Jump to content
IslamicTeachings.org

ummitaalib

Administrators
  • Content Count

    6,849
  • Joined

  • Last visited

  • Days Won

    644

ummitaalib last won the day on June 2

ummitaalib had the most liked content!

Community Reputation

2,401 Forum Master

1 Follower

About ummitaalib

  • Rank
    SENIOR ADMINISTRATOR

Profile Information

  • Religion
    Muslim
  • Gender
    Female

Recent Profile Visitors

3,157 profile views
  1. The Reality of Wazā'if Hadrat Mawlana Muhammad Saleem Dhorat hafizahullah When struck by an illness, difficulty or calamity, it is natural for us to try our best to relieve ourselves of it. Allāh ta'ālā, being our Creator, is well aware of this, and consequently He has not only permitted, but also encouraged us to adopt means that help us to remove the difficulty we find ourselves in. However, due to our limited understanding and knowledge we do not adopt the correct means, or if we do, then we do not adopt them suitably. There are two types of means that we can utilise to help us at a time of difficulty: spiritual and worldly. From these, we should always adopt spiritual resources first. Adopting spiritual resources means turning to Allāh ta'ālā. This in itself further comprises two parts: the first is to assess our lives and see where we are faltering in our obedience to Allāh ta'ālā; having realised this, we should strive towards rectification through tawbah and istighfār. The second part is to make du'ā to Allāh ta'ālā and ask Him to fulfil our needs and remove the difficulty. After this, we should adopt suitable and permissible worldly resources. Those who are ill should take advice from an experienced and qualified doctor and follow his advice. Those involved in a court case should seek help from an experienced lawyer. However, we must ensure that in adopting worldly resources we do not do anything contrary to the Pleasure of the Creator. Common Mistakes After understanding the correct procedure to follow when trying to remove difficulties, let us now look at some common mistakes made in this regard. Those Muslims who do not follow the Sharī'ah do not adopt spiritual resources at all. Their attention is entirely on worldly resources. We must remember that these means will only prove beneficial if Allāh ta'ālā wills. Therefore, without turning to Allāh ta'ālā there is no guarantee of success. Those who, to some degree, do follow the injunctions of the Sharī'ah, adopt spiritual resources, but do so according to their own limited understanding. A common mistake is giving too much importance to wazā'if. (Wazā'if refers to the recitation of certain verse(s), name(s) of Allāh ta'ālā etc. a certain number of times to fulfil a particular need.) Too much attention on wazā'if can lead people to overlook the importance given to du'ā by our Sharī'ah, and as a result, it is not valued as it should be. Du'ā is considered to be something 'common', 'ordinary' and 'simple'. And because wazā'if have special quantities, prerequisites etc. attached, they appear as something special. As a result, people are more inclined towards wazā'if than they are to du'ā, whereas in reality, du'ā is the key to solving our problems. Even though wazā'if can be of benefit, there is a very big difference between them and du'ā. Du'ā will be counted as an 'ibādah, even if it be for a worldly item, such as a job, good health or passing a driving test. However, as far as wazā'if are concerned, their recitation will not be rewarded as they are not classed as ibādah. Another distinction is that while making du'ā we rely solely on Allāh ta'ālā, aware that it is only Allāh ta'ālā who in reality can help us, solve our problems and remove our difficulties. With wazā'if, our attention diverts towards the 'power' of the wazā'if. The Reality of Wazā'if In essence, it is only Allāh ta'ālā who removes difficulties, and du'ā is to ask Allāh ta'ālā to do just that. What chance is there of attracting the Help of Allāh ta'ālā through wazā'if if the person reciting them does not have any connection with Him? Once a person came to Shaykh Ya'qūb Majaddidi rahimahullāh and asked him to explain the reality of wazā'if. The Shaykh did not give him a direct answer, but instead explained through an example, making use of a police officer who was present nearby. The Shaykh asked, "If you were to say to this policeman, 'You are fired!' What will happen?" The person replied, "Nothing, it will have no impact whatsoever." The Shaykh then asked, "What if you were to repeat the sentence a hundred times?" The reply was the same. The Shaykh further asked, "What if you were to sit with a tasbīh (prayer beads) and repeat it a thousand times?" Again he gave the same reply, that it would make no difference whatsoever. The Shaykh then asked him how he could fire the policeman. The person explained that he would need to join the police force and work hard until he became the policeman's superior. Then just saying 'You are fired' once would be enough to have him removed. The Shaykh then explained that this is the same case with wazā'if. If a person were to recite a certain verse, name of Allāh ta'ālā etc. a thousand times, it will have no effect until and unless the person acquires a position in Allāh's S eyes and becomes beloved to Him. Once he does so, he will just have to make du'ā once and Allāh ta'ālā will accept it. Rasūlullāh sallallāhu 'alayhi wasallam has said: "There are many who are dishevelled, covered in dust, turned away from people's doors, who, if they were to take an oath by Allāh, Allāh ta'ālā would surely carry it out." (Muslim) "(When my servant becomes my beloved) and he asks from me, I will grant him." (Al-Bukhārī) Turning To Allāh ta'ālā Completely There are many who do turn to Allāh ta'ālā and engage in du'ā, but do not realise that there are certain obstacles that prevent the du'ā from being accepted. One major obstacle is disobedience to Allāh ta'ālā; therefore, we need to turn to Allāh ta'ālā completely, after making a full assessment of our lives. For example, someone neglectful of Salāh needs to become punctual with Salāh; someone involved in a particular sin needs to stop that sin immediately and repent. This is because it is very possible that the difficulty afflicting us is due to a sin we are committing, and du'ā will not bear fruit if the cause of the difficulty remains. Therefore, repenting from sin and changing one's life for the better is also a necessity for the acceptance of du'ā. Allāh ta'ālā's Will If after adopting all these means, the difficulty is still not removed, then we should remember that Allāh ta'ālā is Al-Hakīm (The Most Wise) and Al-Hākim (The Supreme Ruler). It is very possible that Allāh ta'ālā has something better in mind for us. While wishing for the difficulty to be removed, we may be unaware of the benefits hidden in it. However, Allāh's S knowledge is complete and He knows what is better for us in the long term. Therefore, if a difficulty remains then we should remain content and happy with Allāh's S decision. From the Ahādīth we learn that the du'ās of a believer are invariably accepted (provided their requisites have been fulfilled), but their acceptance is manifested in either of the following three ways: a) sometimes Allāh immediately answers them and blesses the seeker with what was asked for; b) sometimes He substitutes what was asked for with something that in His Knowledge is better for the seeker; c) alternatively, through the blessings of the du'ā, He removes an impending calamity that was to befall the seeker. At times, none of the above is the case, and instead the du'ā is saved for the hereafter. Such unanswered du'ās will bear so much reward in the hereafter that the seeker will wish that none of his du'ās had been accepted in the world. (Kanz-ul-'Ummāl) Source
  2. Part Forty Eight In various Ahaadith, Rasulullah (sallallahu ‘alaihi wasallam) had prophesized that a fitnah would break out during the era of Hazrat ‘Uthmaan’s (radhiyallahu ‘anhu) khilaafah. Rasulullah (sallallahu ‘alaihi wasallam) also mentioned that Hazrat ‘Uthmaan (radhiyallahu ‘anhu) would be on the haq in this fitnah, however he would be martyred. Some of these Ahaadith are: Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) reports the following: On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) made mention of a fitnah that was to occur in the future. At that moment, a certain Sahaabi passed by while covering his head with a shawl. Rasulullah (sallallahu ‘alaihi wasallam) gestured towards him and said, “In that fitnah, this person, whose head is covered with a shawl, will be killed unjustly.” Hazrat ‘Abdullah bin ‘Umar (radhiyallahu ‘anhuma) then said, “When I looked at the man, I saw that he was none other than Hazrat ‘Uthmaan bin ‘Affaan (radhiyallahu ‘anhu).” (Fadhaa’il-us-Sahaabah lil-Imaam Ahmed #724) Hazrat Ka’b bin ‘Ujrah (radhiyallahu ‘anhu) narrates: Rasulullah (sallallahu ‘alaihi wasallam) once mentioned a certain fitnah to the Sahaabah (radhiyallahu ‘anhum) and explained that this fitnah would occur in the near future. At that moment, a Sahaabi passed by with his head covered with a shawl. Referring to this Sahaabi, Rasulullah (sallallahu ‘alaihi wasallam) said, “On that day (when the fitnah will occur), this man will be on guidance.” I moved to see who the person was and placed my hand on his arm. On noticing that the person was Hazrat ‘Uthmaan (radhiyallahu ‘anhu), I turned to Rasulullah (sallallahu ‘alaihi wasallam) for confirmation and asked, “Is this the person who will be on haq at that time?” Rasulullah (sallallahu ‘alaihi wasallam) answered in the affirmative and said, “Yes, he is the person.”
  3. ‘Arif Billah Dr. ‘Abd al-Hayy ‘Arifi said great sacrifices and strivings (mujahadah) were undergone in former times for the islah of the nafs (rectification of the self). Nowadays people, due to not having that courage, cannot undergo those strivings. I will show you a simple formula that is extremely concise, but very effective. These are four a’mal (actions) and these four are the core of Shar’iah and Tariqah, and are so easy that to practice on them does not cost money, time or effort. The person who makes these four things a habit will develop a special link with Allah Most High. He will experience its benefits during his life and the heart will be conducive towards islah (reformation). Eventually he will reach such a stage that even if he wishes to commit sin, he will be unable to do so. The four a’mal are: [1] Shukr (gratitude) [2] Sabr (patience) [3] Istighfar (seeking repentance) [4] Isti’adhah (seeking refuge) Whatever Dr. ‘Abd al-Hayy said on that occasion was written down by my brother Mufti Taqi Usmani and is printed in booklet form under the name Ma’mulat-e-Yawmiyah, and has been translated into many languages. One day he (Dr. ‘Abd al-Hayy) said; “Maulwi Rafi’! Do you read the Ma’mulat-e-Yawmiyah?” I replied: “Alhamdu Lillah, I read it.” He then said: “Read every single letter of it, and when it is completed, restart it.” Thereafter he smiled and said: “I actually prepared this booklet for you two brothers and I have this concern that the world will benefit from it and the two of you will forget about it.” He then related his own story: “Once my murshid Hakim al-Ummah (may Allah have mercy on him) presented me with a bottle of honey. I happily took it home thinking that if I eat this tabarruk (an object of barakah, usually given by an elder) without thought, it will be finished very quickly. Thus I should protect it and eat from it on certain special occasions. I wrapped it and kept it in a safe place. Many months passed and one day I was fasting, so I thought that I would make iftar with the honey. When I opened it I saw that the bottle was filled with huge ants and the honey was finished. I have this concern regarding the Ma’mulat-e-Yawmiyah also, that others will benefit from it and you will keep it in a place of safety.” Gift of the murshid Today I will present you with the gift of my murshid (spiritual guide) which he presented in the fourteen years of contact with him. I hope that you will appreciate it, for, my murshid used to say: “This is a gift from my murshid.” And his murshid (Hakim al-Ummah) used to say: “This is a gift from Allah and His Messenger (Allah bless him and give him peace).” He would often say that “Develop the habit of shukr, sabr, istighfar and isti’adhah.” (1) Shukr The first point is Shukr, which should be inculcated foremost. Ponder lightly regarding yourself and the environment morning and evening before sleeping, over the gifts of Allah related to mundane and religious matters and thank Allah comprehensively. Especially on the gift of iman which Allah has given us, and on ‘afiyah (general goodness and safety). Thank Allah from the heart and make a firm intention to use the Divine gifts in an appropriate manner. Besides these, whenever remembering any ni’mah (favor), thank Allah quietly from the heart. In short, whenever anything happens which is according to your desire, which the heart becomes pleased with, then quietly say اَلْـحَمْدُ ِللهِ (Alhamdu lillah) or say اَللّٰهُمَّ لَكَ الْـحَمْدُ وَ لَكَ الشُّكْرُ (Allahumma lakal hamdu wa lakash shukr). Many occasions of shukr From morning till evening, so many things take place that is according to a person’s wishes and desire. When the eyes open in the morning, one’s health is in a good condition, then say Alhamdu Lillah (All praise belongs to Allah). You saw that the family is safe and sound, quietly say Alhamdu Lillah. You proceeded for the Fajr Salah and performed it with jama’ah (congregation), say Alhamdu Lillah. You ate breakfast on time, say Alhamdu Lillah. You left for work and had the worry that you will reach late, but reached on time, say Alhamdu Lillah. The traveller was worried that he will miss his transport but made it on time, he should say Alhamdu Lillah. He mounted the transport and was worried that he will not get a seat but found one, he should say Alhamdu Lillah. When returning home, one found the family well, say Alhamdu Lillah. During summer a cool wind blows, say Alhamdu Lillah. To summarize, anything big or small that takes place according to ones wishes, or a du’a gets accepted, or anything which pleases the heart and gives joy, or one is given the tawfiq (ability and guidance) to fulfil a good action, make it a habit to thank Allah with the heart and tongue. This doesn’t cost time, money, or effort. We enjoy countless bounties In fact, Allah forbid, if a difficulty or calamity befalls one, before remedying the situation, ponder over the countless bounties Allah has bestowed upon us without us being worthy of them, and which are a means of comfort to the heart. If these bounties were not with us, what would have been the situation in this calamity? (Without these bounties, the situation could have been much worse). Insha’Allah, by thinking in this manner, mental composure will be achieved, even though the emotional aggravation may remain. Without exaggeration, we enjoy countless bounties of Allah Most High at all times. If not on all, then in this manner shukr will be made on at least a few of His bounties. By practicing to make shukr in this manner, a person will develop such a habit of making shukr, that for every pleasing thing he will be making shukr in his heart and no one will even be aware of it. Also, he will be fulfilling a great ‘ibadah (worship) free from ostentation. The stages of such a person are raised to such levels that you cannot fathom. Anyway, man should be such that he makes shukr in every condition. Initially it may seem difficult, but by practicing on this, in most conditions one will remember and it will develop into a habit. By making shukr bounties are increased and one is protected from punishment Allah Most High says: “What has Allah to do (gain) by punishing you if you thanked Him and believed in Him” (Surah Nisa’). It is learnt from this that those with iman who make shukr will be protected from the punishment of Allah. Allah Most High says in another place: “If you give thanks I will give you more” (Surah Ibrahim). From this it is learnt that for whichever blessing shukr is made, the blessings will increase and this worldly life will become easier. If you doubt this, then try it yourself. It will become very clear to the person who does this and he himself will experience that there are pleasurable changes taking place in his life. This is a beloved ‘ibadah unto Allah How beloved this ‘ibadah of shukr is unto Allah Most High can be gauged from the following: From among the revealed books of Allah the greatest and dearest is the Noble Qur’an. Allah Most High began this kitab (book) with Surah al-Fatihah and He began this surah with the words Alhamdu Lillah. The summary of the entire Qur’an is in Surah al-Fatihah and this surah begins with the words Alhamdu Lillah. There must be a reason for placing these words of shukr in a place of such importance. And how much does Allah Most High love this surah? This can be judged from this that not only in every salah but He instructed us to recite it in every rak’ah. One of the reasons for this (instructing us to recite it in every rak’ah) is this surah contains the praises and glorification of Allah and Allah Most High loves to be praised. This ‘ibadah will continue in Jannah There will be no ‘ibadah (form of worship) in Jannah; salah, fasting, zakah, Hajj, all forms of worship will come to an end. There will be only pleasure and enjoyment. Only one worship will remain, and that is shukr. It is mentioned in a hadith that shukr will flow from the mouths of the people of Jannah continuously. Like in this world breathing takes place without being conscious of it, in a like manner will the people of Jannah be praising Allah (continuously and without being mindful of it). In this world when one develops the habit of making shukr for the small and big favours of Allah, the following benefits will be accrued: [1] Safety from the punishment of Allah. [2] Favours will be increased. [3] Through this ‘amal (action) the love for Allah is developed. [4] The bond with Allah is strengthened. [5] Proximity unto Allah Most High is enhanced. [6] Pleasurable changes come into one’s life. [7] One experiences the pleasure of contentment in ones condition. [8] Life becomes full of security and safety. The story of a woodcutter The like of the throne of Sayyiduna Sulayman (may the peace of Allah be upon him) was never possessed by any king. The jinns would carry it in the air. The birds would form shade over it. A huge amount of the creations of Allah would travel with the throne. This throne was being flown with all its might and glory when it was seen by a woodcutter. He involuntarily said: “Subhan’Allah!(Glorious is Allah!) The majesty and splendour of the family of Dawud!” The wind carried these words to Sayyiduna Sulayman (may the peace of Allah be upon him). He instructed the throne to be lowered and said: “Take me to the woodcutter.” The woodcutter became fearful and started shivering, pondering as to what blunder he had committed. Sayyiduna Sulayman asked him: “What did you say?” Because of fear, he could not remember what he had said. After thinking for a while he replied: “I only said Subhan’Allah! The majesty and splendour of the family of Dawud.” Sayydina Sulayman (may the peace of Allah be upon him) said to him: “You saw the army of Sulayman and became envious. What you do not know is that a thousand such armies are nothing compared to the Subhan’Allah you said once! You are also not aware of the lofty status you have received by saying Subhan’Allah just once!” Sabr and taqwa are developed from shukr The shukr of Allah is such a treasure that from it countless ease and bounties are achieved. When a person constantly makes shukr, the quality of sabr will also be developed. Thus he will never complain when in a difficulty. He will feel embarrassed when committing a sin, thinking that the Being whom I make shukr unto morning and evening, how can I now disobey Him? So this is the barakah (blessing) of this ‘amal, that because of making shukr, sins decrease. He achieves salvation from destructive diseases like jealousy, greed and lust, wasting and miserliness, etc. Pride is eradicated One of the great benefits of making shukr is that the person is protected from pride. He does not consider the ni’mahs he receives as his own achievement and accomplishment, but acknowledges them as bounties from Allah and keeps on saying it. So when he does not think of them as his own accomplishments and refers to them as gifts solely from Allah, then how will he be boastful and proud? Pride is such a dangerous major sin that Allah’s Messenger (Allah bless him and give him peace) has said: “That person will not enter Jannah who has an atoms worth of pride in his heart. (Narrated by Muslim from Sayyiduna ‘Abdullah ibn Mas’ud (may Allah be pleased with him)) (2) Sabr Thus far one action i.e. shukr has been discussed. Now I will explain the second action, sabr. Sabr means to refrain from doing anything impermissible when something occurs which is against ones wishes. Like from morning to evening, many things occur which are according to ones wishes, in a like manner many things occur that are against one, e.g. you reached the bus stop but the bus has already departed. Anything minor or major that occurs and is against one, focus on Allah and do not lose control over oneself. This is sabr and it is a very significant action of the heart. Through this (calamities), Allah Most High tests the strength of a person’s iman. So many things happen in life daily, morning and evening, which are displeasing and difficult on the self. Sometimes one is saddened by personal sickness or a friend’s sickness or problem, or by someone’s death, or there is harm to wealth or status. In short, anything that causes disruption to ones inner peace and tranquillity becomes a test of sabr. But because it is not by choice, it is wajib (compulsory) to believe that it is from Allah, for in this (attitude) there are many a wisdom and mercies. For such conditions Allah Most High Himself through His Grace and Mercy has granted a very beneficial and effective cure for peace of the heart. He exhorted us (to recite): إِنَّا ِللهِ وَ إِنَّا إِلَيْهِ رَاجِعُوْنَ Inna lillahi wa inna ilayhi raji’un ((To Allah we belong and to Him is our return. (Surah al-Baqarah) )) By reciting this, mental peace and physical endurance will be formed. Thus, the easiest method of inculcating sabr is to recite ‘Inna lillahi wa inna ilayhi raji’un‘ whenever anything occurs that is against ones wishes, whether it is a major calamity or a minor displeasing matter. In this also, money or time is not used. Here in our country (refering to Pakistan) load shedding of electricity has made this action even easier. Whenever the electricity goes, recite ‘Inna lillahi…’, and whenever it returns, recite ‘Alhamdu Lillah’. So much so, in the narration it is mentioned that when remembering a past calamity, recite ‘Inna lillahi wa inna ilayhi raji’un‘ and you will receive the same reward which you received (for reciting it) at the time of the calamity. The recital of Inna lillahi… is not restricted to death It has become common in our society that Inna lillahi … is only recited when someone dies, whereas it is not correct to restrict its recital to death only. It is mentioned in a narration that once in front of Allah’s Messenger (Allah bless him and give him peace) a lamp extinguished and he recited ‘Inna lillahi wa inna ilayhi raji’un‘. Sayyidatuna A’isha (may Allah be pleased with her) thereupon asked him: “O Messenger of Allah! Is this also a calamity?” He replied: “Whatever troubles a Muslim is a calamity and there is a promise of reward for it.” In another hadith it is mentioned that a Muslim receives reward even when a thorn pricks him. In yet another narration it is mentioned that a Muslim is successful in every condition. For, when he receives joy, he makes shukr, and when a calamity befalls him, he makes sabr. And Allah Most High loves the servant who makes sabr and shukr. Mullah Nasiruddin By the way I have recalled something regarding Mullah Nasiruddin. He is the same person whose witty remarks are famous. It is mentioned that Mullah was very handsome and his wife was ill-looking. So once he said to his wife: “Wife! You are a jannati (one who will enter Jannah) and I am also a jannati.” She asked him “How is that’? He replied: “Because when you look at me you make shukr that you got such a handsome husband. When I look at you I make sabr, and the one who makes shukr and also the one who makes sabr are jannatis!” The mercy of Allah is on the sabir (on the one who adopts sabr) Sabr should be made on every displeasing matter, big or small, and ‘Inna lillahi wa inna ilayhi raji’un‘ should be said. This is because the closeness of Allah Most High is achieved through sabr. Allah Most High says in the Qur’an: “Verily Allah is with the patient ones.” (Surah Baqarah) Thus, who can harm that person whom Allah is with? Regarding those people who read ‘Inna lillahi wa inna ilayhi raji’un‘, the Qur’an says: “They are those on whom are the salawat (who are blessed and will be forgiven) from their Lord, and (they are those) who receive His mercy, and it is they who are the guided-ones.” (Surah Baqarah) To summarize, by reading these words at the time of difficulty, it will become evident and clearly felt that the Mercy of Allah is with one. I swear by Allah that if a person inculcates these four points within himself, in a few days he will perceive that someone (Allah) has placed His Mercy in his heart and that someone (Allah) is protecting him. Thus, his loneliness has been removed and joy will re-enter his life. Through this ‘amal, steadfastness, control, perseverance and dignity will be developed. The strength to overcome difficulties will be acquired, and the ability to be pleased with the decree of Allah Most High will be formed, and this is a very high level of servitude. Those with sabr are not inclined to anger and taking revenge regarding themselves. And if they do get inclined, it is short-lived. Such people are saved from these types of emotions. (3) Istighfar The third action is istighfar. This action also does not utilize wealth, effort, or time. Whenever a sin is committed, big or small, say: أَسْتَغْفِرُالله (Astaghfirullah), i.e. O Allah! I seek Your forgiveness. The challenge of Satan Satan laid a challenge just prior to Sayyiduna Adam (may Allah’s peace be upon him) was sent down to earth. He said: “O Allah! I will lead your servants astray and direct them to Jahannam (hellfire)” [because man is my rival and it is because of man that I have been dismissed from my high position]. Sayyiduna Adam (may Allah’s peace be upon him) pleaded unto Allah: “O Allah! You have given my enemy Satan so much power, which my progeny and I do not possess. He can adopt different forms and he can come in such forms in which we cannot see him but he can see us. He is a jinn and we are human beings. There are many differences in our dispositions. He will drive us into Jahannam!” The weapon given by Allah Allah Most High replied: “O Adam! Undoubtedly We have given him tremendous powers, but there is a weapon to overcome his powers. We will give you that weapon and as long as you use that weapon, no attack of his will be effective, and the name of that weapon is istighfar.” So, whenever a sin is committed, say Astaghfirullah from the depths of your heart. Sins are forgiven through istighfar Allah Most High does not send His punishment on those who make istighfar. The Noble Qur’an says: “He will not punish them while they seek forgiveness (from Allah).” (Surah Anfal) Allah Most High has placed the desire for sin in our hearts and has also placed (a certain amount) of pleasure in them, thus it is not easy to save oneself from sin. Man inadvertently goes towards them. Therefore, through His vast Mercy, Allah Most High has opened such an extensive door, when we commit sin, then with genuine regret, make istighfar and tawbah (repentance), forgiveness will be granted. The Messenger of Allah (Allah bless him and give him peace) has said: “A person who makes tawbah from a sin is like that person who has not committed a sin at all.” (Narrated by Ibn Majah from Sayyiduna ‘Abdullah ibn Mas’ud (may Allah be pleased with him)) Make tawbah every time a sin is committed When a sin is committed once, make tawbah. When the same sin is committed again, make tawbah again, Allah Most High will forgive. So much so that if the same sin is committed seventy times and tawbah is made every time, it will be forgiven every time because the doors of tawbah are always open. So even if the tawbah is broken a thousand times, keep on repairing it, that Rahim (Merciful), Karim (Benevolent) will forgive a thousand times. A poet has explained this beautifully (in Urdu): Jam mera tawbah shikan, tawbah meri jam shikan Samne dher hai tutai huwe paymano ke My goblet breaks the tawbah, my tawbah breaks the goblet In front of me lies a pile of broken goblets and tawbahs. The [Urdu] word paymano is the plural of payman and also the plural of paymane. Payman means promise, and tawbah is also a promise unto Allah Most High that this sin will never be committed again. Paymana is a wine goblet, which is also called jam. So the poet is saying that my wine goblet breaks my tawbah, i.e. it encourages me to consume liquor and I start drinking, resulting in the tawbah breaking. But my tawbah also breaks the wine goblet i.e. it makes me break my wine goblet. I make tawbah and break the wine goblet. This series carries on; at times I am breaking my tawbah and at times the wine goblet. The result is that there is a pile of broken paymano (broken tawbas) and broken payman (broken wine goblets) lying in front of me. If death comes in this struggle wherein the tawbah is breaking the wine goblet and the wine goblet is breaking the tawbah, there will be success. The sin is committed and tawbah is made, the sin is again committed and tawbah is also made again, the sin is kept on being forgiven. The reality of tawbah is to repent from the sin and promise not to do it ever. Every sin is forgiven through tawbah. If it involves the rights of man then tawbah will not suffice. The aggrieved person has to also forgive or the outstanding right has to be fulfilled. The benefits of istighfar There are many benefits of istighfar; istighfar is an ‘ibadah, it is a means of forgiveness from sin, and it is a means of nearness unto Allah. When a person repeatedly makes istighfar, there will come a time when he will feel ashamed to commit sin and he will perceive the vastness of the Mercy of Allah Most High, that how many times I am committing sin, yet He is favouring me. Pride will never develop in that heart which constantly recognizes its faults and has regret over them, nor will there be vanity over taqwa. The reason for this is that he will be more conscious of his sins than his ‘ibadah. Anyway, istighfar is also an ‘ibadah which is not confined to any particular time but is required all the time as there are so many sins being committed intentionally and so many due to negligence. Sometimes sins are committed and we don’t even realize it and we don’t consider them sins! Thus, in all these conditions, whenever realization sets in, immediately, in the heart, with full regret, turn towards Allah Most High and with the tongue say Astaghfirullah. Say: “O Allah! I am extremely remorseful, so please forgive me and protect me from this in the future!” This is such an ‘amal that through it numerous and unparalleled Mercies of Allah Most High open up. With the regret of the heart, the cognition of belief is also built, resulting in the iman being protected and the achievement of the treasure of taqwa. Such a person then does not commit a sin wilfully, and if he does, it will be very seldom. Also, such a person does not harm the creation. Allah Most High, solely through His Grace and Mercy has granted His sinful servants the formula of istighfar so that they may gain success in this world and salvation in the hereafter. فَلِلّٰهِ الْـحَمْدُ وَ الشُّكْرُ To Allah all praises and gratitude. The buzurgs have advised that all sins of the past, major or minor, whatever you can recall, ponder, and with complete regret and remorse make tawbah and istighfar a few times, and this will suffice. Insha’Allah, all sins will be forgiven. Thereafter never become preoccupied in endlessly remembering past sins and agitating yourself. If any sin comes to mind by itself (without deliberately recalling it), then silently make istighfar once. If the sin is related to the rights of others, then to fulfil that outstanding right or to seek those persons forgiveness is fard (obligatory) and wajib (compulsory). (4) Isti’adhah The fourth action is isti’adhah. Isti’adhah means to seek protection. We usually recite أَعُوْذُ باللهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ (A’udhu billaahi minash shaytanir rajim) when commencing recitation of the Noble Qur’an. It means ‘I seek the protection of Allah from Satan the rejected’. This action of ours is also isti’adhah because it means: ‘O Allah! Take us into Your protection from the evil of Satan’. It is necessary to recite ‘A’udhu billaahi …’ before commencing the recitation of the Noble Qur’an. The Noble Qur’an itself has given this instruction. Recite A’udhu billaah at the time of every fear Life is full of calamities and happenings and we are always faced with the onslaught of the nafs (lower self) and Satan. We should, therefore, constantly seek protection from these. There are hazards and pitfalls in dealings and relationships, and at times one cannot fathom a way out, nor is there any choice. At such times the heart is strengthened by instinctively seeking the protection of Allah. So this should be developed into a habit that whenever any such thing is worrying, A’udhu billaah should be said from the depths of the heart. Man goes through various worrying thoughts and fears from morning till evening. He does not know what is going to happen tomorrow. Will he lose his job? Will his dignity and respect be lost? Will his belongings be stolen? Will an enemy attack him? Will there be a loss suffered in business? Will he suffer from a certain sickness or sudden death? Will anything bad happen, etc? No one is free from such fears and thoughts. The means of protecting oneself from all the fears of this world and the hereafter is the powerful ‘ibadah of isti’adhah. Whenever any worry or fear enters the heart, silently say A’udhu billaah. O Allah! I enter into Your protection. If a person does not know the Arabic words, he should say it to Allah in his own language. The more wealthy a person is or the higher his position, his worries increase accordingly. On the other hand, a person who does not possess wealth, fame, and position, his worries will be less, proportionately. The helplessness of a thief A thief entered a house. He went around the entire house but found nothing. Actually, there was nothing, no utensils, clothes, or any other goods. After searching for a while he saw a person on the veranda sleeping peacefully. The thief thought to himself that I cannot leave empty-handed, I must take something, or it will become bad luck. He looked closer and saw a heap of wheat at the head-side of the sleeping person. So the thief spread his shawl to fill it with wheat. He did not as yet touch the wheat when suddenly the sleeping person turned on his side on to the thief’s shawl! Instead of taking, the thief had to give (his shawl now caught under the sleeping person)! The sleeping person was in a deep sleep and it was a winter’s night. The thief sat down and waited, thinking that when he changes sides again, he will retrieve his shawl, but the sleeping person did not change sides! The poor thief becomes befuddled, thinking that even if I do not get the wheat, at least I should retrieve my shawl! While waiting, the adhan of Fajr commences. He thought that he has to leave now. When he reaches the door he hears a voice saying: “Close the door as you leave.” The thief was angry so he said to himself: “Forget it! Someone will also come and give you a shawl to cover yourself with!” (My shawl is under you, someone else will come and place another shawl over you!) So no one is free from fears. The higher the person, the more his worries, the lower the person the more security he enjoys. In short, at every worrying juncture say A’udhu billaah or say O Allah! I seek Your protection. If you have the fear of failure in any matter, if you fear loss or harm to wealth or life due to someone’s opposition or jealousy, if you fear that you may get involved in any type of physical or internal sin due to the evil effects of Satan and nafs, if you have the fear of being apprehended in the hereafter, if an impure desire enters the heart, then immediately recite A’udhu billaah or recite the following du’a: اَللّٰهُمَّ لاَ مَلْجَأَ وَ لاَ مَنْجَأَ مِنْكَ إِلاَّ إِلَيْكَ Allahumma la malja’a wa la manja’a minka illa ilayk. This means O Allah! There is neither a place of protection nor a means of salvation but You. This difficulty is from You. Safety from this is only in Your power and control. Cling to the robe of the archer A buzurg asked the people about a powerful archer who never errs in his aim. The sky is his bow and all the difficulties and calamities of the universe are the arrow. Tell me, what is the way of saving yourself from him? They answered that it is not possible to save oneself from him. The buzurg then said: There is only one way, and that is to cling to the robe of the archer. So brothers! Seek the protection of Allah Most High. Whenever any fear enters the heart, immediately say: O Allah! I seek refuge in You and Your protection. He is such a benefactor that He never refuses ones who asks with sincerity. You ask yourself if on a dark and rainy night bandits are chasing a lone child and the child is screaming save me, save me! Will you not give such a helpless and desperate child protection? Even if you are living in a shack, you will still grant him safety. After all, Allah is Rabb al-Arbab (Sustainer of all sustainers) and Arham al-Rahimin (Most Merciful of all those who show mercy). When His servant becomes agitated due to difficulties and seeks His protection, then He will definitely open the doors of protection and refuge. Isti’adhah is such an ‘amal through which a person witnesses the greatness, sustaining quality, and mercy of Allah Most High. He receives protection, satisfaction, and contentment in his heart from Allah Most High. He receives the treasures of tawakkul (trust in Allah) and tafwidh (assigning oneself to Allah). Such people do not develop the urge to harm others. So make this ‘amal a habit that whenever a fear is perceived in the heart, then say A’udhu billaah from the depths of the heart. When you seek the protection of Allah, you will witness that as the worries are developing, so is the Mercy of Allah opening up unique and astonishing ways of protection. Make these four actions a habit The result of this discussion is that there are four a’mal; shukr, sabr, istighfar and isti’adhah. Regularly practice on all four that they become habit, gradually your whole life will come in accordance with the din, Insha’ Allah. The din and dunya will be protected, hatred will be formed for sins, and an inclination towards the performance of good deeds will be developed. The proximity unto Allah Most High will keep on increasing and one will experience a special bond with Allah Most High. Three tenses are under protection There are three tenses in man’s life; past, present and future. The past becomes protected through istighfar. The present becomes protected through shukr and sabr and the future through isti’adhah. When all three tenses have been protected, the whole life has been protected. The person who makes these four actions a regular practice, will Insha’ Allah always enjoy the aid and mercy of Allah. Pass this gift to others This gift of my murshid is invaluable, very easy, and extremely effective. I have presented this gift to you. I request you to forward this gift to your acquaintances and also to your families. By practicing on this, one will be protected from countless sins, calamities and difficulties Insha’ Allah. Also make Isal al-Thawab (pass on thawab or reward) to my murshid ‘Aarif Billah Dr. ‘Abdul Hayy (may Allah have mercy on him), who presented us with this great gift. May Allah Most High grant us the tawfiq to regularly practice on these four a’mal. Amin. وَ اٰخِرُ دَعْوَانَا أَنِ الْـحَمْدُ ِللهِ رَبِّ الْعٰلَمِيْنَ ، Full article at Deoband.org
  4. Shortcut to Gaining on Laylatul Qadr Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Nowadays we always look for shortcuts and an easy way to get our work done. So what is the shortcut and easy way to gain the maximum on Laylatul Qadr. Two ways come to mind: 1) The night starts from Maghrib (sunset) and ends at subah saadiq. Normally we are still fresh and have control of the time between Maghrib and Esha and by the time taraaweeh is over we are tired. Hence, maximise by doing ‘ibaadat after Maghrib. 2) We are advised in the hadeeth to recite this du‘aa on Laylatul Qadr: “Allahumma innaka ‘afuwwun tuhibbul ‘afwa fa’fu ‘anni” (O Allah! You are the One who forgives and You love forgiving. So do forgive me.) Hence, in the intervals between every four rakaats in Taraaweeh Salaah, you can easily recite this du‘aa approximately 10 times.
  5. يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ On the Day of Judgement you shall see the true believing men and the believing women, with their light shining before them and on their right hands, and it will be said to them: "Rejoice today, you shall enter the gardens beneath which rivers flow, in which you shall live forever, and that is the highest achievement." [Surah Hadeed: 12] Ways to attain Noor Mufti Shafi’ (Rahimahullah) has compiled a list of ways to earn Noor in Ma’aariful Qur’an. (For references of these ahadeeth, refer to the Tafseer of this verse (Hadeed: 12) in Maarif al Quran) “Give glad tidings to those who go to the mosque in the darkness of night that they will receive perfect light on the Day of Judgment.” “He who takes care of his five daily prayers [that is, performs them regularly fulfilling all their essentials], it will serve as light, proof and salvation for him on the Day of Judgement. He who fails to take care of it, there will be no light, nor proof or salvation for him on the Day of Judgement. The latter will be in the company of Qarun, Haman and Fir’aun.” “Whoever recites Surah Al-Kahf, there will be so much of light for him on the Day of Judgement that it will spread from his place to Makkah.” In another narration, “Whoever recites Surah Al-Kahf on a Friday, light will extend from his feet to the heights of the heaven on the Day of Judgment.” “Whoever recites just a single verse of the Quran, it will be a light for him on the Day of Judgement.” “Whoever sends salah (durood) to me, it shall be the cause of light on the Bridge of Sirat.” “The hair, that falls on the ground at the time of shaving it when coming out of the state of ihram, will be a light for him on the Day of Judgement.” “Stoning the Jamaraat in Mina will be a light on the Day of Judgement.” “He whose hair turns grey in Islam, it will be a light for him on the Day of Judgement.” (i.e. he remains steadfast on Islam for his whole life) “He who shoots even one arrow in Allah’s way while fighting in jihad, it will be a light for him on the Day of Judgement.” “He who remembers Allah in the marketplace will receive light for every strand of hair on the Day of Judgement.” (markets being the places where the temptations of dunya manifest themselves) “He who alleviates the calamity of a Muslim, Allah will create two compartments of light for him at the bridge which will brighten up a whole world. No one besides Allah knows its number.”
  6. Wa'alaykumus salaam warahmatullaahi wabarakaatuhu Sister Stella, welcome to the forum. We deem it unsuitable that your information personal information is visible on a public forum so for now I am removing the information. I pray this is ok with you. I will insha-allah mail you.
  7. Lecture: Tarawih Why 20 Rak’ats & Not 8? TarawihWhy 20 Rak’ats & Not 8? By Shaykh Dr. Abul Hasan Hussain Ahmed Presenting Evidences & Establishing Twenty Rak’ats Tarawih as The Sunnah & Not Eight This lecture in over 2 hours took place at As-Subah Academy in London, April 2019. The following are the Shaykh’s notes which he has provided. This can be used to follow the evidences being discussed during the lecture. THE RAKATS OF TARAWIH As Subah Academy 2019
  8. Is Waraqah bin Nawfal a Sahabi? Question Did Warqah bin Nawfal accept Islam? Answer The scholars have differed on the issue whether Waraqah accepted Islam or not. (Usdul-Ghabah, vol.5 pg.416) However, Hafiz Ibn Hajar (rahimahullah) has chosen to reconcile between the conflicting views in his books, Fath al-Bari (vol.1 pg.36) and al-Isabah (vol.6 pg.476). He has speculated that it is possible that Waraqah lived until the very early stages of Islam. Besides Hafiz Ibn Hajar (rahimahullah), scholars such as Al-Baghawi, ibn Qani’, Tabari and ibnus-Sakan (rahimahumullah) were also of the view that Waraqah was, in fact, a Sahabi (radiyallahu’anhu). (Al-Isabah vol.6 pg.474) And Allah Ta’ala Knows Best Answered by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar
  9. Did Nabi (sallallahu 'alayhi wa sallam) see Waraqah ibn Nawfal in Jannah? Question Is this Hadith authentic? Al Hakim reported from Sayyidatuna ‘Aaishah (radiyallahu ‘anha) that Rasulullah (sallallahu ‘alayhi wa sallam) said: “Do not slander Waraqah ibn Nawfal for I have seen that he will have one or two gardens in Jannah” Answer Imam Hakim (rahimahullah) has recorded this narration and has declared it as authentic. (Mustadrak Hakim, vol. 2 pg. 609) Hafiz Abu Bakr Al Bazzar (rahimahullah) has also recorded two versions of this narration. The first via an unbroken chain (متصلا) and the second mursalan (مرسلا), [where the Tabi’i attributes a Hadith directly to Rasulullah (sallallahu ‘alayhi wa sallam), omitting his source] (Refer: Majma’uz Zawaid, vol. 9 pg. 416) Imam Daraqutni (rahimahullah) and Hafiz Ibn Kathir (rahimahullah) have preferred the version where the Tabi’i attributed the Hadith directly to Rasulullah (sallallahu ‘alayhi wa sallam) (Refer: Al Bidayah Wan Nihayah, vol. 3 pg. 198.) Nevertheless, the narration in question is still suitable to quote and is further supported by the following narrations: 1) Sayyidatuna Khadijah (radiyallahu ‘anha) asked Rasulullah (sallallahu ‘alayhi wa sallam) regarding Waraqah ibn Nawfal. Nabi (sallallahu ‘alayhi wa sallam) said: ” I had seen in in a dream dressed in white clothing. If he were destined for Jahannam I don’t think he would have been wearing white” (Musnad Ahmad, vol. 6 pg. 65 Hafiz Ibn Kathir has declared the chain of narrators as sound –hasan-. Al Bidayah Wan Nihayah, vol. 3 pg. 197) 2) Sayyiduna Jabir (radiyallahu ‘anhu) reports that Rasulullah (sallalahu ‘alayhi wa sallam) said: “I saw him [Waraqah ibn Nawfal] walking in the center of Jannah, wearing a silk garment” (Musnad Abu Ya’la with a weak chain, Hadith: 2047. Refer: Majma’uz Zawaid, vol. 9 pg. 416) Some Muhaddithun and Biographers of Sahabah were of the view that Waraqah ibn Nawfal was a Sahabi. See here for more details. And Allah Ta’ala Knows best Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar Source
  10. After Prophet Muhammad sallallaahu 'alayhi wasallam received the first revelation in the Cave of Heera, he left the cave and returned home to Khadeejah RA and said,زَمِّلُونِي زَمِّلُونِي (Wrap me up, wrap me up!) So she wrapped him up until his fear went away. After that he told Khadeejah everything that had happened and said he feared that something may happen to him. Khadeejah replied that Allah would never disgrace him since he kept goo relations with relatives, spoke the truth, helped the poor and the destitute, served guests generously and helped the deserving. She then accompanied him to see her paternal cousin Waraqah bin Nawfal bin Asad bin `Abdul-`Uzza bin Qusay. Waraqa had studied the books of both the Jews and the Christians very closely and he had learned a great deal from many of their wisest people. He knew that the coming of another Prophet had been foretold by both Moses and Jesus, peace be on them, and he knew many of the signs that would confirm the identity of this Prophet when he appeared. After listening closely to his story, Waraqa, who was both old and blind, exclaimed, “This is the same being who brought the revelations of Allah to Moses. I wish I was young and could be alive when your people will drive you out.” “Will they drive me out?” asked Muhammad. “Yes,” replied Waraqa. “No one has come with what you have been given without being treated with enmity; and if I were to live until the day when you are turned out, then I would support you with all my might. Let me just feel your back.” So, saying, Waraqa felt between the Prophet’s shoulder-blades and found what he was feeling for: a small round, slightly raised irregularity in the skin, about the size of a pigeon’s egg. This was yet another of the many signs that Waraqa already knew would indicate the identity of the next Prophet after Jesus, (peace and blessings of Allah be upon him). “This is the Seal of the Prophethood!” he exclaimed. “Now I am certain that you are indeed the Prophet whose coming was foretold in the Torah that was revealed to Moses and in the Injil that was revealed to Jesus, (pbut) You are indeed the Messenger of Allah, and the being who appeared to you on the mountain was indeed the angel Jibril!”
  11. Wa'alaykumus salaam warahmatullah Yes that's fine
  12. Q. Can a women perform Tawaaf-e-Ziyaarah in Haidh? Does she have to perform Tawaaf-e-Widaa if she is in Haidh? (Question published as received) A. A woman in the state of menstruation (Haidh) will perform all the rituals of Hajj during the five days of Hajj expect for the following two rituals: 1) Tawaaf-e-Ziyaarah: The performance of Tawaaf-e-Ziyaarah is a compulsory (Fardh) act of Hajj, which is performed after pelting on the 10th of Dhul-Hijjah until the 12th of Dhul-Hijjah. A woman in the state of menstruation cannot perform Tawaaf-e-Ziyaarah until her menstruation has terminated. She should wait for her menses to terminate and then perform Tawaaf-e-Ziyaarah even if it terminates after the 12th of Dhul-Hijjah. N.B. If a woman performs Tawaaf-e-Ziyaarah in the state of menstruation, a penalty of a big animal (Badanah) i.e. cow, camel etc. becomes necessary (Waajib) to compensate for it. In doing so, the performance of Tawaaf-e-Ziyaarah will be fulfilled and the Hajj would be completed. 2) Tawaaf-e-Widaa: The performance of Tawaaf-e-Widaa is a necessary (Waajib) act of Hajj for non-residents of Makkah, which is performed before departing from Makkah Mukarramah after performing all the rituals of Hajj. A woman in the state of menstruation is exempt from performing Tawaaf-e-Widaa, if she has completed all her rituals of Hajj and it is time to depart. In such a case, no form of penalty will apply. (Muallimul-Hujjaaj 183/186/196/197/231) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)
  13. Can we know Allah Ta'ala? Allah ta’ala says in the Qur’an: لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ “There is no one like Him. He Alone hears all and sees all” [Surah Shu’araa:11] meaning there is nothing similar or comparable to Him. There have been theological discussions among Scholars and there are different opinions with some saying, how can we know something that is unlike anything? Therefore they are saying it is not possible to know Allah ta’ala. Junaid Baghdaadi (رحمه الله) says, “Only God knows God.” However we have the well-known concept of “Ma’rifah” (Comes from عرف i.e. deep awareness/knowledge). Ma’rifat is to recognise the greatness of Allah ta’ala and part of the recognition is recognising one’s own dependency upon Him i.e. how low, humble and dependant we are. There is famous saying of Scholars; من عرف نفسه فقد عرف ربه -Whosoever knows himself, knows his Lord. Imam Ghazali (رحمه الله) has especially gone to its depth and explains with many examples. He says if one person says, “I know Allah” and another says “I do not know Allah”, they are both correct as there are different ways of “knowing”. Some knowledge is general and some, specific. For example a person says he knows a writer i.e. in terms of his writings, then that is correct and if a person says he does not know the writer i.e. in terms of who he is, his character etc. then that is also correct. Therefore generally we know Allah ta’ala is there i.e. we know of His existence however we do not have the real, deep, intimate knowledge of Allah ta’ala. Another example he gives is a glass with some liquid in it. If someone asks what it is and the answer given is, “sweet” or “bitter”, it is not really giving an answer as to what the substance is. It is describing the attributes of the substance so in a way it is an answer but not the real answer and that is our knowledge of the Sifaat of Allah ta’ala. We know He is Raheem (Merciful), Ghaffaar (Most Forgiving) etc. but Who is He? We do not have that deep, intimate knowledge of Him. Imam Ghazali (رحمه الله) says the knowledge is there however it is very limited and very inadequate. When we study the names of Allah ta’ala, it opens up different perspectives as there are different ways Allah ta’ala manifests His attributes and we can understand Allah ta’ala through the way He manifests Himself through His attributes. Imam Ghazali (رحمه الله) goes on to give the example of a blind man and colours. His sense of sight will not be able to comprehend the colours. It is like a person who describes the taste of a fruit in different ways however the other person can never fully know what the taste is like. We have five senses however they are very limited and it is like being blind as we cannot really know and understand Allah ta’ala. The only time we will truly realise that sense of knowing Allah ta’ala fully, is in the Aakhirah. Whatever we sense and feel in this world is going to be limited compared to the Aakhirah. We imagine and compare His attributes to those of the world i.e. we imagine His mercy to that of someone of this world. He is Living but not like living things we know. He is Powerful but it is not like those who are powerful in this world etc. Knowing Allah ta’ala has ranks or levels. One is to know Allah ta’ala in general terms i.e. he is Powerful, and a higher level is to see the subtle workings of Allah ta’ala in the world and really know His power even though this knowledge is inadequate. It is similar to knowing your teacher as a teacher however we cannot know her as her own mother would know her. So knowledge of Allah ta’ala has different levels and though they are all inadequate, some levels are more inadequate than others. Therefore even if some Scholars say it is not possible at all to know Allah ta’ala, and we may not understand the in depth philosophical debates of the Scholars and the knowledge we acquire may be limited and inadequate, we should still try to know Allah ta’ala. That is why Allah ta’ala mentions His names and attributes in the Qur’an. The Ultimate Knowledge of Allah ta’ala The ultimate knowledge according to the Sahaba RA and the Scholars is to realise that one does not really know Him. Abu Bakr Siddique RA said, “To realise I cannot attain Ma’rifat (I cannot know God) is in itself Ma’rifat.”Therefore to realise one can never really know Him, is to know Him. The Prophet sallallaahu ‘alayhi wasallam said in Du’a: اللهم إني أعوذ برضاك من سخطك، وبمعافاتك من عقوبتك، وأعوذ بك منك، لا أحصي ثناء عليك أنت كما أثنيت على نفسك‏ "O Allah! I seek protection against Your Wrath in Your Pleasure. I seek protection in Your Pardon against Your chastisement, I am not capable of enumerating praise of You. You are as You have praised Yourself." Therefore by studying the names of Allah ta'ala, we will increase our awareness of how little we know.
  14. Part 2 Jungles Cleared History proves that this is how the Muslim will attain victory and glory over the world. This is how the Muslims of yonder, despite being in the minority, conquered city after city, country after country, and ruled the world over centuries. Then not only did they rule over land and people; they even ruled over animals and the elements of nature. When the army of the Sahabah stood on the shore of Africa’s formidable jungles, then the commander-in-chief, Hadrat Uqba (may Allah’s be pleased with him) made an announcement to the speechless inhabitants of the jungle: “O residents of the jungle! We are the Sahabah on our mission. We request you to clear this jungle. After this ultimatum if any of you are found herein, we will kill you!” Hardly was this announcement completed that streams of deadly animals, herding away their young ones, were seen exiting the jungle as swiftly as possibly. Lions Tamed A Sahabi, Hadrat Safīnah (may Allah’s be pleased with him), once lost his way and strayed away into a jungle. Suddenly a lion appeared. He introduced himself to the lion and explained his plight to it. Waging its tail like a subdued puppy, the lion led the way for him, growling away any would-be attackers, and finally led him to a clearing where an army of the Sahabah (may Allah’s be pleased with him) was encamped. Seas Subjugated In the battle of Madāin, the Sahabah needed to cross a stormy sea in order to reach the enemy shores. There were no ships available. Hadrat Sa’ad (may Allah’s be pleased with him) instructed his army to plunge into the sea in pairs of two. The horses pranced across the water most calmly. Hadrat Sa’ad (may Allah’s be pleased with him) was heard saying, “Verily Allah will certainly assist His friends; Allah will certainly grant them victory over their enemies until they do not commit injustices or until their vices do not overpower their virtues.” Similar is the incident of Hadrat Ala bin Hadhrami who crossed the sea with an army of four thousand soldiers. Such was their crossing that not even the hooves of the horses became wet. Oppression – Its Results History is replete with incidents of the destruction of the oppressor and the alleviation of the oppressed. Did Allah not disgrace Namrūd at the hands of his populace and destroy him through an insignificant mosquito? Did He not protect His friend, Hadrat Ibrahim (peace be upon him) from the blazing inferno and convert it into a garden of bliss? Thus Allah assists the oppressed and destroys the oppressors. Did Allah not crush the proud and mighty Pharoah and elevate the oppressed and down-trodden Bani Isrā’īl? History bears ample testimony to the fact that so long as the Muslims continued to uphold the Qur’an and hadith in their daily lives, countries – nay, empires crumbled at their feet. Small bands of devout Muslims were sufficient to awestruck and demolish mighty forces. Emperors of superpowers trembled at the mere thought of the Muslims. Yet these very victors of mighty empires, when they succumbed to comforts and luxuries, discarded the Qur’an and hadith, resorted to oppression and cruelty of their subjugates, became power-drunk and arrogant and indulged openly in wine and women, fell from the glorious pinnacles of civilization and progress into the abyss of disgrace and stagnation. Slumber of the Muslim Nation With great regret and sorrow it has to be noted that despite all these upheavals, the Muslim nation continues to slumber away. Never have they taken lesson from their past and never have they formulated a directive and a goal for the future. Never have we pondered over the vicissitudes of life, the daily lessons of the change of tides in the affairs of the world. Despite being totally insignificant in the affairs of the world and in the eyes of non-Muslims, we continue to labour away in this false sense of pride that we once ruled the world. The Muslims continue to lead a sedentary existence of listlessness, heedlessness, indulgence in luxuries and pleasures, false pride and vain glory, sin, crime and transgression, oppression and exploitation, ignorance in trade, commerce, science and technology. On the other hand they are involved in mutual hatred, enmity, racism, discrimination, embroiled against each other in court cases and lawsuits. Their ignorance of religion compels them to uphold meaningless customs and rituals; and competing against each other in these, they spend lavishly and large sums of money, involving themselves at times in massive debts accompanied by hefty percentages of interest. Ultimately they have to sell hearth and home to alleviate these crushing financial disasters and land up as penniless paupers on the side of streets. Due to lethargy and indolence they are not prepared to undertake labour or any menial occupations and finally end up as the scum and scavengers of society: abject beggars at the doors of all and sundry. What a dismal picture! When will we awake? The Cure This is merely a framework and a totally elementary program for general upliftment and reform of the Muslim Ummah: Every Muslim, male and female, must immediately resolve to at least fulfill the basic requirements of Islam, especially Salah. A massive educational program to be specially launched on an organized basis with emphasis on religious education and more so education of adults. Basing our social life on the Sunnah and our economic activities solely on the laws of the Shariah. Total abstention from mutual conflicts and in-fighting. In case of contention, to amicably solve any problems through proper arbitration. Dissociation from all customs and rituals at the time of birth, marriages, funerals, and other occasions. Particular emphasis on cleanliness, health education, and physical fitness. May Allah grant all Muslims the good of both the worlds. Jamiatul Ulama (KZN)
  15. When the Ummah is tested: Causes & Solutions By: Mufti Muhammad Fārūq Meeruti (Rahimahullah) “Verily Allah does not change the condition of a people unless they change it themselves.” (Qur’an 13:11) The Muslim is daily faced by a host of new problems and difficulties. Their lives, property and self-respect is trampled upon and worse than that, their religious matters are tampered and interfered with, their Masjids are under constant threat and are disallowed proper implementation of their Islamic law. Our Blindness Despite this, the Muslim considers these to be chance occurrences or mere coincidences, thus never pausing to even consider the actual cause and reason behind this suffering. At the most, a few concerned souls, who are momentarily stirred by this state of affairs, call up some fancy conference, pass a few vague resolutions and disappear back into oblivion, contented that they have fulfilled their duties towards Islam. The Diagnosis A dire need exists for us to study the Qur’an and Hadith and thereby realize the primary cause for our disgrace and downfall. It is an undisputed axiom of reality that no incident occurs in this universe accidentally. Allah and His Messenger Sallallahu Alayhi wa Sallam have explained to us in the Qur’an and Hadith: “And whatever calamity befalls you, it is due to your own doings and Allah forgives many of your shortcomings.” (Qur’an 42:30) “Corruption has spread on water and land due to the doings of mankind in order that Allah make them taste the penalty of some of their doings. Perhaps they may retract (from their disobedience).” (Qur’an 30:41) Gratefulness Proper appreciation of Allah’s bounties is the correct utilization of these favours. To utilize life, health, faculties of sight, hearing, feeling, thinking, locomotion, finances, status and position, all for the pleasure of Allah and in accordance with His commandments is true appreciation of Allah’s bounties. The anti-thesis of this is ungratefulness, which invites the wrath and displeasure of Allah. Heavenly Blessings (Barakah) Adopting a life of Taqwa (piety) i.e. fulfilling all the commands of the Shariah and abstaining from the prohibitions is the cause of blessings descending from the heavens. “If the people of the locality had believed and adopted Taqwa (piety), We would have opened upon them the blessings of the heavens and the earth; but they denied and falsified, thus We seized them due to their actions.” (Qur’an, 7:96) The Consequences of Sin With regards to the verse, “And whatever calamity befalls you, it is due to your own doings.” (Qur’an 42:30), Rasulullah (Allah’s peace be upon him) explained the tafsīr of this verse to Hadrat Ali (may Allah’s be pleased with him) thus: “O Ali! whatever calamity befalls you: illness, affliction or any worldly calamity, it is the earning of your own hands.” Once Asmā bint Abi Bakr Radhiyallahu Anha experienced a headache. She exclaimed, “This is due to my sins.” (Durr al-Manthūr, Ibn Kathīr) Our Condition Let us now examine our lifestyles. Salaah, which has been described as the criterion between Imaan and Kufr (disbelief), how much does it feature in the life of the Muslims? How many adhere to the other basic requirements of Islam such as fasting, zakat, and hajj? On the other hand, consider the prohibitions of Islam, how many Muslims are engrossed in these day and night? How many have adopted these as part of their lifestyle? Liquor, Interest, Adultery, Bribery & Corruption, Disobedience to Parents, Enjoining Right and Forbidding Evil, Oppression and Injustice, Dishonouring the Ulama etc. are being perpetrated by Muslims on a daily basis. Our Example How cruel have we been upon ourselves that due to our sins we are constantly involving ourselves in disasters and calamities? At the same time, we continuously lament and wail away at our pathetic condition. Our example is like that of a person suffering from diarrhoea and yet continues to take laxatives, complaining all the time of diarrhoea. What could be said to such a fool? Oppressive Leaders In a similar way, today we complain about the oppression of our leaders, whereas these leaders have been appointed over us due to our transgressions. Rasulullah (Allah’s peace be upon him) said: Just as you (i.e. your actions) are, so will your rulers be. It is a popular adage: “Your actions are your rulers.” In other words, [based upon] your actions will your rulers treat you. This is the example of the Muslim Ummah. If we are disobedient to Allah, He appoints the weakest of nations upon us. They torture and oppress us most mercilessly. Our only salvation is by turning to Allah in sincere regret and repentance. Then no nation – not even the so called superpowers – will have the courage to stare at us! Time and again, we are crushed by disasters and calamities. Our laments, complaints, and wailing never end. Yet, when our shortcomings are pointed out to us, we remain totally indifferent and heedless. Never have we even attempted to bring about any reform within ourselves. Never have we attempted to avoid those destructive sins and crimes that are the direct sources of our misery and suffering. It is most astonishing that when an ordinary doctor warns of some epidemic, we are hasty to inoculate ourselves. Yet, when Allah and His Rasul (Allah’s peace be upon him) are consistently guiding us towards our success and warning us against our destruction (with the greatest of concern and sincerity) we remain totally unmoved and heedless, and we plunge headlong into those very pitfalls of destruction. Our only road to success and glory is total obedience to Allah and His Rasul (Allah’s peace be upon him) and following step-by-step the path tread by our pious predecessors.
×
×
  • Create New...