Islam For Our Times

Adapted from the treatise by Shaykh Dr Jafar Shaikh Idris

Islam, exactly as it was revealed to Prophet Muhammad SAW, and without any changes or alterations, is the religion that Allah chose for all people from the time he sent His Messenger (SAW) till the end of time.

Islam is thus for recent times just as it was for earlier times. But while the texts of this religion are immutable, people's conditions are not. What can we do? In answering this question, people these days have been, basically, divided into two main camps: the faithful and the revisionist.


THE REVISIONIST SAYS:

Keep the religious texts as they are but give them meanings that suit contemporary culture just as those before you gave them meanings that suited their particular cultures. The texts are divine revelation, but their understanding is a human endeavour. Divine words are absolute, but their human understanding is relative.


THE FAITHFUL ANSWERS:

But the Qur'an was revealed in clear Arabic words whose meanings are well known to Arabic speaking people:

"We send it down as an Arabic Qur'an in order that you may understand." (Surah 12: Ayat 2)

The Prophet Muhammad SAW, explained the Qur'an verbally and by example. All the Prophet SAW's words and deeds are considered to be a living commentary on the Qur'an. The companions of the Prophet SAW were better placed to do so than later generations because Arabic was their mother tongue, and because they had knowledge of the occasions on which the verses were revealed, and the situations in which the Prophet SAW's words were uttered. Then came generations after generations of great leading scholars whose extant works are a living witness to the fact that they understood the basic meanings of the verses of the Qur'an in generally the same way as they were understood by the first generations. Your claim that each generation gave the words of the Qur'an and those of the Prophet SAW's meanings that suited their contemporary cultures is one that history belies.


REVISIONIST:

Are you saying that they never differed?


FAITHFUL:

They differed only slightly as far as the basic meanings of the verses and the Ahadith are concerned. But they naturally differed sometimes on matters like what was to be deduced logically from the text or the way rules were to be applied to a new situation. What is important here, is that the differences, whatever they were, did not come as a result of differences in culture. They were individual differences that occurred even among contemporaries living in the same cultural milieu. True, there were drastic differences, but they were among those who adhered to the correct method as well as those who adopted irrational methods.


REVISIONIST:

Are you claiming that there is a scientific method for the interpretation of Islamic text?


FAITHFUL:

I am saying rather that there is a scientific method for the basic understanding of every text, Islamic or otherwise.


REVISIONIST:

How?


FAITHFUL:

If you want to understand a poem by say, Shakespeare, what do you do?


REVISIONIST:

I consult the books that explain what Shakespeare meant by it.


FAITHFUL:

Do you mean that you do not understand it in the light of your contemporary culture?


REVISIONIST:

No, because my aim is to understand what Shakespeare meant by his poem.


FAITHFUL:

Do you mean that you give his words and phrases the meaning that he meant by them at the time that he wrote his poem, even if they differed from what current English usage might suggest?


REVISIONIST:

Of course; because my aim, as I said, is to understand what Shakespeare actually meant. If I give his words meanings that he did not intend by them, I would be attributing to him something that he did not say.


FAITHFUL:

Do you follow this same method if you want to be, say, an Aristotle's expert? Do you try, for example, to learn ancient Greek in which he wrote his philosophy?


REVISIONIST:

I certainly would, and would try not to confuse it with Modern Greek, because my aim again is to understand what Aristotle said.


FAITHFUL:

Are there any ways, besides his language that you think would help you in understanding his philosophy?


REVISIONIST:

Yes, I would for example, try to see how his contemporaries understood it because they were better placed to do so than I am. I would also consult the works of the experts who preceded me, and so on.


FAITHFUL:

Well, that is the method that we called scientific, and it is the method we advocate for understanding Islamic texts.


REVISIONIST:

But you are now ignoring the great differences between ordinary texts and Islamic texts.


FAITHFUL:

Would you please elucidate those differences for me?


REVISIONIST:

One of them is that I can understand what humans like myself really mean because I am human being, and because they address me in words that are human; therefore limited. But God is absolute and what He means is absolute, and cannot therefore be couched in limited human words. But if every reader of Islamic text is given the right to interpret them the way the reader understands them, there will be a multiplicity of meanings which approaches the absolute.


FAITHFUL:

Leaving aside your vague talk about the limited and the absolute, the gist of what you are saying is that while human beings have the ability to successfully communicate their meanings through a medium like Arabic, God fails to do so. This is despite the fact that He himself says that he used this human language so that those who speak it may understand his message.


REVISIONIST:

This looks like a good argument. But related to the difference we just mentioned is another important one. Islam, we say, is good for all times and places. If we give the words of its texts the same meanings that an earlier generation like the Prophet SAW's companions gave, we would be limiting Islam to a particular age.


FAITHFUL:

So, what is the alternative?


REVISIONIST:

The alternative is what I propounded at the beginning Of our dialogue. Every generation of Muslims should give them the meanings that suit their culture.


FAITHFUL:

Is this the understanding of the principle of the suitability of Islam for all times and places?


REVISIONIST:

It is, and I don't see how it can otherwise be.


FAITHFUL:

If the characteristic of the suitability of a message for all times and places is what you take it to be, then any message, even one that is advocated by the most stupid human beings can fit it.


REVISIONIST:

I think you're exaggerating.


FAITHFUL:

I am not, suppose that some one called Mr. Donkey formulated what he thought was a comprehensive ideology that consisted of many doc­trines on different aspects of life. Suppose that, to make it suitable for all times and places Mr. Donkey concluded his ideology with this statement; I hereby give all believers in this world ideology the right to make any changes in it they deem necessary to make it suit their different times and circumstance.


REVISIONIST:

Change will start to be made in donkeyanism soon after it is issued so much so that after a short lapse of time nothing remains of it except that concluding statement. But the Donkeyans will continue to boast of the suitability of their ideology to all times and places.


FAITHFUL:

Is this how you conceive Islam to be?


REVISIONIST:

Of course not. But then, what is your conception of this characteristic of the Islamic religion?


FAITHFUL:

I conceive it to mean that Islam, as it was revealed to Muhammad SAW, and without the slightest alterations, is good for all times and places. What makes this miracle possible is that Islam is not a man-made religion. It is a message of guidance from the Creator of mankind who knows who they essentially are, and who thus addresses them as human beings, and irrespective of their different cultures, colors, times, places, standards of living and so on.


REVISIONIST:

What do you then mean by the phrase 'Islam for our times'?


FAITHFUL:

I am saying that though the religion does not change, people's circumstances and problems do change. And so, to make the immutable religion relevant to their special circumstances, we need to present it in a language that our contemporaries understand, evaluate, in the light of it, any new ideas or ideologies that have a bearing on it, refute any claims that throw doubt on it, find in it solutions for new intellectual problems.

Finally it is important to make use of scientific discoveries to strengthen the faith of its adherents, and to use them as means of invitation to Islam. And many other things, all of which are made possible because though the texts are limited, what can be deduced and learnt from them is not.

Ten Merits of Islam

Adapted from the treatise of Shaykh Muhammad Idris Khandalwi RA

The First Merit

All principles and rules of Islam are most reasonable and proved. The Ulama i.e. the learned scholars of Islam - have written definite books on the principles and beliefs of the Shari'ah, and given the rational proofs, the causes, the secrets, expediencies of its provisions and the rules. In these books the principles and rules of Islam have been shown to be according to sound reason, right understanding and true nature. If any person raised any objection on any religious question, the Ulama has given, and will give - a very reasonable, logical and complete answer to it.


The Second Merit

Islam pointed out such wonderful ways of serving and worshipping Allah, as are not to be found either in any revealed book or in any worldly religion.


The Third Merit

Islam has given thorough details of the obligations towards Allah, towards one's own self and towards fellow beings; even one-hundredth of these details (1/100th) cannot be found in any other religion.


The Fourth Merit

No constitution and no law can compete with the perfect political system of a country or a city constitution and the rules of justice, administration and international security, that is presented by Islam. Take the constitution and Law of America, Britain or any other country; we will find - by going through them that they are based on the expediencies of a particular territory, and whichever law is enacted, it will be found to contain particularly the element of domination and preference of a particular nation and a particular territory. On the contrary, the law promulgated by Islam, enunciates the rights of mankind without distinction of race and colour. No branch of Islamic law is based on the expediencies and objects of any particular territory and particular race. The proof of this is that - whenever any problem presents itself in the world, whether it be about the agreement and treaty with any nation or about war and whether it be about the internal administration or foreign policy of the country, a commandment relating to it will certainly be found in Shari'ah of Islam.

In Agra, India - an Englishman demanded proof of the truth of Islam from a Muslim scholar. The 'Aalim gave some proof about the truth of Islam and related the miracles of the Prophet SAW which proved him to be a true Prophet (SAW). The Englishman admitted the truth of these proofs but said that there was one more proof about the truth of Islam. He said that their (English) constitutional and administrative law was framed with the deliberations and consultations of hundreds of wise men and politicians of the country and was completed in hundreds of years and inspite of all this, some law or the other needs amendment and alteration every four or five years. On the other hand, the Law of Shari'ah was set up in a period of twenty-three years by the tongue of a person who does not know how to read or write, without consulting anybody, and no amendment and alteration was needed in it until now, nor did it show any sign of weakness as to its stability and constitution. Such a complete and extensive constitution and code cannot be made without revelation from Allah. The 'Aalim then inquired of that Englishman as to why he did not embrace Islam. He replied that if he did so, his service and salary would come to an end. On hearing this, the 'Aalim kept quiet. It came to be known afterwards that the Englishman embraced Islam some time later. (This historical narrative can be found in Tuhfat-ul-Hind: Page 240)


The Fifth Merit

No other religion contains even a shadow of the science of ethics and manners as contained in Islam. Such discussion are well perused and dwelved into in immense detail by the kitabs - Ihya-ul-Ulum ("Renaissance of Learning") and Kimiya-I-Sa'daat (Alchemy of Bliss) by the grand scholar of Tasawwuf - Imam Ghazali RA. All sources of discussion of these monumental compositions are based directly from the Holy Qur'an and Hadith of the Prophet Muhammad SAW.


The Sixth Merit

No other religion contains the injunctions about the prevention and restraint of the carnal desires, evil instincts and worldly pleasures and about the protection of the chastity and character of women as are found in Islam.

Islam enjoined Hijaab for women and prohibits men from casting their looks on women, so that the chastity and character of women may not be tarnished; and so that descent and progeny may not become doubtful.

Islam has prohibited singing and music because it leads to sexual waywardness.

Islam has prohibited consummation if alcohol because it takes away the faculty of reason which is the most valuable gift in the world. Therefore, the Shari'ah of Islam has prohibited all intoxicating things which cause the destruction and annihilation of the faculty of reason. People should be thankful to Islam which has protected our faculties of reason, upon which depends - our faith and worldly affairs.

Islam has prohibited usury and gambling which are the causes of man's spiritual and temporal degeneration. Islam enjoins us to advance Qarz-i-Hasanah ("Loan Without Interest") to others when they need it. That is - we should help them by advancing loans without interest and if we gain any profit out of any pledged article, such profit should be credited towards the principal loan. We should help the needy when they are in need and advance loans to them without making them feel obliged. Allah is not kind to one who is not kind to men. This is the teaching of Islam.

The creed of usury tells you that we shold take advantage of the miseries and needs of the needy, and should increase wealth by advancing loan on interest to them, without doing any work or labour. If the debtor is unable to pay the debt in time, give him fürther time with a smiling face, so that the interest is doubled and trebled and you may eventually put his house and property to auction.

The evil results of usury are briefly as follows:

1. Mutual help and obligation come to an end.

2. It makes a man hard-hearted instead of kind-hearted.

3. One addicted to this evil is pleased to see others in trouble and he is always on the look out to find a needy person so that by showing sympathy, he may be able to entrap him in the net of loan and get his property auctioned.

4. When avarice and greed of wealth is augmented, his conscience teaches him various ways of dishonesty and fraud.

5. Gradually such a person becomes indolent and a pleasure-seeker. When he sees that he accumulated so much wealth to enable him to earn thousands, he does not care to take the trouble of indulging in trade, cultivation of land or industry, upon which depends the progress of the country. If the capitalists invest their capital only to secure interest and do not establish any industrial factory, the country will not make any progress.

In short, Islam has completely prohibited indulgence in revelry and carnal desires, and has made adequate provision for the protection of honour, chastity, descent and progeny of women. It has also prohibited the filth of usury, because Islam does not tolerate such an acquisition of money which generates dishonesty, fraud, cruelty, hard-heartedness and pleasure over the trouble of the afflicted.

Communism exhorts the poor to rob the Capital of the Capitalists and bring them down to the level of beggars and labourers.

But Islam enjoins the rich and wealthy people to pay the Zakat and to help the poor by giving alms to them without letting other people know of it in the least. It is not valid for anyone to let their neighbour go to bed hungry. When we give alms and charity to anybody, we should not press our obligation upon him, but we should thank Allah who enabled you to help others, because if Allah wished Allah could have done the reverse. If any needy person be not inclined to accept charity, help him by advancing Qarz-i-Hasanah ("Loan Without Interest") to him.

Islam enjoins the poor not to cast their looks on the property of others, but to remain content with their poverty, rather, to be grateful to Allah because poverty is also a blessing which was conferred by Allah on His friends. The Prophets - Ibrahim Khalilullah AS, Musa Kalimullah AS and Isa Ruhullah AS were blessed with the gift of poverty. On the other hand, Allah SWT granted Namrud, Fir'aun and the Jews the tempting sovereignty of this transcient world. When the rulers of states were intoxicated with power, wealth and position and became so proud and haughty as to defy that very Allah Who had granted the kingdom to them, Allah after the lapse of centuries, destroyed them all in no time. Now we may compare the preachings of communism with the teachings of Islam.


The Seventh Merit

Islam is the gist of the Shari'ah of all the Prophets AS and the essence of wisdom of all the wise men. There is not a single good and virtue which has not been enjoined and there is not a single evil and vicious act which has not been prohibited.

Imam Rabbani Mujaddid Alfi-Sani RA in one of his letters says :

"The personality of the Leader of the Universe - Muhammad Messenger of Allah, (SAW) was the reflector of all the attributes and virtues. The Book which was revealed on him, that is, the Holy Qur'an, is the gist of all the Divine Books which were revealed on all the Prophets (AS) and his Shari'ah is the gist and essence of all those Shari'ah and the practices and religious services of his shari'ah are the combinations of the religious services of the Angels and of the whole universe. Some Angels are ordained to undertake Ruku' (bowing), some Sujud(prostration) some Qiyam (standing erect). In Solat, all these services are combined. In previous communities, some had the morning prayer as obligatory, others had other prayers and on this community (of Islam) all the prayers have been made obligatory. The religious services of this community are the combination of the different religious services of the earlier communities.

Therefore, to act on the Shari'ah of Muhammad SAW - as a matter of fact, is to act upon all the Shari'ats; and to deny the Shari'ah of Muhammad (SAW) is to deny all the Shari'ats. To affirm our Prophet (SAW) is to affirm all the Prophets AS; and to deny him (SAW) is to deny all the Prophets AS. Therefore, the believers in him are the best communities and the deniers of him are the worst of communities." (Daftar-i-Awwal: 70th Maktub)


The Eight Merit

The Economic Law of Islam is based on this principle that no one should be left unprovided for. It is the primary duty of an Islamic State that it should establish a Bait-ul-Mal ("Public Treasury") and realise Zakat, charities and other recoveries; and spend the Zakat collected from a particular town on the poor and the destitute of that town and to spend only that portion of it elsewhere which is left after making provision for the deserving people of that town. It is also the duty of an Islamic State that if any non-Muslim is unable to earn livelihood, he should be maintained from the Bait-ul-Mal of the Islamic State.


The Ninth Merit

The judicial and criminal system of Islam is fully responsible for maintenance of public peace and order. It enjoins to cut the hands of the thieves so that no thief may dare even to look at the property of others. It enjoins to whip and stone the adulterers so that no bad character be able to defile the chastity and character of women and may not thereby make doubtful the descent and progeny of any family, and thus prevent the illegitimate issues from becoming co-sharers in the inheritance along with the legitimate issues.

The present form of Government not only fails to prevent the theft and adultery, but allows them to thrive day by day, and the simpletons regard it as progress and democracy and regard the Islamic penal law to be barbarous. By Allah, Reason tells us that the barbarity is far better as compared to the prevailing civilisation and democracy which puts the honour and property into danger.

There is no latitude for the thieves and the bad characters in the Islamic law as said:

"It is as bad to do good to the bad as to do bad to the good."

The fact that a particular law of the land creates anxiety among the thieves and the bad characters, is a clear proof of that law being just and right. Therefore, the fact that Islamic Penal Law makes the thieves and knaves nervous is a clear proof of its being just and right.


The Tenth Merit

The Islamic Shari'ah is plain and clear and not vague and complicated. The Islamic law does not tolerate that a case should remain pending for tens of years and the time and money of the parties should be wasted on the hearings; and the court that fails to grasp the facts of each case within a reasonable time is in all probability itself afflicted with the evils of bribery and corruption. In Islamic Shari'ah there is no room for a barrister or a representative to prove the truth as falsehood and vice versa. Secular laws which are so flexible that a representative may turn it in any direction he pleases, cannot be a just law, but a crookedness. In law and justice, there is no likelihood of any interference. Modern man-made laws are known as susceptible to any interpretation. Islamic Shari'ah is the law of justice. It only tends to do justice. It is rigid and not capable of being turned to any other side.

The Islamic Ruling on Shi'ites

EXPLANATIONS FROM EARLY ULAMA

Imam Shafi'i RA

On one occasion, Imam Shafi'i RA said concerning the Shi'ites:

"I have not seen among the heretics a people more famous for falsehood than the Raafidite Shi'ites." [Ibn Taymiyah, Minhaj-us-Sunnah An-Nabawiyyah, 1/39]

On another occasion Imam Shafi'i RA said:

"Narrate knowledge from everyone you meet except the Raafidite Shi'ites, because they invent Ahadith and adopt them as part of their religion." [Ibid, Page 38]


Imam Abu Hanifah RA

It was reported that often, Imam Abu Hanifah RA used to repeat the following statement about the Shi'ites:

"Whoever doubts whether they are disbelievers has himself committed disbelief."


Imam Malik RA

Once Imam Malik RA was asked about them and he replied:

"Do not speak to them nor narrate from them, for surely they are liars." [Minhaj-us-Sunnah, 1/37]

During a class of Imam Malik RA, it was mentioned that the Raafidite Shi'ites curse the Sahabah RA (Na'udzubillah).

In reply, Imam Malik RA quoted the verse from the Qur'an:

"Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them."

Imam Malik RA then said:

"Whoever becomes enraged when the Sahabah (RA) are mentioned is one about whom the verse speaks." [Tafsir al-Qurtubi, Surah Al-Fath]

That is to say - anyone who is enraged by the mention of the Sahabah RA automatically becomes a disbeliever, because the verse says:

"...the disbelievers may become enraged with them (Sahabah RA)."


Abdullah ibn Al-Mubarak RA

Ibn Al-Mubarak RA was reported to have said:

"Religion is gained from the Ahl-ul-Hadith (People of Hadith), scholastic theology and crafty exemptions from religious ordinances of Ahl-ur-Ray and lies from the Raafidite Shi'ites." [Imam Adh-Dhahabi, Al Muntaqaa min Minhaaj al-I'tidaal, Page 480]


Abu Zur'ah Ar-Razi RA

Abu Zur'ah Ar-Razi RA was quoted as saying:

"If you see someone degrade any of the Companions (RA) of the Prophet SAW, know that he is a disbeliever. Because the Prophet SAW, was real, what he brought was the truth and all of it was conveyed to us by the way of the Sahabah (RA). What those disbelievers wish to do is to cast doubt on the reliability of our narrators in order to invalidate the Qur'an and the Sunnah. Thus the disbelievers are the ones most deserving defamation."


Al-Qadi Abu Ya'la RA

It was reported that Abu Ya'la RA said:

"The position of jurists concerning one who curses the Sahabah RA, believing that such an act is permissible, is that he has committed an act of disbelief. If he curses them but does not believe that cursing them is permissible, then he is guilty of immorality, and not disbelief." [Ibn Taymiyah, As-Sawarim Al-Maslul, Page 569]


At-Tahawi RA

In his book on the Islamic creed - Al-Aqidah At-Tahawiyyah - the author states:

"We love the Companions (RA) of Allah's Prophet SAW, without going overboard in our love of anyone of them or remaining aloof (Tabarra) from any of them. We hate those who hate them or speak ill of them and we only speak well of them. Loving them is a religious act, and an expression of faith and righteousness while hating them is an act of disbelief, hypocrisy and transgression." [Sharh Al-Aqidah At-Tahawiyyah, Page 528]


Ibn Hazm Al-Andalusi RA

One day during the period of Muslim rule in Spain, Imam Abu Muhammad ibn Hazm RA was having a debate with some Spanish Catholic priests about their religious texts. He brought before them evidence of textual distortions in the Bible and the loss of original manuscripts. When they replied by pointing out to him Shi'ite claims also being distorted, Ibn Hazm RA informed them:

"Shi'ites could not be used as evidence against the Qur'an or against Muslims because they are not themselves Muslims." [Ibn Hazm, Al-Fisaal Fi Al-Milal Wa An-Nihal, 2/78 and 4/182]

Their claims have also been rebutted by numerous other early scholars such as:

Ibn Taymiyyah RA in Minhaj-us-Sunnah;

Imam Adh-Dhahabi RA in Muntaqa Min Minhaj-Al-I'tidal;

Ibn Kathir RA in his history book: Al-Bidayah Wa An-Nihayah;

Ibn Al-Jawzi RA in Talbis Iblis; and

Al-Qadi Ibn Al-Arabi RA in Al-Awwasim Min Al-Qawasim.


EXPLANATIONS FROM CONTEMPORARY SCHOLARS

Imam Al-Alusi

Imam Al-Alusi declared the Raafidite Shi'ites as disbelievers because of their defamation of the Sahahah RA. His position was based on the rulings of Imam Malik RA and other scholars who were in agreement with him.

In reply to their claim to be Ahl-ul-Bayt (The Prophet's SAW family), Al-Alusi said:

"No, they are really followers of the Devils and Ahl-ul-Bayt are innocent of them."


Muhibbuddin Al-Khatib

Al-Khatib wrote a book on the Shi'ites entitled: Al-Khutut Al-Aridah Lil-Usus Allati Qama Alayhaa Deen Ash-Shi'ah Al-Ithnay 'Ashriyah (translation: Broad Outlines of the Basis for the Twelver Shi'ite Creed). He also footnoted earlier works on the Shi'ah like Al-Muntaqa and Awasim Min Al-Qaqasim. In all of his works, Al-Khatib considers the Shi'ites to be disbelievers.


Bahjat Al-Baitar

When this great Syrian scholar was asked if transactions were permissible with Shi'ites, he replied in a book called Al-Islam Wa As-Sahabah Al-Kiram Bain As-Sunnah Wa Ash-Shi'ah in which he said:

"Political and economic dealings with them are allowed in the same way that they are allowed with states and people with whom there are treaties in spite of differences between their lands and religions and ours. And help can only be sought from Allah."


Dr. Hilali

After living closely to the Shi'ites for some years, the famous Morrocan scholar, Dr Hilali, wrote a paper on them in which he declared them disbelievers.


Al-Bashir Al-Ibrahimi

While visiting Iraq, this professor who is the leading religious scholar in Algeria saw with his own eyes the Shi'ite book, Az-Zahra, in which Saiyidina Umar ibn Al-Khattab RA - was accused of homosexuality (Na'udzubillah). On his return home to Algeria he exposed the Shi'ites and clearly outlined their principle beliefs and practices.


Mustafa As-Siba'i

This eminent Palestinian scholar was also among those who lived with the Shi'ites for a period and worked for rapproachment with them; however, he soon discovered their real intentions and noted them in the foreword of his classic: As-Sunnah Wa Makanatuha.

He wrote:

"Those people continue to hold fast to their books in which slanderous attacks and false descriptions are given of the incidents of disagreement among the Sahabah RA. Hence their intention behing the call to rapproachment seems to be bringing the Sunnites closer to the Shi'ite creed and not bringing them closer to each other."

On another occasion, As-Siba'i wrote:

"A Muslim would almost be in a state of total bewilderment and confusion at the audacity of these people towards Allah's Messenger SAW were it not for his knowledge that most of the Rafidites are Persians. Some Persians feigned Islam and used Shi'ism as a cover for the destruction of Islam. There were also among the Persians those who were unable to free themselves from the effects of their former religions and thus they entered Islam with a pagan mentality which did not mind telling lies about the Prophet SAW."

Among other contemporary scholars who have have made similar statements are:

Shaikh Ibn Baaz

Allaamah Ash-Shanqiti

Al-Albani

Ahmad Ameen

An-Nashashibi; and

Dr Rashad Salim

Quick Hadith 057

The Prophet SAW's Companion - Rabi’ah Al-Jurashi RA narrates that Rasulullah SAW had a dream wherein he saw a person (an angel) who told him:

"May your eyes sleep and your ears hear and your heart understand."

Rasulullah SAW (accepted this by) saying:

"My eyes has slept, my ears have heard and my heart has understood."

Rasulullah SAW said:

"It was told to me:

"A king built a house and prepared a meal in the house. The king sent his messenger (to invite people to partake of the meal). Whosoever accepted the invitation entered the house and ate from the food, the king became happy with him. Whosoever did not accept the invitation and did not enter the house and did not partake of the meals, the king was displeased with him." "

Rasulullah SAW said:

"Allah is the King; Muhammad (SAW) is the Messenger; The house is Islam; and the meals is Jannah (Paradise)." " (Mishkaat: Qadeemi)


COMMENTARY

The instruction to Humanity is crystal clear. Allah Ta'ala created Jannah and its bounties. Allah sent Rasulullah SAW as the Messenger to invite people to enter the house of Islam. Those invitees who accept the invitation, will enter Jannah and enjoy its Bounties.

Important Injunctions On Aqidah - 2.0

This short series provides a rather detailed explanation on the tenets of ALL Muslims - i.e. adherents of the Ahlus Sunnah Wal Jama'ah. I invite all of us to read this series with due care, concern, importance and urgency, so that we double-check our stance with regards to our Basic Tenets of Faith; as laxity in doing so may cost us the difference between Jannah and Jahannam.

Bismillah.


(DISCUSSION CONTINUED)


ALLAH'S MESSENGER

Allah Most High sent Muhammad SAW, the Qurayshite unlettered prophet, to deliever His inspired message to the entire world, Arabs and non-Arabs, jinn and mankind, superseding and abrogating all previous religious systems with the Prophet's Sacred Law, except for the provisions of them that the new revelation expicitly reconfirmed. Allah has favoured him above all the other prophets and made him the highest of mankind, rejecting anyone's attesting to the divine oneness by saying "There is no god but Allah", unless they also attest to the Prophet SAW by saying "Muhammad is the Messenger of Allah." He has obliged men and jinn to believe everything the Prophet SAW has informed us concerning this world and the next, and does not accept anyone's faith unless they believe in what he has told us will happen after death.


The Trial of The Grave

The first of these matters is the questioning of Munkar and Nakir, two tremendous, awe-inspiring personages who sit a servant upright in his grave, body and soul, and ask him about the unity of Allah and the messengerhood of the Prophet Muhammad SAW, saying, "Who is your Lord, what is your religion, and who is your prophet?" It is they who try people in the grave, their questioning being the first ordeal after death. It is Obligatory to believe in the torment of the grave, that it is a fact, is just, and affects both body and soul, in the way Allah wills.


The Scale

It is obligatory to believe in the scale (Mizan), which consists of two scalepans and a balance indicator between them and is as great in size as the thickness of the heavens and earth. It weighs a servant's deeds through the power of Allah Most High, and the weights placed on it are as fine as an atom or mustard seed, that justice may be perfectly done. The pages recording one's good deeds will be placed in a form pleasing to behold on the side of the scale for Light, weighing it down according to their rank with Allah through His generosity, while the pages recording one's bad deeds will be placed in an ugly form on the side of Darkness, diminishing the weight of the opposite side through Allah's justice.


The Bridge Over Hell

It is obligatory to believe in the bridge over hell (Sirat), a bridge spanning the breadth of hell, sharper than a sword and finer than a hair, which unbelievers' feet shall slip from by Allah's decree and plunge them into hell, and the feet of believers shall be made fast upon by Allah's generosity, and from thence they shall be conducted to the Final Abode - Paradise.


The Watering Place

It is Obligatory to believe in a watering place people will come to, the watering place of Muhammad SAW, which believers will drink from before entering paradise, after having crossed the bridge over hell. Whoever drinks from it will never thirst again. Its width is month's journey across, its water whiter than milk and sweeter than honey, and there are as many pitchers around it as stars in the sky. Two aqueducts pour into it from Kauthar, a spring in
Paradise.


The Final Reckoning

It is obligatory to believe in the Final Reckoning and the disparity in the way various people are dealt with therein, some made to answer, others pardoned, and some admitted to paradise without reckoning, being the intimaters of Allah (muqurrabun). Allah Most High shall ask whomever He wills of the Prophets if they have conveyed their message, ask unbelievers why they denied the messengers, ask those of reprehensible innovation (bid'ah) about the sunnah, and ask Muslims about their works.


Believers Shall Depart from Hell

It is obligatory to hold that true sinful believers who believe in the oneness of Allah, who follow the prophet of their time will be taken out of hell after having paid for their sins, through the generosity of Allah Mighty and Majestic. No one who is a true monotheist will abide in the fire forever.


The Intercession of the Prophets and Righteous

It is obligatory to believe in the intercession of first the prophets, then religious scholars, then martyrs, then other believers; the intercession of each one commensurate with his rank and position with Allah Most High. Any believer remaining in hell without intercessor shall be taken out of it by the favour of Allah, no one who are believers remaining in it forever, and anyone with an atom's weight of faith in his heart will eventually depart from it.


The Excellence of the Sahabah RA - the Prophetic Companions

It is obligatory to believe in the excellence of the prophetic Companions RA. One must think best of all of the Companions RA of the Prophet SAW and praise them just as Allah Almighty and Majestic praised in the Qur'an (Surah 3: Ayat 110); and His messenger have praised them too. May Allah SWT be pleased with all of them. Ameen.


CONCLUSION

Allah SWT has been conveyed by prophetic hadith and attested to by the words of the early Muslims. Whoever believes it with deep conviction belongs to those of the truth, who follow the sun, and distinguishes himself from the faction who have strayed, the sect adhering to repehensible innovation (bid'ah). We ask from Allah through His Mercy for perfect certainty and steadfastness in religion, for ourselves and all Muslim; He is the Most Merciful of the Merciful.


(This is the end of this mini-series)

Important Injunctions On Aqidah - 1.5

This short series provides a rather detailed explanation on the tenets of ALL Muslims - i.e. adherents of the Ahlus Sunnah Wal Jama'ah. I invite all of us to read this series with due care, concern, importance and urgency, so that we double-check our stance with regards to our Basic Tenets of Faith; as laxity in doing so may cost us the difference between Jannah and Jahannam.

Bismillah.


(DISCUSSION CONTINUED)


Allah's Will

Allah Most High wills all that exists and directs all events. Nothing occurs in the physical or spiritual world, be it meager or much, little or great, good or evil, of benefit or detriment, faith or unbelief, knowledge or ignorance, triumph or ruin, increase or decrease, obedience or sin; save through His ordinance, apportionment, wisdom, and decision. What He wills is, and what He does not will is not. Neither sidelong glance nor passing thought is beyond His design. He originates all and returns it, does what He wills, and none can repulse His command. There is no rescinding His destiny, no flight for a servant from disobeying Him except through divinely given success therein and mercy, and no strength to obey Him save through His choice and decree.

If all mankind, jinn, angels, and devils combined their efforts to move or to still a single particle of the universe without His will and choice, they would be unable to. His will, like His other attributes, exists in His entity and He ever possesses it. He has willed from preeternity the existence of all things at the times He has chosen. They occur at the times which He has destined from beginningless eternity, occurring neither before nor after, but taking place in accordance with His knowledge and will, without substitution or alternation. He directs events without successive throughts or waiting for time to elapse, which is why nothing divers Him from anything else.


Allah's Hearing and Sight

Allah Most High is all-hearing and all-seeing. He hears and sees, no sound however slight eluding His hearing, and no sight however minute escaping His vision. Distance does not obscure His hearing nor darkness hinder His vision. He sees without pupil or eyelids, and hears without ear canal or ears, just as He knows without a heart, seizes without limb, and creates without implement. His attributes no more resemble the attributes of His creatures than His entity resembles the entity of His creatures.


Allah's Speech

Allah Most High speaks, commands, forbids, promises, and warns, with beginninglessly eternal speech that is an attribute of His entity, not resembling the speech of creatures in being a sound generated by the passage of air or impact of bodies, nor in letters articulated by compressing the lips or moving the tongue. The Qur'an, Torah, Evangel, and Psalms are His Books, revealed to His Messengers (upon whom be peace). The Qur'an is recited with tongues, written in books, and memorised in hearts despite being beginninglessly eternal, an attribute of the entity of Allah Most High, unsubject to disseverance and separation by conveyance to hearts or pages. Musa AS heard the speech of Allah without sound or letter, just as the righteous see the entity of Allah Most High in the afterlife without substance or accident.

Since Allah possesses all of the above attributes, He is living, knowing, omnipotent, willing, hearing, seeing, and seeking by virtue of His life, power, knowledge, will, hearing, sight, and speech, not merely by virtue of His entity.


Allah's Acts

Everything besides Allah Glorious and Exalted exists through His action, proceeding from His justice in the best, fullet, most perfect and equitable way. He is wise in His acts and just in His decrees. His justice is not comparable to the justice of His servants, since injustice may only be imagined from a servant through his disposal of what belongs to another, while this is inconceiveable from Allah Most High, since nothing belongs to anyone besides Him that He should unjustly disclose of it. Everything besides Him, be it human, jinn, angel, devil, heaven, earth, animal, vegetable, mineral, substance, accident, intelligible, or sensory, is contingent, and was brought into existence through His power after not being, created by Him after it was nothing. He alone existed in preeternity, and nothing else. He then originated creation, that His omnipotence might be mainfest, His prior decree effected, and His eternal word realised; not from needing or requiring anything in creation.

Our origination, beginning, and responsibility are of Allah's generosity, not because of their being obligatory for Him, and His blessings and benefaction exist because of His favour, not because of being due from Him. Everything that exists is indebted to Him for His generosity and goodness, His blessings and benevolence; for He is well able to pour all manner of torments upon His servants and try them with every variety of suffering and illness, and were He to do so, it would be just on His part and not wicked or unfair. Allah Mighty and Majestic, rewards His servants, the believers, for their acts of obedience because of His generosity and in fulfillment of His word, not because of their deserving it or His owing it to them. He is not obliged to anyone to do anything, nor is injustice on His part conveivable, for He does not owe any rights to anyone. The obligation of men and jinn to perform acts of obedience is established by His having informed them of it upon the tongues of the prophets AS, and not by unaided human reason. He sent the prophets and manifested the truth of their messages by unmistakable, inimitable miracles. They have communicated His commands, prohibitions, promises and warnings, and it is obligatory for mankind and jinn to believe in what they have conveyed.

Important Injunctions On Aqidah - 1.0

This short series provides a rather detailed explanation on the tenets of ALL Muslims - i.e. adherents of the Ahlus Sunnah Wal Jama'ah. I invite all of us to read this series with due care, concern, importance and urgency, so that we double-check our stance with regards to our Basic Tenets of Faith; as laxity in doing so may cost us the difference between Jannah and Jahannam.

Bismillah.


OUR AQIDAH WITH REGARDS TO ALLAH ALMIGHTY

Introduction

All Praise be to Allah, Who originates all and returns it, who does as He wills, He of the noble Throne and overwhelming force, the fuide of His elect servants to the wisest path and straightest way, who has blessed them, after having had them attest to His Oneness, by preserving the tenets of their religion from the darknesses of doubt and misgivings, bringing them through His providence and guidance to follow His chosen Messenger and the example of his noble and honoured Companions; He who manifests Himself and His acts to His servants through His sublime attributes, of which none possess knowledge save those who give heed with a present mind.


Allah's Oneness

He is one is - being without partner, unique without peer, ultimate without opposite, alone without equal. He is one, preeternal, beginninglessly uncreate, everlastingly abiding, unceasingly existent, eternally limitless, the ever selfsubsisting through whom all else subsists, ever enduring, without end. He is, was and ever will be possessed of all attributes of majesty, unannihilated by dissolution or separation through the passage of eons or terminus of interims. He is the First and Last, the Outward and Inward, and He has knowledge of everything.


Allah's Transcendence

Allah is not a body with a form, or a limitary, quantitative substance, not resembling bodies in quantifiability or divisibility, or in being a substance or equalified by substance, or being an accident or qualified by accidents. He does not resemble anything that exists, nor anything that exists resemble Him. There is nothing whatsoever like unto Him, nor is He like unto anything. He is not delimited by magnitude, contained by places, encompassed by directions, or bounded by heavens or earth.

He is 'established on the Throne' (Al-Qur'an: Surah 20: Ayat 5) in the way He says and the meaning He intends, 'established' in a manner transcending contact, settledness, fixity, indwelling, or movement. The Throne does not bear Him up, but is borne, up by the subtlety of His infinite power, as are the angels who carry it, and all are powerless in His grasp. He is above the Throne, the heavens, and all else to the farthest reaches of the stars, with an aboveness that does not increase His nearness to the Throne or heavens, or His distance from the earth and what lies beneath it. He is as exalted in degree above the Throne and the heavens as He is above the earth and its depths, though He is near to everything in existence, nearer to a servant than his own jugular vein, and is witness to everything. His nearness no more resembles the nearness of objects to one another than His entity resembles the entities of objects.

He does not dwell in anything, nor anything indwell in Him. He is as exalted above containment in space as he is above confinement in time. He was, before creating time and space, and is not even as He was. He is distinguished from His creation by His attributes. There is nothing in His entity other that Him, nor is His entity in what is other than Him. He is beyond change and motion; events neither occurs within Him nor changes befall Him of majestly exalted above change, and in the attributes of His perfection beyond needing any increase in perfection. The existence of His entity is known by human reason, and in the after life is beheld by the eyesight of the righteous as a beatitude and favour, to consummate their perfect joy with the sight of His Noble Countenance.


Allah's Life and Almighty Power

Allah Most High is living, almighty, overmastering, triumphant, unaffected by inability or weakness; unsusceptible to drowsiness, sleep, annihilation, or death; possessed of absolute soverignty and might, of irresistible power and force. His is the majesty and sway, the creation and command. The heavens are enfolded in His right hand and all beings are powerless in His grasp. He alone creates, begins, gives existence, and originates. He creates all beings and their acts, ordains their sustenance and terms. Nothing possible is out of His grasp, the disposal of no matter is beyond His power. The number of things He can do is limitless, the amount He knows is infinite.


Allah's Knowledge

Allah knows all things knowable, encompassing all that takes place from the depths of the earth to the highest heaven. He knows without an atom's weitht in the earth or heavens escaping His knowledge. He knows the creeping of a black ant across a great stone on a lightless night, and the motion in the air of a particle of dust on a windy day. He knows the concealed and the yet more hidden, the buried recesses of hearts, the movement of thought, and the opacities of the inmost soul; with preeternal, beginningless knowledge that He has always possessed from the limitless reaches of past eternity, not with awareness originating within Him through being imparted or conveyed.

ABC Advice On Solat

Ladies and gentlemen, boys and girls,

The first and foremost important duty in Islam after one has brought Faith in Allah and in the Prophet Muhammad SAW is - SOLAT.

Solat is a very special act of Divine Worship which a Muslim is called upon to perform five times a day.

There are numerous verses of the Holy Qur'an and the Hadith of the Holy Prophet Muhammad SAW enjoining the Solat upon us. Solat has been described as a pillar of Islam, and also the foundation of Islam.

Solat, when offered with a sincere heart, proper devotion and mental concentration, is particularly vested with the ability of cleansing the heart, reforming one's life and ridding it of sins and impurities. Solat generates love, piety and also Truth. Solat promotes Fear of Allah in us.

The Holy Prophet Muhammad SAW has given a clear distinction of a Believer:

"What separates a Believer from disbelief is simply the Solat."

This tradition clearly warns, that if a Muslim gives up Solat, he/she will get associated with infidelity; his/her conduct will become that of an infidel.

In another tradition, the Holy Prophet Muhammad SAW has said:

"He has no share in Islam who does not offer Solat."

Let us now imagine what our end is going to be if we fail to cultivate the habit of Solat. Most of us have heard on numerous occasions that on the Day of Qiyamah, we will be raised with those groups of people who we imitated in this world.

Do we ever stop to think -

Who are we imitating?

Why do we behave the way we do?

What is our goal in life?

What do we hope to achieve in life?

Performing Solat five times a day is the basis of Islam upon which everything else will fall into place accordingly, by the Grace of Allah.

May Allah SWT grant us the ability to perform our five-times-a-day Solat.

Preliminary Prescriptions to Practice

The compiler regards this post as one of the more important posts in the Revivalry thread. So please read on, make practice of it, and keep it as reference.


Salams to all.

Many people want to get started with reforming their lives. Usually the main want is to have some form of daily practices which is manageable to practice consistently without fail. Something like a launching pad. In this post, I have compiled a summary and adaptation of the prescriptive advice from one of the greatest Ulama of the 20th century - the late Sheikhul Hadith Muhammad Zakariyya Khandalwi RA.

This post has been geared for the young - those in their 20s, 30s and even teenagers, who would like to start, maintain, persevere and devote a life of piety. InshaAllah. We will present this very short treatise in point form InshaAllah.


All Praise to Allah SWT and Blessings Upon Rasulullah SAW.


ONE

The most important point to remember is, refrain from all those things for which one has repented, whether the repentance is of a general or a particular nature. If, however, a mistake is made in this regard one must repent and seek forgiveness at the earliest opportunity.


TWO

Obligation I

Special care must be exercised for the fulfilment of obligations towards other people; whether such obligations pertain to physical or monetary matters, they must either be promptly carried out or settle with the persons concerned. It has to be taken into consideration that obligations towards people are far more serious than those towards the Kind Creator. There will not be any salvation on the Day of Judgement without the settlement of other rights. One may adopt any suitable method for this.

The personal or physical obligations include abstaining from degradation, insults and abuses to the Ulama as well as other Muslims. To refrain from swearing and being vulgar, ghibat (backbiting) and tell-tailing are also from personal rights.

Detaining anyone's share and right or depriving a person from his rightful share and assets with the help of a country's law, giving and taking bribery etc. all come under monetary rights. Muslims and non-Muslims are all equal in this regard.

In fact the matter concerning Zhimmis (non-Muslims living under protection of a Muslim state) is far more serious and delicate than that of Muslims.

The wise and noble saying of Rasulullah SAW in this connection is:

"He who oppresses any Zhimmi, or defames and degrades him, or demands from him anything more than he can bear or do, I will stand against that person and make a demand in favour of the Zhimmi on the Day of Qiyamat."

This is truly a serious matter and a point worthy of concern that at a critical moment when one’s own attorney and defendant becomes an opponent, how tragic the situation can be.

Thus returning to the discussion on Mu'amalat and Mu'asharat, it is most important that all worldly affairs and transactions should be carried out with extreme care and tact in accordance with Shari'ah. Some people take great care in their Ibadat but are not so particular about Shari'ah in their day-to-day transactions. Just as we are bound by the Laws of Shari'ah in our Ibadat, we are equally required to heed the rulings of this code in our worldly affairs. Those who are learned should at all times very carefully study the Masaa'il (rules and regulations) which concern their occupations. This may be done by referring to reliable Islamic reference kitabs or Muftis.


Obligation II

Similarly, the obligations and duties towards Allah Ta'ala must be performed with extreme care and regard.

These include:

1. Qadha Solat - to replace any Solat which was intentionally or unintentionally unperformed.

2. Qadha Fasts - to make up any obligatory Fasts that was not performed.

3. Kafarah - to pay any form of prescribed penalty due to inconformance to certain acts in Shari'ah.

4. Zakat - to pay zakat; to be careful in determining its amount; and to pay the years which it was not paid.

5. Hajj - to perform it, as soon as one is financially and physically able to.

It is wrong to think that all these are forgiven by Taubah only.

By repentance the neglectful delay may be forgiven, but the responsibility of discharging actual obligation remains upon the person concerned.

Reluctantly overlooking and neglecting one's duties is detrimental both in this world and the Hereafter. Books explaining the warnings and admonishments for such ignorances should be carefully studied and regularly revised.


THREE

Extreme care must be exercised in following the Sunnah. One must constantly inquire of Rasulullah SAW's practice and performance in all - behaviour, diligence and conduct, service, worship and prayer, habits, practices and customs etc. So much so that one must ascertain the things Rasulullah SAW cherished in eating and drinking too, then try to practice them.

However it must be noted that those things which one cannot bear or undergo due to common physical weakness may be omitted, for instance frequently living without food. In similar events one must regard such deeds and sacrifices with reverence.


FOUR

One should totally abstain from disgracing, defaming and disrespecting those who devote their time for religious purposes, for this is extremely detrimental to religious progress. There is danger of falling into serious religious difficulties due to this.

This mainly applies to the honoured personalities of all the Sahabah Al-Kiraam RA, the Awliya Al-Ihzaam RA and the A'ima Al-Mujtahideen Wal Muhadditheen. We must remember that it is not necessary to be a follower of every one of them. This is obviously impossible. To follow a person is one thing, and to treat him with disrespect or insult him is another thing. One must always have at heart great regard and respect for all such personalities.


FIVE

Those who are not Hafiz of the Qur'an must read one Juz of the Qur'an daily. Those who cannot recite the Qur'an should preferably set aside an hour or two daily in which they must learn to read the Qur'an. This may very easily be done by reciting a small portion of the Qur'an to the teacher, the local Imam or a Hafiz daily. Whomsoever is already a Hafiz (memoriser of the Qur'an) must form a habit of reciting a minimum of three Juz of the Qur'an daily. This should be done in a manner whereby a greater part thereof is read in Nawafil (optional) prayer.


SIX

As part of our prescriptive devotions, every morning after Subuh Solat, SurahYaseen should be recited once. Surah Al-Mulk should be read every evening after Isyak Solat before retiring to bed. Surah Al-Kahf should be recited every Friday before Jumu'ah (Friday Prayers). When retiring to bed at night the Four Quls should be read. Thereafter one must perform the action of spitting onto his hands and then wipe the hands on himself, onto all parts of the body reachable except the private areas.

We should also make the habit of performing the sacrifice of Qurban during Eid-ul-Adha.


SEVEN

As an advancement to our daily prescriptions, we should be punctual of our Nawafil (optional) Solat.

These are:

1. The 4 raka'ats of Solat-ul-Ishraq - may be performed approx. 15 minutes after sunrise.

2. The 8 raka'ats of Solat-ul-Dhuha - it's time is after the sun is well up until hust before the Zuhr prayer. The preferable time for its performance is after a quarter of the day has passed.

3. The 6 raka'ats of Solat-ul-Awwabeen - it's time is between Maghrib and Isyak.

4. The 12 raka'ats of Solat-ul-Tahajjud - best performed at the later part of the night up to Fajr.

One should cherish the desire and intention to perform all these Prayers, and should impose on oneself those that one is able to carry out with ease.


EIGHT

The fasts of the 9th and 10th of the month of Muharram, the first nine days of the month of Zulhijjah, particularly the ninth and the observance of the fast in Sha'baan should be given particular prominence. If possible one should fast during the 13th, 14th and 15th of every lunar month. Fasting every Monday and Thursday is also desirable and recommended. Those who are occupied in important religious duties e.g. religious instruction, tabligh etc. must bear in mind that optional fasts should not hamper essential services and sacrifices for Deen, and should only be performed when more important works are not compromised.


NINE

One should memorise all du'as which are reported to have been used by Rasulullah SAW at different times, occasions, places and transactions during the 24 hours of the day e.g. the du'as after meals, the du'a when retiring to bed etc.


TEN

After every Solat and at bed time one must regularly read the Tasbih Fatimah:

Subhanallah 33 x;

Alhamdulillah 33 x; and

AllahuAkbar 34 x.

The tasbihs for Istighfaar, Salawat, Kalimah Shahadah etc. should be recited daily - morning and evening. All these Kalimahs are very precious and have excelling values. In addition to religious benefits they also bring promising returns and virtues in this world too.


ELEVEN

The sitting of Ta'lim is an important part of our spiritual exercise. Such books should be carefully chosen however. Generally, the best books for this purpose are those depicting rewards and punishment. Such books include - the Riyadhus Salihin, Hayatus Sahabah and Fadhilat A'maal.


TWELVE

Throughout our spiritual progress, we will need to inform our teachers of Deen. It is essential that we consult pious scholars, particularly those who are most-acquainted with our spiritual development and progress. They will advice on how to take things forward, and any ailments suffered may be confided so that further prescriptions may be provided.


THIRTEEN

For extended purification of the heart, after carrying out the above advices regularly with istiqamah, for at least six months - one may then request additional Zikr.

Conditions precedent to this are that:

1. The fervent desire and demand is prevalent.

2. One must be mentally fit, and also possess the physical strength for endurance.

3. One has the time for Zikr.

4. No harm is caused by delaying the matter of taking up additional Zikr, but it is extremely detrimental and a cause of destruction to take it on and then neglect and discontinue it.


FOURTEEN

We should remember that our teachers and Mashaa'ikh also require time for their devotional practices too. Communication must not be anticipated in the month of Ramadhan as pious scholars often cannot find time to attend to correspondence and discussions in this sacred month. Such communication should not be done in Ramadhaan month if possible.


FIFTEEN

It is true but sad, that no matter how pompous, prominent and promising the life of this world is, it is bound to come to its prescribed end. It is true indeed that the life of the Akhirah is everlasting. It is also necessary that the anxiety and fervent concern of the Hereafter must be greater than that of this world, and death must constantly be remembered.

The study of the book Fadhilat Sadaqah will help our endeavours to achieve this.

Leisure and spare moments should always be devoted to the remembrance of Allah, as these are the aids and crutches of the Akhirah. These are also means for barakat and peace of mind and heart in this world.

Moments like the Day of Jumu'ah (Friday Prayers), the Night of Arafah, The Eves of both Eids and Laylatul Qadr i.e. the odd nights of the last ten nights of Ramadhan are all very precious. In fact the whole month of Ramadhaan is auspicious. This has been concisely dealt with in the book - Fadhilat Ramadhan. It is recommended that the study and reading of this book be commenced a few days before Ramadhan. This book must be carefully studied and read out to others during this sacred month.

Haatimasam RA's Words of Wisdom

Haatimasam RA was a famous saint and noble student of Shaqiq Balkhi RA.

Once his Sheikh - Shaqiq RA asked from him:

"Haatim, how long have you been with me?"

Haatim RA then replied:

"Thirty three years."

Shaqiq RA then inquired:

"How much have you learnt from me in this period?"

Haatim RA replied:

"I have learnt eight Mas'alaas (Islamic injunctions)."

Shaqiq RA was upset upon this response and replied:

"Inna Lillahi Wa Inna Ilaihi Raaji'un. My life has been wasted on you."

Haatim RA then replied:

"Sir, I have learnt eight Mas'alaas only. I cannot tell you a lie."

Shaqiq RA asked Haatim RA:

"Tell me what are these Mas'alaas?"

Haatim RA replied thus:

1. "I have seen everyone loves something or another - His wife, his children, his wealth, his friends, etc. but I have seen that when a person is lowered into the grave, then all the objects of his love are separated from him. Therefore, I started loving good deeds instead, so that when I am lowered into my grave, my beloved will accompany me, and not be separated from me even after death."

Shaqiq RA said:

"You have done well."

Haatimasam RA continued:

2. "I have read the words of Allah Ta'ala in the Holy Qur'an.

The Holy Qur'an states - "And as for him who fears to stand before his Lord (for the account) and restrained (held back) himself from low desires, verily the Garden (Jannah) that will be his home." (Surah 79 :Ayat 40~41)

I believe in the truth of Allah Ta'ala's words and therefore stopped my nafs from desires, so much so, that it became steadfast in the obedience of Allah Ta'ala."

Haatimasam RA continued in his explanation:

3. "I have seen that whosoever loves and values a thing of this world, keeps it safely. I have read the words of Allah Ta'ala. The Holy Qur’an says - "That which is with you passes away and that which is with Allah is lasting." (Surah16: Ayat 96)

Because of this verse anything of value that reached me I advanced it to Allah Ta'ala, so that it could be secured forever."

Haatimasam RA further continued:

4. "Viewing the world I have seen some people, turning towards their wealth as a manner of honour and greatness, others turning towards lineage (parentage) yet others do things that become a source of vanity and pride. In the view of the words of Allah Ta'ala, the Holy Qur'an says - "Verily the noblest amongst you in the sight of Allah is the one who is the most mindful of his duties." (Surah 49 : Ayat 13)

I became mindful of the commands of Allah Ta'ala so that I may be honoured in his sight."

Haatimasam RA continued to the next lesson he learnt:

5. "I have seen people taunting (insulting), finding fault and abusing each other. This is motivated (started) by jealousy which they have for one another. The Holy Qur'an says - "It's We who have apportioned (divided) among them their livelihood in the life of the world and we have raised some of them over others in rank, so that some of them may take others in service." (Surah 43: Ayat 32)

If all the people are of equal rank then why will one not work and why should one be employed. This will upset the order of the world. Due to this verse, I have left jelousy. I became independent of the entire creation. I became aware of the fact that the distribution of provision lies solely in the control of Allah Ta'ala. He gives any amount to whomsoever He wishes, therefore I had left animosity (envy). I have understood that man's prosperity is not relative solely to his effort, instead it is a gift from the Master of the Universe, hence I do not get angry."

Haatimasam RA adds on:

6. "I have observed that practicaIly everyone has quarrels and harbours enmity. Having pondered, I saw that Allah Ta'ala has commanded in the verse, (where) the Holy Qur'an says - "Surely, the Shaytaan is your enemy, so treat him as an enemy. (Do not make him your friend)." (Surah 35: Ayat 6)

Thus, I have chosen him as my enemy. I try my best to stay away from him, because Allah Ta'ala declared him as an enemy."

Haatimasam RA proceeds with the points that he has learnt:

7. "I have seen everyone striving for their daily bread, due to this they disgrace themselves infront of others and take unlawful things. Then I read the verseof Allah Ta'ala - "And there is is no moving creatures on earth but its sustenance dependant on Allah." (Surah 11: Ayat 6)

I saw that I am also amongst those walking on the earth whose provision is the responsibility of Allah Ta'ala. I have utilised my time in those activities which Allah Ta'ala has ordained, and gained time by not undertaking the responsibility of Allah."

Finally, Haatimasam concluded together with his finishing point:

8. "I have seen the people depending on the creation, some on their properties others on their business, whereas others depend on their health and their strength. These people inspite of being part of the creation yet show total dependance on the creation. I have read the verse of Allah Ta'ala - "And whosoever trusts in Allah, He is sufficient for him." (Surah 65: Ayat 3)

Thus, I have put my reliance and confidence in Allah."

Shaqiq Balkhi RA said in conformance:

"I have found that all kinds of good actions fall within these eight Mas'alaas, therefore whoever practices these Mas'alaas has put into practice the contents of all four Divine Scriptures."

A Glimpse Of The Greatness of Allah SWT

In a day and age when nothing seems acceptable without proof, we find many aspects of our religion are based on complete faith. We are required to believe in many things with or without proof. From amongst these things, is the belief that Allah exists and that Allah is the Creator of this world and that Allah has no partner in His being or any of his infinite qualities. We have to not only believe this, but also proclaim it.

As we look into the lives of our Pious Predecessors, we find that they have been asked as to how Allah exists. They have answered in many different ways:

Imam Abu Hanifah RA was posed with this question in a debate with an atheist. The time and date was set for the debate. The whole village gathered but the Imam did not turn up on time. When he eventually arrived, the atheist began to taunt him that he was scared and that is why he turned up late.

The Imam answered calmly:

"I was on my way but encountered a river. There was no bridge or boat to cross the river. To my amazement, I see a tree coming out of the ground and begin to shape itself in the form of a boat that enters the water; I was able to board it and cross the river."

The atheist began to laugh and disgrace the Imam.

Imam Abu Hanifah RA responded:

"The real joke is on you. If this is not possible then how can this whole world come into existence and be maintained in this order without a Creator?"

Imam Malik RA was asked the same question.

He replied:

"I see a cow, a silk worm, and a honey bee, all eat the same leaf but they all produce different products. This proves to me that there is a Creator who has the power to do this."

Imam Shafi'i RA replied to this question thus:

"The different language that people speak and use to communicate proves to me that this world has a Creator."

Imam Ahmad bin Hanbal RA on being asked this question replied:

"Once I took three eggs of a chicken and three of a duck and placed them with the mother hen. When they hatched, they were taken to a pond. The ducks without hesitation jumped into the water but the chicks remained on the bank. Who taught the duckling to jump in the water and who taught the chicks to refrain from this? There surely has to be a Creator."

Besides this, if any person truly ponders on creation, he/she will find many signs guiding him/her to the belief that Allah exists and that he is One.


Appearances, Identity and Senses

There are billions of people in this world but each and every person has unique features - different eyes and also unique finger prints. Allah has created many aesthetic and functional features for us - such as eyebrows. These divert sweat away from eyes, enhances the beauty of the face and do not grow at a rate of other hair on the body. Fingertips are used all the time, whenever we use our hands to grip, touch, push or tap an object. They are strengthened and protected by finger nails and Allah the most merciful replaces this protection without inconvenience to us. Imagine trying to peel a banana where your finger tips would be as flimsy as banana skin or with constant use, wear and tear, they become rigid - we would loose our sense of sensitive touch not to mention damaging the computer keyboard! However with this common function of the tip of the digit Allah still made us unique; fingerprints are the ridge pattern of the skin on a person's fingertips; this is constant through life and no two are exactly the same. What kind of system allows siblings to have different fingerprints? Even though the fingerprints of the parents do not change yet each person has unique prints that are different to their brothers/sisters even where they have the same biological mother and father. What king of system design can implement this and keep everyone's finger prints unique all over the world for all time! Subhanallah.


The Brain

The brain consists amongst other things - grey and white matter joined by nerves that sends chemical electrical waves reaching speeds of 160 metres or 525 feet per second. The brain is a magnificent controller encased in bone and capping all emotional interchanges e.g. touch, taste, sight, smell, hearing and speech. Even though its signals can travel at high speed, the position of the brain in close proximity to these senses further ensures a smaller distance of signal travel for the most highly used senses. In addition, the grouping of the brain with the face and senses i.e. the whole head, reduces the vulnerable areas to one - the head of the body. Thus by protecting it, one can avert total incapacity. And let us remember too that other vital organs have been protected by a cage of bones – our rib cage. Allah has facilitated our survival by providing the mechanisms to enable us to live life safely and in comfort. These features have been designed and replicated millions of times by Allah without mutating the position of these senses.

Even our auditory senses are positioned in a prime location so that we can hear sounds 360 degrees in any direction. Had our ears been positioned closer to our eyes, our range would have been considerably less; and we would be able to hear what was coming but we could see them coming anyway so the ears are there to sense at different frequencies that which we can't see.

Our eyes however allow us to view almost 180 degrees and we can perceive objects in 3 dimensions, in colour and we can move the components of our eyes so that we can pan and tilt our visual range. The muscles of the eye are used about 100,000 times a day to focus on particular things near or far. The same organ is so unique to each person that the retina of an eye can be scanned and biometrically used for security systems – again the same function of sight, replicated around the world but unique even to same parent siblings. Also, the existence of worlds we have yet to find and the little we have found and everything within them all are evidence and signs of Allah's supreme intelligence and power.


Reproduction

Once a sperm has fertilised an egg, the egg's wall cannot be penetrated by other sperms, limiting about 4 million sperms that may have started the journey towards the egg to only just one single sperm. Occasionally the fertilised egg will split into two or another sperm will fertilise another egg - resulting in twins; and on very rare instances triplets or a higher number of eggs are fertilised. However an ordinary pregnancy, if any could be described as such, would be where the egg is fertilised by one sperm thus allowing human population to scale in proportion to physical human capacity.

We are one of the most complex of beings on earth with physical and psychological needs; and so Allah has not overburdened Man or placed an impossible task upon us by allowing all sperms to fertilise all eggs. In fact Allah has deliberately put factors in place to govern the personal well-being of parents and children and inhibited exponential population surges. However, these factors do not inhibit serial reproduction after puberty. For example, the head of a sperm contains an acrosin enzyme that dissolves the ovum casing of a woman's egg enabling the sperm to penetrate it. Once a sperm has fertilised an egg, the egg's wall cannot be penetrated by other sperm. The unsuccessful sperm die after about three days even though they have managed to get to the egg. Fertilisation has been pre-determined at a ratio of up to 4-million-to-1. Another example is of the female ovary, It may have millions of eggs but it will only ovulate one egg every month and stop ovulating whilst pregnant, thereby restricting the number of eggs that can be fertilised at any one time. Breastfeeding also often inhibits pregnancy and so these factors govern pregnancy intervals and well-being. The end result is that human beings propagate, survive and inherit the world for the purpose it was created - the worship of Allah SWT.


Animals

The common peacock has a fan-shaped tail, brightly coloured with blue, green, and purple 'eyes' on a chestnut background which is raised during courtship displays. It is not used as camouflage and the pattern is not seen elsewhere nor does it change. It is a handsome bird and is aesthetically pleasing to see. We humans often marvel at its glorious plumage and derive much enjoyment from the bird's majestic display but rarely do we realise that Allah has designed exquisiteness and beauty in creations to augment the environment we have inherited Allah has done this for our benefit.


Astronomy

Allah created the moon like a mirror in the sky reflecting light for the benefit of Man; it appears partially or completely so that man can measure the day of the month. The moon has a gravitational pull causing tides that prevent sea water becoming stagnant and help breakdown and deposit particles at beaches. It is an amazing sign of Allah's greatness that Allah Almighty has purposely placed the moon in a particular position as an aid to Man in the darkness of night and as a significant factor in the ecology of the world.


Signalling Systems

Things that are harmful to humans often have bad smells associated with them. For example, Allah allows Milk to be produced and preserved in the bodies of warm blooded animals on the hottest of days. However once milk is extracted, even if sealed, it will sour and smell bad after some time. The sour smell is a signal from Allah, that the status of the milk changed and it is no longer fit for normal consumption.

Likewise urine and stool have foul smell to signal the risk of contamination and disease. Everyone understands this warning from Allah but just in case the sense of smell is compromised, Allah also compliments the signals by showing you flies and insects attracted to the filth and allowing buzzing noises from flies to emanate and be heard. To indicate severity of the problem, insects - different in type and number appear, depending on the strength and type of smell, i.e. a monitored warning level of the problem. Colour changes in water also signal possible pollution and are a sign from Allah for us to be cautious.

Similarly pleasant fragrances and scents lead to things which can be beneficial. Aroma therapists and purveyors of teas and infusions will be more than happy to vouch for this fact. Herbs, spices and condiments not only smell nice but also act as active ingredients in food and drink; lemongrass, ginger, mint and vinegar being classic examples. Again Allah has put these qualities in objects so that we can recognise them and purposefully use them.


Cooperation

Cooperation between creations also occurs such as birds that clean the teeth of crocodiles. Crocodiles do not have a way of cleaning their extended set of teeth themselves so Allah has appointed birds to pick their teeth for food/insects and given the intelligence to the crocodiles to allow the birds to do so. At the same time, the crocodiles do not attack or eat the birds. Both animals derive benefit. The crocodiles get their teeth cleaned. The birds get food from the crocodile's array of teeth. Subhanallah.


Inheritance, Uniqueness and Independence

The origin of this cooperation and intelligence in creation is Allah. The ability to share information such as inherited features between generations has been created by Allah. The system of keeping each individual unique is owned, controlled by Allah Almighty. The ability to exclude particular traits of a person from his/her progeny (e.g. criminal tendencies) has also been maintained only by the Mercy of Allah; hence we are all born sinless and have free will. We cannot blame our ill doing to our genetic makeup.


Complexity

There is no evolution in the scenarios described above however the inputs, outputs and processes of the above scenarios are evidence of a system designed with intelligence. Such a system, if compared with man-made inventions, would certainly require a lead technical designer, a single coordinator - a master controller.

The Greatness of Allah SWT knows no bounds.

Subhanallahi Wabihamdihi.
Subhanallahil Adzeem.

Aqidah 110

Fate and Divine Decree is Haqq (Truth), and it is Fardh (obligatory) to believe in it.

To bring Imaan in Divine Decree means that one should believe that Allah Ta'ala had predestined for mankind even before their creation, the good and the bad, Imaan and kufr, guidance and deviation, and obedience and disobedience; and all this has been recorded. Now whatever occurs in this universe, is doing so at the behest and wish of Allah Ta 'ala. Also - whatever happens, Allah Ta'ala knew about it in its entirety even before its occurrence.

The dictionary meaning of Taqdir is to measure or estimate. That occurrence that happens by desire and intention, is done with full understanding and measure. For example, a person wants to build a house. First a plan will be drawn so that the walls, etc. of the house can conform to some set standard. In the same way, when Allah Ta'ala intended to bring this universe into existence, He first set out a plan in His infinite Wisdom and Knowledge, and He measured each and everything from the time of inception until the end. Hence this 'design' and 'plan' of Allah Ta'ala is known as Taqdir.

Allah Ta'ala, in His infinite Wisdom and Knowledge had already meted out that at a certain time, a certain occurrence will happen at a certain place, or that a person after his birth will bring Imaan at a certain time, or that a person after his birth at a certain time will make kufr, etc.

As Allah Ta'ala says: "Indeed Allah had made everything in measure."

Taqdir is that Allah Ta'ala measured out everything of this universe even before its creation.

Qadha (Fate) is that Allah Ta'ala created and brought into existence everything according to His plan and measure. The dictionary meaning of Qadha is to create.

As Allah Ta'ala says: "And He created in them seven skies."

Hence the unanimous belief of the Ahlus Sunnah Wal Jama'ah is that - Fate and Decree are Haqq. There is not an atom, or even the smallest particle which is beyond the Taqdir of Allah Ta'ala. No one has the ability or potential to ward of or evade His Decree; or even to delay it or expedite it. Whoever He wishes, He grants guidance to and whoever He wishes He leads him astray. There will never be any questioning Him or asking for explanation.

However, He will question His bondmen regarding their actions. They will then be rewarded or punished for their good deeds or their evil actions. Nevertheless, Allah Ta'ala's Decree and Fate is Haqq. There can never be any chance of mistakes or miscalculations in Allah's actions. A human will first draw a plan prior to building a house, and Allah Ta'ala had planned this universe prior to His creating it, but between the planning and knowledge of man and that of Allah Ta'ala is a vast difference. The difference is that - man, due to some obstruction or the other, may have to change or alter his originally intended plans, hence the planning and knowledge of man can be incorrect and deficient. But when Allah Ta'ala intends to do something, there is nothing that will or can ever prevent Him, because the planning and Taqdeer of Allah Ta'ala can never be incorrect or deficient. His intentions always come into being and none can prevent it. Also, the knowledge of man is extremely deficient. There are many things that man only comes to know about after he had drawn up his plans, therefore, there will be a difference between the plan of man and the outcome. And the Knowledge of Allah Ta'ala, because it is All-Encompassing, therefore there will never be a difference between the plan and the outcome of Allah Ta'ala.

The Taqdir of Allah Ta'ala is Haqq. It is Fardh to bring Imaan in it. It is incorrect to present Taqdir as an excuse to our actions and deeds. For example, a man steals or commits Zina (adultery), and then he makes the excuse that this was written in his Taqdir. This excuse of his is unacceptable and insufficient to avert punishment from him. Indeed, Allah Ta'ala has decreed everything, but you did not have any knowledge thereof. When you had stolen or committed Zina, then you did so purely out of nafsaani (inner) desires and to satisfy yourself. At that moment you were unaware as to what was decreed for you. This is all an excuse, you have no knowledge of Taqdir. You committed this act voluntarily and by purpose. You were not forced into doing it, in fact you expanded your effort, strength, desire and gratification, hence for anyone to say that he/she was compelled by Taqdir to carry out a certain act is a lie and deception. The bondsman is not bound or compelled by Allah Ta'ala or Taqdir. Whatever the servant of Allah does, he does so of his own intention and accord, even though this intention and thought is made possible byAllah Ta'ala, nevertheless, the servant has the choice of carrying out the action, he is not forced.

Now remains the contention that since it is impossible for the servant to act contrary to Taqdir, is not this a form of being forced?

No this is not the case. Allah Ta'ala's Knowledge and planning is complete and flawless. There can never be a mistake in the Taqdir of Allah Ta'ala. Hence, to act contrary to this Taqdir is impossible. Taqdir is the information and 'data' of Allah Ta'ala. Knowledge follows that which is known. Information and data is something that follows what is related and transmitted, and it conforms to the reality. What is known does not follow the knowledge of it and what occurs and the reality of a situation does not follow the information and data of that incident. Just like how Allah Ta'ala has the knowledge of our actions and deeds, so too has He the Knowledge of His actions. Nevertheless, Allah Ta'ala does not force anyone on account of His knowledge. In this way, understand that the servant is not forced due to Allah Ta'ala's knowledge or Taqdir. Allah Ta'ala's Knowledge is on its place and the servant is on his place. In this world a person is not regarded as being forced. If people were being forced, then the governments would not need to make prisons for the transgressors. Allah Ta'ala has granted His bondsmen choice and ability, whereby he conducts his Deeni and worldly affairs. But, this choice of the servant is not with him by choice. Just like how a person has eyes and ears, not by choice but the actions he does with the eyes (looking) and ears (listening) are done by his choice. In a similar way, a person makes a choice to do something and he has the ability granted to him to carry it out, by his own choice. It is for this reason that it is said that a person has no choice in his qualities, but he has choice in his actions.

To believe that Allah Ta'ala is the Creator of man's actions, movements and animations does not necessarily mean that these movements are out of man's choice and power, because Allah Ta'ala has created both the power and the one who has the power. He has created both the choice and the one who has the choice. Power is one of the qualities of man, which Allah Ta'ala had created and Allah Ta'ala has created both man and his qualities. All this is in His Control. If man carries out an action through this Allah-given quality of power of his, then according to all learned men, this is by his (man's) choice, and not an involuntary action. In short, we say that the existence of man, his actions and qualities, although we relate all this to Allah Ta 'ala, does not mean that man is helpless.

Allah Ta'ala's Power and Will is connected to the existence of man, but owing to this connection man does not become obliterated. In a similar way, by Allah Ta'ala's Power and Will being connected to man's power and choice does not make man helpless. Man is however the servant and the creation of Allah Ta'ala. It is not possible for the creation's existence and qualities to supercede the Encompassing Power and Will of the Creator. Those who aver that man is the creator of his own actions and that man's actions have no relation to the Power and Will of Allah Ta'ala (na'udzubillah) , are trying to say that the creation can supercede the Creator's Power and Will.

The entire Ummat unanimously agree that:

"Whatever Allah Ta'ala Wills comes to pass and whatever He does not Will does not occur."

The Mu'tazilahs (a deviant group of corrupt beliefs) believe that the actions of the servant are excluded from the Will of Allah Ta'ala. May Allah Ta'ala save us all.

Allaah Ta'ala has created this universe with different things in it, the size and shape of everything is different for one another. The ability of each thing also differs from the next. Take the example of a tree which has thousand different types of wood, some are used for burning, others for making wooden boards, others for roofing, etc. Everyone agrees that if everything in this universe had the same qualities and conditions, then this universe would not be able to function properly and smoothly. Now remains the contention that why are the abilities of everything different. This answer has still not been fathomed until today.

Muslims say that all this is in the Wisdom of the All-Knowing and All-Wise. The atheists say that all these different abilities are due to the movements of the blind and deaf matter. Just as Allah Ta'ala, in His Infinite Wisdom has created the abilities and shapes of trees and stones different from one another, He has also created the abilities of man different from one another. Some He made intelligent and sagacious, whilst others He made stupid and ignorant. Some He made susceptible to the Haqq and others to kufr. He made - the heart of some clean and clear, whilst that of others are black and dark.

"None can ask about what He does, whilst they are at answerable."


An Objection And Its Answer

The objection is that the actions and speech of man is dependant upon their respective abilities. And all this is pre-destined, and not in the power of man, hence why is there an indictment against the Kuffar, when they are in actual fact helpless and without choice.

ANSWER - Allah Ta'ala has created two types of creations. Some are those which Allah Ta'ala did not give any knowledge or (intelligent) qualities, like trees and stones. This type of creation will have no questioning or retribution. They will not be rewarded or punished. The other type of creation is that one on whom Allah Ta'ala placed intelligence and choice, like man and jinn. For this creation Allah Ta'ala granted them intelligence, choice and power. They have also been given limbs and organs, whereby they willingly carry out actions, and these actions are attributed to them. For example, they say that we have done this action with our hands, or that "I have said this", or "I did that", etc. They accept and agree that whatever (worldly) reward or recompense is due upon them for any action carried out, it is for them and that they deserve it. But suddenly when it comes to reward or punishment in the Hereafter they say that we are helpless. Do they not realise that Allah Ta'ala has granted them intelligence and choice in this world so that they may follow and carry out the Commands of Allah Ta'ala , and then be liable for either reward or punishment? Just like how in this world one is not merely rewarded because of his ability and potential, so too is a person not punished in the Hereafter simply due to his ability. Reward and punishment will be meted out only after one carries out good or bad actions. A person is not rewarded merely because he is brave and strong. He has to go out into the ring and prove himself. In a similar way, a person will not be rewarded by Allah Ta'ala merely on account of his ability. He must carry out actions that will warrant a suitable retribution.