over for the year.
Monday, 23 April 2007
Educating the Young Child
I attended this one-day conference on Saturday, and alhumdulillah I am glad I did. The workshops that I chose to attend were: 'Starting a small school', 'Realistic mathematics education, a proven Dutch method of developing early numeracy', 'Islamic school? State school? Private school? Homeschool? Making the right educational choices for your child', 'The classical curriculum: Developing a well-trained mind' and 'Succesful models for weekend supplementary schools'. I also attended the speeches by Sue Palmer ('Toxic childhood'), Shaykh Hamza Yusuf ('Raising Muslim Boys') and Imam Zaid Shakir ('The role of the Muslim father'). I will type up some of my notes over the coming weeks insha-Allah.
Sunday, 15 April 2007
5.2, The Struggle
In the name of Allah, the Most Gracious, the Most Merciful
Aisha (RA) said: The Prophet (SAW) would stand (in prayer) so long that the skin of his feet would crack. I asked him, “Why do you do this while your past and future sins have been forgiven?” He said, “Should I not be a grateful slave of Allah?” (Al-Bukhari and Muslim)
The more one is blessed by Allah; whether it be health, wealth, free time or knowledge, the greater the gratitude to Allah should be. The best form of showing this gratitude is to not only be highly obedient and dutiful of the obligations but also to add maximum voluntary prayers to them.
The Prophet (SAW) said, “Jannah (Paradise) is nearer to any one of you than your shoe-lace, and so is the (Hell) fire.” (Al-Buhkari)
Why is this? Because going to Paradise or Hell is the result of our own actions, and so both Paradise and Hell are close to each of us and the result of our own choosing.
Rabi’ah bin Ka’b Al-Aslami (RA) (a servant of the Messenger of Allah) said: I used to spend my night in the company of the Messenger of Allah (SAW) and used to put up water for his ablutions. One day he (SAW) said to me, “Ask something of me.” I said, “I request for your companionship in Jannah.” He inquired, “Is there anything else?” I said, “That is all.” He (SAW) said, “Then help me in your request by multiplying your prostrations.” (Muslim)
This Hadith shows the importance of good actions and faithful following of the practice of the Prophet (SAW). In the absence of these two things (good actions and faithful following), even those people who used to be with the Prophet (SAW) frequently will not necessarily be close to him in the Hereafter.
Thauban (RA) said: I heard the Messenger of Allah (SAW) saying, “Perform Salah more often. For every prostration that you perform before Allah, Allah will raise your position one degree and will remit one of your sins.” (Muslim)
What does an abundance of prostrations imply? It implies a strict observance of the Salah and performing of obligatory, optional and voluntary prayers. It is a means for atonement of sins and the elevation of one’s status in this life and the Hereafter. And if we think about it for a second, it is amazing; our falling down in humility, which is what prostration is, is the source of our being raised in ranks of honour.
Lastly, the Messenger of Allah (SAW) said, “Three things follow a dead body: members of his family, his possession and his deeds. Two of them return and one remains with him. His family and his possessions return; his deeds remain with him.” (Al-Bukhari and Muslim)
This Hadith induces us to perform those deeds which we will like to remain with us in our graves, wherein we will have no other companion other than the deeds that we sent forth for ourselves. Such deeds will become the means of our refuge and salvation.
Aisha (RA) said: The Prophet (SAW) would stand (in prayer) so long that the skin of his feet would crack. I asked him, “Why do you do this while your past and future sins have been forgiven?” He said, “Should I not be a grateful slave of Allah?” (Al-Bukhari and Muslim)
The more one is blessed by Allah; whether it be health, wealth, free time or knowledge, the greater the gratitude to Allah should be. The best form of showing this gratitude is to not only be highly obedient and dutiful of the obligations but also to add maximum voluntary prayers to them.
The Prophet (SAW) said, “Jannah (Paradise) is nearer to any one of you than your shoe-lace, and so is the (Hell) fire.” (Al-Buhkari)
Why is this? Because going to Paradise or Hell is the result of our own actions, and so both Paradise and Hell are close to each of us and the result of our own choosing.
Rabi’ah bin Ka’b Al-Aslami (RA) (a servant of the Messenger of Allah) said: I used to spend my night in the company of the Messenger of Allah (SAW) and used to put up water for his ablutions. One day he (SAW) said to me, “Ask something of me.” I said, “I request for your companionship in Jannah.” He inquired, “Is there anything else?” I said, “That is all.” He (SAW) said, “Then help me in your request by multiplying your prostrations.” (Muslim)
This Hadith shows the importance of good actions and faithful following of the practice of the Prophet (SAW). In the absence of these two things (good actions and faithful following), even those people who used to be with the Prophet (SAW) frequently will not necessarily be close to him in the Hereafter.
Thauban (RA) said: I heard the Messenger of Allah (SAW) saying, “Perform Salah more often. For every prostration that you perform before Allah, Allah will raise your position one degree and will remit one of your sins.” (Muslim)
What does an abundance of prostrations imply? It implies a strict observance of the Salah and performing of obligatory, optional and voluntary prayers. It is a means for atonement of sins and the elevation of one’s status in this life and the Hereafter. And if we think about it for a second, it is amazing; our falling down in humility, which is what prostration is, is the source of our being raised in ranks of honour.
Lastly, the Messenger of Allah (SAW) said, “Three things follow a dead body: members of his family, his possession and his deeds. Two of them return and one remains with him. His family and his possessions return; his deeds remain with him.” (Al-Bukhari and Muslim)
This Hadith induces us to perform those deeds which we will like to remain with us in our graves, wherein we will have no other companion other than the deeds that we sent forth for ourselves. Such deeds will become the means of our refuge and salvation.
5.1, The Struggle
In the name of Allah, the Most Glorified and Exalted, who says in the Qur’an, “As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths. And verily, Allah is with the Muhsinoon (good doers).” (29: 69)
In another place, Allah says, “And worship your Rubb until there comes unto you the certainty (i.e. death).” (15: 99)
Further, Allah says, “And remember the Name of your Rubb and devote yourself to Him with a complete devotion.” (73: 8)
And Allah says, “And whatever good you send before you for yourselves, you will certainly find it with Allah, better and greater in reward.” (73: 20)
AND the pages of the Qur’an are filled with many verses besides these; commanding us to struggle and send forth much good deeds for ourselves.
What is meant by “good deeds”? First and foremost, it is the fulfilment of that which is obligatory; such as the five daily prayers and annual Zakaah. Then we look to voluntary means of attaining the Pleasure of Allah; such as performing Nawaafil prayers, giving Sadaqah, showing kindness, and so forth. It is very important to understand that the voluntary deeds are of no value if the obligatory requirements are not in check.
The desire to attain nearness to Allah without strict observance of the obligatory prayers is meaningless. The Messenger of Allah (SAW) said, “Allah the Exalted has said: ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and my slave keeps on coming closer to Me through performing Nawaafil till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him.’” (Al-Bukhari)
The Nawaafil mentioned here may be optional prayers or other extra deeds besides what is obligatory; such as fasting outside of Ramadhan. This Hadith means that when a person adds voluntary deeds to the obligatory ones, he starts to become a favourite slave of Allah and on account of it he receives special help from Allah. Then he is protected by Allah to the extent that Allah supervises every organ of his body, and the person is saved from disobedience of Allah. He bears what is liked by Allah, sees what is liked by Allah, and handles what pleases Allah.
Another important point here is that a saint (or favourite of Allah) is not one who has a particular attire and appearance, nor is it someone who has left the Salah and found his own way of remembering and worshipping of Allah, but it is someone who strictly fulfils the obligations imposed by Islam, someone who is fond of voluntary prayers and adheres to the commandments of Allah in every walk of life.
We have in Islam a system of pleasing Allah and drawing near to Him in every aspect of our lives. Whether we capitalise on this great Bounty and Kindness is down to our own choosing. The Messenger of Allah (SAW) said, “There are two blessings in which many people incur loss. (They are) health and free time (for doing good).” (Al-Bukhari)
When we speak of loss, it signifies selling something for less than its due price, or to buy something for double or triple its price. Such a transaction is senseless and the person who engages in it is a loser.
It is like spending hours of our free time watching a meaningless film or aimlessly playing a computer game when, instead, in that time we could have memorised Verses of the Qur’an, reflected upon them and had time left over for reciting them in many Rak’aats of optional prayer.
Or, this loss is like the one who has the health and strength to stand in prayer for much of the night, but, instead, he exhausts himself by partying into the late hours of the night.
We need to start looking at our free time and health the way we look at our money. We are traders and our health and free time are our capital. The one who invests his health and time with care gains endless profit in this life and the Hereafter, while he who wastes it and uses it carelessly is a loser.
If anything, we need to give more worth to our time and health than we do to our money. We must avoid wasting our time in useless activities, and not spend our physical strength and energy in the disobedience of Allah. Otherwise, we will have to face the severe consequences of this waste on the Day when we will be brought to account for every blessing that was bestowed upon us.
Because of the profitability of health and free time, the Messenger of Allah (SAW) said, “The best of people is one whose life is long and his conduct is good.” (At-Tirmidhi)
A long life is a blessing, provided it is accompanied by Faith and good deeds; otherwise, the longer life one has, the greater will be the number of sins. Such a long life is disastrous, and those who do not realise the blessings of health, free time and a long life will be losers in the marketplace of deeds.
In another place, Allah says, “And worship your Rubb until there comes unto you the certainty (i.e. death).” (15: 99)
Further, Allah says, “And remember the Name of your Rubb and devote yourself to Him with a complete devotion.” (73: 8)
And Allah says, “And whatever good you send before you for yourselves, you will certainly find it with Allah, better and greater in reward.” (73: 20)
AND the pages of the Qur’an are filled with many verses besides these; commanding us to struggle and send forth much good deeds for ourselves.
What is meant by “good deeds”? First and foremost, it is the fulfilment of that which is obligatory; such as the five daily prayers and annual Zakaah. Then we look to voluntary means of attaining the Pleasure of Allah; such as performing Nawaafil prayers, giving Sadaqah, showing kindness, and so forth. It is very important to understand that the voluntary deeds are of no value if the obligatory requirements are not in check.
The desire to attain nearness to Allah without strict observance of the obligatory prayers is meaningless. The Messenger of Allah (SAW) said, “Allah the Exalted has said: ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and my slave keeps on coming closer to Me through performing Nawaafil till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him.’” (Al-Bukhari)
The Nawaafil mentioned here may be optional prayers or other extra deeds besides what is obligatory; such as fasting outside of Ramadhan. This Hadith means that when a person adds voluntary deeds to the obligatory ones, he starts to become a favourite slave of Allah and on account of it he receives special help from Allah. Then he is protected by Allah to the extent that Allah supervises every organ of his body, and the person is saved from disobedience of Allah. He bears what is liked by Allah, sees what is liked by Allah, and handles what pleases Allah.
Another important point here is that a saint (or favourite of Allah) is not one who has a particular attire and appearance, nor is it someone who has left the Salah and found his own way of remembering and worshipping of Allah, but it is someone who strictly fulfils the obligations imposed by Islam, someone who is fond of voluntary prayers and adheres to the commandments of Allah in every walk of life.
We have in Islam a system of pleasing Allah and drawing near to Him in every aspect of our lives. Whether we capitalise on this great Bounty and Kindness is down to our own choosing. The Messenger of Allah (SAW) said, “There are two blessings in which many people incur loss. (They are) health and free time (for doing good).” (Al-Bukhari)
When we speak of loss, it signifies selling something for less than its due price, or to buy something for double or triple its price. Such a transaction is senseless and the person who engages in it is a loser.
It is like spending hours of our free time watching a meaningless film or aimlessly playing a computer game when, instead, in that time we could have memorised Verses of the Qur’an, reflected upon them and had time left over for reciting them in many Rak’aats of optional prayer.
Or, this loss is like the one who has the health and strength to stand in prayer for much of the night, but, instead, he exhausts himself by partying into the late hours of the night.
We need to start looking at our free time and health the way we look at our money. We are traders and our health and free time are our capital. The one who invests his health and time with care gains endless profit in this life and the Hereafter, while he who wastes it and uses it carelessly is a loser.
If anything, we need to give more worth to our time and health than we do to our money. We must avoid wasting our time in useless activities, and not spend our physical strength and energy in the disobedience of Allah. Otherwise, we will have to face the severe consequences of this waste on the Day when we will be brought to account for every blessing that was bestowed upon us.
Because of the profitability of health and free time, the Messenger of Allah (SAW) said, “The best of people is one whose life is long and his conduct is good.” (At-Tirmidhi)
A long life is a blessing, provided it is accompanied by Faith and good deeds; otherwise, the longer life one has, the greater will be the number of sins. Such a long life is disastrous, and those who do not realise the blessings of health, free time and a long life will be losers in the marketplace of deeds.
Sunday, 1 April 2007
Finding the middle way
Search out the middle way.
Your compass:
Those who constantly consciously call,
"O Allah, guide us".
Your signposts:
Those who follow their humble reasoning with
"Allah knows best".
Your compass:
Those who constantly consciously call,
"O Allah, guide us".
Your signposts:
Those who follow their humble reasoning with
"Allah knows best".
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