13.2, Weeping out of fear and yearning for Allah

Allah, the Most Glorified and Exalted, says in the Qur’an, “Do you then wonder at this recitation (the Qur’an)? And you laugh at it and weep not, wasting your (precious) lifetime in pastime and amusements.” (53:59-61)

From the first part of the article, insha-Allah, we now understand the importance of weeping out of fear and yearning for Allah. In this part I hope to provide two examples from the Prophet (SAWS) himself - examples from which we can draw inspiration insha-Allah.

The first example: Ibn Mas’ud (may Allah be pleased with him) reported:

The Prophet (SAWS) said to me, “Recite the Qur'an to me.”

I said, “O Messenger of Allah! Shall I recite the Qur'an to you, when it has been revealed to you?”

He (SAWS) replied, “I love to hear it recited by others.”

So I recited to him a portion from Surat-an-Nisaa'. When I reached the Aayah (verse): “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad (SAWS)) as a witness against these people?” (4:41)

He (SAWS) said, “Enough for now.”

When I looked at him I saw his eyes were shedding tears.

(Al-Bukhari and Muslim)

This Hadith tells us that besides reciting the Noble Qur’an alone, we should also recite it with others and listen to it being recited by others so that we can contemplate further on it.

A second lesson we take from this Hadith is that reciting the Qur’an and listening to the Qur’an being recited should penetrate our hearts, so much so that it causes our eyes to shed tears.

The second example: Abdullah bin ash-shikhkheeri (may Allah be pleased with him) reported: I came to the Messenger of Allah (SAWS) when he was performing prayers. He was sobbing and his chest sounded like a boiling kettle.

(Abu Dawud and At-Tirmidhi)

This Hadith tells us how the Prophet (SAWS) sometimes wept in prayer out of fear of Allah, and as discussed in the first part, to weep in the course of supplication and at the thought of our appearance before Allah reflects piety.

We ask Allah to unite our hearts, to fill our hearts with the light of the Qur’an, and to beautify our character with understanding of the Qur’an and the Sunnah of the final Messenger (SAWS).

13.1, Weeping out of fear and yearning for Allah

I begin in the Name of Allah, the Most Gracious, the Most Merciful, Who says in the Qur’an, “And when they listen to what has been sent down to the Messenger (Muhammad (SAWS)), you see their eyes overflowing with tears because of the truth they have recognised. They say: ‘Our Lord! We believe; so write us down among the witnesses.

And why should we not believe in Allah and in that which has come to us of the truth? And we wish that our Lord will admit us along with the righteous people.’

So because of what they said, Allah rewarded them Gardens under which rivers flow (in Paradise), they will abide therein forever. Such is the reward of al-muhsinoon (the good-doers).” (5: 83-85)

My aim in writing this article is simple: to give advice after advice, example after example to demonstrate the humility that the Prophet Muhammad (SAWS) and the Companions (RA) had before Allah. I intend to do this here by focusing on just one manifestation of this humility, which was their weeping out of fear and yearning for Allah.

Insha-Allah each of us will come away from this article wanting to take a time-out, lock our self away, sit in private, reflect and weep out of fear of Allah and out of a yearning to meet Allah (SWT) in a good state.

I intend to cover this topic in two parts: In the first part, by selecting just three Sunan (actions and sayings) of the Prophet (SAWS), I hope to establish the high merit of weeping out of fear of Allah. In the second part I hope to provide two inspiring examples of the Prophet (SAWS) himself weeping out of fear of Allah.

The first Hadith: Anas bin Malik (may Allah be pleased with him) reported: The Messenger of Allah (SAWS) delivered a Khutbah to us the like of which I had never heard from him before. In the course of the Khutbah, he (SAWS) said:
“If you knew what I know, you would laugh little and weep much.”
Thereupon those present covered their faces and began to sob.

(al-Bukhari and Muslim)

What do we see here? We see here proof of the fact that the Companions of the Prophet (SAWS) would sometimes weep out of fear of Allah when they heard sermons and preaching. A stark contrast to today; preachers like me that utter words that have not yet reached our hearts and audiences that are present in person, physically, but whose minds are elsewhere.

The second Hadith: Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (SAWS) said:
“One who weeps out of fear of Allah, will not enter the Hellfire till milk returns back in the udder; and the dust raised on account of fighting in the path of Allah and the smoke of Hell will never exist together.”

(At-Tirmidhi)

A person who has such a fear and awareness of Allah that he weeps on account of it; it is hard to imagine that he can be disobedient to Allah. Rather, his would be a life spent in obedience of Allah and strict abstinence from sins, and we can quite comfortably say that it is impossible for such a person to go to Hell just as it is impossible for milk to return in the udders.

Similarly, one who fights for the sake of Allah, and Allah (SWT) knows best who fights in His path, is perfectly safe from Hell because the dust that falls on him whilst he is out in the path of Allah cannot mix with the smoke of Hell.

Indeed, such is the excellence of fearing Allah that it keeps us away from disobeying Him (SWT), and such is the excellence of shedding a tear out of fear of Allah that it is a drop beloved to Allah.

Not only does weeping out of fear of Allah make the Hellfire forbidden for us, but this category of people are one of the seven whom Allah will provide His Shade on the Day (of Resurrection) when there will be no shade other than this shade.

“… a man who remembers Allah in solitude and his eyes become tearful.”

(al-Bukhari and Muslim)

Love for the sake of Allah

(Article written for the March 2008 issue [no. 18] of The Noor magazine)

In the Name of Allah, the Most Gracious, the Most Merciful, Who says in the Qur’an, “And keep yourself (O Muhammad (SAW)) patiently with those who call on their Lord morning and afternoon, seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lusts, and whose affair (i.e. deeds) has been lost.” (Al-Qur'an, 18:28)

I want to use this opportunity in writing this article to discuss a topic that is very important for us all but for the youth among us in particular, which includes me.

At a time when we are searching for who it is we want to be, deciding the circles of companionship that are best for that person we want to be, and ultimately shaping our hearts for the foreseeable future, we face a choice that is pretty much twofold: on the one hand, there is companionship and love for the sake of desires, and on the other hand, there is companionship and love for the sake of Allah. It is the latter, love for the sake of Allah, which I wish to focus on here.

I intend to cover this topic in two parts: In the first part, by selecting just three sayings of the Prophet (SAW), I hope to establish the reasons and importance of loving one another for the sake of Allah. In the second part, I hope to provide a brief advice on how we can develop this love between us and make it grow.

Why should we love one another for the sake of Allah?

The first Hadith: Abu Hurairah (RA) reported that the Prophet (SAW) said: A man set out to visit a brother of his (in Faith) in another town and Allah sent an angel on his way. When the man met the angel, the angel asked him, “Where do you intend to go?”

He said, “I intend to visit my brother in this town.”

The angel asked, “Have you done any favour to him?”

The man said, “No, I have no desire except to visit him because I love him for the sake of Allah, the Exalted and Glorious.”

Thereupon the angel said, “I am a messenger to you from Allah (to inform you) that Allah loves you as you love your brother (for Allah’s sake).” (Muslim)

This Hadith makes clear the great merit of visiting one another for Allah’s sake. Subhaana-Allah! This is amazing and requires some attentive thought; simply by visiting one another and strengthening the ties of brotherhood for Allah’s sake, we will be rewarded. Not only rewarded but, because of our loving one another for Allah’s sake, Allah the Most Glorified and Exalted will love us in a manner that suits His Majesty.

Another lesson to take from this Hadith is that the bond of brotherhood in Islam is more preferred and stronger than any other bond. Therefore, we must see and put the bond of brotherhood for the sake of Allah before any other bond, whether it is the bond of kinship, the bond of nationality or the bond of any worldly interest.

The second Hadith: Ibn Mas’ud (RA) reported: A man came to the Messenger of Allah (SAW) and asked, “O Messenger of Allah! What do you think of a man who loves some people but does not go any nearer to them in position (i.e. either he cannot attain their lofty position of righteousness or that he has not met with them in this life)?”

He (SAW) replied, “A man will be with those whom he loves.” (Bukhari and Muslim)

This Hadith demonstrates the high merit of loving those who fear Allah and follow His commandments. Subhaana-Allah, such are the Mercy and Blessings of Allah that as a result of simply loving people of piety, Allah will elevate our status and include us among those whom we love.

Conversely, this Hadith serves as a severe warning for those who fondly associate with and love a people who disobey the commandments of Allah. Indeed, such an association and love is extremely dangerous, since this can become a reason for us to meet the same bad end that is inevitable for those who disobey the commandments of Allah.

The third Hadith: Abu Hurairah (RA) reported: The Messenger of Allah (SAW) said: On the Day of Resurrection, Allah, the Exalted, will say, “Where are those who had mutual love for the sake of My Glory? Today I shall shelter them in My Shade when there is no shade except Mine.” (Muslim)

This Hadith mentions a very special type of people: those who have mutual love for the sake of Allah. For these people Allah, the Almighty, will provide a special protection, which will be to shelter them in the Shade of His Throne on the Day when there will be no shade other than His Shade.

How can we make this love between us grow?

From the previous section, insha-Allah, we now understand the importance of loving one another for the sake of Allah and not loving a people for short-lived, temporary worldly interests. The question now is: how do we develop this love between us and make it grow?

It is as the Prophet Muhammad (SAW) said: “When a man loves his brother (for Allah’s sake) let him tell him that he loves him.” (At-Tirmidhi and Abu Dawud)

This Hadith advises us to disclose our affection to those whom we love for the sake of Allah. The wisdom behind informing someone that we love them for the sake of Allah is to make them aware of our affection towards them, so that this will turn into mutual affection and will promote mutual co-operation and interaction in a manner that pleases Allah.

Lastly, I end with an incident and advice of the Prophet Muhammad (SAW):

A man was with the Prophet (SAW) when another man passed by and the former said, “O Messenger of Allah! I love this man (for Allah’s sake).”

The Messenger of Allah (SAW) asked, “Have you informed him?”

He said, “No.”

The Messenger of Allah (SAW) then said, “Tell him (that you love him).”

So he went up to the man and said to him, “I love you for the sake of Allah.”

The other man replied, “May Allah, for Whose sake you love me, love you.” (Abu Dawud)

We ask Allah to join our hearts together so that we love one another for His sake, we ask Allah for the humility to deal with one another on terms of mercy and we ask Him for the strength to rise above any false macho pride within us.

Recommended Reading: Riyadh-us-Saliheen, a compilation of Ahadith by Imam An-Nawawi (may the Mercy of Allah be upon on him)

12.2, Uprightness and Steadfastness

In the Name of Allah, the Most Glorified and Exalted, Who says in the Qur’an,

"Verily, those who say: 'Our Rabb is (only) Allah,' and thereafter stand firm and straight, on them shall be no fear, nor shall they grieve.

Such shall be the dwellers of Paradise, abiding therein (forever) – a reward for what they used to do." (46:13-14)

From the first part of the article, insha-Allah, we now understand the importance of coupling faith with actions. But is this enough to achieve salvation?

Abu Hurairah (RA) reported: The Messenger of Allah (SAW) said, "Follow the right path of faith strictly, and be steadfast; and keep in mind that none of you can achieve salvation through his (good) actions."

Someone asked, "Not even you, O Messenger of Allah?"

He (SAW) said, "Not even me, unless Allah grants me His Mercy and Grace." (Muslim)

Although the importance of faith and actions is beyond doubt, this Hadith tells us that we cannot depend entirely on this. In particular, this is important because very often there are shortcomings in our actions. It is therefore essential that we pray to Allah that He accept from us our good deeds, that He grant us His Infinite Mercy and that He grant us sincerity because even the greatest noble deed is invalid without it.

12.1, Uprightness and Steadfastness

In the Name of Allah, the Most Gracious, the Most Merciful, Who says in the Qur’an,

"Verily, those who say: 'Our Rabb is Allah (Alone),' and then they stand firm, on them the angels will descend (at the time of their death) (saying): 'Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!

'We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask.

'An entertainment from (Allah), the Oft-Forgiving, Most Merciful.'

And who is better in speech than he who invites to Allah and does righteous deeds, and says, 'I am one of the Muslims.'" (41:30-33)

The topic of this article is the mark of perfect of faith; uprightness and steadfastness. I intend to cover this topic in two parts: In the first part, to highlight the need to couple faith with actions. In the second part, to make clear that there is another element beyond faith and actions that is necessary to achieve salvation.

Sufyaan bin 'Abdullah (RA) reported: I said, "O Messenger of Allah, tell me something of Islam which I will not ask anyone else about it."

He (SAW) said, "Say, 'I believe in Allah' and then be steadfast." (Muslim)

The advice here is twofold: Firstly, to express belief in Allah and, secondly, to be steadfast upon this belief. But what does this mean, to be steadfast?

Steadfastness means to cling firmly to the instructions of Islam, to do that which we have been commanded to do and to leave that which we have been prohibited from doing, to perform dutifully our obligations and to avoid completely that which is unlawful for us.

It is important to understand that faith is not just an expression of the tongue. Real faith is that which is coupled with practice (i.e. actions). Indeed, the practice of religion is the fruit of faith. Just like a tree that it supposed to bear fruit but does not, has no value, similarly; faith becomes meaningless without practice. Steadfastness is the mark of perfect faith.

11.2, Kind Treatment Towards Parents

In the Name of Allah, the Most Gracious, the Most Merciful.

Mentioned alongside Shirk (polytheism) on numerous occasions in various sayings of the Prophet Muhammad (SAW), there can be no doubt that disobedience to parents is a serious sin; a major sin in fact. In this context, I begin by repeating a verse from the previous part and request you to read knowing that this is a command direct from Allah, the Creator and Lord of you and I and all that exists:

“And your Rubb (Lord) has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: ‘My Rubb! Bestow on them Your Mercy as they did bring me up when I was young’.” (17:23-24)

What if our parents pass away? Are there any acts of kindness or obedience that we can do for them after their death?

Abdullah bin ‘Umar (RA) reported: The Prophet (SAW) said, “The finest act of goodness is that a person should treat kindly the loved ones of his father.” (Muslim)

This Hadith teaches that after the death of our parents, we should maintain contact with their friends and treat them nicely. To forget their friends and break contact with them is a condemned act.

Lastly, Abu Usaid Malik bin Rabee’ah As-Saa’idi (RA) reported:
We were sitting with the Messenger of Allah (SAW) when a man of Banu Salamah came to him and asked, “O Messenger of Allah! Is there any obedience to parents left that I can show to them after their death?”

He (SAW) replied, “Yes, to pray for them, to supplicate for their forgiveness, to fulfil their promises after their death, to maintain the ties of kinship which cannot be maintained except through them, and to honour their friends.” (Abu Dawud)

It is clear from this Hadith that the life of our parents is a blessing because their life provides us with opportunities to serve them wholeheartedly, as ordained by Allah.

If we want to be nice to them after their death we should adopt the methods mentioned in this Hadith, which are to pray for them, to supplicate for their forgiveness, to fulfil their promises after their death, to maintain the ties of kinship which cannot be maintained except through them, and to honour their friends.

Subhaana-Allah, such is the Grace and Mercy of Allah: not only will we be rewarded for the virtuous acts we do for our deceased parents but their status will also be elevated in the Hereafter.

11.1, Kind Treatment Towards Parents

In the Name of Allah, the Glorified and Exalted, Who says in the Qur’an,
“And we have enjoined on man to be good and dutiful to his parents.” (29:8)

In another place of the Qur'an, Allah says,
“And your Rubb (Lord) has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: ‘My Rubb! Bestow on them Your Mercy as they did bring me up when I was young’.” (17:23-24)

And Allah says,
“And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to Me and to your parents.” (31:14)

Caught up in the zeal of youth and the passion for accomplishment, it is very easy to find ourselves attached to all kinds of commitments: studies, jobs, societal work, sports, and so on. We seek from such commitments all kinds of fulfilment and rewards. However, it is very important that such endeavours do not become a cause of neglect for the rights our families have over us, our parents in particular. Hence I would like to use this opportunity to remind us all (myself before any other) of the kind treatment and honour that our parents rightfully deserve.

‘Abdullah bin Mas’ud (RA) reported:
I asked the Prophet (SAW), “Which deed is loved most by Allah?”
The Messenger of Allah (SAW) said, “Salah (prayer) at its proper time.”
I asked, “What next?”
He (SAW) replied, “Kindness to parents.”
I asked, “What next?”
He (SAW) replied, “Jihad in the way of Allah.” (Bukhari and Muslim)

We see here nice treatment to parents mentioned alongside Salah (prayer) and Jihad Fee Sabeelillah, which leaves no doubt as to the importance of this injunction.

Abu Hurairah (RA) reported:
A person came to the Messenger of Allah (SAW) and asked,
“Who among the people is the most deserving of my fine treatment?”
He (SAW) said, “Your mother.”
The man again asked, “Who next?”
The Prophet (SAW) replied again, “Your mother.”
The man asked, “Who next?”
He (the Prophet (SAW)) said again, “Your mother.”
The man again asked, “Then who?”
Thereupon the Prophet (SAW) said, “Then your father.” (Bukhari and Muslim)

This Hadith demonstrates that the rights of the mother are three times more important than that of the father. Among the reasons for this is that the following three troubles are borne exclusively by the mother while the father does not share them with her: Firstly, she carries the baby in her womb for nine months. Secondly, the labour pain which she suffers. Thirdly, the two years of suckling, during which time her sleep at night is disturbed, her health is affected and she has to be very cautious in her food for the welfare of the baby.

Subhaana-Allah! When we look back and think about all the sacrifices and hardships our parents have gone through to raise, we should be filled with great shame for even the slightest trouble or grief that we may have caused them. We should be filled with great shame and remorse for ever raising our voice against them, for any time we have addressed them in a tone of dishonour or for even the slightest sigh of “uff” that we may have sighed against them.

We ask Allah to forgive us our shortcomings, we make firm our intentions to not repeat past mistakes and we seek refuge in Allah from the evil of our selves.

Abu Hurairah (RA) reported: The Prophet (SAW) said,
“May he be disgraced! May he be disgraced! May he be disgraced, whose parents, one or both, attain old age during his lifetime, and he does not enter Jannah (Paradise) (by being dutiful to them).” (Muslim)

The word “raghaam” mentioned in this Hadith means soil. When a person’s nose is soiled, it is a mark of his extreme humiliation. This metaphor carries a curse for an unfortunate person who does not win the pleasure of Allah by serving and obeying his parents.

Service of parents is essential at every stage of their life - whether they are young or old. This Hadith mentions their old age for the reason that in this period of their life they stand in greater need of care and service. It is a very cold and insensitive offence to leave them at the mercy of circumstances when they are old, senile and depend on others for their needs. To neglect them at this stage of their life is a major sin for which a person deserves to be disgraced.

10.2, Superiority of the Humble and Modest

In the Name of Allah, the Most Gracious, the Most Merciful.

Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “On the Day of Resurrection, there will be brought forth a bulky person whose value to Allah will be less than that of the wing of a mosquito.” (Bukhari and Muslim)

The manifestation of power and splendour, which we consider to be so important, will be of no value to Allah on the Day of Account. In the Hereafter, Allah will judge a person by his faith, devotion and piety. Therefore, over and above all else, it is essential that we concentrate on the reformation of our hearts, and it is vital that we develop a relationship with our Lord, the Most Glorified and Exalted.

Abu Hurairah (RA) reported that the Prophet (SAW) said, “None spoke in the cradle but only three (persons)..."

The Hadith then continues and after mentioning the first two, the Prophet (SAW) told of the third baby who spoke in the cradle:

“… There was a baby who was sucking at his mother’s breast when a person dressed in fine garment came on a priceless riding animal’s back. The child’s mother said: ‘O Allah, make my child like this one.’

The baby left suckling, looked at the man and said: ‘O Allah, don't make me like him.’

He then returned to the breast and resumed suckling… There happened to pass by them a slave girl who was being beaten and the people were saying: ‘You have committed fornication and theft.’

The girl was saying: ‘Allah is enough for me and He is my Good Protector.’

The baby’s mother said: ‘O Allah, don't make my child like her.’

The baby left suckling, looked at her and said: ‘O Allah! Make me like her.’

This was followed by a conversation between the mother and child. She said: ‘A good looking man happened to pass by and I said: O Allah, make my child like him, and you said: O Allah, don’t make me like him, and there passed a girl while the people were beating her and saying: You committed fornication and theft, and I said: O Allah, don’t make my child like her, and you said: O Allah, make me like her.’

The child said: ‘That man was a tyrant, and I said: O Allah don't make me like him; and they were saying about the girl: You committed fornication, whereas in fact she had not committed that and they were saying: You have committed theft, whereas she had not committed theft, so I said: O Allah, make me like her.’” (Bukhari and Muslim)

This Hadith tells of three babies who spoke in the cradle. All three babies were from Banu Israel and their story is mentioned in Sahih Muslim in the story of AsHaab-ul-Ukhdud.

The Hadith proves many points. The one that concerns us today is that we must avoid copying those who are haughty and proud no matter how attractive their appearance is. The pleasure that comes with such imitation is deceptive and short-lived.

True success lies instead in humbling ourselves before Allah. We must try to emulate those of virtue, humility and modesty, because seeking the pleasure of people is nothing but a fad. The very people whose pleasure we seek, like us, will be gone tomorrow, leaving this world to stand before their Lord, the Most Great, on a Day when there will be no bargaining, nor friendship, nor intercession.

Subhaana-Allah, those very people whose praise we seek and strive for, will forget us the day we are laid down and flattened in our graves. When that last piece of soil is placed on your grave, the people will all turn around, walk away and return to their jobs and their bills, leaving you alone, all alone, with nothing but your deeds, to answer the question, O Son of Adam, why did you not humble yourself before your Lord, Most High? O Son of Adam, why did you not humble yourself before your Lord, the most deserving of submission?

10.1, Superiority of the Humble and Modest

In the Name of Allah, the Glorified and Exalted, who says in the Qur’an, “And keep yourself (O Muhammad (SAW)) patiently with those who call on their Rubb (Lord) morning and afternoon, seeking His Face, and let not your eyes overlook them.” (18:28)

Here we are, the start of another academic year, and for those beginning their first year, the start of three or four or more very important and decisive years. And there is no doubt about that. After all, this is the bridge between your years as a youth and your years as an adult. This is the time and this is the place wherein you decide who it is you want to be for many years to come.

For many, you will be starting university alone. Hardly anybody, perhaps no-one, will know you or the years that have preceded you. And so you are faced with an opportunity, a great opportunity, to regroup and to redefine yourself.

The choice, ultimately, is twofold. On the one hand, you can rise in pride, chin raised, chest puffed, conforming to the masses you can walk the university campus as a king; you are your own boss and free to do as you please.

On the other hand, the more difficult option, you can step back, reflect upon, regret and refrain from past mistakes, and decide that there is a purpose more meaningful; you humble yourself with those who recognise and call on their Lord, morning and evening, seeking His Face.

That is the topic of my Khutbah today: The superiority of those who have humbled themselves before God and the excellence of those who have chosen the path of modesty.

Harithah bin Wahb (RA) reported: I heard the Messenger of Allah (SAW) saying, “Shall I not inform you about the people of Jannah? It is every person who is modest and humble (before Allah), a person who is accounted weak and is looked down upon but if he adjures Allah, Allah will certainly give him what he desires. Now shall I not inform you about the inmates of Hell? It is every violent, impertinent and proud man.” (Bukhari and Muslim)

We see here the distinction of such modest and humble persons who, despite not having any important position in society, are so eminent in piety and trust in Allah that if they were to take an oath for something, Allah Almighty would fulfil it.

Not only does this Hadith highlight the importance of modesty, it condemns pride, miserliness and lust for name and fame.

Sahl bin Sa3d As-Saa3idi (RA) reported: A man passed by the Prophet (SAW), so he (the Prophet) asked a man who was sitting near him, “What is your opinion about this man?”

That man replied: “He is one of the noblest men. By Allah he is certainly a proper person for (a girl) to be given in marriage if he seeks to marry, and his recommendation is fit to be accepted if he recommends.”

The Messenger of Allah (SAW) remained silent. Then another man passed. The Messenger of Allah (SAW) enquired, “What is your opinion about this man?”

The man replied: “O Messenger of Allah, he is one of the poor Muslims. He is not a proper person (for a girl) to be given in marriage to, and his recommendation would not be accepted if he makes one; if he speaks, he is not to be listened to.”

The Messenger of Allah (SAW) said, “He is better than the former by earthfuls.” (Bukhari and Muslim)

This Hadith contains the following two important points:

Firstly, the distinction and greatness of such poor Muslims who are neither known nor respected in society because of their poverty, but due to their faith and piety, each of them is better in the sight of Allah than those who look down upon them. This Hadith makes it abundantly clear that what really matters with Allah is faith and piety; not lineage nor pomp nor show.

Secondly, for marriage purposes, men and women of noble character should be selected even if they are poor because, at the level of religion, they are on par with other Muslims. Thus, the principle underlined here is that preference is given for religion over worldly wealth and richness.

Abu Sa3eed Al-Khudri (RA) reported that the Prophet (SAW) said: There was a dispute between Hell and Jannah.

Hell said: “The haughty and proud are my inmates.”

Jannah said: “The modest and the humble are my residents.”

Thereupon, Allah the Exalted and Glorious (addressing Jannah) said: “You are My Mercy, through you I shall show mercy to those whom I wish.”

(And addressing Hell), He said: “You are (the means) of My punishment by which I shall punish such of My slaves as I wish and each one of you would have its fill.” (Muslim)

In this Hadith the people who are termed as ‘modest’ and ‘humble’ are those who are rich in faith and piety, who lead a life of patience and contentment. This Hadith gives glad tidings to such noble people.

On the contrary, this Hadith has a threat of Hell for those who disobey the commandments of Allah out of haughtiness and pride, who refuse to bow down their faces in submission of their Lord, Most High.

Now, it is entirely our own choice which way we go, and as I said in the beginning, there is no better time than the present.

9.2, Oppression and the Rights of Others over us

In the Name of Allah, the Most Gracious, the Most Merciful.

‘Umar bin Al-Khattab (RA) reported: On the day (of the battle) of Khaibar, some Companions of the Prophet (SAW) came and remarked: “So-and-so is a martyr and so-and-so is a martyr.” When they came to a man about whom they said: “So-and-so is a martyr,” the Prophet (SAW) declared, “No. I have seen him in Hell for a mantle (or cloak) which he has stolen.” (Muslim)

This Hadith tells us that violation of the rights of people will not be forgiven even by martyrdom.

Abu Qatadah Al-Harith bin Rib3ee (RA) reported that the Messenger of Allah (SAW) said, “Faith in Allah and striving in His Cause (Jihad) are the deeds of highest merit.”

A man stood up said: “O Messenger of Allah! Tell me if I am killed in the Cause of Allah, will all my sins be forgiven?”

He (SAW) replied, “Yes, if you are killed in the Cause of Allah while you are patient, hopeful of your reward and marching forward not retreating.”

Then the Prophet (SAW) said to him, “Repeat what you have said.”

The man said: “Tell me if I am killed in the Cause of Allah, will all my sins be remitted?”

He (SAW) replied, “Yes, if you are martyred while you are patient, hopeful of your reward and march forward without retreating, unless, if you owe any debt, that will not be remitted. Angel Jibril told me that.” (Muslim)

This Hadith again shows the importance of fulfilling the rights of people and in particular the repayment of loans, which will not be pardoned in any case. It is therefore essential that we exercise utmost care to fulfil our obligations in this matter (i.e. to avoid falling into debt and, if unavoidable, to clear any debts that we have at the earliest opportunity).

‘Abdullah bin ‘Amr bin Al-‘aaS (RA) reported that the Prophet (SAW) said, “A Muslim is the one from whose tongue and hands the Muslims are safe; and a Muhajir (emigrant) is the one who refrains from what Allah has forbidden.” (Bukhari and Muslim)

A true Muslim is one who does not do any harm to others, overtly or covertly (openly or secretly). Similarly, a true Muhajir is one who avoids disobeying Allah. Thus, if a person leaves his home to emigrate to some other place but does not save himself from sins, his emigration is of no avail.

Abu Hurairah (RA) reported that the Prophet (SAW) said, “He who has done a wrong affecting his brother’s honour or anything else, let him ask his forgiveness today before the time (i.e., the Day of Resurrection) when he will have neither a Dinar nor a Dirham. If he has done some good deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no good deeds, he will be burdened with the evil deeds of the one he had wronged in the same proportion.” (Bukhari)

This Hadith tells us that if we do not compensate a person who we have harmed, and who has not pardoned us for it, then it will have a serious consequence in the Hereafter, as mentioned in this Hadith.

Thus, in conclusion, negligence in the case of public rights, which we take very lightly, is in fact ruinous and can easily become a source of much dishonour for us on the Day when no person will be wronged.

9.1, Oppression and the Rights of Others over us

In the Name of Allah, the Most Glorified and Exalted, who says in the Qur’an,
“There will be no friend, nor an intercessor for the Dhaalimoon (polytheists and wrongdoers), who could be given heed to.” (40:18)

And in another place, Allah says,
“And for the Dhaalimoon (polytheists and wrongdoers) there is no helper.” (22:71)

As we approach Ramadan, we will hear many reminders reminding us to use this time to purify ourselves and develop our relationship with our Creator. This will be by means of fasting, increasing in prayer, reading more Qur’an, and so on. In essence, such acts pertain to the rights of Allah upon us. I want to use this opportunity instead to discuss the other half of the religion, which is the rights of people upon us, so that we do not render our good deeds null and void without knowing it.

Abu Hurairah (RA) reported that the Messenger of Allah (SAW) asked, “Do you know who the bankrupt is?”

They said: “The bankrupt among us is the one who has neither money with him nor any property.”

He (SAW) said, “The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat (prayer), Saum (fasting) and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he spoke abusively of others, brought slander against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire.” (Muslim)

Thus we have to take strict care in the performance of obligations like prescribed Salat (prayers), Saum (fasting), Zakat (charity), and so on, but we have to take similar care in our dealings, manners and morals. Salvation lies in the proper fulfilment of all these requirements. Fulfilment of one at the cost of the other will not be sufficient for salvation. It is not sufficient for us to think ourselves safe and sound just because we are good at a few aspects of the Deen. We must strive to perfect ourselves in all aspects of this Deen; the rights of Allah, like prayer, fasting and pilgrimage, as well as the rights of people, like showing kindness, honesty and charity.

Jabir bin `Abdullah (RA) reported that the Messenger of Allah (SAW) said, “Beware of injustice, for oppression will be darkness on the Day of Resurrection; and beware of stinginess because it doomed those who were before you. It incited them to shed blood and treat the unlawful as lawful.” (Muslim)

Also, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “On the Day of Resurrection, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns.” (Muslim)

These two sayings of the Prophet (SAW) make it abundantly clear that there will be utmost justice on the Day of Resurrection. So much so that Allah will redress even the grievance of the aggressed animal against the aggressor. Thus, these teachings serve as severe warnings for people. When animals, which are devoid of sense, will not be forgiven, how will mankind be, which is gifted with senses? We will not be pardoned if we are guilty of having been unjust to anyone without adequately compensating them.

Aisha (RA) reported that the Messenger of Allah (SAW) said, “Whoever usurps unlawfully even a hand span of land, a collar measuring seven times (this) land will be placed around his neck on the Day of Resurrection.” (Bukhari and Muslim)

We see in this Hadith that even a minor injustice to anybody in this world can cause great trouble on the Day of Resurrection.

‘Adi bin ‘Umairah (RA) reported that the Messenger of Allah (SAW) said, “Whosoever among you is appointed by us to a position and he conceals from us even a needle or less, it will amount to misappropriation and he will be called upon to restore it on the Day of Resurrection.”

(‘Adi bin ‘Umairah added:) A black man from the Ansar stood up - I can see him still - and said: “O Messenger of Allah, take back from me your assignment.”

He (the Prophet (SAW)) said, “What has happened to you?”

The man replied: “I have heard you saying such and such.”

Allah’s Messenger (SAW) said, “I say that even now: Whosoever from you is appointed by us to a position, he should render an account of everything, big or small, and whatever he is given therefrom, he should take and he should desist from taking what is unlawful.” (Muslim)

In this Hadith people of positions of responsibility are warned to perform their duties with co-operation and integrity. If they neglect their duties or take undue advantage of their official positions, they will be held guilty by Allah for conscious neglect of their duties and misuse of power. Another point to note from this Hadith, for us all, is that we should keep account of everything we give and take to and from others, regardless of whether we consider the item big or small.

Abu Musa (RA) reported that the Messenger of Allah (SAW) said, “Verily, Allah gives respite to the oppressor. But when He seizes him, He does not let him escape.” Then he (SAW) recited,
'Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe.'" (11:102) (Bukhari and Muslim)

We should not think respite and relief from harm to mean exemption and immunity, because we do not know when respite granted by Allah will come to an end and punishment will follow.

We ask Allah for the strength and desire to live in accordance with his Deen, and we ask Him out of His mercy to forgive us our sins and shortcomings.

7.2, Moderation and Constancy in Worship

Anas (RA) reported: The Prophet (SAW) came into the mosque and noticed a rope stretched between two poles. He enquired, “What is this rope for?” He was told: “This is Zainab's rope. When during her voluntary prayer, she begins to feel tired, she grasps it for support.” The Prophet (SAW) said, “Untie it. You should perform prayers so long as you feel active. When you feel tired, you should go to sleep.” (Bukhari and Muslim)

Besides enjoining moderation in worship and forbidding undue strictness in prayer, this Hadith enjoins that such times should be fixed for worship when we are fresh so that we feel pleasure in performing our prayers. Again, it is important to understand that this principle is for optional and voluntary prayers only. The obligatory Salah is the obligatory Salah. It is to be performed at the prescribed times. We should not shift our prayers around our desires and sleep patterns but rather model our sleep patterns around our prayers. So if Fajr is in the early hours of the morning, or if Eisha is late at night, this is the time that we have to get up and perform it.

Hanzhalah Al-Usayyidi (RA), who was one of the scribes of the Messenger of Allah (SAW), reported: I met Abu Bakr (RA). He said: “How are you O Hanzhalah?” I said, “Hanzhalah has become a hypocrite.” He said, “Far removed is Allah from every imperfection, what are you saying?” I said, “When we are in the company of Messenger of Allah (SAW) and he reminds us of the Hellfire and Jannah, we feel as if we are seeing them with our very eyes, and when we are away from the Messenger of Allah (ASW), we attend to our wives, our children, our business, and most of these things (pertaining to the life hereafter) slip out of our minds.” Abu Bakr (RA) said, “By Allah, I also experience the same thing.” So Abu Bakr (RA) and I went to the Messenger of Allah (SAW) and I said to him, “O Messenger of Allah (SAW), Hanzhalah has turned hypocrite.” Thereupon the Messenger of Allah (SAW) said, “What has happened to you?” I said, “O Messenger of Allah, when we are in your company, and are reminded of Hell-fire and Jannah, we feel as if we are seeing them with our own eyes, but when we go away from you and attend to our wives, children and business, much of these things go out of our minds.” Thereupon the Messenger of Allah (SAW) said, “By Him in Whose Hand is my life if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the angels will shake hands with you in your beds and in your roads; but Hanzalah, time should be devoted (to the worldly affairs) and time should be devoted (to prayer).” He (the Prophet (SAW)) said this thrice. (Muslim)

We see in this example the attitude and self-doubt of the Companions (RA). This incident deals with the natural instinct of man to think differently in different situations. This condition has nothing to do with hypocrisy. For Islam is a Deen (a way) of Fitrah (pure nature) and takes the middle course in everything. It combines the benefits of this world and those of the Hereafter, and satisfies the needs of the body as well as that of the soul.

Another point to note is that although the performance of voluntary acts of worship is highly meritorious, it should not be done at the cost of obligations; such as the obligations that we have to our families. We owe a duty to our Rubb (Lord), we owe a duty to our bodies, and we owe a duty to our families. So we should give to every one his due.

Lastly, Aisha (RA) narrated that the Messenger of Allah (SAW) liked that act of worship most in the performance of which a person was regular and constant. (Muslim)

For instance, fixing a certain number of voluntary prayers as part of our daily routine, or fixing a number of pages to recite of the Qur’an, or performing some other noble deed on a regular basis.

However, we should bear in mind that which the Messenger of Allah (SAW) said to Abdullah bin ‘Amr bin Al-Aas, “O Abdullah! Do not be like so-and-so. He used to get up at night for optional prayer but abandoned it later.” (Bukhari and Muslim)

If we start a good deed, we have to continue and endure it indefinitely because its perpetuation is liked by Allah.

When starting a good deed, we should keep it small at first and increase gradually as it becomes easy for us. For example, if you haven’t opened your Mushaf (copy of the Qur’an) in years, start by fixing a very small portion to recite every day, or even set a target to just open and close your Mushaf every day. As this becomes routine and easy for you, increase a little, and then a little more, and then a little more. Insha-Allah before you know it you will have developed an intimate relationship with the Qur’an.

As alluded to earlier this method applies equally well to life in general; sports, martial arts, studies, kicking a bad habit, and so on. Keep it minimal but consistent, and increase your targets gradually as you grow in strength.

7.1, Moderation and Constancy in Worship

In the name of Allah, the Most Glorified and Exalted, who says in the Qur’an, “Ta-Ha. We have not sent down the Qur'an unto you (O Muhammad (SAW)) to cause you distress.” (20:1, 2)

In another place, Allah says, “Allah intends for you ease, and He does not want to make things difficult for you.” (2:185)

Balance, moderation and constancy; these are concepts that we have great difficulty understanding. We struggle to strike that balance between our Dunya and our Aakhirah; we find ourselves jumping from one extreme to another; when we need something we are plentiful in our prayers, but at other times we are neglectful; and so on. So how do we find this balance, moderation and constancy? As with all matters, we refer to the Book of Allah and the Sunnah of His Messenger (SAW) for our answer.

Aishah (RA) reported: The Prophet (SAW) came in when a woman was sitting beside me. He asked me, “Who is she?” I said: “She is the one whose performance of Salah (prayer) has become the talk of the town.” Addressing her, he (SAW) said, “(What is this!) You are required to take upon yourselves only what you can carry out easily. By Allah, Allah does not withhold His Mercy and forgiveness of you until you neglect and give up (good works). Allah likes the deeds best which a worshipper can carry out constantly.” (Bukhari and Muslim)

This Hadith prohibits acts of worship that are beyond our capacity lest we get tired of them and stop them altogether. Of course this is in reference to voluntary additional worship and does not include the five daily compulsory prayers. In this respect, i.e. additional worship, we should be moderate but constant. Allah likes that good action which is done regularly, even if it is a small one.

This is a principle that not only helps in a religious sense but is easily applicable to other spheres of life. For example, someone who doesn’t study throughout the academic year will have a lot of sleepless nights playing catch-up in the days coming up to the exams. On the other hand, someone who keeps up to date with lectures and courseworks, and works constantly throughout the year will sleep confidently in the days coming up to the exams.

That is constancy. What about balance? Anas (RA) reported: Three men came to the houses of the wives of the Prophet (SAW) to inquire about the worship of the Prophet (SAW). When they were informed, they considered their worship insignificant and said: “Where are we in comparison with the Prophet (SAW) while Allah has forgiven his past sins and future sins.” One of them said: “As for me, I shall offer Salah all night long.” Another said: “I shall observe Saum (fasting) continuously and shall not break it.” Another said: “I shall abstain from women and shall never marry.” The Prophet (SAW) came to them and said, “Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Salah and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me.” (Bukhari and Muslim)

In following the Prophet’s (SAW) footsteps do we find the right balance: Taking wives; sleeping a part of the night and rising in prayer for a part of the night; observing fast on some days and breaking fast; and so on. There is neither virtue nor reward in deviating from this religion. All the blessing and rewards lie only in the obedience and following of the conduct of the Prophet (SAW); a way of life which is simple and clear for the one who seeks it.

What about moderation? Ibn Mas`ud (RA) reported: The Prophet (SAW) said, “Ruined are those who insist on hardship in matters of the Faith.” He repeated this three times. (Muslim)

Also, Abu Hurairah (RA) reported: The Prophet (SAW) said, “The religion (of Islam) is easy, and whoever makes the religion a rigour, it will overpower him. So, follow a middle course (in worship); if you can't do this, do something near to it and give glad tidings and seek help (of Allah) at morn and at dusk and some part of the night.” (Bukhari)

These two Hadith show disgust against exercises and practices which deviate from the conduct of the Prophet (SAW); such as making forbidden for oneself that which has not been forbidden by the Sunnah of the Prophet (SAW), and making compulsory upon oneself that which has not been made compulsory by the Sunnah of the Prophet (SAW). Those who insist on such unnecessary hardship will be overpowered and ruined.

6.4, Ways of Doing Good

In the Name of Allah, the Most Gracious, the Most Merciful.

We know our obligations towards people, and we understand the rights of animals, but what, if anything, does Islam say about plants, gardening and agriculture?

Jabir (RA) reported that the Messenger of Allah (SAW) said, “When a Muslim plants a tree, whatever is eaten from it is charity from him and whatever is stolen is charity and whatever is subtracted from it is charity.” (Muslim)

Another narration says: “If a Muslim plants a tree, or sows a field, and men and beasts and birds eat from it, all of it is charity from him.”

We see here the importance of gardening and agriculture, and how rewarding it can be as a pastime. Also, the one for whom it is an occupation; we see the reward for bearing patiently any loss suffered due to theft or loss.

Returning back to the rights of men, Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “He who performs his Wudhu perfectly and comes to Jumuah prayer and listens (to the Khutbah) silently, the sins which he has committed since the previous Friday plus three more days (i.e., 10 days) will be forgiven for him. One who distracts himself with pebbles during the Khutbah will not get the (Jumu`ah) reward.” (Muslim)

Firstly, we see here a duty on the part of the Khateeb (the Imaam) towards the attendees to deliver a brief Khutbah, and to try and make it as engaging as possible. Further, he has a duty to arrive on time, to make the necessary preparations, to rest beforehand so that he is concentrated, and so on.

Secondly, we see a duty on the part of the attendees towards the Khateeb to make the necessary preparations and arrive early, to listen silently, to not make conversation or gestures with those around, to not play with objects nearby, to rest beforehand so that they do not sleep through the sermon, and so on.

If these requirements are met, then the excellence of Jumuah (the Friday prayer), which includes the sermon, is that the minor sins committed in the previous ten days are forgiven.

Lastly, I end with the saying of the Messenger of Allah (SAW): “Allah will surely speak with every one of you without an interpreter. He (the man) will look at his right side and will see nothing but (the deeds) which he had done before, and he will look to his left side and will see nothing but (the deeds) which he had done before. Then he will look in front of him and will find nothing but Hell-fire facing him. So protect (yourselves) from (Hell) Fire, by giving in charity even half a date; and if he does not finds it, then with a kind word.”

6.3, 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)

And in another place, Allah says, “So whosoever does good equal to the weight of an atom (or a small ant), shall see it.” (99: 7)

More often than not, when we are advised to increase in good deeds, what comes to mind is spending more time in the Masjid, making extra prayers, increasing in Tasbeeh, reading Qur’an for longer, and so on. But, in doing so, by equating good deeds to these acts alone we limit our Islam and forget that this is a way of life that not only defines our relationship with our Creator, but also defines our relationship with the created, i.e., people, animals, plants, the environment, and so on.

I ended previously with the saying of the Prophet Muhammad (SAW), “Do not belittle any good deed, even meeting your brother with a cheerful face.” (Muslim)

In a strong sense, what we see here is a social obligation. But, this cheerfulness should be something that comes to us naturally in all of our day to day interactions and dealings. Whether it is the friend you see at university every day or the friend you haven’t seen in years, this cheerfulness should be as fresh as the radiant face you would take with you to a job interview, and as welcoming as the smile that comes upon hearing good news.

And why not when we have so much to be cheerful for; from the health and wealth that we enjoy, to the family and friends that provide us with so much comfort, to the Islam and God-consciousness that give us peace and protection from all evil and depression.

Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “Every day the sun rises charity (Sadaqah) is due on every joint of a person: that you administer justice between two men is a charity; and assisting a man to mount his beast, or helping him load his luggage on it is a charity; and a good word is a charity; and every step that you take (towards the mosque) for Salat (prayer) is a charity and removing harmful things from the road is a charity.” (Bukhari & Muslim)

When we hear this, it becomes clear how many opportunities for charity we pass every day. Think about it, how many times have you seen a mother struggling to take her pushchair up a set of stairs, or a friend feeling slightly down in need of a visit or a kind word, or an elderly neighbour carrying a large load of shopping, and upon seeing this you thought to yourself, “he’ll be ok”, or “I’m busy, somebody else will help him”, or perhaps you passed by without thinking anything at all? These are opportunities gone missing. Not only for our selves, but also opportunities to improve the general negative impression that these individuals are likely to have built against Muslims from the media circus around them.

This Hadith and the previous one are with regards to our dealings with people. What about animals? Does Islam give any rights to animals?

Abu Hurairah (RA) reported that the Messenger of Allah (SAW) said, “While a man was walking on his way he became extremely thirsty. He found a well and went down into it to drink water. Upon leaving it, he saw a dog which was panting out of thirst. His tongue was lolling out and he was eating moist earth from extreme thirst. The man thought to himself: ‘This dog is extremely thirsty as I was.’ So he descended into the well, filled up his leather sock with water, and holding it in his teeth, climbed up and quenched the thirst of the dog. Allah appreciated his action and forgave his sins.” The Companions asked: “Shall we be rewarded for showing kindness to the animals also?” He (SAW) said, “A reward is given in connection with every living creature.” (Bukhari and Muslim)

There are slight variations in the narration, but in all it emphasizes the importance of kindness to every creature, including animals, because Allah is pleased with such kindness. We also see here that Allah’s mercy and forgiveness is immensely vast. If He wants He may forgive a person even on account of a minor good action done by that person.

6.2, Ways of Doing Good

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.

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.

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.

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.

4.2, Firm Belief and Perfect Reliance

Abu Hurairah (RA) reported: The Prophet (SAW) said, “A group of people (both men and women) whose hearts will be like the hearts of birds, will enter Jannah (Paradise)” (Muslim)

It has been interpreted that such people are those who put their trust in Allah; another interpretation is that these people are those who are tender-hearted. Both, trust in Allah and kindness of heart are valuable qualities and both are means to enter Paradise. In terms of trust in Allah, one should not worry much about his food and means of sustenance; we should have hearts like birds that do not collect to keep in reserve but go out every morning in search of food and return to their nests fully satisfied.

In another similar Hadith, Umar (RA) said: I heard the Messenger of Allah (SAW) saying, “If you all depend on Allah with due reliance, He would certainly give you provision as He gives it to birds who go forth hungry in the morning and return with full belly at dusk.” (At-Tirmidhi)

It is true that provision, or exam results as the case may be, is from Allah and that nothing happens without the Will of Allah. But trust in Allah does not mean we give no importance to work and effort. What it means is that along with the due importance of work and effort, we have full trust in Allah. It is necessary to work and make effort for livelihood and prosperity because this is ordained by Allah. For example, birds do not keep sitting in their nests waiting for food but fly out in search of it.

And whenever you leave your nest, your house, say as the Messenger of Allah (SAW) said, “I begin in the Name of Allah; I trust in Allah; there is no altering of conditions except by the Power of Allah.” Whoever says this, it will be said to him: ‘You are guided, defended and protected,’ and the devil will go far away from him. (Abu Dawud, At-Tirmidhi, An-Nisaa-ee)

In conclusion, I end with the advice given by the Prophet (SAW) to Ibn Abbas when he was once riding behind the Prophet (SAW), “O boy! I will instruct you in some matters. Be watchful of Allah (i.e., the Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help. And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The pens have been lifted and the ink has dried.” (At-Tirmidhi)