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  1. Many of us see Ramadan as an opportunity to gain some extra reward by fasting, reciting more Qur’an and offering night prayers in the form of tahajjud salat. But Ramadan holds a much deeper significance transcending mere rituals. Allah Most High tells us: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ O you who believe, fasting has been prescribed for you, as it was prescribed for those before you, so that you may adopt taqwa. (Quran 2:183) Here lies the key to understanding the true essence of Ramadan. Taqwa, often simplified to 'fear of Allah,' is a concept that encompasses far more than trepidation. It serves as the cornerstone of our faith, embodying self-discipline, heightened spiritual awareness, and profound reflection. But what does it truly mean to embody taqwa? In essence, taqwa is to carefully guard oneself against anything in speech or action that may lead to displeasure or punishment from Allah. It encompasses not only avoiding major sins but also steering clear of the 'grey' areas that may compromise or jeopardise our relationship with the Divine. It's about navigating the path of Shari'ah with caution, always choosing the safer option in matters of the Deen. Taqwa calls for a conscientious effort in every action and word, ensuring they align with the principles of righteousness and piety while fostering a deep awareness of Allah's presence in every moment of our lives. Now, how does Ramadan serve as a catalyst for attaining taqwa? Firstly, by abstaining from permissible acts (eating, drinking and sexual intimacy) during the fasting window, we are able to take control of our nafs and desires. This rigorous training of abstinence for one month of the year not only builds our willpower but also bolsters our resilience against temptations, instilling within us the discipline necessary to resist the impermissible throughout the rest of the year. Willpower is like a muscle, the more you exercise it, the stronger and easier it becomes. Furthermore, Ramadan facilitates a profound realisation of our inherent weaknesses. As we experience hunger and thirst for just a few hours of the day, we become lethargic and cranky, humbling us before Allah the Supreme Power, the greatest, transcendent above any weaknesses. We realise our dependance on Allah and foster gratitude for the countless blessings He bestows on us without even being deserving of them. The happiness we experience while drinking a glass of water during iftar is incomparable to any other time of the year when we mindlessly quench our thirst. Through these spiritual exercises, Ramadan becomes a transformative journey towards eternal success by nurturing the essence of taqwa in our hearts and actions. وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ Be mindful of Allah so you may be successful. (Qur’an 2:189) فَمَنِ ٱتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Those who are mindful of Allah and correct themselves will have no fear, nor will they grieve. (Qur’an 7:35) May this Ramadan be a source of immense blessings and spiritual growth for us all. whitetreadpress
  2. The Messenger of Allah ﷺ said, “Whoever fasts Ramadān with īmān and iḥtisāb (hoping for reward), all his previous sins will be forgiven. Whoever performs qiyām in Laylat al-Qadr with īmān and iḥtisāb, all his previous sins will be forgiven. Whoever performs qiyām in the month of Ramaḍān with īmān and iḥtisāb, all his previous sins will be forgiven” (Bukhārī). Notice the caveat of ‘īmān’ and ‘iḥtisāb’ with these actions of Ramaḍān. When you fast in Ramaḍān, it cannot be because of habit, or because it’s what your family does and is deemed ‘culturally’ the right thing to do. The repetition of īmān and iḥtisāb in the above ḥadīth reminds us that all our good deeds should be an expression of our servitude (ʿubūdiyyah) and obedience to Allah. Fasting must be accompanied by īmān. It cannot merely be a physical act. It is deeply tied to the state of your heart. Fasting with īmān means to firmly believe that this is a command from Allah: He has made it compulsory, and He will reward you for it. Fasting with iḥtisāb means to fast hoping for reward only from Him; to not feel that you are being forced to fast, or that the fast is too long and feels like a burden. It is simply and purely for Him. A person who fasts with īmān and iḥtisāb is not only content and peaceful, but he is happy that Allah gave him an opportunity to fast. The Goal of Ramadan: Strengthen Your Iman The Prophet ﷺ said, “Indeed īmān wears out in the heart just as clothes wear out — so renew your īmān” (Ṭabarānī). Īmān is like a tree. If it isn’t tended to, it will wither and die. It has to be constantly watered with beneficial knowledge, righteous deeds and the remembrance of Allah. And just as a strong healthy tree must be protected from pests and weeds, we must protect our hearts from sins, desires, and doubts for our īmān to be strong. The purpose of the acts of worship is to revive the hearts with īmān. The month of Ramaḍān is a perfect opportunity to rejuvenate our īmān and kickstart our journey to Allah. This is because we combine some of the greatest acts of worship such as fasting, ṣalāh, the night prayer, charity, iʿtikāf, dhikr etc. for thirty consecutive days. We also try our best to stay away from sins and we try to have excellent character (akhlāq) in our interactions with people. If someone manages to do all of the above well, it will have a huge impact on reviving his heart, filling it with the light (nūr) of īmān, ready to thrive in its journey to Allah. Let us make it our goal this Ramaḍān to ensure that everything we do will increase our īmān. The goal should not be to just perform x number of good deeds. Rather than focusing on quantity, let us focus on quality by learning about the inner dimensions of worship. Ibn al-Qayyim (raḥimahullāh) writes, “You may find a person who fasts, prays, does dhikr and recites Qur’ān abundantly, but nothing from his actions reach his heart: no fear, no hope, no love, no conviction in Allah and no happiness with Him.” Our īmān will only be strengthened if we combine the external physical acts of obedience with the internal ‘actions of the heart’. The actions of the heart include: knowledge of Allah (maʿrifah), sincerity (ikhlāṣ), piety and mindfulness (taqwā), repentance (tawbah), trust in Allah (tawakkul), hope (rajā’), fear (khawf ), gratitude (shukr), patience (ṣabr), love (ḥubb), yearning for Allah (shawq) and certainty (yaqīn). Taste the Sweetness of Iman & Worship in Ramadan One of Allah’s greatest blessings upon the servant is that He makes īmān beloved to him, He adorns his heart with the beauty of īmān and He makes him taste its sweetness. The Prophet ﷺ said, “There are three [qualities] which, if they are found in anyone, shall cause him to experience the sweetness of īmān: that Allah and His Messenger are more beloved to him than everything else; that he loves a person only for Allah’s sake; and that he hates to return to disbelief after Allah had saved him, just as he would hate being thrown into the fire” (Bukhārī). The sweetness of īmān refers to feeling joy in doing good deeds and in undergoing difficulties for the sake of Allah. The servant worships and undergoes difficulties, forsaking worldly pleasures in pursuit of the eternal pleasures of the hereafter. It is a contentment experienced by those who worship Allah sincerely. Instead of ʿibādah feeling like a burden or a chore, you rush to and relish to worship Allah and serve His creation. Ibn Rajab (raḥimahullāh) writes, “Īmān has a flavour and a sweetness which is tasted by the heart just as the sweetness of food and drink is tasted by the mouth; for indeed īmān is the sustenance of the hearts, just as food and drink are the sustenance of the body.” Many of us exert ourselves in acts of worship, and yet do not experience this sweetness and happiness. The reason is because we focus solely on the outer physical actions, and we neglect the actions of the heart. Likewise, if our hearts are sick and diseased due to committing sins and following desires, we cannot enjoy the ‘sweetness of īmān’. When we are sick, we do not enjoy the taste of food. Sometimes we cannot even taste the flavour of the food. If we are feeling nauseous, even the most expensive meal would not entice us to eat. In order to taste the sweetness of īmān, we have to purify our hearts from its diseases (pride, envy, greed, heedlessness, hypocrisy etc). The Prophet ﷺ said, “Whoever does three things will experience the taste of īmān: …a servant who purifies himself. A man asked, ‘O Messenger of Allah! What does it mean for a person to purify himself?’ He replied, ‘He knows that Allah is with him wherever he may be’” (Bayhaqī). The Worldly Paradise Experiencing the sweetness of īmān and acts of worship is life-changing. It is what makes the journey to Allah beautiful. Once you have experienced it, you will know real happiness and forever crave its delight. You will realise that no other blessing can compare, and become protective over it. It is something you can read about extensively, but cannot fully appreciate it until you experience it. A saint of Allah said, “There are times when I say: if the people of Paradise have anything like this, then how blissful must their lives be!” Another stated, “There are times when the heart bursts in joy (out of the love for Allah).” After quoting the above, Ibn al-Qayyim (raḥimahullāh) writes, “Glorified is the One who lets His slaves witness His Paradise well before they meet Him, who opens its doors to them in this world of deeds; and who gives them some of its joy, its breeze and its perfume, so that they may seek it and hasten towards it with all their strength.” Begin Your Journey to Allah The month of Ramaḍān is a perfect opportunity to experience the joy of īmān and worship: to deeply connect with Allah, to live a life with Him. In our journey to Allah, the initial stages will feel very difficult at times. We have to fight against the nafs, persevere and keep going, until our hearts become attached to Allah. Once our hearts are attached to Allah, the acts of worship will no longer feel difficult and we will begin to enjoy them. Abū Zayd (raḥimahullāh) said, “I forced my nafs (inner self ) to go to Allah whilst it was crying, until I was able to take it to Him whilst it was laughing.” This Ramaḍān, start your journey to Allah with sincere repentance (tawbah), and revel in the joy of reuniting with your Creator after having been away. This Ramaḍān, feel the joy of hunger when fasting, and give up your desires (which you love) for your Beloved, who you love much more. This Ramaḍān, relish the sweetness of ṣalāh. Our beloved Prophet ﷺ said, “My utmost joy has been put in ṣalāh” (Nasā’ī). Soothe your heart by conversing and crying to your Lord in the stillness of the night, alone. Make the Qur’ān your best friend, and find immense peace in its recitation as, “There is nothing sweeter to the lover than the words of his beloved, for it is the joy of their hearts and their utmost desire” (Ibn Rajab (raḥimahullāh)). This Ramaḍān, serve your family, neighbours and the creation of Allah selflessly and happily. Overcome your ego and emulate the sublime character of Allah’s beloved, Muḥammad ﷺ. Feel greater joy in giving charity and helping others than the recipients of the charity themselves. Let us always ask Allah with the words of His Beloved ﷺ: اَللّٰهُمَّ زَيِّنَّا بِزِيْنَةِ الْإِيْمَانِ ، وَاجْعَلْنَا هُدَاةً مُّهْتَدِيْنَ O Allah, adorn us with the beauty of īmān and make us those who guide others and are guided themselves. May Allah al-Mu’min (The Giver of īmān and safety) make our īmān firm in our hearts and may He make us die on īmān. May He grant us the bliss of īmān and worship in this world, and the bliss of His company in Paradise. lifewithallah
  3. 40 Hadith on the Virtues of Ramadan A concise PDF that highlights the virtues and merits of Ramaḍān mentioned in authentic aḥādīth. The Messenger of Allah ﷺ said: “The month of Ramaḍān has come to you, a blessed month in which Allah – Exalted and Majestic is He – has obligated (its) fasting upon you. In it the gates of Paradise are opened, the gates of Hell-fire are closed, and the rebellious devils are chained. In it, Allah has a night which is better than a thousand months. Whoever is deprived of its good is truly deprived!” (Nasā’ī) We ask Allah The Most Exalted to make Ramaḍān the means of forgiveness for our sins, and to attain His love and mercy. Download, read, print and share with family and friends
  4. In one of the nations of the past, there was a king who had a magician. When this magician reached old age, he said to the king, “Search for an intelligent youngster for me so that I may teach him my knowledge. I fear that I may pass away thereby causing this knowledge (of magic) to terminate without there being anyone among you who can teach it (to others).” The king thus sent to him a youngster so that he may teach him. The youngster began attending his classes. On his way to the magician lived a monk. At that time Christianity was the true religion. The youngster once sat in the monk’s company and was impressed with what he had to say. Hence, thereafter, whenever he would go to the magician, he would first visit the monk. When he would reach the magician, he would beat him for arriving late. He thus complained to the monk regarding the dilemma he faced. The monk said, “When you fear the magician, say (to him), ‘My family delayed me.’ And when you fear your family, say (to them), ‘The magician has delayed me.’” This continued for some time, until one day he came across a lion that was blocking the people’s path. He said to himself, “Today I will find out who is better – the magician or the monk.” He thus picked up a rock and said, “O Allah, if the monk’s ways are more beloved to you than that of the magician, kill this animal so that the people may pass.” He then threw the rock at the animal and killed it, after which he went to the monk and informed him of what had happened. The monk said to him, “O my son! Today you are better than me, as you have reached such a level that I can see. You will certainly be put through trials. Hence, when you are tested, do not disclose my identity.” Allah Ta‘ala had also blessed this youngster by allowing him to cure the blind and lepers among many other sicknesses. Thus, a courtier of the king who had become blind heard of the youngster and brought him many gifts. He told him that if he is able to cure him, all these gifts will be his. The youngster replied, “I do not cure anyone. It is only Allah Who cures. If you believe in Allah, I will supplicate to Allah to cure you.” So the courtier brought faith in Allah Ta‘ala and Allah Ta‘ala cured him. The courtier then returned to the king and sat near him as per his habit. The king asked him, “Who returned your eyesight?” He replied, “My Rabb.” The king asked, “Do you have a lord besides me?” He replied, “My Rabb and your Rabb is Allah.” The king was enraged by this and thus seized him and continued torturing him until he informed him of the youngster. When the youngster was brought before the king, he asked him, “O my son! Your magic has reached such a level that you are able to cure the blind, the lepers, and you do such and such things!” The youngster replied, “I do not cure anyone. It is only Allah Who cures.” The king thus seized him as well and continued torturing him until he informed him of the monk. In this manner, the monk was also brought before the king. The king ordered him to renounce his religion. However, he remained firm and refused to do so. The king thus asked for a saw, which was then placed at the centre of the monk’s head. He was then mercilessly cut until both halves of his body fell apart. The king’s courtier was thereafter summoned and ordered, “Renounce your religion.” However, he too refused. A saw was also placed at the centre of his head and he was cut until both halves of his body fell apart. Finally, the youngster was summoned and ordered to renounce his religion. However, like his two companions, he also refused to do so. The king thus handed him over to some of his people and instructed them to take him to the summit of a mountain. His instructions were that if they reach the summit and he has not yet renounced his religion, they should throw him off the mountain. They thus set off and took him to the top of the mountain. The youngster turned to Allah Ta‘ala and supplicated, “O Allah, save me from them in whichever way You wish.” Allah Ta‘ala caused the mountain to shake and they all fell off, but the youngster was saved. He then returned to the king who asked him what had happened to the others. He replied, “Allah saved me from them.” The king then handed him over to another group. He instructed them to take him in a ship and set sail to the middle of the ocean. If he does not renounce his religion by then, they should cast him in the ocean. When this group set off with him, the youngster turned to Allah Ta‘ala and implored him just as he had done before. Allah Ta‘ala caused the ship to capsize and they all drowned, but the youngster survived. He then returned to the king who asked him what had happened to the others. He replied, “Allah saved me from them.” The youngster eventually told the king, “You will never be able to kill me unless you do as I say.” The king asked what he should do. The youngster explained, “You should assemble all the people on a single plain and suspend me from a branch of a tree. You should then take an arrow from my quiver, place it in the centre of your bow and say, ‘In the name of Allah, the Rabb of the youngster.’ You should then shoot me. If you do so, you will kill me.” Having no other option, the king agreed to do as the youngster suggested, just so that he may kill him, not realizing the outcome of his action. He thus assembled all the people in an open field. He then suspended the youngster from a tree, took an arrow from his quiver, placed it in the centre of the bow and said, “In the name of Allah, the Rabb of the youngster.” He then shot the arrow which struck the youngster’s temple. The youngster placed his hand on his temple and passed away just as he foretold. On seeing this, the people realized that the religion of the youngster was indeed true and they proclaimed thrice, “We believe in the Rabb of the youngster.” In this manner, the king’s plan backfired and what he feared became a reality – the people had brought imaan. The king was obviously enraged and ordered trenches to be dug on the roads. Fires were ignited therein. He then instructed his men to cast anyone who does not renounce his Deen in the fire. They obeyed his order and began casting them into the fire. In their anxiousness to give their life for Allah Ta‘ala, the believers were actually rushing to leap in the fire. Among them was a woman who had an infant child. She was naturally overcome with concern for her child and thus hesitated to jump in. The small infant (who was not able to speak previously) addressed her saying, “O my mother! Exercise patience, for you are on the truth.” In reference to these trenches and the perpetrators of this heinous crime, Allah Ta‘ala states, “Cursed were the people of the trenches, the (people of the) fire that was rich with fuel, when they were sitting by it, and were watching what they were doing with the believers. They punished them for nothing but that they believed in Allah, the All-Mighty, Worthy of All Praise.” (Surah Burooj v4-8) According to one narration, many years later, in the time of Sayyiduna ‘Umar (radhiyallahu ‘anhu), this youngster’s body was uncovered and surprisingly, his finger was still on his temple just as it was when he passed away. (Saheeh Muslim #7511, Musnad Ahmad #23931 and Sunan Tirmizi #3340) Lessons: 1. The people of imaan have always been, and will always be, tested, persecuted and oppressed. Their only ‘crime’ is that they have brought imaan in Allah Ta‘ala. However, in the face of these tests, these people of true imaan persevere and remain firm on their imaan, thereby securing the eternal pleasure of Allah Ta‘ala and the everlasting bliss of Jannah. Hence, although the suffering of the Ummah, especially our brethren in Gaza currently, greatly pains and hurts us, we should understand that this has always been the situation with the people of true imaan, and the end result will definitely be in their favour – if not in this world, then definitely in the Hereafter. 2. Outwardly, it seemed as though the youngster was presenting himself to be killed. However, his plan was to sacrifice his own life for the guidance of thousands of others. Exactly as he had planned, Allah Ta‘ala made it transpire. In light of the current situation in Gaza, daily, dozens of innocent people are being massacred in cold blood. However, numerous reports bear testimony to the fact that their blood has not been shed in vain. Besides earning their own Jannah, their resilience and imaan have been what may be termed as one of the largest da’wah campaigns of the modern era, since it has become a means of many people accepting Islam. alhaadi.org.za
  5. In the company and words of the pious people, there is mercy and guidance. Below is a short book containing advices from the great saintly scholar Shaykh-ul-Hadith Hadhrat Shaykh Maulana Adam ibn Yusuf Lunat (rahimahullah wa adāma barākatuhu). When we describe the atmosphere at the departure of our respected Shaykh (rahimahullah) from this ephemeral abode, these words from Qasas-un-Nabiyyeen comes to mind: وبعد مدة مات يوسف أيضا فكان يوما على أهل مصر شديدا وحزن عليه أهل مصر حزنا شديدا وبكوا عليه بكاء طويلا ونسي الناس أحزانهم وكأنهم لم تصبهم مصيبة قبل هذا اليوم ودفنوا يوسف وعزى بعضهم بعضا فكانوا في يوسف سواء كل صغير فقد أباه وكل كبير فقد أخاه ومشى الناس إلى اخوة يوسف وابنائهم يعزونهم ويقولون لهم أيها السادة ليست خسارة لكم اليوم اكبر من خسارتنا نحن فقد فقدنا في دفين اليوم أخا شفيقا وسيدا رحيما وملكا عادلا هو الذي هدانا إلى الحق ودعانا إلى الله وكنا قبل قدومه لا نعرف الله ولا نعرف الآخرة انا لا ننسى ملكنا الكريم أبدا ولا ننسى أيها السادة انكم اخوته واهل بيته وانا لكم أيها السادة كما كنا في حياة سيدنا pages-of-pearls.pdf Taken from here
  6. It has been said that whilst the primary purpose of fasting is to gain taqwā, the purpose of Ramaḍān is to connect with the Qur’ān. Indeed, Ramaḍān is the month of the Qur’ān. We know from the authentic Sunnah that every Ramaḍān, in the best month of the year, the best of mankind, the Messenger of Allah ﷺ would revise the Qur’ān, the best of words, with the best of angels, Jibrīl (‘alayhis salām). Here are 10 practical ways you can connect to the Qur’ān in this blessed month: 1. Recite as much Qur’ān as you can. Try to complete at least one khatmah/khatam of the Qur’ān. However, if you managed to complete one last year, aim to increase your khatmah by one and complete two this year. This may seem ambitious, but make du‘ā’ to Allah (subḥānahū wa ta‘ālā) to help you accomplish this as du‘ā’ makes the impossible possible. The charts here are an excellent guide to help you to plan your daily recitation in order to achieve your goals. 2. Read the tafsīr of a chosen sūrah. Pick a sūrah or a collection of sūrahs, and then read or listen to the tafsīr (explanation) of these sūrahs. Focus on them in this month. English translations of tafsīr works, some of which are available online include: Tafsīr al-Jalālayn, Tafsīr Ibn Kathīr, Ma‘āriful-Qur’ān, In the Shade of the Qur‘ān, and Tafsīr al-Sa‘dī. 3. Ponder and reflect on the Qur’ān (tadabbur). Recitation of the Qur’ān is not enough. Allah (subḥānahū wa ta‘ālā) tells us: “This is a blessed Book which We revealed to you, that they may reflect upon its verses, and those with understanding may take heed.” (38:29) Reflecting upon the Qur’ān entails thinking over the meaning and the purpose behind an āyah: what is Allah (subḥānahū wa ta‘ālā) asking me to do here? Deep thinking and reflection allow us to develop a deeper connection with the Qur’ān and will catalyse us to act upon the Qur’ān inshā’Allah. Suggestion: Qur’ān Journaling (i.e. jotting down thoughts and reflections) may be a useful means for staying consistent with tadabbur. 4. Listen to the Qur’ān. Although there is more reward in reciting the Qur’ān, listen to it when you are not able to recite it. The benefits of listening to the Qur’ān are (though not limited to): improving your tajwīd, aiding your memorisation and providing you with the chance to absorb the beauty of the Qur’ān. Here are a collection of long and short recitation clips which you may listen to. Suggestion: download your favourite clips to avoid the inescapable YouTube adverts or alternatively, use an ad-free Qur’ān app. 5. Choose a story from the Qur’ān and share it with your families and friends. The Qur’ān is full of stories which are filled with deep wisdom. Choose a story from the Qur’ān which inspires you and share this story with your families, friends and children. From the talking ant to the golden cow; from the baby which spoke to the snake which turned into a stick; make the Qur’ān a part of your families’ lives. 6. Select 30 du‘ās from the Qur’ān and focus on one each day. Select one Qur‘ānic du‘ā’ for each day of the month and repeat this du‘ā’ throughout the entire day. Choose as many moments as possible from the special times in which du‘ā’ is accepted to make this du‘ā’. Suggestion: reflect on the background of each du‘ā’ and learn the translation of the du‘ā’. 7. Memorise as much as you can. Fix an amount to memorise every day. Even if you do two lines a day, with consistency you will have memorised 60 lines by the end of the month inshā’Allāh. Just imagine that you are in the hereafter and you are being told: “Read, ascend, and recite slowly and distinctly as you used to recite in the world…” (Abū Dāwūd) and depending on how much you’ve memorised, that is where you will have to stop. The more you’ve memorised, the higher you will be able to go. Aim high this Ramaḍān! 8. Interact with what you recite. In your night prayers, interact with the āyāt you are reciting like the Messenger of Allah ﷺ did. When you come across an ayah of mercy, stop and supplicate to Allah. When you come across an āyah of punishment, stop and ask for Allah’s protection. 9. Vary what you read in Ṣalāh. Rather than sticking to what you always read, try to vary between the different sūrahs you have memorized. This will help you to perform Ṣalāh with more khushū’ (humility and concentration) and you will start to feel the sweetness of Ṣalāh. 10. Implement the Qur’ān in your life. Allah (subḥānahū wa ta‘ālā) has described specific qualities that we should embody as believers: these are the People of the Qur’ān. To help you become such people of the Qur’ān, who are the chosen people of Allah, here is a selected list of Qur’ānic qualities. a) Select one of the qualities from the list and make it your focus for this month. b) Reflect on the related āyāt (which are in the pdf document). c) Work on developing the quality consistently throughout Ramaḍān, so that it becomes a part of you and lives on in you beyond Ramaḍān. Suggestion: write down this quality on a piece of paper and stick it on your fridge or somewhere where you are likely to see it every day to remind yourself. May Allāh make us from the People of the Qur’ān. Source
  7. With Ramadan swiftly approaching, our hearts are inclined towards deepening our understanding of our faith and its teachings. Whether you are studying the fiqh of fasting, delving into the depths of the tafsir of the Qur’an or engaging with hadiths, let us remind ourselves of the profound importance of intention and the diverse motivations that drive seekers of knowledge. Imam Ghazali delineates three distinct classes of individuals who seek knowledge in his timeless work, “The Beginning of Guidance”, each with their own intentions and outcomes. Take a moment to reflect, which category do you find yourself in? The first class comprises those noble souls who pursue knowledge solely for the sake of Allah, seeking to adorn their hearts with the light of wisdom and righteousness. Their aim is none other than the pleasure of Allah Most High and the rewards of the Hereafter. They are the true winners, blessed with sincerity and steadfastness in their quest for divine wisdom. In contrast, the second class consists of individuals whose pursuit of knowledge is tainted by worldly aspirations. They seek knowledge to elevate their status, amass wealth, or gain recognition in society. Despite their awareness of their misguided intentions, they remain ensnared by the allure of worldly desires. Yet, there remains hope for repentance and redemption for those who sincerely turn back to Allah, seeking forgiveness and striving to rectify their intentions. “For truly, one who repents from a sin is like one who has no sin” (Ibn Maja). The third class, however, represents a perilous path of spiritual ruin. These individuals, consumed by greed and vanity, exploit their knowledge for personal gain and self-aggrandisement. Their actions serve only to lead others astray, as they succumb to the temptations of the world, despite adorning themselves with the semblance of piety. Their hearts are veiled from the truth, and their fate is one of utter loss, devoid of hope for salvation. Imam Ghazali's words serve as a stark reminder of the importance of purifying our intentions and seeking knowledge with sincerity and humility. As we immerse ourselves in deepening our connection with the teachings of our faith, let us strive to emulate the virtues of the first class of seekers – those whose hearts are firmly set on the Hereafter and whose actions are guided by a sincere devotion to Allah. Let us not be swayed by the allure of worldly gains or fall prey to the pitfalls of ego and arrogance. Ramadan presents us with a unique opportunity to seek knowledge that elevates our souls and draws us closer to our Creator. Let us seize this blessed month as a time for introspection, self-improvement, and spiritual renewal. May our pursuit of knowledge be a means of drawing nearer to Allah, and may He grant us the wisdom to tread the path of righteousness. In the words of Imam Ghazali, "O seeker, be among the first class of seekers. Dare not to be of the second class, for how many a procrastinator dies before he repents and forfeits everything. Above all, beware not to allow yourself by any means to be of the third class, and end your life wretchedly, utterly bereft of hope for success or salvation." whitethreadpress
  8. We live in a world of import and export, a world in which most goods and commodities are available in most countries for most of the year. However, despite the year-round availability, there are many goods that enjoy a ‘peak season’. Astute businessmen are those who identify this period and utilize it to their advantage. A Golden Opportunity The season presents a golden opportunity for one to secure tremendous profits in a minimal period of time. Hence, during the month of December, even if the rest of the world is on vacation, it is practically unimaginable for one to find the serious businessman on holiday. He understands the pivotal role that the season plays in his success; if he remains focused and committed, he will reap the profits, and if he allows himself to become distracted or while away his time, he alone will suffer the consequences. The Season of Taqwa Just as other things have a special season; taqwa also has a special season – the month of Ramadaan. From fasting during the day to performing Taraaweeh during the night, the entire month has been specially designed to assist a believer in harvesting a bumper crop of fruit, from the tree of taqwa, which he will continue to enjoy long after the blessed month has expired. However, just as with other seasons, this will only be possible if one avails himself for this blessed month and expends all his energies in striving to secure the bargains it has on offer. More than Money If the shop owner arrives at work two hours late, he will regret the business that he lost and lament the money that he could have made. For every minute of the two hours, he could have been serving customers and turning the numbers. We often hear the adage ‘time is money’. However, contrary to popular belief, time is NOT money — it is far more valuable than money. Whereas money can always be later recovered if lost, time can never be recovered — and it is for this reason that time is our single greatest asset. In the race to secure the rewards of Ramadaan, it is those who are particular regarding their time that profit the most. Destructive Distractions In this regard, along with the ready-made opportunities to benefit are a host of ready-made distractions. After - Taraaweeh braais, meeting friends for a chat, an ‘Eid bargain-hunting’ excursion – these are all seemingly innocent activities. However, when thoroughly scrutinized, we realize that the braai ‘burnt’ two or three hours of our time, whereas a normal supper would have been concluded in a maximum of thirty minutes. The excursion to purchase ‘Eid-goods at the best prices may have saved us a few valuable rands but undoubtedly cost us invaluable hours and minutes. Media ‘Mania’ In the opinion of many, the uncrowned yet undisputed champion of ‘killing time’ is social media in all its various guises and forms. Whether in the masjid, while attending a program for spiritual upliftment, or at the time of sehri when du‘aas are accepted – instead of maximizing and benefiting from these opportunities, there are many who become Media ‘Maniacs’ and wile away the irrecoverable moments on their smart phones. For this purpose, just as we fast by shunning food and drink from dawn to sunset, let us make a resolution to ‘fast’ from all forms of media for all the 24 hours of every day in the Month of Ramadhan. We should initiate a complete ’fast’ from all these time-consumers during this blessed period and afterwards as well. Thus let us make this Ramadaan very profitable by correctly investing the capital of time that we have been blessed with. Insha-Allah we will reap the rewards in this world and the Hereafter. alhaadi.org.za
  9. Tadabbur - Reflecting upon the Qur'an - The Importance of Tadabbur - Tips for Reflecting Upon the Qur'an - Tadabbur and 'Living' the Qur'an - Recite the Qur'an Slowly and Beautifully Tadabbur-Reflecting-Upon-the-Quran-by-Life-With-Allah-2.pdf
  10. Wa'alaykumus salaam Brother the references for the verses in the beginning of the the post are incorrect 2:220: upon this world and the Hereafter. And they ask you ˹O Prophet˺ concerning orphans. Say, “Improving their condition is best. And if you partner with them, they are bonded with you ˹in faith˺.1 And Allah knows who intends harm and who intends good. Had Allah willed, He could have made it difficult for you.2 Surely Allah is Almighty, All-Wise.” 7:204: When the Quran is recited, listen to it attentively and be silent, so you may be shown mercy. I have edited your post and highlighted the verses. Please correct
  11. Ramadan Publications (livewithallah.com) Short Summary This Ramaḍān, raise the bar by learning and reflecting about the inner dimensions of fasting, the night prayer, iʿtikāf, Laylat al-Qadr and much more. Journey to Allah in Ramadan (Detailed Book) Deepen your relationship with Allah and accelerate your journey to Him 30+ reminders to taste the sweetness of iman and worship Just 7 minutes a day to read! My Ramadan Companion (Summary Book) 30 easy-to-read daily reminders and reflection exercises ‘Reflect and Act’ prompts to help you cultivate new habits An abridged version of ‘Journey to Allah in Ramadan’ Just 4 minutes a day to read! My-Ramadan-Companion-v2-by-Life-With-Allah.pdf Journey-to-Allah-in-Ramadan-by-Life-With-Allah-1.pdf
  12. Weapons of various types have existed throughout human history. Bows and arrows, spears, swords, clubs, maces, axes and the like were the typical weapons found in the past, while the weapon of choice for most in the modern world is the firearm. Nevertheless, whatever the situation may be, a person’s ability to defend himself effectively will depend on two main factors; selecting the correct weapon, and having the skill/strength to wield it. For example, a shotgun is an effective weapon, but due to its powerful recoil, it would not be effective for a weak and frail woman in her eighties. In fact, the recoil may even dislocate her shoulder or at least dislodge her dentures! Thus, for such a woman, a small handgun would be better suited. At the same time, some level of skill and strength is required, for even the best handgun will be useless if placed in the hand of a paralyzed person. In the very same way, when defending ourselves against the evil shayaateen, then these two factors must be taken into consideration as well – the correct ‘weapon’ must be selected, and we must ‘wield’ it with strength. Haafiz Ibnul Qayyim (rahimahullah) has discussed the above two points saying, “That which is required from the person afflicted (for his cure) is that he should be strong, and turn his attention and focus to the One who has created these evil shayaateen (i.e. he should turn his attention to Allah Ta‘ala, place his hopes in Him and beg Him in du‘aa). “The correct method of (reciting) the du‘aas of protection is (for one to recite them with) the heart conforming to the tongue (i.e. just as his tongue is begging Allah Ta‘ala for protection, his heart must be focused towards Allah Ta‘ala, and it must be filled with the firm conviction that it is Allah Ta‘ala alone who will cure him). “The reason is that this (struggle against evil shayaateen) is a form of battle, and the person engaged in a battle will not be able to defeat his enemy with his weapon unless two requirements are met; (1) the weapon must be correct and effective, and (2) the arm wielding the weapon must be strong. “Whenever one of the two requirements is not found, the weapon will not prove to be of much benefit. So, imagine how dire the situation will be when both requirements are not found – the heart is devoid of (strong) imaan, tawakkul, taqwa and turning to Allah Ta‘ala, and furthermore, one does not have a weapon (i.e. one does not recite any du‘aas for protection)!” (At-Tibb An-Nabawi pg. 52) In regard to selecting the correct weapon, then the safest and best weapon is the verses of the Quraan Majeed (e.g. the manzil which can be downloaded here) and sunnah du‘aas which have been reported in the blessed ahaadeeth of Rasulullah (sallallahu ‘alaihi wasallam). For a layman, dabbling in different ‘amals and ta’weez on his own, without expert guidance, is not recommended as one risks suffering the severe consequences and adverse side-effects. In this regard, Shaikhul Hadeeth, Moulana Muhammad Zakariyya (rahimahullah) – the author of Fazaail-e-Aa’maal, had written the following advice to a person who was afflicted with problems relating to evil jinn: “The reason why I prevented you from carrying out an ‘amal for the jinn is that at times, when a person lacks complete expertise (in the field of ‘amaliyyaat), then repelling the jinn becomes difficult. I have already seen many examples, in India, of the various harms that arise from carrying out ‘amals after merely looking into a kitaab (of ‘amals) or using other people’s ta’weez. However, the du‘aas of the Quraan and hadeeth are free from harm.” (Qutbul Aqtaab Hazrat Shaikh Moulana Muhammad Zakariyya pg. 550) Shaikhul Hadeeth (rahimahullah) recommended that the person recite the following daily after Fajr, after Maghrib and before sleeping: Durood shareef 3 times, followed by the following 3 times each: (1) Surah Faatihah with bismillah, (2) Aayatul Kursi, (3) Surah Falaq, and (4) Surah Naas, followed by durood shareef 3 times in the end. (Qutbul Aqtaab Hazrat Shaikh Moulana Muhammad Zakariyya pg. 548) In regard to wielding the weapon with strength, then as Haafiz Ibnul Qayyim (rahimahullah) mentioned above, it refers to one’s heart possessing strong imaan and yaqeen (conviction in the promises of Allah Ta‘ala), leading a life of taqwa (refraining from all sins) and turning his attention and hopes towards Allah Ta‘ala while begging Him in du‘aa. Therefore, if we are afflicted with such a problem, then we should strive to strengthen our imaan and tawakkul, bring more piety into our lives, ensure that we recite the verses and du‘aas of protection regularly, and turn to Allah Ta‘ala in earnest du‘aa. May Allah Ta‘ala grant cure to all those who are suffering in the Ummah, aameen. UswatulMuslimah
  13. I remember a time when neighbourhoods were safe and the streets were free from threats and dangers. As children, we could leave home on our bicycles to go to the masjid or to attend a Deeni program and return to our own home hours later, and there would be no great cause for concern or worry. This was despite the fact that from the time we left home until we returned, we were unreachable as we did not have phones in our pockets at the time. Compare that era to the present, and the contrast is as clear as chalk and cheese. In today’s times, kidnappings, muggings, hijackings, assaults and the like are rife and perpetually on the increase. However, many parents have identified these threats and have taken certain steps in an attempt to mitigate the danger. Neighbourhood patrols and guard huts are some of the measures implemented, together with keeping the children at home, or at least under adult supervision at all times, so that they may be protected from harm. All this is done in order to secure the physical safety of the child, as the physical safety of the child is taken very seriously. However, far more disastrous than any physical danger or harm befalling the child is for the child to suffer imaani danger or harm. The reason is that the child may recover from physical harm, or if not, then being a Muslim, he will gain entry into Jannah. However, if the child loses his imaan and grows up on kufr, then he will be doomed to eternal misery and suffering in the Hellfire, and this is infinitely worse than any physical harm he may suffer in this world. Therefore, just as parents are wary of physical dangers, they need to be doubly or triply wary of any and every fitnah that threatens the Imani safety of the child. ‘Hijacking hotspots’, where the child’s Imaan may be waylaid and looted, must be identified and avoided at all costs, as it is not merely one’s wallet, car or even life on the line – it is one’s eternal salvation that one may lose. From all the hotspots where Imaan is lost, one of the hottest hotspots at present is the school. It is an undeniable reality that many schools teach theories and espouse values that are diametrically opposite to the pure and pristine beliefs and values of Islam. In these schools, children are taught the Big Bang theory – that the origin of the earth was a Big Bang, not the creation of Allah Ta‘ala. They are taught that man descended from apes – not from Nabi Aadam (‘alaihis salaam) who was created by Allah Ta‘ala. They are also taught that LGBTQIA+ is acceptable, and to speak against it is a crime – and this directly clashes with the Quraan Majeed which unequivocally declares that it is filthy and immoral. If our children are attending such schools, then it is almost certain that they have been exposed to such ‘atomic bombs’ which blast their Imaan to smithereens. As parents, have we ever sat with our children and asked them what they have learnt in school? Are we aware of the values they are imbibing and information they are receiving in school, or are we wilfully ignorant, congratulating ourselves with the fact that they are receiving a ‘quality education’? The fact of the matter is that countless youth, and even adults in their advanced years (a long time later), have come forward and confessed that on account of the seed of atheism being planted in their mind at a young age in school (through being taught Darwinism, the Big Bang theory, etc.), they have always had doubts regarding Islam. Shockingly, such people are sometimes seen to be pillars of the community, coming from good homes, leading respectable lives and are even seen in the masjid. However, one now wonders whether their lifetime of ‘ibaadah was even valid, considering the doubtful condition of their Imaan, and one similarly wonders what their outcome will be if they pass away in such a state. Similar is the case of the increasing number of boys and girls who are falling into the trap of LGBTQIA+, as regarding such filth to be permissible and acceptable causes one to lose his/her Imaan. Can such a severe danger ever be ignored, side-lined or overlooked? Never! No parent who claims to love their child and wishes well for him can ever leave him defenceless and exposed to such fatal threats. The hadeeth mentions that it is mainly the parents who plot the course which their children will follow in life. (Saheeh Bukhaari #1358) If we fall short in protecting the Imaan of our children, by placing them in the wrong schools and not seeing to it that they are taught the correct Islamic beliefs and values, then we will be risking their eternal salvation and entry into Jannah, and we ourselves will also be held accountable and will face the consequences for neglecting to safeguard their Imaan. May Allah Ta‘ala protect our Imaan and the Imaan of every child in the Ummah, aameen. UswatulMuslimah
  14. What Prevents Victory In the Qur’ān, Allah ﷻ promises victory to the believers. He ﷻ also mentions the causes and circumstances which prevent victory and bring defeat. As believers, we must learn these reasons so as to not fall victim to them and suffer the indignities we see today. 1. Sins Allah ﷻ says, وَلَقَدْ صَدَقَكُمُ اللّٰهُ وَعْدَهُٓ إِذْ تَحُسُّوْنَهُم بِإِذْنِهِ ۖ حَتّىٰٰٓ إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِّنْ بَعْدِ مَا أَرَاكُمْ مَّا تُحِبُّوْنَ ۚ مِنْكُمْ مَّنْ يُّرِيْدُ الدُّنْيَا وَمِنْكُمْ مَّنْ يُرِيْدُ الْآخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَاللّٰهُ ذُوْ فَضْلٍ عَلَى الْمُؤْمِنِيْنَ “Indeed, Allah fulfilled His promise to you when you swept them away by His permission, then your courage weakened and you disputed about the command and disobeyed, after He had shown you what you liked. Some of you were after worldly gain while others desired a heavenly reward. He denied you victory over them as a test, yet He has pardoned you. And Allah is Gracious to the believers” (3:152). This āyah refers to the Battle of Uḥud, in which an initial victory turned into defeat when archers disobeyed the Prophet ﷺ and left their posts. Allah mentions the reasons for this defeat: disobedience to the Messenger ﷺ and the Commander of the army, disputing amongst each other, being distracted by the spoils of war, and focusing on the world instead of the hereafter. Even though 300 hypocrites withdrew before the battle commenced, this did not affect the outcome of the battle. However, the disobedience of a small group of Companions, who were sincere Muslims, changed the course of the entire battle. Their actions did not only harm themselves, but harmed the entire Muslim community. Seventy great Companions lost their lives, including the Leader of the Martyrs, the beloved uncle of the Prophet ﷺ: Ḥamzah b. ʿAbd al-Muṭṭalib (raḍiy Allāhu ʿanhu). Many more were injured, including the Prophet ﷺ himself. The Muslims paid a heavy price because of just one act of disobedience. This despite the Messenger of Allah ﷺ being in their midst. Contrast this with the sins of the Ummah today. How many of our own personal sins are resulting in the destruction and oppression of Muslim around the world? Allah (ʿazza wa jall) says, إِنَّ اللّٰهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوْا مَا بِأَنفُسِهِمْ “Indeed, Allah will not change the condition of a people until they change what is in themselves…” (13:11). Just as collective obedience leads to victory, collective disobedience leads to Allah removing the peace and prosperity of a nation. ʿAbdullah b. ʿUmar (raḍiy Allāhu ʿanhumā) said: The Messenger of Allah ﷺ came out to us and said, “O Muhājīrīn! There are five things you will be tested with; and I seek Allah’s protection that you live to see them: (1) Immorality will not become so widespread in a nation to such an extent that they commit it openly, except that plague and diseases which were unknown to their ancestors will spread among them; (2) They will not cheat in weight and measure except that they will be stricken with famine, high costs of living and the tyranny of the rulers; (3) They will not withhold zakāh on their wealth except that they will be prevented rain from the sky; and were it not for animals, no rain would fall on them. (4) They will not violate their covenant with Allah and His Messenger, except that Allah will allow their enemies to overcome them and take some of what they possess; (5) Their leaders will not rule according to the Book of Allah, and they will not choose the good of what Allah has sent down, except that Allah will cause them to fight amongst themselves” (Ibn Mājah). Sins and the disobedience of Allah and His Messenger ﷺ are the greatest victory-blockers. Before the Battle of Qadisiyyah, ʿUmar b. al-Khaṭṭāb (raḍiy Allāhu ʿanhu) advised Saʿd b. Abī Waqqāṣ and his army, “Fear your sins more than you fear the enemy as your sins are more dangerous to you than your enemy. We Muslims are only victorious over our enemy because their sins outnumber ours, not for any other reason. If our sins were equal to those of our enemy, then they would defeat us due to their superior numbers and resources.” 2. Infighting A major barrier to victory is infighting and disunity. Allah ﷻ says, يـٰٓأَيُّهَا الَّذِيْنَ اٰمَنُوْٓا إِذَا لَقِيْتُمْ فِئَةً فَاثْبُتُوْا وَاذْكُرُوا اللّٰهَ كَثِيْرًا لَّعَلَّكُمْ تُفْلِحُوْنَ . وَأَطِيْعُوا اللّٰهَ وَرَسُوْلَهُ وَلَا تَنَازَعُوْا فَتَفْشَلُوْا وَتَذْهَبَ رِيْحُكُمْ ۖ وَاصْبِرُوا ۚ إِنَّ اللّٰهَ مَعَ الصَّابِرِيْنَ “Believers! When you encounter a group (in battle), stand firm and remember Allah abundantly, so you may triumph. Obey Allah and His Messenger and do not quarrel with one another, lest you lose heart and your moral courage. And persevere, for surely Allah is with those who persevere” (8:45-46). Allah ﷻ says, وَالَّذِيْنَ كَفَرُوْا بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوْهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيْرٌ “As for the disbelievers, they are guardians of one another. And if you do not do the same, there will be great oppression and corruption in the land” (8:73). This āyah makes it clear that if the believers do not help and support each other, the result will be terrible corruption and bloodshed on the earth. History has repeatedly shown that fragmentation and disunity lead to weakness and defeat. External threats to the Ummah can always be overcome with the help of Allah. However, internal conflicts cause Muslims to undermine themselves and implode, inevitably culminating in external defeat and failure. 3. Diseases of the Heart After the victory of the Battle of Badr, Allah ﷻ reminded the believers that victory came directly from Allah, not from themselves. It was He who enveloped them with sleep when they most needed it, sent down gentle rain and reinforcements from among the angels, made them stand firmly, and caused the disbelievers to lose their morale. Thus, the believers should not feel any pride and they should not attribute victory to themselves. Allah ﷻ says, فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ اللّٰهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللّٰهَ رَمَىٰ ۚ وَلِيُبْلِيَ الْمُؤْمِنِيْنَ مِنْهُ بَلَآءً حَسَنًا ۚ إِنَّ اللّٰهَ سَمِيْعٌ عَلِيْمٌ “It was not you who killed them, but it was Allah who did so. Nor was it you (O Prophet) who threw (a handful of sand at the disbelievers), but it was Allah who did so, rendering the believers a great favour. Indeed Allah is All-Hearing, All-Knowing” (8:17). The believers should praise and thank Allah Alone, for He favoured them with victory. Allah ﷻ also warned them from being like those disbelievers who came out full of arrogance and pride. Allah ﷻ says, وَلَا تَكُوْنُوا كَالَّذِيْنَ خَرَجُوْا مِنْ دِيَارِهِمْ بَطَرًا وَّرِئَآءَ النَّاسِ وَيَصُدُّوْنَ عَنْ سَبِيْلِ اللّٰهِ ۚ وَاللّٰهُ بِمَا يَعْمَلُوْنَ مُحِيْطٌ “Do not be like those who left their homes full of arrogance, showing off to people, and preventing others from Allah’s Path. And Allah is All-Encompassing of what they do” (8:47). In another āyah, Allah reminds the believers, لَقَدْ نَصَرَكُمُ اللّٰهُ فِيْ مَوَاطِنَ كَثِيْرَةٍ ۙ وَّيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنْكُمْ شَيْئًا وَّضَاقَتْ عَلَيْكُمُ الْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُمْ مُّدْبِرِيْنَ “Indeed Allah has given you victory on many battlefields, and on the Day of Ḥunayn when you took pride in your great numbers, but they proved of no advantage to you. The earth, despite its vastness, seemed to close in on you, then you turned back in retreat” (9:25). Before the Battle of Ḥunayn commenced, the Muslims felt supremely confident and proud because of their large numbers. However, it did not benefit them: thousands of the Companions fled from the battle-field, resulting in utter chaos and confusion. The road to the downfall of many nations and armies throughout history has been paved with self-deceit and the false impression of power and invulnerability. Victory does not come from angels or from numbers or from weapons. Victory comes from Allah, Alone. Many of the Ummah’s predicaments today – including the lack of unity – are caused by the diseases of the hearts e.g. pride, showing off, self-admiration, envy, cowardice, stinginess, greed, and selfishness. The root of most of the world’s problems is diseased hearts. Hearts which do not know Allah, hearts which are full of arrogance, greed and selfishness. Hearts which have become corrupted by sins and no longer taste the sweetness of īmān. Hearts torn apart by pride, envy and hatred, resulting in a fractured Ummah. The Messenger of Allah ﷺ said, “The goodness of the earlier generations of this Ummah is due to their zuhd (abstinence) and yaqīn (conviction); and the latter generation of this Ummah will be ruined because of shuḥḥ (stinginess and greed) and false hopes” (Bayhaqī). 4. Love of the World Allah ﷻ says, وَلَقَدْ صَدَقَكُمُ اللّٰهُ وَعْدَهُٓ إِذْ تَحُسُّوْنَهُم بِإِذْنِهِ ۖ حَتّىٰٰٓ إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِّنْ بَعْدِ مَا أَرَاكُمْ مَّا تُحِبُّوْنَ ۚ مِنْكُمْ مَّنْ يُّرِيْدُ الدُّنْيَا وَمِنْكُمْ مَّنْ يُرِيْدُ الْآخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَاللّٰهُ ذُوْ فَضْلٍ عَلَى الْمُؤْمِنِيْنَ “Indeed, Allah fulfilled His promise to you when you swept them away by His permission, then your courage weakened and you disputed about the command and disobeyed, after He had shown you what you liked. Some of you were after worldly gain while others desired a heavenly reward. He denied you victory over them as a test, yet He has pardoned you. And Allah is Gracious to the believers” (3:152). In the Battle of Uḥud, the archers left their posts since they were worried that they may miss out on the spoils of war. This āyah is a reminder that the desire for worldly gain prevents victory. One of the key blockers of victory and the root cause of the ummah’s humiliation is the love of this world (one of the diseases of the heart). The Prophet ﷺ said, “The nations will soon summon one another to attack you just as diners invite one another to share their dish.” Someone asked, “Will it be due to our small number at the time?” He ﷺ replied, “No, there will be many of you at the time, but you will be like the froth and scum of a flood. Allah will remove from your enemies’ hearts their fear of you, and He will cast wahn into your hearts. Someone asked, “O Messenger of Allah, what is wahn?” He ﷺ replied, “Love of the world and a dislike of death” (Abū Dāwūd). 5. Despair It’s difficult to look at the tragedies around the Ummah and not feel depressed and hopeless. However, Allah ﷻ reminds us, وَلَا تَهِنُوْا وَلَا تَحْزَنُوْا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُّؤْمِنِيْنَ “Do not lose heart, and do not grieve, for you will have the upper hand, if you are (true) believers” (3:139). This āyah was revealed after the Battle of Uḥud, which was a very painful time for the Muslims. Over seventy of the Companions were slain in battle. The Prophet’s beloved uncle Ḥamzah was killed and then mutilated. He ﷺ himself was wounded. Thus, Allah revealed this āyah after the battle to console the Companions, instructing them to not lose hope and always be certain of Allah’s help, as long as they remain true to their īmān. This is a timeless lesson and reminder for the Ummah: to never lose hope and become despondent. No matter how many enemies unite against the ummah, no matter how many precious souls are martyred, no matter how many homes, masjids and hospitals are destroyed — the believers should always think good of Allah and have unwavering yaqīn that Allah will most certainly help those who help His dīn. Despite all the odds, everyone in the Ummah must work to bring justice and goodness to this world. The believers may see victory in their lifetime or may not. However, they should never give up. Instead, they should try their utmost to pave the way for future generations. They must plant trees knowing that they’ll never sit under their shade. 6. Weakness and Cowardice Allah ﷻ says, وَكَأَيِّنْ مِّنْ نَّبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّوْنَ كَثِيْرٌ فَمَا وَهَنُوْا لِمَآ أَصَابَهُمْ فِيْ سَبِيْلِ اللّٰهِ وَمَا ضَعُفُوْا وَمَا اسْتَكَانُوْا ۗ وَاللّٰهُ يُحِبُّ الصَّابِرِيْنَ “Many Prophets have fought, with many godly men alongside them. They never lost heart on account of what they suffered in the cause of Allah, nor did they weaken or give in! Allah loves those who persevere” (3:146). In this āyah, the Prophets and the ribbiyyūn (men of devout worship and knowledge) are described as being people who were severely tested in His cause, yet they were not overcome by physical, mental or spiritual weakness. They remained firm and steadfast. At the same time, they were not impressed by their own courage and valour. In the next āyah, Allah mentions them pleading with Him for forgiveness, strength and victory. Cowardice is a deadly disease of the heart, which the Prophet ﷺ sought refuge from every day. The believer is brave: he is certain that his sustenance and his death are both from Allah. He fears none but Allah. When he sees something powerful, he remembers that Allah is al-Qawiyy: The Most Powerful. A strong Ummah cannot be mentally or physically weak. It must not capitulate to mere mortals who seek to drag them to the Hell-fire. It must emancipate itself from the shackles of colonialism, materialism and hedonism. And it must realise how fortunate it is to have been granted divine guidance and the honour of being Allah’s vicegerents on this earth. 7. Internal Defeat In the previous point, Allah ﷻ mentioned the Prophets and those who remained steadfast with Him. After describing their reward in the subsequent āyah, Allah then continues to say, . يـٰٓأَيُّهَا الَّذِيْنَ اٰمَنُوْٓا إِن تُطِيعُوا الَّذِيْنَ كَفَرُوْا يَرُدُّوْكُمْ عَلَىٰٓ أَعْقَابِكُمْ فَتَنقَلِبُوْا خَاسِرِيْنَ . بَلِ اللّٰهُ مَوْلَاكُمْ ۖ وَهُوَ خَيْرُ النَّاصِرِيْنَ “O believers! If you obey the disbelievers, they will drag you back to disbelief—and you will become losers. No indeed! It is Allah who is your Protector: He is the best Helper” (3:150). In this āyah, Allah is reminding the believers to stay firm on their īmān, and to not fall into the trap of the disbelievers and the hypocrites. They are being warned from yielding to them and seeking to please them by obeying them. Instead of taking the disbelievers as their masters, they should take Allah as their Master, as He is the One who can truly help them. Following the disbelievers will lead to eternal loss; following the dīn of Allah will result in true success, in this world and the hereafter. Today, the Ummah has become accustomed to living under the jackboot of Islam’s enemies who perpetrate relentless tyranny, unchecked crimes and rampant corruption upon it. And yet still, despite all this physical subjugation, it is another enemy which has today paralysed us. One which has disorientated our minds, killed our spirits, and left us enamoured with our enemies. It is our mental and cultural defeat. The disbelievers may not occupy our lands anymore, but their ways occupy our minds and hearts — and this remains our greatest setback. Enticing ‘progressive’ ideas, debased sensual entertainment and far-reaching media have blurred our faculties. With time, this has created an inferiority complex towards our dīn and towards our native languages, cultures, and dress. A planned and systemic dissemination of their ideas has eroded our core identity and crushed centuries-long values of morality, family and community. We foolishly imitate the disbelievers’ ways, no matter how absurd, blindly accepting their evil materialism, hedonism and godlessness. Instead of deriving strength and guidance from our revelation and heritage, we seek it from their degenerate celebrities: manicured human devils who steal the minds and innocence of our youth. Resisting the occupation of one’s land is easier when compared to dajjalic enslavement of our minds. This enslavement cannot be seen, and for many, not even believed. How do you convince the zoo animal, who is well-fed and looked after, that it is still imprisoned? Only one religion clears the fog. Islam Offers Another Way As believers, it is our duty to live for Allah, and establish His dīn on His earth. Rather than blindly following what popular culture feeds us, we should reflect on the damage that materialism, hedonism and liberalism have wreaked on the psychological, social, economic and spiritual states of humanity. We should ask ourselves what values and norms we are imbibing as we zombie scroll through our social media feeds and TV channels. We should feel and inspire in ourselves and in our youth a sense of honour (ʿizzah) for the incredible gift of Islam. We should feel privileged at being given īmān, and scared that it could be taken away from us at any time. We should strive hard to serve the dīn of Allah, and remain steadfast on whatever hurdles come in our way. May Allah al-ʿAzīz (The Exalted in Might) grant honour and victory to the Ummah of Muḥammad ﷺ. May Allah al-Mawlā (The Protective Ally) protect us from all harm and make us attach our hearts to Him Alone. lifewithallah
  15. اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ الصِّحَّةَ وَالْعِفَّةَ وَالْأَمَانَةَ وَحُسْنَ الْـخُلُقِ وَالرِّضَا بِالْقَدَرِ “O Allah, I ask of You (to bestow me with) health, protection from sin, trustworthiness, good character and being pleased with Your decree.” (Tabraani – Majma‘uz Zawaaid #17322) In this du‘aa, Rasulullah (sallallahu ‘alaihi wasallam) beseeched Allah Ta‘ala for five qualities. Outwardly, it seems that these are random unrelated qualities, however, there is actually a connection and link between them. The first aspect which is sought for in this du‘aa is good health. When a person has good health, provided he uses it correctly, he can achieve much in life. Rasulullah (sallallahu ‘alaihi wasallam) has said, “Two bounties (are such that) many people incur a loss in their regard: good health and free time.” (Saheeh Bukhaari #6412) The second aspect mentioned is protection from sin. The link between these two is that while there are many causes and factors that affect a person’s health, a major cause is not restraining from sins and not safeguarding one’s chastity. There are many sicknesses and health complications which come about as a result of sins in general, and specifically sins related to zina. Hence, in order to protect one’s health, a person must protect himself from these as well as all other sins. The third quality is trustworthiness. Only that person will be able to restrain himself from sin who possesses trustworthiness in every sense. Trustworthiness is not merely confined to monetary and material things; rather, it also encompasses being trustworthy with regard to the limbs that Allah Ta‘ala has blessed us with. Since even our limbs are an amaanah (trust) given to us they should not be used for the disobedience of Allah Ta‘ala. When this quality is deeply rooted in a person, he understands that he cannot use his heart, mind and limbs to carry out any act of disobedience. When a person borrows something, he takes extra precaution and care when using it. In a similar manner, our bodies have been loaned to us by Allah Ta‘ala. Therefore, on the Day of Qiyaamah, we will be questioned regarding our limbs. These limbs will actually testify for us or against us on that day. The fourth aspect is good character. Good character is undoubtedly a very great and integral part of Deen. On the Day of Qiyaamah, the thing which will hold the most weight on the scales of deeds will be a person’s good character. (Sunan Tirmizi #2002) The previous quality (i.e. amaanah) is in actual fact a facet of good character. Hence, the person who possesses complete akhlaaq will possess amaanah as well. However, if a person picks and chooses which characteristics he wishes to imbibe within himself, he will most likely neglect amaanah, hence it was mentioned specifically. The last aspect sought for in this du‘aa is being totally pleased with the decree of Allah Ta‘ala. A person who is always happy with the decree of Allah Ta‘ala will have the highest level of akhlaaq because his focus is always on Allah Ta‘ala and he understands that everything is from Him. When this is his focus, he takes everything in its stride. Hence, if a person treats him in an uncordial manner, he immediately turns his attention to Allah Ta‘ala. On the contrary, when a person’s focus is merely on the creation, he is affected by trivial and petty issues and it will be too difficult for him to act in accordance to good akhlaaq. May Allah Ta‘ala bless us with these five beautiful qualities, aameen. Uswatul Muslimah
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