Empty your heart, dump it from everything else and then fill it with the love of Allah . Allah will give you everything in there.”
Sayyidi Shaykh Dr. Muhammad bin Yahya al-Husayni al Ninowy
As that which is hidden from you is the Paradise, the Hell-Fire, the angels, the damsels of Paradise, the act of resurrection and that which comes after it. All of those things are hidden from you and you believe in them.
The second type of hidden matters is that which you have hidden yourself from O-servant! and that is the Ḥaḍra (presence) of Allāh-Taʿālā. The Ḥaḍra of Allāh-Taʿālā is not absent; it is omnipresent and closer to you than anything else. If you fail to find this Ḥaḍra, then you are the one who is absent, not the Ḥaḍra.~
Gardens of Tafsir of Shaykh Ibrahim Niasse
My initial article on Inglot’s breathable nail polish was welcomed by many and severely critiqued by others. One of the main criticisms was that the experiment conducted by one of my students was inaccurate and could not be repeated with success. There were many people who reported successful results while several others who documented failure. Obviously, there are several variables that could lead to the experiment not working as it should. Read the rest of this entry
Be angry, you have that right. Be hurt, that is your right also.
Cry, whatever helps. But don’t forget that Allah is all Merciful and everything works according to His plan.
There is no a tear that falls that He doesn’t see. Innocence may be lost and hearts may be broken, but Allah will mend them all with His love. Prayer works faster than cursing those that have hurt you.
Turn to Allah and ask Him to comfort you. For now, that’s all we can do. One day justice will be served. Patience (Sabr) is a virtue. If anyone behaves insolently or walks with an arrogant, he will meet Allah Almighty covered with His anger.And be patient when people harm you…Then the ego will walk the paths of obedience, like a fleeing horsemanin the field of battle. Be careful.
Do not hurt or abuse anyone, whether it be verbally, Physically or mentaly.You never know what other person might feel and to what extent, and remember Allah(سبحانه وتعالى)does not forgive sins committed against human rights until that person whom the sin was committed against forgives you.
A complete authoritative book on the life of Prophet Muhammad (S.A.W) by Sheikh Safi-ur-Rahman al-Mubarkpuri.
It was honored by the World Muslim League as first prize winner book. Whoever wants to know the whole life style of the Prophet Muhammad (S.A.W) in detail must read this book.
The messengers and prophets he sent were great examples of how to manifest our love for Him. When the heart is ready to give up and the soul cannot be burdened with one more pain, remembering the Source of ourselves makes it easier, doable, and the seemingly impossible, possible.
Recently, I had the honor of training a group of emerging young Muslim leaders and I thought of three points that resonated for me whenever I have the opportunity of engaging with future, current and elder leaders of my community.
What are three pieces of advice I wish I had heard when I was embarking on my activism?
Life goes like a flash, and everyday we are getting closer to the ‘Day’ , like it or not.. #Prepare #Reflect.
Count yourself before facing Allah swt, count your good deeds and the bad ones…
Almighty Allah bestowed the human beings with a lot of Blessings, gifts, skills etc and bestowed him the title “Ashraf al-Makhlukat” (The Supreme Creature or the crown of the creations). Allah revealed His last revelation (holy Quran) to Prophet Muhammad (SAW), the ‘Seal’ of the prophets. Holy Quran is a comprehensive, authentic and complete book guiding man in every aspect of life, writes TAUSEEF PARRAY
Allah has bestowed mankind both with this ‘worldly life’ and with ‘life hereafter’. This ‘worldly life’, according to the Quran,
Those Entitled to Receive Zakaat
by Imam Muhammad bin Saalih Al-’Uthaimeen
from Fusool fis-Siyaam wat-Taraaweeh waz-Zakaat
The people entitled to Zakaat are those places we can direct our Zakaat to. Allaah took charge of explaining for Himself what these places are, saying:
“The charity (Zakaat) is only for the poor, the needy, those employed to collect (the Zakaat), those whose hearts will be inclined (towards Islaam, by giving them Zakaat), for slaves, for those in debt, for (Jihaad in) the Cause of Allaah, and for the wayfarer ( i.e. destitute traveler). It is an obligation imposed by Allaah, and Allaah is the All-Knower, the All-Wise.”[Surah At-Tawbah: 60]
1. The Poor (Fuqaraa): They are those who are not able to support themselves with sufficient means, except for very little, which is less than half (a year). So if a person cannot find that which will support himself and his family for at least half a year, he is considered poor ( faqeer) and he should be given what will suffice him and his family for a year.
2. The Needy (Masaakeen): They are those who are able to support themselves with sufficient means for half of the year or more, but not enough for the entire year. So they should receive support that will complete the year for them. If a person does not have any cash on him, but yet has some other source of income, such as a profession, a salary or investment profits that will support him financially, he should not be given Zakaat. This is based on the Prophet’s statement: “There is no share in it (i.e. the Zakaat) for a wealthy person or for a strong able-bodied person who can earn a living.”
3. Those employed to collect the Zakaat: They are the ones put in charge by the ruler of a country to collect the Zakaat from those who owe it, distribute it to those who are entitled to it, guard the funds and all other types of duties involved with the supervision of Zakaat. So they should be given a portion of the Zakaat in accordance with the work they put in, even if they may already be wealthy.
4. Those whose hearts will be inclined: This refers to tribal and clan leaders, who do not have strong Faith. They should be given Zakaat so as to strengthen their Faith, which will make them callers to Islaam and good role models. But what if a person is weak in his Islaam, and he is not from the leaders who are followed and obeyed, but rather from the common folk, should he be given some Zakaat in order to strengthen his Faith?
Some scholars hold that it should be given to him since benefiting one’s religion is better than benefiting one’s body. Look at the example of a poor person. He is given Zakaat in order to nourish his body. So nourishing someone’s heart with Faith is greater and of more benefit. However some scholars hold that he should not be given the Zakaat since the benefit of strengthening his Faith is a personal benefit that is specific to him alone.
5. Slaves: What falls under this is buying slaves using Zakaat funds in order to free them, as well as assisting in the liberation of Muslim war captives.
6. Those in debt: They are the ones who owe debts. This is on the condition that they do not possess that which will enable them to remove their debts. So these people should be given enough (Zakaat) that will relieve them of their debt, whether it is a small or large amount, even if they may be wealthy due to their livelihood. So in the case where there is a man who has some income that is enough for the livelihood of himself and his family, but he has some debt that he cannot repay, he may be given sufficient Zakaat that will remove his debt from him. However, it is not permissible for a person who is owed money by a poor person to cancel that person’s debt, intending to give his share of Zakaat by that.
The scholars have differed regarding the case where the one in debt is someone’s father or son. Can he be given Zakaat in order to remove his debt? The correct opinion is that it is permissible. It is permissible for a person who owes Zakaat to go to the creditor (person owed the debt) and pay him back the loan of the indebted without the latter being aware of it. This is on the condition that the person owing Zakaat knows that the indebted one is unable to repay his debt.
7. In the Cause of Allaah: This refers to Jihaad in the Cause of Allaah. So those who fight in Jihaad should be given a portion of the Zakaat that will suffice them for their Jihaad and enable them to buy the necessary tools for Jihaad in the Cause of Allaah.
What also falls under “the Cause of Allaah” is religious knowledge. So a student of Islamic knowledge should be given that which will enable him to seek knowledge, such as books and so on. This is unless he already has money of his own that will enable him to achieve that.
8. The Wayfarer: This refers to a traveler that has been cut off from his journey. So he should be given enough Zakaat that will enable him to return to his homeland.
These are the people who are entitled to receive Zakaat, the ones whom Allaah has mentioned in His Book and informed us that this is an obligation that He mandated, which stems from His knowledge and wisdom. And Allaah is All-Knowing, All-Wise.
It is not permissible to direct the Zakaat to any other place, such as towards building masaajid or fixing roads. This is because Allaah has told us those who are entitled to receive the Zakaat for the purpose of limiting them to just those mentioned. So this limitation indicates that we are to negate all other potential recipients that due not fall under this limitation.
If we were to reflect on those individuals that we may give Zakaat to, we would come to realize that among them are those who are in need of the Zakaat for personal use as well as those who are in need of it for the Muslims generally. So by this, we can see the extent of wisdom behind the requirement of Zakaat. And we would come to know that the wisdom behind Zakaat is to build a complete and upright society, as best as possible. And that Islaam does not disregard money or the benefits that can be generated from wealth, nor does it leave greedy and stingy souls to go about freely an unchecked with their stinginess and vain desires. On the contrary, it is the greatest guiding force towards the good and betterment of nations. And all praise is due to Allaah, Lord of the universe.
If one says, “How virtuous he talks,” then that is idolatry. When he says, “Allah makes him talk virtuously,” and “Allah creates such beauty,” then that is submission. WE WILL SUBMIT OURSELVES TO ALLAH IN COMPLETENESS AND KNOW THAT HE IS THE ONE WHO MAKES US TALK, HE IS THE ONE WHO MAKES US BREATHE.
By Harun Yahya
Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “By the One in Whose Hand my soul is! If you do not commit sins, Allah would replace you with a people who would commit sins and seek forgiveness from Allah; and Allah will certainly forgive them.”[Muslim].
Commentary: This Hadith does not mean that Allah likes disobedience. But by this way of description, the aim is to emphasize the importance of seeking forgiveness from Allah. We know that every man commits sins. But Allah likes those people who, after committing a sin, do not stick to it, but right away seek forgiveness for their sins from Allah. They weep and express sorrow before Allah. By seeking forgiveness, a relationship with Allah is established between man and his Creator. So seeking forgiveness is a very good act.
Ramadan is Here
One night I heard a knock on my door;
Who can it be,I wasn’t quite sure.
I open the door and am filled with glee;
The visitor ahead is no stranger to me.
I welcome the guest with utmost delight;
For I know it has come to give me respite.
An air of happiness fills the space;
My home now seems, a better place!
Have you any clue who this visitor could be?
Yes!its Ramadhan,the month of mercy.
The pious and righteous can’t await its arrival;
Others seem to greet it, with waves of denial.
For Allah(SWT) we fast from dawn to dusk;
For Him our breath is the fragrance of musk.
The muslims who pray and fast with zest;
Are aware of the rewards of this month manifest.
Throughout this month we weep and repent;
Now is the time to strongly lament.
And those who shun this sacred month;
on the Day of Reckoning will face the brunt.
In the last ten nights,hides the Night of Decree;
Allah(SWT) then awaits for his slaves to plea.
The angels descend with Gabriel(AS) in the lead;
To check on the steadfast and record every deed.
A feeling of grief now fills my heart;
As the month of Ramadhan will soon depart.
So lets make a start and worship Him alone;
Now that the worth of this month is known.
by Asma Sadia
قولوا آمنا بالله وما أنزل إلينا وما أنزل إلى إبراهيم وإسماعيل وإسحاق ويعقوب والأسباط وما أوتي موسى وعيسى وما أوتي النبيون من ربهم لا نفرق بين أحد منهم ونحن له مسلمون
Say, [O believers], “We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him
In a hadith of our Prophet (PBUH), he says that dua’a (supplication) can reverse the qada’a (predestination) and that berr (good deeds) can make the Muslim’s life longer. How true is this hadith and to what extent is this valid? What is the real meaning of berr? Thank you for your useful help to understand it! Salam
I really liked your question because of two main things.
First, it touches upon a very constructive theme that encourages people to engage actively with life and be good, nice and helpful with those around them.
Second, it is an optimistic question that sees life within the framework of being a way delivering to the Hereafter.
We, Muslims, sometimes fail to see this beauty and try to live our life within the boundaries of the Hereafter, and not in a constructive way. Rather, we live it in a more funereal context that does not make the use of this life to prepare for the Hereafter, while we read in the Quran what means:
(And seek by means of what Allah has given you the future abode, and do not neglect your portion of this world.) (Al-Qasas 28:77)
Coming to your question, I would like to explain that there are two types of qada(divine predestination).
One is called qada mubram (unchangeable divine predestination) and the other is called qada muallaq (conditional divine predestination).
As appears from its name, the first one is unchangeable; it is sealed and already decided in a way that it cannot be changed at all. An example of this type is the gender of the person, if he will be a male or a female. Another example is his name or whether he will live or not.
The second type which is conditional is subject to change; yet, this change does not mean that Allah (Glory be to Him) is unaware of it. On the contrary, Allah knows everything about it before it happens but as part of His mercy, He has made it conditional to encourage people to work hard and exert efforts and develop their life.
The second type is what is referred to in the hadith you quoted, which is narrated by Ahmad, At-Tirmidhi and Ibn Majah and classed as sound. An example of this type is the length of man’s life.
To explain this, let’s suppose that it is predestined for a certain person to live seventy years if he was good to his parents and commits himself to good deeds and these seventy years will shrink to sixty years if he does not do any good deeds.
This basically does not contradict with the knowledge of Almighty Allah because Almighty Allah already knows if this person is going to be good to his parents or not, if he is going to be righteous or not, if he is going to be an obedient servant of God or not.
Here there are two things then, one of them is the conditional divine predestination which we have discussed which is subject to change and the knowledge of Almighty Allah which covers everything and is not subject to change. We need to bear in mind that these are two separate things and by doing so the whole mystery will be definitely solved.
The hadith, thereby, carries its validity factor within it as if telling every single human being anywhere on this planet: If you would like to have a long life, simply stick to good deeds and each one of you knows what good deeds do suit his time
Putting it this way helps people to be creative in thinking what good deeds they can offer and spare no efforts in doing so. For a married person who has his parents alive, his good deeds will vary from being good to them, caring for their needs to striking a balance between parents and wife and children and caring for all at the same time.
In addition to this, he will also have a chance to be patient in the face of the many difficulties he will suffer from. Birr is thus a very flexible term that suits everyone everywhere. Besides, birr has got an individual dimension and a community dimension and both will be as efficient to elongate life as each other.
Let’s take a very simple example. If someone is sick and doctors told him that his life will be in danger if he does not eat adequate amounts of food that can provide vitamins and proteins to his body, then the birr in this situation will be to eat balanced food and keep himself fit. It is very obvious that by doing so, he is maintaining his health and definitely elongating his life.
In society, if someone is told that if he steals or commits a crime, he will be punished either by chopping his hand or imprisonment. In prison, he will suffer from malnutrition and his health will definitely deteriorate. The birr in this situation will be to avoid committing crimes, which inevitably secures longer, safer and happier life for him.
In the meantime, it makes the society cleaner and crime free. Even on the level of nations, the nations, where good relationship between members of the society and between the government and people is the norm, are normally successful nations that stay for long and never collapse.
Nations where justice is applied do enjoy stability, advancement and security as everyone in the society will feel safe and that his life is not threatened and thus long. The society itself will be there as long as they stick to justice. Justice is by all means one of the great forms of birr which is covered by the hadith.
One final example to show that birr covers also the Hereafter. If someone leads a life of disbelief, introducing him to Islam and showing him the right way is going to save him from the wrath and the punishment of Allah in the Hereafter.
This means that he will be enjoying a long happy life there as well. Such a thing, that is, showing him the right path is definitely an action of birr which is covered by the creative and wide terms of the hadith.
Let’s pray to Allah to guide our ways and save us from evil deeds and show us how to stick to birr.
I hope this answers your question. Please stay in touch.
Abu Huraira reported that Muhammad, the Messenger of Allah (may peace be upon him), said that Allah (swt) said to the Angels:
“When it occurs to my bondsman that he should do a good deed but he actually does not do it, record one good to him, but if he puts it into practice, I make an entry of ten good acts in his favour. When it occurs to him to do evil, but he does not commit it, I forgive that. But if he commits it, I record one evil against his name.
The Messenger of Allah (may peace be upon him) observed.
The angels said: That bondsman of Yours intends to commit evil though His Lord is more Vigilant than he.
Upon this He (the Lord) said: Watch him; if he commits (evil), write it against his name but if he refrains from doing it, write one good deed or him, for he desisted from doing it for My sake.
The Messenger of Allah said:
He who amongst you is good of faith, all his good acts are multiplied from ten to seven hundred times (and are recorded in his name) and all the evils that he commits are recorded as such (i, e. without increase) till he meets Allah.
Sahih Muslim (Book #001, Hadith #0235)
Commentary: What the Prophet (PBUH) relates to Allah is called Hadith Qudsi (Sacred Tradition). Such Hadith is revealed to the Prophet (PBUH) by means of Ilham (inspiration). This Hadith mentions the magnitude of Divine blessings which He bestows upon His faithful slaves on the Day of Resurrection.
I wanted to know how many times can a person eat during the whole day. In the Quran it reads “O Children of Adam! Take your adornment to every Masjid, and eat and drink, but waste not by extravagance, certainly He (Allah) likes not the wasteful” [7:31]. Also in the Hadith Imam Ahmad recorded that Al-Miqdam bin Ma`dikarib Al-Kindi said that he heard the Messenger of Allah saying, The Son of Adam will not fill a pot worse for himself than his stomach. It is enough for the Son of Adam to eat a few bites that strengthens his spine. If he likes to have more, then let him fill a third with food, a third with drink and leave a third for his breathing. An-Nasai and At-Tirmidhi collected this Hadith, At-Tirmidhi said, “Hasan or “Hasan Sahih” according to another manuscript. So does it mean we can only eat once a day? And if we eat more than once will we be considered as the wasteful, whom Allah does not like? If that is the case what about fasting? Do we only eat during Sehri and at the time of Iftar we only eat three dates and nothing more? I myself drink only milk mixed with honey for breakfast, then for lunch have naan with meat curry and before going to sleep have a fruit. Is this being extravagant? Will Allah dislike me because I am eating this way?.
Praise be to Allaah.
Extravagance is blameworthy in eating and other things. Allah says (interpretation of the meaning):
“And eat and drink but waste not by extravagance, certainly He (Allâh) likes not Al-Musrifûn (those who waste by extravagance)”
“And waste not by extravagance. Verily, He likes not Al-Musrifûn (those who waste by extravagance)”
“And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty”
“And give to the kinsman his due and to the Miskîn (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift .
Verily, spendthrifts are brothers of the Shayatîn (devils), and the Shaitân (Satan) is ever ungrateful to his Lord”
The difference between extravagance and wasteful spending is that extravagance means spending on something appropriate in an excessive manner, whereas wasteful spending means spending on something that is not appropriate. This was stated by al-Manaawi in Fayd al-Qadeer, 1/50
Extravagance leads overstepping the mark, which means eating beyond the point of fullness. This is not limited to one or two or three meals a day. A person may eat one meal a day and eat extravagantly during that meal. Or he may eat three meals without being extravagant.
The hadeeth of al-Miqdaad encourages eating small amounts of food and being content with that which is enough to keep one going. It does not suggest the number of meals. These few mouthfuls may be eaten at three times, at breakfast, lunch and dinner, and he will be eating little in these meals. If he wants to eat more than a few mouthfuls – in his meal – he should leave one third (of his stomach) for his food, one third for his drink, and one third for air. If he needs another meal – as is the case for most people – there is nothing wrong with that, but he should pay attention to the same points noted above. The same applies if he needs to have three or four meals. The number of meals varies from one person to another, the type of food and the effort necessary to prepare it.
What matters is taking care of the body and not causing any harm, whether by overeating or starving.
What also matters is eating to have strength to carry out acts of worship, which is achieved by eating moderate amounts, not by eating heavy amounts or going too hungry.
It says in al-Mawsoo‘ah al-Fiqhiyyah (25/332): Part of the etiquette of eating is to be moderate in eating and not to fill the stomach. The most that is acceptable in this regard is for the Muslim to divide his stomach into three parts: one third for food, one third for drink and one third for air, because of the hadeeth: “The son of Adam does not fill any vessel worse than his stomach. It is enough for the son of Adam to eat a few mouthfuls to keep him going, but if he must (fill his stomach), then one third for his food, one third for his drink and one third for air.” That will lead to a lean and light body, because eating one’s full leads to heaviness, which makes one too lazy to do acts of worship and strive.
When we say one third of the stomach, it means limiting oneself to one third of what one would have to eat one’s fill, and it was said that this may be done by limiting it to one half of a mudd. But al-Nafraawi favoured the former view, because of differences among people. All of this applies to one who will not become weak as a result of eating less than his fill, otherwise it is better for him to eat that which will give him energy to worship and will be physically appropriate for him.
In al-Fataawa al-Hindiyyah it says: Eating falls into different categories:
Obligatory – which is that which will ward off death. If a person stops eating and drinking until he dies, then he has committed a sin.
That which is rewarded – which is what will give him more energy so that he is able to pray standing up and makes it easy for him to fast.
Permissible – which is more than that, to the point of eating one’s fill, so that he will have more physical strength. There is no reward for this and it is not regarded as sinful. He will be brought to account for it but the reckoning will be light if the food was halaal.
Haraam – this refers to eating more than one’s fill unless the intention is to have the strength to fast the following day or so as not to embarrass a guest, in which case there is nothing wrong with eating more than one’s fill.
Ibn al-Haaj said: Eating in and of itself falls into different categories: obligatory, recommended, permissible, disliked and forbidden.
That which is obligatory is that which will keep him going so that he can fulfil his obligatory duties towards his Lord, because that which is essential to doing something obligatory is also obligatory.
That which is recommended is that which will help him to do naafil acts of worship, acquire knowledge and do other acts of obedience.
That which is permissible is that which enables one to fill one’s stomach in the manner prescribed in sharee‘ah.
That which is disliked is that which is a little more than is enough to fill the stomach but does not harm one.
That which is forbidden is eating a great deal that is harmful to the body.
Al-Nawawi said: It is makrooh to eat more halaal food than is enough to satisfy one.
The Hanbalis said: It is permissible to eat a great deal so long as it does not harm one. In al-Ghuniyah it says: It is makrooh when there is the fear of indigestion. It was narrated from Ibn Taymiyah that it is makrooh to eat that which leads to indigestion; it was also narrated from him that doing this is haraam. End quote.
From the above it is clear that there is nothing wrong with eating more than one meal a day and that that on its own is not regarded as extravagance; rather extravagance is eating more than is enough to fill one’s stomach even if that is in one meal.
Among the evidence that it is permissible to eat enough to fill one’s stomch and that what is makrooh or haraam is going beyond that limit is the report narrated by al-Bukhaari (5381) and Muslim (2040) from Anas ibn Maalik (may Allah be pleased with him) who said: Abu Talhah said to Umm Sulaym: I have heard the voice of the Messenger of Allaah (blessings and peace of Allah be upon him) sounding weak, and I know that he is hungry. Do you have anything? … This is a story of food being increased in quantity by virtue of the supplication of the Prophet (blessings and peace of Allah be upon him), in which he said: “Give permission for ten to enter.” He gave them permission and they ate until they were full, then they left. Then he said: “Give permission for ten to enter.” He gave them permission and they ate until they were full, then they left. Then he said: “Give permission for ten to enter.” He gave them permission and they ate until they were full, then they left. Then he gave permission to ten more to enter, and all the people ate, and ate their fill, and there were eighty men.
Al-Bukhaari included this report in a chapter of his Saheeh entitled: Chapter on one who eats his fill.
In this chapter he also narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Prophet (blessings and peace of Allah be upon him) died when we had eaten our fill of the two black ones: dates and water.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: Ibn Battaal said: From these hadeeths we see that it is permissible to eat one’s fill, although not doing so sometimes is preferable. … al-Tabari said: But eating one’s fill, even though it is permissible, has its limits, and anything beyond that is extravagance. That which is permissible of it is that which helps the eater to obey his Lord and it is heaviness does not distract him from doing what is enjoined upon him. al-Qurtubi said in al-Mufhim, after mentioning the story of Abu’l-Haytham, when he slaughtered a sheep for the Prophet (blessings and peace of Allah be upon him) and his two Companions and they ate until they were full: In (this report) there is evidence that it is permissible to eat one’s fill, and the reports which say that it is not allowed are to be understood as referring to fullness that weighs heavily in the stomach and makes a person slow to do acts of worship, and leads to feeling sleepy and lazy. The prohibition on doing that (which is makrooh) may go so far as being haraam according to the negative consequences that result from it.
End quote from Fath al-Baari.
The way you described your breakfast, lunch and dinner is not regarded as extravagance; rather they may be small, compared to what people are used to. But you know yourself best and what is best suited to your body’s needs.
And Allah knows best.
Short Advice on Ramadaan
by Allama Ihsaan Elahi Zaheer
All praise is for Allâh, the Lord of the Heavens and the Earths and peace and blessings be on His Messenger sallallaahu ‘alayhi wa sallam, whom Allâh sent as a Mercy to the world and made him the guide for His creatures.
The Messenger of Allâh sallallaahu ‘alayhi wa sallam was sent as a guide and as a leader to humanity. He guided us to believe in the Oneness of Allâh and ordered us to obey the Commands of Allâh and accept him as the last and final Messenger sent to mankind. Eeman and Islâm represent these two Beliefs.
We Muslims are approaching the blessed days of Ramadhan; we must work hard to please Allâh in these virtuous days of Ramadhan, whilst following the Commands of Allâh and obeying His Messenger sallallaahu ‘alayhi wa sallam.
We should also keep in mind that the worship we undertake in this month is not an easy task to accomplish. In the hot and long days of Ramadhan, we keep ourselves hungry and thirsty from dawn to dusk, hold back our desires and avoid even those matters, which Allâh has made Halaal in the common days. Then in this situation, we accomplish our daily works and spend the day according to the Commands of Allâh. In the evening, after the Suhoor, we await the night not to slip into the bed and rest, but to make the Qiyaam and listen to the Book of Allâh; we thank Allâh and make sujoods unto Him. Then we await the call of adhaan to initiate the great act of worship once again.
All this hard work is done only to please Allâh and with the hope that this act would become a means to our salvation. Indeed, many people put together hard efforts in the month of Ramadhan, BUT who is the one, whose worship will truly benefit him on the Day of Resurrection and protect him from the severe punishments and trials of that Day?
He is the one, who believes in the Oneness of Allâh and does not associate partners with Him, and performs all his worships according to the guidance of Allâh’s Messenger, because Allâh says:
“Verily, whosoever sets up partners in worship with Allâh, then Allâh has forbidden Paradise for him, and Fire will be his abode. And for the Zalimun (polytheist and wrong-doers) there are no helpers.” [(5): 72]
This was also what Allâh warned his Messengers with, He said:
“But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them.” [(6): 88]
Similarly, if one performs all his worship with full sincerity but does not abide by the guidance with which the Messenger of Allâh came, then all his worship will become invalid and be of no benefit on the Day of Judgement. Allâh says:
“O you who believe! Obey Allâh and Obey the Messenger and make not vain your deeds.” [Soorah Muhammad (47): 33]
We ask Allâh to make all our worships sincerely for His Face and make us strong adherents to the guidance of Allâh’s Messenger.
Once of the most motivating assurance from the Qur’an that keeps me going:
“Faz korooni az kurukum washkuruli wala takfuroon… Remember me and I will remember you. Thank me and do not be unthankful….” Surah Baqarah ch 2 verse 152.
Those who forget Allah, Allah will also ignore them, declares Surah Toubah ch 9 verse 67
Two persons are mentioned in the Qur’an and their stories are connectedwith the depth of the ocean. Their success and failures are testified by their incidents that took place in the depth of the oceans. Pharaoh and Prophet Yunus.
Prophet Yunus met hardship in the depth of the ocean and Pharoah too met his hardship in the depth of the ocean. Let us compare them.
In Surah Saffat, ch 37 verse 143 and 144…Allah mentions about a big fish swallowing Prophet Yunus…Then Allah says something very important to note….Had it not been that he (Yunus) was not a musabbiheen he would have certainly remained in the belly of the fish till the day of resurrection!!!….
A narration from Ibn Abbas inTafseer Tabari, says: When Prophet Yunus peace be upon him, called upon Allah from the belly of the fish, the Angels inquired from Allah.. O Allah the supplicator’s voice seems familiar.. Allah replied.. “Yes he is Yunus who always remembers me.. “The Angels said ” But his voices seems to be coming from a different place today ?” Allah replied ” Yes he is in the belly of the fish…the Angels requested.. “O Allah ! wont you respond him now that he is in trouble? “Allah said ” Yes….and He responded and saved Yunus. Peace be upon Yunus
Now let us see what happened to Pharaoh. When the people of Bani Israel were crossing the sea, the water stood still like a moutanious wall, and non of the Bani Israel got his foot dirty even in the murky mud.. so easy was their exit from the hardship! Pharaohs drowning is mentioned in many places of the Qur’an. .. At lenght , when overwhelmed with the flood, Pharoah said ” I believe that there is no god except Him whom the children of Israel believe in” I am of those who submit…. The same verse further says.. Allah replied ” Ah Now ! But a little while before, you were in rebellion! and you did mischief in the land… Look at the miracle of the Qur’an.. This incient is mentioned in Surah Yunus ch 10, verse 90,91!!!
For most of us our hardships reminds us that we are Muslims and we run to Allah crying and praying only when we have no options left…but when Allah gives us a taste of His mercy, we don’t even thank him but our skills and talents and influence for our solutions, everybody but Allah. One of the best and the fastest way to Allah’s response is to remember Him during good times too…Thats is what they say .. make hay while the sun shines ….When was the last time we did that?
Author: NisaarNadiadwala speaks and writes on socio-educational topics from Islamic perspective. He can be reached at firstname.lastname@example.org