Ihyaaud Deen https://ihyaauddeen.co.za An Effort to Revive Deen in Totality Sat, 02 Mar 2024 05:05:09 +0000 en-US hourly 1 https://wordpress.org/?v=6.4.2 Ridwaan and the Month of Ramadhaan https://ihyaauddeen.co.za/?p=21621 Sat, 02 Mar 2024 05:05:09 +0000 https://ihyaauddeen.co.za/?p=21621

Ridwaan and the Month of Ramadhaan

Ask our children:

  1. Why does Allah Ta‘ala command us to fast in the month of Ramadhaan?
  2. Can we hide from Allah Ta‘ala?

Now tell them the story:

It was nearly the month of Ramadhaan, and Ridwaan could feel that the atmosphere had changed. Normally, there were just a few people who sat in the musjid after fajr until ishraaq time, and from asr until maghrib, but now, with Ramadaan just a week away, there were already dozens of people sitting in the musjid every day after fajr and asr, all reciting the Qur’aan Majeed.

The lists of the different places where taraweeh would be performed, and the names of the different reciters, were also being sent out. Ridwaan and his friends were busy talking about their favourite reciters, and where they wanted their fathers to take them for taraweeh. Some of Ridwaan’s friends were going for umrah, and they would be performing taraweeh in the haram shareef!

As Ridwaan and his friends were chatting, Moulana entered the classroom. After greeting the class with salaam, Moulana asked them, “So, what were you children talking about before I entered?” “We are excited that Ramadhaan is just one week away Moulana, and we were talking about our favourite taraweeh reciters!” Ridwaan answered.

“Ok,” Moulana said, “since Ramadhaan is on everyone’s minds, let us speak a little about Ramadhaan. Who can tell me the main goal and purpose in Ramadhaan?” Ridwaan’s friend, Riyaad, lifted his hand and said, “I know Moulana! The main goal in Ramadhaan is to fast!”

Hearing this answer, Moulana smiled and said, “Fasting is the special ibaadah of Ramadhaan, but the main purpose of fasting in Ramadhaan is for us to acquire taqwa. Who can tell me what taqwa is?” Again, Riyaad answered and said, “Taqwa is to fear Allah Ta‘ala”

Moulana was happy and smiled again. “Masha Allah!” he said, “and now I have an idea. All of you, come forward. I have something to give you – some special homework.” When the children heard the word ‘homework, they were not so excited, but then, when they saw that Moulana had a packet filled with chocolates in his hand, they quickly went forward, hoping that the homework involved eating chocolate!

Moulana gave one chocolate to each student, and then said, “Your homework is to find some place where no one can see you – no one at all. Then you must hide and eat the chocolate, and nobody must know that you ate it. Until you do not find a place where no one can see you and no one will know what you are doing – you are not allowed to eat the chocolate.”

As Moulana spoke, he could already see that the students’ minds were working, and they were all plotting and planning, and thinking of a secret place where they could hide and enjoy their chocolate.

That afternoon, when Ridwaan went home after madrasah, he kept the chocolate in his pocket and began to walk around, looking for a good hiding place. First, he crawled under the bed to hide, but then he realized that his feet were sticking out from underneath the mattress, so if someone walked past, they would see him. This hiding place was not good enough.

Next, Ridwaan went into the garden and hid behind a big bush. He looked around, and was sure that no one could see him. But then, Ridwaan looked up and realized that if anyone came and looked out of the bedroom window, they would be able to see him. So, this hiding place was also not good enough.

Finally, Ridwaan went to the garden shed, opened the door and went inside. He then closed the door behind him and looked around. This place seemed perfect! It was dark inside and didn’t even have any windows, so there was no chance of anyone seeing him.

Ridwaan sat down in the wheelbarrow and took the chocolate out of his pocket. He unwrapped the chocolate slowly, and looked forward to the first bite. Ridwaan raised the chocolate to his mouth, but then, as he was about to take the first bite, a thought entered his mind. He thought to himself, “No person can see me, but surely Allah Ta‘ala can see me! I can hide from people, but I cannot hide from Allah Ta‘ala! Allah Ta‘ala can see me wherever I am, and He knows everything that I am doing!”

With this thought in his mind, Ridwaan rewrapped the chocolate, and instead of eating it, he left it untouched.

The next day, when Ridwaan went to madrasah, he saw that all his friends had brought their chocolates with them, as none of them had eaten it! A few minutes later, when Moulana entered the classroom, and saw all the uneaten chocolates, he smiled and asked, “Children! Why did you not eat the chocolate?” All the children replied, “Moulana! We could hide from our parents, from our friends, and from our brothers and sisters, but we could not find any place where we could hide from Allah Ta‘ala!”

When Moulana heard this, he was very happy and said, “Alhamdulillah! It seems as though all of you have learnt the lesson which I wanted you to learn – the lesson of taqwa! When we fast in the month of Ramadhaan, then we do not eat or drink any food. Even though we may be hungry and thirsty, and even though no person may be able to see us, we do not eat or drink anything. The reason is that we know that Allah Ta‘ala can see us, and we want to please Him by fasting. The lesson of Ramadhaan, for us to learn and bring into our lives, is that out of Ramadhaan as well, we must remember that Allah Ta‘ala is watching us at all times. We must not displease Him at any moment.”

After Moulana said this, he looked at the students, and the students looked at him, until one student raised his hand. Moulana asked the student, “Jee! What do you want to ask?” The student smiled and said, “Moulana! Now can we eat the chocolates?” Moulana smiled and said, “Yes! Definitely! Now you may enjoy your chocolates – but make sure that you recite bismillah before eating it, and make sure that you throw the wrapper into the bin when you are done! Do not throw it onto the floor as you may inconvenience people and will make the classroom dirty. Islam teaches us to be clean at all times and not to inconvenience people in any way.”

In this way, Moulana had taught the students the valuable lesson of Ramadhaan – the lesson of taqwa.

Lessons:

  1. Allah Ta‘ala commands us to fast in Ramadhaan so that we may acquire taqwa and learn to stay away from sins.
  2. No matter where a person hides, he cannot hide from Allah Ta‘ala. Allah Ta‘ala can see him, wherever he may be, and Allah Ta‘ala knows everything that he is doing.

 

 

 

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The Nikaah of Rasulullah (sallallahu ‘alaihi wasallam) to Hazrat Khadijah (radhiyallahu ‘anha) – The Seerah of Rasullullah (sallallahu ‘alaihi wasallam) – Part Fourteen https://ihyaauddeen.co.za/?p=21588 Tue, 27 Feb 2024 14:28:11 +0000 https://ihyaauddeen.co.za/?p=21588

When Rasulullah (sallallahu ‘alaihi wasallam) returned from the trade journey to Syria with Maysarah, the slave of Hazrat Khadijah (radhiyallahu ‘anha), then Maysarah informed Hazrat Khadijah (radhiyallahu ‘anha) of the incidents that transpired with Rasulullah (sallallahu ‘alaihi wasallam) during the journey. He also informed her about the statement of the monk, Nastoora, regarding Rasulullah (sallallahu ‘alaihi wasallam) being the final messenger of Allah Ta‘ala, and the miraculous manner in which the angels were shading him from the sun.

When Hazrat Khadijah (radhiyallahu ‘anha) heard this, she decided to go to her cousin, Waraqah bin Nawfal, to enquire regarding the information she received about Rasulullah (sallallahu ‘alaihi wasallam). Waraqah bin Nawfal was a Christian scholar who possessed knowledge of the past scriptures – the Taurah, Injeel, etc.

On hearing the incidents, Waraqah remarked, “O Khadijah! If these incidents are true, then most certainly Muhammed will be the final messenger of this ummah. I am well aware that a Nabi will soon be sent to this ummah, and his arrival is imminent.” (Al-Bidaayah wan-Nihaayah 2/275)

After Waraqah bin Nawfal informed her that the signs of prophethood were manifest in Rasulullah (sallallahu ‘alaihi wasallam), her heart was inclined towards marrying him.

Apart from this, while Rasulullah (sallallahu ‘alaihi wasallam) was out on the journey, a strange incident occurred in Makkah Mukarramah. The women of Makkah Mukarramah gathered at a certain place for some festival, and Hazrat Khadijah (radhiyallahu ‘anha) was also present among them. During the festival, Hazrat Khadijah (radhiyallahu ‘anha) suddenly saw a Jew appear and make the following announcement before the women in a loud voice:

“O women of the Quraish! Soon there will be a Prophet in your city! His name will be Ahmed! Whoever among you is able to marry him and become his wife, she should do so!

On hearing this, all the women pelted him with stones, except Hazrat Khadijah (radhiyallahu ‘anha) who remained silent. Thereafter, when her slave, Maysarah, returned from the journey to Syria and related the incidents that took place, and also recounted the conversation with Nastoora, the monk, she said, “If what the Jew said is true, then it can be no one but him (Muhammed [sallallahu ‘alaihi wasallam] who will be appointed by Allah Ta‘ala as the final prophet).” (Sharhuz Zurqaani 1/375, 4/365)

This incident was also a cause for Hazrat Khadijah’s (radhiyallahu ‘anha) heart being inspired by Allah Ta‘ala towards marrying Rasulullah (sallallahu ‘alaihi wasallam). Hence, two months and twenty-five days after Rasulullah’s (sallallahu ‘alaihi wasallam) arrival from the trade journey, Hazrat Khadijah (radhiyallahu ‘anha) sent a proposal of marriage to Rasulullah (sallallahu ‘alaihi wasallam). After consulting his uncle, Abu Taalib, Rasulullah (sallallahu ‘alaihi wasallam) accepted this proposal. (Sharhuz Zurqaani 1/372, 375, Seeratul Mustafa 3/286)

In some narrations, it is mentioned that when Rasulullah (sallallahu ‘alaihi wasallam) returned from the journey, Hazrat Khadijah (radhiyallahu ‘anha) sent Hazrat Nafeesah bint Munyah (radhiyallahu ‘anha) to speak to him to ascertain whether he wished to get married.

Hazrat Nafeesah (radhiyallahu ‘anha) came to him and asked, “O Muhammed! Why are you not getting married?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “I do not possess wealth.” She then asked him, “If this concern of yours is taken care of, and you are invited to marry a woman who possesses wealth, beauty and compatibility with you, then will you accept?” Rasulullah (sallallahu ‘alaihi wasallam) asked her, “Who is that woman you are referring to?” She replied, “I am referring to Khadijah.” (Sharhuz Zurqaani 1/374-375)

Hazrat Nafeesah (radhiyallahu ‘anha) then returned to Hazrat Khadijah (radhiyallahu ‘anha) and informed her that Rasulullah (sallallahu ‘alaihi wasallam) was interested in marrying her. Hazrat Khadijah (radhiyallahu ‘anha) then addressed Rasulullah (sallallahu ‘alaihi wasallam) and formally presented her wish to marry him.

After Rasulullah (sallallahu ‘alaihi wasallam) accepted the proposal of Hazrat Khadijah (radhiyallahu ‘anha), the date of the nikaah was fixed. Thereafter, on the decided date of the nikaah, Rasulullah (sallallahu ‘alaihi wasallam) proceeded to the home of Hazrat Khadijah (radhiyallahu ‘anha) with his uncles, Abu Taalib and Hazrat Hamzah (radhiyallahu ‘anhu), and a few other seniors of the family. (Sharuhuz Zurqaani 1/378, Seerah Halabiyyah 1/138)

The father of Hazrat Khadijah (radhiyallahu ‘anha) had passed away before the battle of Fijaar, however her uncle (father’s brother), Amr bin Asad, was present at her nikaah. (Sharhuz Zurqaani 1/378)

Abu Taalib recited the khutbah of the nikaah, and after he completed the khutbah, Waraqah bin Nawfal delivered a short speech. The final words of the khutbah of Abu Taalib were as follows:

“Muhammed (sallallahu ‘alaihi wasallam) is such that if he is compared to any other youngster from the Quraish, he will be superior to him in nobility, eminence, virtue and intelligence. If he is lacking in wealth, then wealth is just a passing shadow and a trust to ultimately be returned. He wishes to marry Khadijah bint Khuwailid and she also wishes to marry him.” (Rowdhul Unf 1/324, Sharhuz Zurqaani 1/377)

At the time of his blessed nikaah to Hazrat Khadijah (radhiyallahu ‘anha), Rasulullah (sallallahu ‘alaihi wasallam) was twenty-five years old while Hazrat Khadijah (radhiyallahu ‘anhu) was forty years old. This was the first nikaah of Rasulullah (sallallahu ‘alaihi wasallam) while it was Hazrat Khadijah’s (radhiyallahu ‘anha) third nikaah. (Sharhuz Zurqaani 1/371-374, Rowdhul Unf 1/325)

The mahr (dowry) was fixed at twenty camels. However, according to the narration of Hafiz Abu Bishr Dawlaabi (rahimahullah), the stipulated mahr (dowry) was twelve and a half ooqiyah of gold. One ooqiyah is equal to forty silver dirhams in weight. Hence, the total dowry was gold equivalent to five hundred dirhams in weight. (Sharhuz Zurqaani 1/378-379)

Some reports mention that on the occasion of the nikaah, Hazrat Khadijah (radhiyallahu ‘anha) had a cow slaughtered, and the meat was fed to the guests. After the nikaah, Rasulullah (sallallahu ‘alaihi wasallam) slaughtered a camel and fed the people the meat. This was the waleemah of Rasulullah (sallallahu ‘alaihi wasallam). (Seerah Halabiyyah 1/138-139, Sharhuz Zurqaani 1/379, Seeratul Mustafa 3/287)

Source: The Illustrious Sahaabah

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The Reasoning of Man Should Always Remain Subject to Wahi https://ihyaauddeen.co.za/?p=21604 Mon, 26 Feb 2024 17:42:17 +0000 https://ihyaauddeen.co.za/?p=21604

 

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Hazrat Moulana Ashraf Ali Thaanwi (rahimahullah) once mentioned the following:

Allah Ta‘ala created man as the most superior of all His creation, only due to the bounty of reasoning and intelligence which Allah Ta‘ala granted him. Therefore, a person should use his reasoning ability and intelligence in the correct way, and he should ensure that his reasoning and intelligence always remains subject to wahi (divine revelation – i.e. he should not employ his reasoning against the divine command of Allah Ta‘ala).

If a person’s reasoning does not conform to wahi (divine revelation), but goes against it, then such reasoning is not considered, and it is on account of such reasoning that we find people, night and day, falling into problems in simple and clear matters (i.e. on account of them leaving the divine command of Allah Ta‘ala which leads one towards complete guidance, they fall into problems and difficulties).

(Malfoozaat Hakeemul Ummat 11/187)

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The First Blood Shed for the Cause of Islam https://ihyaauddeen.co.za/?p=21600 Mon, 26 Feb 2024 12:38:12 +0000 https://ihyaauddeen.co.za/?p=21600

Muhammed bin Ishaaq (rahimahullah) narrates:

In the beginning of Islam, the Sahaabah of Rasulullah (sallallahu ‘alaihi wasallam) would perform salaah in secret. They used to go to the valleys of Makkah Mukarramah to perform salaah so that their Salaah remain hidden from the disbelievers (and so that they be saved from the persecution of the disbelievers).

Once, while Hazrat Sa’d (radhiyallahu ‘anhu) was present with a group of Sahaabah (radhiyallahu ‘anhum) performing salaah in one of the valleys of Makkah Mukarramah, a group of disbelievers caught sight of them. The disbelievers then began to condemn them and criticize their Deen, untill a fight broke out between the two groups (i.e. the Sahaabah (radhiyallahu ‘anhum) and the disbelievers). During this fight, Hazrat Sa’d (radhiyallahu ‘anhu) inflicted a severe head wound to one of the disbelievers by striking his skull with the jaw bone of a camel. This was the first fight (which took place from the beginning of Islam wherein the Sahaabah (radhiyallahu ‘anhum) caused physical injury to the kuffaar and it was the fight fight) in which blood was shed for the cause of Islam. (Usdul Ghaabah 2/308)

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Second Journey to Syria and the Encounter with Nastoora, the Monk – The Seerah of Rasullullah (sallallahu ‘alaihi wasallam) – Part Thirteen https://ihyaauddeen.co.za/?p=21586 Thu, 22 Feb 2024 05:22:54 +0000 https://ihyaauddeen.co.za/?p=21586

When Rasulullah (sallallahu ‘alaihi wasallam) reached the age of twenty-five, every home began to speak of his truthfulness and trustworthiness, and there was not a single person in Makkah Mukarramah who did not recognize him and refer to him by the title ‘Al-Ameen’ (the Most Trustworthy Person) on account of his sublime character and outstanding honesty.

At that time, Hazrat Khadijah (radhiyallahu ‘anha) sent him a message offering him to become her business partner. She said to him, “If you take my wealth of trade to Syria to do business, I will give you double the amount that I am paying other business partners.”

Hazrat Khadijah (radhiyallahu ‘anha) was a wealthy woman from one of the noble clans of the Arabs. She hailed from the Quraish clan of the Arabs which connected with the clan of Rasulullah (sallallahu ‘alaihi wasallam) at his forefather Qusayy.  Due to her noble lineage, purity and chastity, the people would call her by the title ‘Taahirah’ (the pure one) during the times of ignorance as well as the era of Islam.

When the Quraish would dispatch their trade caravans, Hazrat Khadijah (radhiyallahu ‘anha) would also entrust her wealth to some person with whom she would form a ‘mudaarabah’ (business partnership). Such was the immense wealth of Hazrat Khadijah (radhiyallahu ‘anha) that her goods alone were equal to the combined goods of all the Quraish traders who were sending their merchandise to Syria.

At the time when Hazrat Khadijah (radhiyallahu ‘anha) offered Rasulullah (sallallahu ‘alaihi wasallam) to become her business partner, Rasulullah’s (sallallahu ‘alaihi wasallam) uncle was undergoing financial constraints. Hoping to assist his uncle in his time of difficulty, Rasulullah (sallallahu ‘alaihi wasallam) accepted the offer of Hazrat Khadijah (radhiyallahu ‘anha) and departed for Syria in the company of Maysarah who was the slave of Hazrat Khadijah (radhiyallahu ‘anha).

When Rasulullah (sallallahu ‘alaihi wasallam) reached Busraa during the journey, he sat in the shade of a tree. A monk by the name of Nastoora lived in that area. On seeing Rasulullah (sallallahu ‘alaihi wasallam) beneath this tree, he approached Maysarah to enquire regarding the person seated beneath the tree. Nastoora knew Maysarah, as they had met previously when Maysarah had traveled to Syria. Nastoora asked him, “O Maysarah! Who is this man sitting beneath this tree? Maysarah replied, “He is a man of the Quraish clan from the people of the Haram.”

Nastoora then said, “It is reported that after Nabi Isa bin Maryam (‘alaihis salaam), no person besides a Nabi will sit beneath this tree.”

Nastoora then asked Maysarah, “Does he (Rasulullah (sallallahu ‘alaihi wasallam)) have any redness in his eyes?” Maysarah replied, “He has a redness in his eyes which never leaves his eyes.”

Hearing this, Nastoora mentioned that this has been explained in the scriptures, that the final Nabi will have slight redness in his eyes. Out of excitement, Nastoora exclaimed:

هو هو وهو نبي وهو آخر الأنبياء ويا ليت أني أدركه حين يؤمر بالخروج

“Yes, surely this is the same Prophet! This is the final Messenger of Allah Ta‘ala! If only I could live until the time when he will be commissioned as the Nabi of Allah (so that I could assist him in his mission)!”

In one narration, it is also mentioned that Nastoora approached Rasulullah (sallallahu ‘alaihi wasallam), kissed his blessed forehead and feet, and then said, “I bring imaan in you and I testify that you are the one whom Allah has mentioned in the Towraah.” Then, on seeing the seal of prophethood on the blessed back of Rasulullah (sallallahu ‘alaihi wasallam), he kissed it with love and said, “I testify that you are the final Rasul of Allah, the unlettered Nabi regarding whom Nabi Isa (‘alaihis salaam) had delivered glad tidings.”

Rasulullah (sallallahu ‘alaihi wasallam) thereafter went to the market of Busraa and engaged in trade. During this time, while doing trade, a person began to argue with Rasulullah (sallallahu ‘alaihi wasallam). While arguing, the man said to Rasulullah (sallallahu ‘alaihi wasallam), “Swear an oath by the idols of Laat and Uzza.”

Rasulullah (sallallahu ‘alaihi wasallam) replied, “I have never taken an oath by Laat and Uzza. In fact, even if I incidentally pass by these idols, I do so while turning away from them and staying far from them.” Hearing this, the man replied, “Undoubtedly, you are right.” In other words, you are truthful and trustworthy and I have erred. The man then took Maysarah aside and said to him, “O Maysarah! By Allah this man is a Nabi! After dealing with him, I have realized that he has the same qualities of the Nabi regarding whom our Ulama have found mention of in our scriptures.”

Thereafter, the entire caravan departed from Busraa on the return journey to Makkah Mukarramah. While traveling, when the heat would be intense at midday, Maysarah would see two angels shading Rasulullah (sallallahu ‘alaihi wasallam) from the glare of the sun while he was mounted on his camel.

Hence, after having traveled with Rasulullah (sallallahu ‘alaihi wasallam), and having witnessed these miracles, Maysarah began to love Rasulullah (sallallahu ‘alaihi wasallam) to such an extent that it was as though he was his devoted slave.

Maysarah says, “During the afternoon, when the heat would be intense, I would notice two angels shading Rasulullah (sallallahu ‘alaihi wasallam).”

When Rasulullah (sallallahu ‘alaihi wasallam) returned from Syria, it was afternoon and two angels were shading him. When Hazrat Khadijah (radhiyallahu ‘anha), who was on the upper floor, saw Rasulullah (sallallahu ‘alaihi wasallam) coming in this extraordinary state, she showed the women who were present the very same sight at which they all began to marvel and express astonishment.

Thereafter, Maysarah gave her a detailed account of the incidents that had occurred during the journey and handed to her the money of the trade caravan. On this occasion, due to the barakah (blessings) of Rasulullah (sallallahu ‘alaihi wasallam), Hazrat Khadijah (radhiyallahu ‘anha) made more profit than she had ever made before. Hazrat Khadijah (radhiyallahu ‘anha) gave Rasulullah (sallallahu ‘alaihi wasallam) much more than the initial share that she had promised him. (Tabaqaat Ibnu Sa’d 1/123-124, Uyoonul Athar 1/61-64, Sharhuz Zurqaani 1/370-372, Rowdhul Unf 1/322, Seerah Halabiyyah 1/37)

Source: The Illustrious Sahaabah

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Adopting a Humble and Respectful Approach when Addressing the Ulama https://ihyaauddeen.co.za/?p=21578 Mon, 19 Feb 2024 16:08:53 +0000 https://ihyaauddeen.co.za/?p=21578

Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) once mentioned:

When jamaats go to Sahaaranpur, Deoband and other similar areas for the purpose of tableegh, then letters should be sent with the businessmen of Delhi accompanying them. In these letters, the Ulama of those localities should be addressed with utmost humility and told: “These jamaats are being sent to your locality with the intention of making tableegh among the people of the locality. Despite the fact that your time is very valuable, if you are able to take out a little time to oversee and guide these jamaats, provided that no harm will come to your work or the work of your students, then we will appreciate if you will please do so.”

Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) then said:

The asaatizah (teachers) should come out in the path of Allah Ta’ala with their students and they should guide them in doing this work (of dawat and tableegh). The students of deen should not participate in this work on their own, without the supervision of their asaatizah. As for those going out in jamaat, then they should be advised that if the Ulama do not give them too much of attention, then they should not entertain negative thoughts about them in their hearts. Rather, they should understand and think to themselves that these Ulama are engaged in work which is even more important than our work. Even at night, they remain engaged in the service of the knowledge of deen while others are fast asleep.

Therefore, if they do not show much attention to the jamaat, but show more attention to other people, then we should attribute this to our own shortcoming. We should feel that since we have not visited them and spent time in their company, they show more attention to the people who have remained in their company for years compared to the attention they show to us.

Thereafter, Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) said:

To entertain negative thoughts about an ordinary Muslim, without any basis, is a means of one falling into destruction, and to have baseless objections against the Ulama is even more severe and serious.

In our path of Da’wat and Tableegh, honouring the Muslims and respecting the Ulama is a fundamental principle. Every Muslim should be honoured on account of his Islam, and as for the Ulama, then on account of the knowledge of deen which they possess, they should be afforded even greater respect.

(Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 45-46)

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Love for the Ansaar https://ihyaauddeen.co.za/?p=21570 Mon, 19 Feb 2024 14:15:08 +0000 https://ihyaauddeen.co.za/?p=21570

Hazrat ‘Aamir (rahimahullah), the son of Hazrat Sa’d (radhiyallahu ‘anhu), narrates the following:

I once said to my father, “O my beloved father! I notice that you show extra love and respect to the Ansaar compared to other people.”

Hazrat Sa’d (radhiyallahu ‘anhu) asked me, “O my son! Are you unhappy with this?” I replied, “No! I am not unhappy. However, I am greatly pleased over the special way you treat them (Hence, I wish to know the reason for the special treatment you afford them).”

Hazrat Sa’d (radhiyallahu ‘anhu) then said, “(The reason for me showing extra love and respect to them is that) I heard Rasulullah (sallallahu ‘alaihi wasallam) mention, ‘Only a true believer will have love for the Ansaar, and only a hypocrite will harbor enmity for the Ansaar.”

(Usdul Ghaabah 2/310)

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The Development of the Moral Structure of a Child – Part Three – The Responsibility of Commanding with Good and Forbidding from Evil – Part Nineteen https://ihyaauddeen.co.za/?p=21590 Sun, 18 Feb 2024 15:09:48 +0000 https://ihyaauddeen.co.za/?p=21590

The Development of the Moral Structure of a Child – Part Three

One of the most effective ways for parents to mould their children and steer them towards deen is to educate them regarding the beautiful qualities of the sunnah that were found in the lives of the Sahaabah (radhiyallahu ‘anhum) and the pious predecessors of the ummah.

Islam is a religion which does not relate to words alone, but also relates to action and intention. Hence, when incidents illustrating the beautiful qualities of the pious are discussed with the children, their hearts and minds will open and they will be able to understand the true application and practical dimension of Islam.

In essence, mentioning incidents which illustrate and depict the beautiful qualities of the pious will be a means of four positive effects being created in the children:

  • the correct mindset of Islam will be created within them
  • they will understand how to practice deen correctly
  • they will appreciate the beauty and perfection of Islam
  • their love for Islam and the blessed sunnah will increase

Once they have the correct mindset and the true love and understanding of Islam, they will possess loyalty and allegiance for the deen of Islam. They will give preference to the command of Allah Ta‘ala and the way of Islam over everything else in the world. Everything of Islam will be so near and dear to their hearts that they will become sensitive to anything that is said or done in opposition to Islam or the sunnah.

The Quality of Having Love for Deen and Hating the Ways of the Kuffaar

Among the salient qualities of the Sahaabah (radhiyallahu ‘anhum) was their deep love and devotion for deen. They afforded deen the greatest honour and respect and they could not tolerate anything that was spoken against deen or the people of deen.

If at any time, something was spoken against deen or the people of deen, then their deep loyalty and strong attachment with deen caused them to stand up in the defence of deen. Below are two examples to illustrate the true love in the hearts of the Sahaabah (radhiyallahu ‘anhum) for deen:

Incident of Hazrat Rubayyi’ bint Mu’awwiz (radhiyallahu ‘anha)

Hazrat Rubayyi’ bint Mu’awwiz (radhiyallahu ‘anha) was a Sahaabiyyah from the Ansaar of Madinah Munawwarah. She accepted Islam before Rasulullah (sallallahu ‘alaihi wasallam) made hijrah, and it was her father, Hazrat Mu’awwiz bin Afraa (radhiyallahu ‘anhu), who was blessed with the honour of being among the people responsible for killing Abu Jahl in the Battle of Badr.

It is reported that there was a kaafir woman named Asmaa who would sell perfume to the womenfolk. When Hazrat Rubayyi’ (radhiyallahu ‘anha) was introduced to her as being the daughter of Hazrat Mu’awwiz (radhiyallahu ‘anhu), she remarked, “So you are the daughter of the person who killed his chief and leader!”

On account of her deep love and loyalty for Islam, and hatred for kufr and the people of kufr, Hazrat Rubayyi’ (radhiyallahu ‘anha) could not tolerate a wretched disbeliever such as Abu Jahl being referred to as her father’s chief and leader. Hence, she addressed Asmaa and retorted saying, “No! I am the daughter of the one who killed his slave!”

Hearing Abu Jahl being referred to as a slave, Asmaa became angry and declared, “It is haraam for me to sell perfume to you!”

Hazrat Rubayyi’ (radhiyallahu ‘anha) replied in the same strain, “It is haraam for me to buy perfume from you! In fact, I have never found stink in any perfume except yours!”

Hazrat Rubayyi’ (radhiyallahu ‘anha) later mentioned, “I had simply mentioned those last words in order to provoke her.” (Usdul Ghaabah 7/108, Tabaqaat Ibnu Sa’d 8/233)

In this incident, we see that Hazrat Rubayyi’ (radhiyallahu ‘anha) was so sensitive towards Abu Jahl – the arch enemy of Islam – being praised in her presence that she could not tolerate it and responded in this manner. In reality, this was on account of the deep love, loyalty and allegiance that she possessed in her heart for Islam.

Incident of Hazrat Ummu Habeebah (radhiyallahu ‘anha)

Hazrat Ummu Habeebah (radhiyallahu ‘anha) was one of the respected wives of Rasulullah (sallallahu ‘alaihi wasallam), and was also the daughter of Hazrat Abu Sufyaan (radhiyallahu ‘anhu) who accepted Islam on the occasion of the Conquest of Makkah Mukarramah.

Prior to accepting Islam, during the period of the truce, Abu Sufyaan once came to Madinah Munawwarah in order to negotiate with Rasulullah (sallallahu ‘alaihi wasallam) regarding the peace treaty. On arriving in Madinah Munawwarah, he came to the home of his daughter, Hazrat Ummu Habeebah (radhiyallahu ‘anha).

After entering the home, Abu Sufyaan went to sit on the bed, but as he was about to sit, Hazrat Ummu Habeebah (radhiyallahu ‘anha) removed the bedding from under him. Abu Sufyaan was surprised and asked, “Was the bedding unfit for me, or am I unfit for the bedding?”

His daughter replied, “This is the bedding of Rasulullah (sallallahu ‘alaihi wasallam) and you are a disbeliever, and hence you are impure. Therefore, I do not want you to sit on the bedding of Rasullullah (sallallahu ‘alaihi wasallam)” Hearing this response, Abu Sufyaan was disappointed and said, “O my daughter, evil has afflicted you after me (i.e. after you left me and accepted Islam)!”

From this incident, we see that the love of Hazrat Ummu Habeebah (radhiyallahu ‘anha) for Rasulullah (sallallahu ‘alaihi wasallam) was so deep and great that she could not tolerate a disbeliever – even if it was her own father – sitting on the bedding of Rasulullah (sallallahu ‘alaihi wasallam). (Tabaqaat Ibni Sa’d vol. 8, pg. 99, Sharhuz Zarqaani vol. 3, pg. 385 and Seeratul Musatafaa [sallallahu ‘alaihi wasallam] vol. 3, pg. 1-6)

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Dua in Janaazah Salaah – 5 https://ihyaauddeen.co.za/?p=21568 Sat, 17 Feb 2024 14:40:42 +0000 https://ihyaauddeen.co.za/?p=21568

After the third takbeer in janaazah salaah, one should recite the following dua:

اللَّهُمَّ عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ كَانَ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ أَنْتَ وَأَنَّ مُحَمَّداً عَبْدُكَ وَرَسُولُكَ وَأَنْتَ أَعْلَمُ بِهِ اللَّهُمَّ إِنْ كَانَ مُحْسِناً فَزِدْ فِي إِحْسَانِهِ وَإِنْ كَانَ مُسِيئاً، فَتَجَاوَزْ عَنْ سَيِّئَاتِهِ اللَّهُمَّ لاَ تَحْرِمْنَا أَجْرَهُ وَلاَ تَفْتِنَّا بَعْدَهُ

O Allah, (This is) Your slave, the son of Your slave and the son of Your slave girl. He testified that there is none worthy of worship except You and that Muhammad (sallallahu ‘alaihi wasallam) is Your slave and Your messenger, and You are most knowledgeable regarding him. O Allah, if he was a good person (during his life), then increase his goodness (by increasing the reward of his good deeds), and if he was a sinful person (during his life), then overlook his sins and forgive him. O Allah, do not deprive us of his reward (i.e. do not deprive us the reward which we will receive through exercising patience upon his demise by us saying anything against the dictates of shariah or not exercising patience), and do not put us into trials after him (i.e. after his demise, keep us firm on shariah and save us from falling into trials and tribulations).

عن سعيد بن أبي سعيد المقبري، عن أبيه؛ أنه سأل أبا هريرة، كيف يصلى على الجنازة فقال أبو هريرة: أنا لعمر الله أخبرك. أتبعها من أهلها. فإذا وضعت كبرت. وحمدت الله. وصليت على نبيه. ثم أقول: اللهم عبدك، وابن عبدك، وابن أمتك. كان يشهد أن لا إله إلا أنت. وأن محمدا عبدك ورسولك. وأنت أعلم به. اللهم إن كان محسنا، فزد في إحسانه. وإن كان مسيئا، فتجاوز عن سيئاته. اللهم لا تحرمنا أجره ولا تفتنا بعده. (الموطأ للإمام مالك، الرقم: 775)

It is reported that Hazrat Abu Sa’eed Maqburi (rahimahullah) once asked Hazrat Abu Hurairah (radhiyallahu ‘anhu), “How should one perform the janaazah salaah?” Hazrat Abu Hurairah (radhiyallahu ‘anhu) replied, “By the qasm of Allah who is Eternal, I will most definitely inform you. I follow the janaazah of the deceased from the home (of the deceased), then when the janaazah is placed down (for the salaah to be performed), I say the takbeer (to commence the salaah). I then praise Allah Ta’ala (after the first takbeer), recite durood upon Rasulullah (sallallahu ‘alaihi wasallam) (after the second takbeer), and I then recite the following dua (after the third takbeer):

اللَّهُمَّ عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ كَانَ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ أَنْتَ وَأَنَّ مُحَمَّداً عَبْدُكَ وَرَسُولُكَ وَأَنْتَ أَعْلَمُ بِهِ اللَّهُمَّ إِنْ كَانَ مُحْسِناً فَزِدْ فِي إِحْسَانِهِ وَإِنْ كَانَ مُسِيئاً، فَتَجَاوَزْ عَنْ سَيِّئَاتِهِ اللَّهُمَّ لاَ تَحْرِمْنَا أَجْرَهُ وَلاَ تَفْتِنَّا بَعْدَهُ

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The Title Al-Ameen – The Seerah of Rasullullah (sallallahu ‘alaihi wasallam) – Part Twelve https://ihyaauddeen.co.za/?p=21550 Fri, 16 Feb 2024 15:30:07 +0000 https://ihyaauddeen.co.za/?p=21550

Rasulullah (sallallahu ‘alaihi wasallam) was born in Makkah Mukarramah and lived there for fifty-three years before making hijrah to Madinah Munawwarah. During the fifty-three-year period that Rasulullah (sallallahu ‘alaihi wasallam) lived in Makkah Mukarramah, the people of Makkah Mukarramah had the opportunity to directly witness his blessed conduct and noble character.

All the people in Makkah Mukarramah loved Rasulullah (sallallalhu ‘alaihi wasallam) dearly on account of the sublime and noble qualities which Allah Ta‘ala blessed him with, until they conferred upon him the title Al-Ameen (the Most Trustworthy Person).

Dawood bin Husain reports that the people of Makkah would say regarding Rasulullah (sallallahu ‘alaihi wasallam) that from his youth, he was considered to be the most dignified and respectful person among his people, the one possessing the best character, and the one who would enquire most about the wellbeing of his neighbors. Similarly, he was regarded as the most forbearing and tolerant person, the most truthful and trustworthy, the most distant from arguing with people, and the most distant from getting involved in every type of immorality and evil. This is why his people conferred the title of Al-Ameen (the truthful one) upon him. (Tabaqaat Ibnu Sa’d 1/97)

Rasulullah (sallallahu ‘alaihi wasallam) engaged in trade and business prior to receiving nubuwwah, and his honesty and truthfulness in trade was well-known among the people. Many people bore testimony towards the honesty of Rasulullah (sallallahu ‘alaihi wasallam) and the good conduct he showed towards people while doing business.

Below are some of the reports of people regarding his honesty and the beautiful conduct he displayed when doing business:

Hazrat Abdullah bin Abil Hamsaa (radhiyallahu ‘anhu) says, “Before the prophethood of Rasulullah (sallallahu ‘alaihi wasallam), I once engaged in a business transaction with him. I owed him some money, and so I promised him that I would go to fetch the money and would return with it shortly. Coincidentally, after returning home, I completely forgot about the promise I made to Rasulullah (sallallahu ‘alaihi wasallam) of returning shortly with the money to pay him. It was only after three days that I remembered that I had promised to return with the money. The moment I remembered my promise, I went to the place and I found that he was still waiting for me there. All he said to me was, ‘You have caused inconvenience to me. I have been waiting here for you for the last three days.’” (Sunan Abu Dawood #4996)

Hazrat Abdullah bin Saa’ib (radhiyallahu ‘anhu) says, “In the era of ignorance (pre-Islamic era), I was the business partner of Rasulullah (sallallahu ‘alaihi wasallam). After Rasulullah (sallallahu ‘alaihi wasallam) received nubuwwah, I once came to Madinah Munawwarah and met him. Upon seeing me, he asked, ‘Do you recognize me?’ I replied, ‘Of course I recognize you! You were my business partner in the past, and what an excellent partner I had found you to be! You would never procrastinate and delay in paying people their dues, nor would you argue or quarrel with the people over any matter.’” (Majma’uz Zawaa’id #16143)

Hazrat Qays bin Saa’ib Makhzoomi (radhiyallahu ‘anhu) says, “I was, at one time, Rasulullah’s (sallallahu ‘alaihi wasallam) business partner in the days of ignorance. I found him to be the most excellent of partners. He would neither quarrel nor dispute with anyone.” (Isaabah 5/358)

Source: The Illustrious Sahaabah

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The Dynamic Effect of Zikrullah https://ihyaauddeen.co.za/?p=21561 Mon, 12 Feb 2024 15:44:25 +0000 https://ihyaauddeen.co.za/?p=21561

Once, a person wrote a letter to Hazrat Shaikhul Hadith Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) mentioning that despite him being punctual upon his ma’moolaat (devotional practices prescribed by the Shaikh e.g. zikr, tilaawah, etc.) he still did not perceive any change and improvement in his spiritual condition.

In reply, Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) wrote the following:

If one is punctual upon his ma’moolaat (and follows the advices of the Shaikh of remaining committed to the sunnah and refraining from sin), his condition will definitely improve. It is not possible for one to engage in zikr and take the most pure name of Allah Ta‘ala and not see any effect in his life.

Nevertheless, at times, the delay in perceiving the effect is due to the heart being filled with impurity. The more the impurity in one’s heart, the longer it will take to perceive the positive effects of the zikr. Making zikr of the most pure name of Allah Ta‘ala is the most effective method of purifying the heart. When the dirt on the clothing is little, then the clothing is cleaned very quickly. However, the dirtier the clothing, the longer it takes for it to become clean.

Visiting the Haramain Shareefain is a means of acquiring abundant blessings and making spiritual progress, and this will also assist one in one’s spiritual progress, hence you should certainly make the intention of visiting the Haramain Shareefain.

However, the extent to which the heart is cleansed and purified through engaging in the zikr of Allah Ta‘ala is such that nothing else can purify the heart to this extent. When one takes the name of Allah Ta‘ala, then even if he takes the name of Allah Ta‘ala in the state of unmindfulness, it will still have an effect.

(Qutbul Aqtaab Hazrat Sheikhul Hadith Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) pg. 501)

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The Prophecy of Rasulullah (sallallahu ‘alaihi wasallam) in regard to Hazrat Sa’d (radhiyallahu ‘anhu) Conquering Qaadisiyyah https://ihyaauddeen.co.za/?p=21556 Mon, 12 Feb 2024 14:58:09 +0000 https://ihyaauddeen.co.za/?p=21556

On the occasion of Hajjatul Wadaa’, Hazrat Sa’d (radhiyallahu ‘anhu) had fallen ill in Makkah Mukarramah and he feared that he would pass away. When Rasulullah (sallallahu ‘alaihi wasallam) came to visit him, he began to weep. Rasulullah (sallallahu ‘alaihi wasallam) asked him, “Why are you weeping?” Hazrat Sa’d (radhiyallahu ‘anhu) replied, “I fear that I will pass away in the land from which I had performed Hijrah, and through passing away here, the reward of my hijrah will be lost.”

Rasulullah (sallallahu ‘alaihi wasallam) then made the following du‘aa thrice for Hazrat Sa’d’s (radhiyallahu ‘anhu) recovery, “O Allah! Cure Hazrat Sa’d (radhiyallahu ‘anhu)!”

Hazrat Sa’d (radhiyallahu ‘anhu) thereafter asked Rasulullah (sallallahu ‘alaihi wasallam), “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I have abundant wealth, and I only have a daughter who is well-off. Can I make a wasiyyat (bequest) for all my wealth (to be given in charity after my demise)?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “No.”

Hazrat Sa’d (radhiyallahu ‘anhu) then asked, “Can I bequest for two-thirds of my wealth (to be given in charity after my demise)?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “No.”

Hazrat Sa’d (radhiyallahu ‘anhu) then asked if he could bequest for half of his wealth to be given in charity after his demise, to which Rasulullah (sallallahu ‘alaihi wasallam) replied in the negative.

Finally, Hazrat Sa’d (radhiyallahu ‘anhu) asked Rasulullah (sallallahu ‘alaihi wasallam) if he could bequest for one-third of his wealth to be given in charity after his demise. Rasulullah (sallallahu ‘alaihi wasallam) replied, “(Yes, you may bequeath) one-third, but bequeathing one-third is a lot (to bequeath from your right). Indeed, all the charity that you give from your wealth is charity, whatever you spend on your dependants is charity, whatever your wife uses from your wealth is charity, and for you to leave your family (after your demise) in prosperity is better than for you to leave them (in a condition of poverty) stretching their hands before people (begging due to poverty).”

Rasulullah (sallallahu ‘alaihi wasallam) thereafter addressed Hazrat Sa’d (radhiyallahu ‘anhu) saying, “You will certainly remain alive, until many people will benefit through you, and many others will be harmed through you.” (Saheeh Muslim #1628)

Some Muhadditheen say that this prophecy of Rasulullah (sallallahu ‘alaihi wasallam) was in reference to Hazrat Sa’d (radhiyallahu ‘anhu) conquering the land of Qaadisiyyah through which Muslims benefited and harm was caused to the kuffaar.

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The Development of the Moral Structure of a Child – Part Two – The Responsibility of Commanding with Good and Forbidding from Evil – Part Eighteen https://ihyaauddeen.co.za/?p=21591 Sun, 11 Feb 2024 15:10:21 +0000 https://ihyaauddeen.co.za/?p=21591 Rasulullah (sallallahu ‘alaihi wasallam) foretold the coming of such a crucial time in the ummah where Muslims will be abundant in number, but those among them who will be proactive in working and striving for the cause of deen will be few.

Rasulullah (sallallahu ‘alaihi wasallam) said, “(Before Qiyaamah, a time will come where) people will be (abundant) like a hundred camels, but with difficulty you will find one camel which you will be able to ride on (i.e. the people who will bring benefit to the Muslims in deen will be few in number).” (Saheeh Bukhaari #6498)

From this Hadith, we understand that as we draw closer to Qiyaamah, the value system of the Muslims will be on the decline, and morals and good character will be gradually dwindling away. Currently, the degeneration of Islamic morals and values is being witnessed on account of the Muslims being exposed to Westernism in the form of Western media, Western culture and Western education.

Wherever Muslims reside or travel in the world, they are surrounded by a plethora of Western influences, whether in clothing, lifestyle, entertainment, or evil habits and vices. Hence, the outcome of this is that a Muslim child growing up in a kuffaar country (or even living in a Muslim country which is predominantly dictated by Western ideals and values) feels convinced that in order for him to be successful, he will need to acquire wealth and material possessions. Thereafter, pursuing degrees in a university for this purpose, even at the expense of sacrificing his Islamic identity and values, will become easy for him as he views this world as the ‘be-all-and-end-all’ of success.

It is in reference to such a critical time that Rasulullah (sallallahu ‘alaihi wasallam) said, “(Before Qiyaamah, a time will come where) people will be (abundant) like a hundred camels, but with difficulty you will find one camel which you will be able to ride on (i.e. the people who will bring benefit to the Muslims in deen will be few in number).” (Saheeh Bukhaari #6498)

The Solution to the Crisis of the Ummah

The solution to such a crisis is that children should be moulded in the mould of deen through creating the correct deeni mindset, spirit and understanding within them so that they will be able to practice deen correctly in their lives and become proactive in guiding people towards deen.

One of the most effective ways for parents to create the correct Islamic mindset and outlook in their children is for the parents to relate to them incidents from the lives of the Sahaabah (radhiyallahu ‘anhum), the Taabi’een, the Tab’e-Taabi’een and the pious predecessors of the ummah.

On hearing the incidents of the pious, the correct mindset will be created, and they will be motivated to make sacrifices and tread on the path of deen in the manner our pious predecessors strove for deen. Below is an inspiring incident of the great sacrifice Hazrat Abdullah bin Abbaas (radhiyallahu ‘anhuma) made for deen after the demise of Rasulullah (sallallahu ‘alaihi wasallam):

 

The Sacrifice of Hazrat Ibnu Abbaas (radhiyallahu ‘anhuma) in Acquiring the Knowledge of Deen

Hazrat Abdullah bin Abbaas (radhiyallahu ‘anhuma) says:

After the demise of Rasulullah (sallallahu ‘alaihi wasallam), I said to an Ansaari friend of mine, “Rasulullah (sallallahu ‘alaihi wasallam) is no longer with us, but a large number of the Sahaabah (radhiyallahu ‘anhum) are still present among us. Hence, let us go to them in the pursuit of Islamic knowledge.”

He said, “What is the need to acquire ilm whereas these eminent Sahaabah (radhiyallahu ‘anhum) are present? Who will approach you to enquire regarding any deeni mas’alah whilst these great men are amongst us?”

Despite my friend’s words, I was not in any way discouraged. Rather, I continued my quest for knowledge and began approaching every Sahaabi who had heard something from Rasulullah (sallallahu ‘alaihi wasallam). In this way, I managed to gather a substantial amount of ‘ilm from the Ansaar (radhiyallahu ‘anhum).

On my visit to any Sahaabi (radhiyallahu ‘anhu), if I found him resting, I spread my shawl at the entrance of his home and remained seated, awaiting his emergence. At times, my face and entire body would get covered with dust. However, this did not dissuade me from my endeavour and I continued to remain seated there, anxiously awaiting his emergence.

When the Sahaabi would come out from his home after resting and he would see me, he would say, “O cousin of Rasulullah (sallallahu ‘alaihi wasallam)! Why did you come to me? You should have sent a message calling me, then I would have come to you!” Hearing this, I would respond, “No! It is more right for me to come to you (as I am the student and you are the ustaad)!”

I thus continued my pursuits until there came a time when people began to flock to me for learning the knowledge of deen. My Ansaari friend then realised (and saw the fruit of my efforts) and remarked, “This person has surely proved himself to be more intelligent than myself.” (Mustadrak Haakim #363)

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Dua in Janaazah Salaah – 4 https://ihyaauddeen.co.za/?p=21552 Sat, 10 Feb 2024 15:39:32 +0000 https://ihyaauddeen.co.za/?p=21552

After the third takbeer in janaazah salaah, one should recite the following dua:

اللَّهُمَّ عَبْدُكَ وَابْنُ أَمَتِكَ احْتَاجَ إِلَى رَحْمَتِكَ وَأَنْتَ غَنِيٌّ عَنْ عَذَابِهِ إِنْ كَانَ مُحْسِنًا فَزِدْ فِي إِحْسَانِهِ وَإِنْ كَانَ مُسِيئًا فَتَجَاوَزَ عَنْهُ

O Allah, (This is) Your slave and the son of Your slave girl who is in need of Your mercy, and You are not in need of punishing him. If he was a good person (during his life), then increase his goodness (by increasing the reward of his good deeds), and if he was a sinful person (during his life), then overlook his sins and forgive him.

عن يزيد بن عبد الله بن ركانة بن المطلب ، قال: كان رسول الله صلى الله عليه وسلم إذا قام للجنازة ليصلي عليها قال: اللهم عبدك وابن أمتك احتاج إلى رحمتك وأنت غني عن عذابه إن كان محسنا فزد في إحسانه وإن كان مسيئا فتجاوز عنه. هذا إسناد صحيح ويزيد بن ركانة وأبوه ركانة بن عبد يزيد صحابيان من بني المطلب بن عبد مناف ولم يخرجاه (المستدرك على الصحيحين للحاكم، الرقم: 1329)

Hazrat Yazeed bin Abdullah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) would recite the abovementioned dua when performing the janaazah salaah.

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Rasulullah (sallallahu ‘alaihi wasallam) Grazing Goats Before Prophethood – The Seerah of Rasullullah (sallallahu ‘alaihi wasallam) – Part Eleven https://ihyaauddeen.co.za/?p=21548 Sat, 10 Feb 2024 15:28:30 +0000 https://ihyaauddeen.co.za/?p=21548

Just as Rasulullah (sallallahu ‘alaihi wasallam) grazed goats in his childhood with his foster brothers while in the custody of Hazrat Haleemah (radhiyallahu ‘anha), similarly he also grazed goats as he grew older.

Hazrat Jaabir bin Abdillah (radhiyallahu ‘anhu) narrates, “We were once with Rasulullah (sallallahu ‘alaihi wasallam) in a place named Zahraan when we began to pluck fruit from the peelu tree (i.e. the salvadora persica tree whose branches are used as a miswaak). Rasulullah (sallallahu ‘alaihi wasallam) said to us, ‘Look for and pick the fruit that is dark, as it is tastier (compared to the other fruit).’ We then asked, ‘O Rasul of Allah (sallallahu ‘alaihi wasallam)! Did you graze goats (as the person who grazes goats generally knows about these things)?’ Rasulullah (sallallahu ‘alaihi wasallam) replied, ‘Yes, (I had grazed goats in my life), and there is no Nabi of Allah Ta‘ala who did not graze goats.’” (Saheeh Bukhaari #5453)

In another Hadith, Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Every prophet who Allah Ta‘ala sent had grazed goats.” The Sahaabah (radhiyallahu ‘anhum) asked, “Did you also graze goats, O Prophet of Allah (sallallahu ‘alaihi wasallam)?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Yes, I also used to graze the people’s goats in Makkah Mukarramah (before nubuwwah) in lieu of a few qaraareet (i.e. a few coins).” (Saheeh Bukhaari #2262)

In one narration, Nasr bin Hazn reports that once, the people who owned camels boasted over their camels before the people who owned goats and vice versa, with each group regarding their animals to be superior. When Rasulullah (sallallahu ‘alaihi wasallam) learnt of this, he explained the virtue of grazing goats saying, “Nabi Moosa (‘alaihis salaam) was sent as a Nabi, and he had grazed goats. Similarly, Nabi Dawood (‘alaihis salaam) was appointed as a Nabi, and he also grazed goats. I was sent (by Allah) as a Nabi, and I would also graze the goats of my family in (a place called) Ajyaad.” (Fat-hul Baari 4/441)

The Wisdom Behind the Ambiyaa (‘alaihimus salaam) Grazing Goats Before Prophethood

The wisdom behind the Ambiyaa (‘alaihimus salaam) grazing goats before prophethood is that Allah Ta‘ala wished to prepare them to take care of their ummats. Hence, being a shepherd to grazing goats was an introduction to the role they would later on fulfil in the world of being shepherds in guiding their ummats towards the straight path.

It is a known fact that grazing camels and cattle is not as difficult and challenging as grazing goats. The reason is that controlling the flock of goats and keeping them together is an arduous task. At times, one or two goats will break away from the flock and go in one direction, while the other goats will run in another direction. The shepherd is left frustrated in trying to bring them together and keep them together.

If he pursues the few goats that strayed away, the entire flock will be unattended and at risk of being attacked by a wolf or predatory animal. Similarly, if he abandons the goats that strayed away from the flock, then there is a fear that they will be attacked and devoured by a predatory animal or wolf.

It is for this reason that the shepherd is burdened with the difficult and burdensome task where from morning until evening, he has to constantly keep his gaze on the flock in trying to protect them and keep them together.

Exactly the same was the condition of the Ambiyaa (‘alaihimus salaam). Night and day, they remained concerned and worried about the success and salvation of their ummats. The individuals of the ummah run astray in different directions, just like goats and sheep, while the Ambiyaa (‘alaihimus salaam) continue to call them back to the straight path with complete love, compassion and kindness.

The ummah moving astray from the path of hidaayah causes great worry and concern in the hearts of the Ambiyaa (‘alaihimus salaam), as the relationship they have with their ummats is like the relationship of parents with their children. Yet, despite the great challenges they face in the path of deen, they exercise patience and maintain tolerance. At no time do they become frustrated or give up their mission of inviting the people to Allah Ta‘ala, advising them or teaching them deen.

Just as goats are ignorant and unaware of the fatal attacks of the wolves and predators, in the same way, the ummah is ignorant and unaware of the destructive attacks of the nafs and shaitaan. Similarly, just as the shepherd continues to worry about his flock and stops them from straying away, in the same way, the Ambiyaa (‘alaihimus salaam) remain constantly worried and concerned about their ummats, and continue to prevent them from breaking away and treading the path of misguidance, thereby falling prey to the attacks of nafs or shaitaan.

Such is the deep worry and concern of the Nabi for the success and salvation of his ummah that the ummah do not even possess one percent of his worry and concern for their own salvation.

Source: The Illustrious Sahaabah

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Sunnats and Aadaab of the Upbringing of Children – Part 5 https://ihyaauddeen.co.za/?p=21544 Sat, 10 Feb 2024 15:07:16 +0000 https://ihyaauddeen.co.za/?p=21544  

24. When spending on one’s family (wife and children), then one should have hope in receiving reward from Allah Ta’ala for spending on them. If one spends in the halaal way and has hope in receiving reward from Allah Ta’ala, then he will receive the reward of sadaqah for spending upon them.

عن أبي مسعود عن النبي صلى الله عليه وسلم قال: إذا أنفق الرجل على أهله يحتسبها فهو له صدقة (صحيح البخاري، الرقم: 55)

Hazrat Abu Mas’ood (radhiyallahu ‘anhu) reports that Nabi (sallallahu ‘alaihi wasallam) said, “When a man spends upon his family, hoping to receive reward from Allah Ta‘ala, then it (the spending) will be a means of him acquiring the reward of sadaqah.”

25. It is the mubaarak teaching of Shari’ah that when a boy or girl reaches the age of marriage and a suitable match is found, then they should not delay in getting married. Delaying in performing the nikaah leads to many fitnahs taking place. Hence, the parents should ensure that they guide their children in regard to choosing the correct spouse for marriage.

عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم: إذا خطب إليكم من ترضون دينه وخلقه فزوجوه، إلا تفعلوا تكن فتنة في الأرض وفساد عريض. (سنن الترمذي، الرقم: 1084)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “If a boy whose Deen and character are pleasing to you proposes for your daughter, then you should get your daughter married to him. If you do not do so (i.e. you do not get her married or you delay in getting her married to the boy who proposed), then widespread corruption will occur in the land.”

عن علي بن أبي طالب، أن النبي صلى الله عليه وسلم قال له: يا علي، ثلاث لا تؤخرها: الصلاة إذا آنت، والجنازة إذا حضرت، والأيم إذا وجدت لها كفؤا. (سنن الترمذي، الرقم: 171)

Hazrat Ali (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) once said to him, “O Ali! Do not delay in three things. Salaah when its time sets in, Janaazah Salaah when the bier is present and the nikaah of an unmarried girl when you find a compatible partner for her.”

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Tafseer of Surah Faatihah https://ihyaauddeen.co.za/?p=21390 Tue, 06 Feb 2024 12:40:11 +0000 https://ihyaauddeen.co.za/?p=21390

بِسْمِ اللّٰهِ الرَّحْمٰنِ ٱلرَّحِيمِ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِينَ ‎﴿١﴾‏ الرَّحْمٰنِ الرَّحِيمِ ‎﴿٢﴾‏ مٰلِكِ يَوْمِ الدِّينِ ‎﴿٣﴾‏ اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِينُ ‎﴿٤﴾‏ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ‎﴿٥﴾‏ صِرَاطَ الَّذِينَ اَنْعَمْتَ عَلَيْهِمْ ﴿٦﴾‏ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّآلِّينَ ‎﴿٧﴾‏

All praise be to Allah, the Rabb of the worlds. The Most Gracious, the Most Merciful. Master of the Day of Judgement. You alone do we worship, and from You alone do we seek help. Show us the straight path – the path of those whom You have favoured (with Your grace), not the path of those upon whom is Your wrath nor the path of those who have gone astray.

The First Surah

Surah Faatihah is the first surah of the Holy Qur’aan. It is not only the first surah in the present sequence of the surahs of the Qur’aan, but is also the first surah to be revealed by Allah Ta‘ala. Prior to the revelation of Surah Faatihah, though the beginning verses of Surah Alaq and Surah Muddassir were revealed, however no complete Surah had been revealed before it.

The reason for Surah Faatihah being placed before every other Surah of the Qur’aan Majeed is that Surah Faatihah is the essence of the Qur’aan Majeed, and in its subject matter, it encapsulates the three main themes of the Qur’aan Majeed. Therefore, it is as though the rest of the Qur’aan Majeed which follows Surah Faatihah is like its commentary in expounding upon its three main themes.

The Three Main Themes of the Qur’aan Majeed

In essence, the knowledge contained in the entire Qur’aan Majeed relates to either one of three main themes; (1) bringing imaan in the Oneness of Allah Ta‘ala and in His divine attributes, (2) carrying out a’amaal-e-saalihah (righteous deeds), (3) the life of the Hereafter.

The basic principles of all these three main themes have been referred and indicated to in Surah Faatihah. It is for this reason that among the titles that Surah Faatihah has been granted, as mentioned in the Mubaarak Ahaadith, are the titles “Ummul Qur’aan” (the Essence of the Qur’aan), “Ummul Kitaab” (the Essence of the Book), and “Al-Qur’aan-ul-Azeem (the Glorious Qur’aan)”.

The Message of Surah Faatihah

When one examines the subject matter of this surah, one realizes that it is a message from Allah Ta‘ala to man in regard to how he should supplicate to Allah Ta‘ala and seek guidance from Him. Hence, in this surah, one is begging Allah Ta‘ala to show him the path of those who have been favoured by Allah Ta‘ala and save him from the path of those who have earned His wrath and the path of those who have gone astray.

Allah Ta‘ala answers this supplication of man by providing him with the guidance that was revealed in the rest of the Qur’aan Majeed. Hence, it is as though the rest of the Qur’aan Majeed is an answer to this supplication of man in Surah Faatihah.

The Focus of the Message of Surah Faatihah

The focus of the message of this surah is that in order for one to benefit from the Qur’aan Majeed, one is required to bring imaan in the basic articles of faith e.g. (1) believing in the Oneness of Allah Ta‘ala (2) believing in all His divine and beautiful attributes (3) believing in the Hereafter (4) believing in the reckoning on the Day of Judgment (5) believing in the risaalah of Rasulullah (sallallahu ‘alaihi wasallam) (6) following the path of Allah Ta‘ala’s chosen servants (the Ambiyaa[‘alaihimus salaam]) (7) refraining from the pathways of His enemies which lead to His disobedience.

Similarly, this surah directs man towards achieving his goal through turning completely to Allah Ta‘ala through worshipping Him, seeking guidance and assistance from Him.

If one recites this surah and studies it with an open mind and sincere heart, as a true seeker of the truth, he will certainly be blessed with true guidance from Allah Ta‘ala.

The Virtues of Surah Faatihah

In regard to the virtues of Surah Faatihah, Rasulullah (sallallahu ‘alaihi wasallam) has said that this surah is a cure for all kinds of illnesses. According to another Hadith, this surah is also named “As-Shifaa” (the Cure for all Illnesses).

It is also reported from Hazrat Anas (radhiyallahu ‘anhu) that Rasulullah (sallallahu ‘alaihi wasallam) has called this surah the greatest surah among all the surahs of the Qur’aan Majeed.

In yet another Hadith, Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “I swear by Allah Ta‘ala, who is the Master of my life, that neither the Towrah, nor the Injeel nor the Zaboor nor any other portion of the Quraan can be compared with Surah Faatihah.”

The Ulama explain that the heavenly scriptures number approximately 104, and the messages of all these scriptures are contained in the four famous books; the Zaboor, Towrah, Injeel and the Qur’aan. The divine message of all these books is condensed into the Qur’aan, and the fundamental message of the Qur’aan is encapsulated in Surah Faatihah. Furthermore, the gist and essence of Surah Faatihah can be found in the words “Bismillahir Rahmaanir Raheem”.

The Essence of Bismillah

بِسْمِ اللّٰهِ الرَّحْمٰنِ ٱلرَّحِيمِ

In the name of Allah, the Most Gracious, the Most Merciful

It was the habit and way of the people in the pre-Islamic era that when they commenced any work or embarked on any project, they would take the names of their idols in order to acquire blessings. Allah Ta‘ala abolished these wrong practices of the pagans and instructed them that instead of taking the names of their false gods and deities, they should take the name of Allah Ta‘ala when commencing any work or embarking on any project.

In reality, the life of a believer is governed by the belief and conviction that it is only with the divine grace and divine assistance of Allah Ta‘ala that all works are accomplished. Hence, a believer is taught to recite Bismillah when opening or closing the door, when covering any utensil, when commencing eating or drinking, when embarking on a journey, when mounting or dismounting the conveyance, etc.

When we say “Bismillah” – in the name of Allah, we are in actual fact saying that we are commencing our work or task with the name of Allah Ta‘ala and with His divine assistance and blessings. In other words, we acknowledge that without Allah Ta‘ala, we cannot do any work nor complete any task, no matter how small the task may be.

In essence, every aspect of a believer’s life should commence with taking the name of Allah Ta‘ala. Hence, in the same way, before commencing the recitation of the Qur’aan Majeed, we are commanded to recite Bismillah. The reason for reciting Bismillah is in order to seek Allah Ta‘ala’s divine assistance and blessings to recite the Qur’aan Majeed correctly as well as to be able to comprehend the message of the Qur’aan Majeed and acquire special guidance through it.

Praising Allah Ta‘ala

اَلْحَمْدُ لِلّٰهِ

All praise be to Allah

This surah commences with the words “الحمد لله” (All praise be to Allah), signifying that all praise essentially belongs to Allah Ta‘ala alone. The person who praises any created entity anywhere in the world is ultimately praising the creator of all things – Allah Ta‘ala, as admiration of any object is, in actual fact, admiration of its producer.

Therefore, when Allah Ta‘ala is the One who has created everything, then praising that thing is in actual fact praising its Creator, as He is the One who bestowed it with beauty and splendour.

When one examines the world and the created entities of the world, then each thing draws man’s attention towards its beauty and splendour, but when one looks beyond the veil in order to see who is controlling everything in the universe and allowing it to function in harmony, one will certainly realize that it is none other than Allah Ta‘ala alone.

In essence, each and every creation, in its splendour and beauty, is a manifestation of the grandeur and majesty of Almighty Allah Ta‘ala alone.

Once man has realized that there is only one Being in the whole universe who is worthy of all praise, then he ought to understand that this great Being alone should be worthy of worship. Thus, we see that although the phrase “الحمد لله” (All praise be to Allah) has been used to signify praise, yet, by implication, it cuts the very root of shirk (polytheism) and the worship of all created entities, and at the same time, it establishes the belief of tawheed (bringing faith in the Oneness of Allah Ta‘ala).

Hence, we understand that the very first verse of the Holy Qur’aan establishes the foundational principle of Islam (i.e. Tawheed – the Oneness of Allah Ta‘ala).

The Rabb of the Worlds

رَبِّ الْعٰلَمِينَ

The Rabb of the worlds

The word “Rabb” refers to the Being who brings every creation into existence, and then nourishes and nurtures it and takes it gradually through the different levels of development, until it attains perfection. Hence, we understand that this attribute of Rabb is exclusive to the sacred being of Allah Ta‘ala and nobody else shares in it.

“عٰلمين” (the worlds) refers to the different worlds or the different planets that Allah Ta‘ala has created. One world is the world that we are presently living in. This world is visible to man. However, there are many other worlds or planets that are created by Allah Ta‘ala which are not visible to man.

The word “عٰلمين” can also refer to the different species of creation such as the human kingdom, the animal kingdom, the kingdom of the jinnaat and the kingdom of the Malaa’ikah, etc. These creations are at times referred to as the different worlds (the world of man, the world of jinn, the animal world, etc).

Hence, when Allah Ta’ala says “الحمد لله رب العٰلمين” (All Praise be to Allah, the Rabb of the worlds), it means that all praise is due to that Being who has given existence to every creation, nourishes and nurtures them and takes care of them from the beginning until the end in the world they live in.

The Most Gracious and the Most Merciful

الرَّحْمٰنِ الرَّحِيمِ ‎﴿٢﴾

The Most Gracious, the Most Merciful

“Ar-Rahmaan” and “Ar-Raheem” are both attributes of Allah Ta‘ala, denoting His extreme mercy. However, the difference between the two attributes is that “Ar-Rahmaan” indicates the extensive nature of His mercy, while “Ar-Raheem” refers to the intensive nature of His mercy.

Master of the Day of Judgement

مٰلِكِ يَوْمِ الدِّينِ ‎﴿٣﴾

Master of the Day of Judgement

Despite Allah Ta‘ala being the Master and Owner of every creation and everything that is contained in the universe at all times, Allah Ta‘ala has described Himself in this verse as being the Master and Owner of the Day of Judgement in specific.

The Ulama explain that the reason for this is that in this world, Allah Ta‘ala had given man ownership of certain things in the world, and Allah Ta‘ala had granted certain people the authority and control to rule over people and certain parts of the land. However, on the Day of Judgement, every person’s ownership and authority will cease and there will be no creation who will have any control or authority over any person or anything. It will only be the judgement of Allah Ta‘ala that will prevail over one and all on that day. Hence, Allah Ta‘ala described Himself as the Master of the Day of Judgement.

The Nature of This World Compared to the Hereafter

Allah Ta‘ala has created the world as an abode for carrying out actions, and the Hereafter as an abode to be recompensed for one’s actions.

If one brings imaan and carries out righteous actions in this world, he will be rewarded with Jannah for the good actions he had done in this world. Accordingly, if one does not bring imaan and leads a life of kufr and shirk in this world, then he will be punished with Jahannum in the Hereafter for not believing in Allah Ta‘ala and the Deen of Islam.

When one examines the nature of this world, one finds that full justice cannot take place, as wealth, power and influence lies in the hands of both good people and evil people. Hence, at times, justice is meted out to the guilty, and at times, the guilty, due to his influence, is able to escape the laws of justice. The outcome is that the innocent are treated as criminals, and criminals are treated as innocent. Therefore, Allah Ta‘ala created the Hereafter as the abode where complete justice will be meted out to one and all.

Such will be the justice of Allah Ta‘ala on the Day of Judgement that if a horned animal had oppressed a hornless animal in the world by butting it with its horns, then Allah Ta‘ala will resurrect both animals and allow retribution to take place between them.

In essence, Allah Ta‘ala created the Hereafter as the abode where complete justice will be meted out to all His creation and all the creation will be recompensed for their actions. It is for this reason that Allah Ta‘ala referred to Himself as the Master of the Day of Judgement, as it will only be His decision and judgement that will prevail upon all.

Turning to Allah Ta‘ala Alone for Help

اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِينُ

You alone do we worship, and from You alone do we seek help.

In the Arabic language, the word ibaadah (worship) connotes showing the utmost humility and submission out of an intense love and respect for someone. Such an attitude of showing wholehearted submission, with intense love and respect, cannot justly be adopted for anyone except Allah Ta’ala.

Hence, when we say, “You alone do we worship,” then in actual fact, we are declaring that we have submitted ourselves entirely to His obedience and worship, with a deep sense of love and respect, on account of the fact that He is our Creator and Sustainer.

When we say, “From You alone do we seek help,” we acknowledge that it is only through Allah’s decision and decree that any affair or matter can come into existence, and hence He alone is in complete control over all our affairs. Thus, if we adopt the worldly means, then it is on account of His command that we are doing so, and we will not regard the means to be effective in achieving our goal, rather we will understand that it is only through Allah’s permission that the means can prove effective.

Hence, any means that Allah Ta‘ala had prohibited one from adopting, one will refrain from adopting this means, as this will amount to opposing Allah Ta‘ala and placing one’s reliance on the haraam means e.g. taking interest-bearing loans from the bank to increase one’s livelihood or taking out insurance schemes to protect one’s wealth.

Essence of the First Three Verses

In the preceding three verses, man acknowledges his dependence on Allah Ta‘ala in the past, present and future.

In the first verse, Allah Ta‘ala explains that Allah is the Rabb of the worlds. Allah Ta‘ala says, “All praise be to Allah, the Rabb of the worlds”. From this verse, we come to know that Allah Ta’ala alone is the One who had given man his existence and Allah Ta’ala alone is the One who sustains him, nourishes him and takes care of him at every stage of life. Hence, man should acknowledge his dependence on Allah Ta‘ala in the past.

In the second verse, Allah Ta‘ala explains His divine quality of showing kindness and compassion to all of His creation. Allah Ta‘ala says, “The Most Gracious, the Most Merciful.” From this verse, we come to know that at every moment in man’s life in this world, man is entirely dependent upon Allah Ta‘ala for his continuity and survival. Hence, man should acknowledge his dependence on Allah Ta‘ala in the present as well.

In the third verse, Allah Ta‘ala explains that He is the Master of the Day of Judgement. Allah Ta‘ala says, “Master of the Day of Judgement.” From this verse, we come to know that in the Hereafter, man will be entirely dependent upon Allah Ta‘ala for his salvation. Hence, man should acknowledge his dependence on Allah Ta‘ala in the future.

After man understands and acknowledges that he was dependent upon Allah Ta‘ala in the past, he continues to be dependent upon Allah Ta‘ala at present, and he will be dependent upon Allah Ta‘ala in the future, then the natural result and outcome of this dependence is that man should worship Him alone and seek help and assistance from Him alone as no one else can assist him, benefit him or avail him in any way besides Allah Ta‘ala.

This verse also teaches us that since man should worship Allah Ta‘ala alone and seek assistance from Him alone, then sajdah, tawaaf or making dua to anyone besides Allah Ta‘ala is not permissible. Rather, one’s love, fear and hope in Allah Ta‘ala should be greater than one’s love, fear and hope for any other being or entity. Nothing should be more important to man than his loyalty and relationship with Allah Ta‘ala.

By asking Allah Ta‘ala for His divine help, we are begging Him for His divine assistance, whether relating to any matter of this world or the Hereafter.

The Secret of Surah Faatihah

The Ulama of Tafseer explain that the essence of the entire Qur’aan is found in Surah Faatihah, and the essence of Surah Faatihah is found in this verse “إياك نعبد وإياك نستعين” (You alone do we worship and from You alone do we seek help).

When we examine this verse, we find that it comprises of two parts. The first part is, “You alone do we worship”, and the second part is, “and from You alone do we seek help”.

The first part of this verse is a declaration of one’s being free from shirk and from associating anyone with Allah Ta‘ala.

The second part is a declaration of one placing one’s trust and reliance upon Allah Ta‘ala alone, and not placing one’s trust and reliance upon any of the creation to fulfil one’s needs and wishes.

The Explanation of the First Part (You alone do we worship)

As explained previously, the word ibaadah (worship) refers to showing utmost humility and submission to someone out of intense love and respect for him. Obviously, this level of submission cannot be adopted for anyone besides Allah Ta‘ala.

Accordingly, if one affords any person this type of unrestricted submission and obeys him him against the command of Allah Ta‘ala, then this will be regarded as shirk.

From this, we understand that shirk (associating partners with Allah Ta‘ala) is not restricted to acts of worship and does not only take place by worshipping stone and metal as the idolaters do, but also takes place through obeying, venerating or loving someone to the degree reserved for Allah Ta‘ala.

In the Qur’aan Majeed, Allah Ta‘ala speaks about the Jews and Christians, and the acts of shirk they were involved in by obeying and venerating their rabbis and priests against the commands of Allah Ta‘ala. Allah Ta‘ala says:

اتَّخَذُوٓا۟ اَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ

They have taken their religious scholars and monks as lords apart from Allah Ta‘ala… (Surah Taubah v. 31)

Hazrat Adiyy bin Haatim (radhiyallahu ‘anhu) was a Sahaabi of Rasulullah (sallallahu ‘alaihi wasallam) who was a Christian before embracing Islam. Once, he had come to Rasulullah (sallallahu ‘alaihi wasallam) and enquired, “O Rasul of Allah! Why is it that the Holy Qur’aan condemns the Christians for having taken their religious scholars as lords, whereas they were never guilty of committing shirk by worshipping them?”

Rasulullah (sallallahu ‘alaihi wasallam) in turn asked him, “Is it true that when their religious scholars declared certain things as haraam, although Allah Ta‘ala had declared them as halaal, and declared many things as halaal whereas Allah Ta‘ala had declared them as haraam, then they obeyed their scholars against the command of Allah Ta‘ala?”

Hazrat Adiyy bin Haatim (radhiyallahu ‘anhu) admitted that this was true. Thereupon, Rasulullah (sallallahu ‘alaihi wasallam) remarked, “This was exactly how they worshipped their scholars.”

This goes to prove that Allah Ta‘ala alone has the right to establish what is halaal and haraam. Hence, if one believes that some person also has the right to declare halaal and haraam, then such a person has committed shirk, as he has ascribed someone else as the partner of Allah Ta‘ala in the right of declaring halaal and haraam, and thus it is as though he is worshipping that person.

Referring to Islamic Scholars for Guidance

This should not be misconstrued, in any way, to mean that it is not permissible for one to refer to religious scholars in matters of deen. The reason is that in the Qur’aan Majeed, Allah Ta‘ala has commanded those who lack knowledge to refer to those who possess knowledge to acquire deeni guidance. Allah Ta‘ala says:

فَسْـَٔلُوٓا۟ اَهْلَ ٱلذِّكْرِ اِن كُنتُمْ لَا تَعْلَمُونَ

Ask the men of knowledge if you do not know… (Surah Nahl v. 43)

Nevertheless, the men of knowledge should guide people according to the commands of Allah Ta‘ala, and they should not mislead them by distorting deen and inviting them to their own obedience.

Other Examples of Shirk

Another example which enters under the category of shirk (associating partners with Allah Ta‘ala) is:

(1) to make offerings to someone other than Allah Ta‘ala e.g. to slaughter an animal in the name of a pious person

(2) to pray to someone other than Allah Ta‘ala at the time of need or distress

(3) to bow or prostrate oneself to anyone besides Allah Ta‘ala

(4) to make tawaaf around a person or thing besides the House of Allah Ta‘ala – Ka’bah Shareef

The Explanation of the Second Part (From You alone do we seek help)

The second part of this verse is a declaration of one placing one’s trust and reliance upon Allah Ta‘ala alone, and not placing one’s trust and reliance upon any of the creation to fulfil one’s needs and wishes.

It should be understood that this world is a world of cause and effect. Being a world of cause and effect, the shari’ah teaches one to adopt the halaal means to fulfil one’s needs. Hence, at the time of need, one adopts the services of a doctor, lawyer, carpenter, builder, etc. to fulfil one’s need.

Therefore, when we are asked to make the dua “from You alone do we seek help”, then does this verse prohibit us from benefiting from the services of people?

The answer to this question is that this verse is not prohibiting us from benefiting from the services of people, but rather, the meaning of this verse is that one should not believe that any of the creation, even if it is a prophet or saint, whether living or dead, has the power to administrate worldly affairs and fulfil one’s needs e.g. to believe that a certain pious person can bless one with children, or he is in charge of sustenance, etc. To subscribe to such a belief is haraam as it is ascribing partners to Allah Ta‘ala in His attributes of giving life and death, granting sustenance, etc.

The crux of the matter is that when we take assistance from people or employ their services, then we do not believe that they have the ability to fulfil our needs, but rather we believe that it is only Allah Ta‘ala who will make the means effective and cause our need to be fulfilled.

Seeking Guidance from Allah Ta‘ala

اِہۡدِ نَا الصِّرَاطَ الۡمُسۡتَقِیۡمَ ۙ﴿۵﴾

Guide us to the straight path

In this verse, the word “اهدنا” is mentioned which stems from the word “هداية” referring to guidance. In other words, we are begging Allah Ta‘ala to bless us with divine guidance and show us the straight path.

Hidaayah (guidance) refers to guiding somebody to their destination with kindness. The reason for us making dua to Allah Ta‘ala to bless us with guidance to the straight path is that success in both worlds cannot be achieved without divine guidance.

The Three Levels of Guidance

The Ulama explain that there are three levels of guidance. The first level of guidance is general and incudes all creations that exist in the universe. This level of guidance is granted by Allah Ta‘ala to each creation, through which they are able to exist, continue and fulfil their function.

This level of guidance is mentioned in the following verse of the Qur’aan Majeed:

قَالَ رَبُّنَا الَّذِیۡۤ اَعۡطٰی کُلَّ شَیۡءٍ خَلۡقَہٗ  ثُمَّ  ہَدٰی ﴿۵۰﴾

He (Nabi Musa [‘alaihis salaam]) said (to Fir’aun), “Our Rabb is the One who gave everything its form and then guided it.” (Surah Taha v. 50)

Similarly, in the Qur’aan Majeed, Allah Ta‘ala makes mention of the honey bee being guided by Allah Ta‘ala to acquire nectar from plants and build its hive on rooftops and mountains. Another example is the birds which are guided by Allah Ta‘ala to build nests to protect their young from the cold, and to migrate to warmer climates in the winter months.

Many people regard this as instinctive behaviour in the animal, but in reality, it is Allah Ta‘ala that guides each creation to fulfil its function.

The Second Level of Guidance

The second level of guidance is not general, but is specific to that creation which is considered to be blessed with reason and intelligence. This creation refers to man and jinn.

This second type of guidance is sent to man and jinn by Allah Ta‘ala via the Ambiyaa (‘alaihimus salaam) and the divinely revealed kitaabs and scriptures. Hence, man and jinn are obligated to believe in the Ambiyaa (‘alaihimus salaam) and follow the shari’ah which they brought to their nations. Allah Ta‘ala says:

وَ مَا خَلَقۡتُ الۡجِنَّ وَ الۡاِنۡسَ  اِلَّا لِیَعۡبُدُوۡنِ ﴿۵۶﴾

I have not created jinn and man except to worship Me. (Surah Zaariyaat v. 56)

As for animals, then though they possess a degree of understanding, however since the level of their understanding is deficient compared to man, Allah Ta‘ala did not make them obligated to follow the shari’ah.

The Third Level of Guidance

The third level of guidance is more specific compared to the second level. This level of guidance is blessed to the true believers who fear Allah Ta‘ala and lead a life of taqwa.

Just as the first level of guidance comes directly from Allah Ta‘ala to the various creations, similarly this third level of guidance also descends directly from Allah Ta‘ala to certain individuals, inspiring and motivating them to tread on the straight path, unlike the second level of guidance which is dependent on man to make an effort to follow it.

In essence, the difference between the second and third levels of guidance is that the second level of guidance can be resembled to verbally or physically directing one to the path of guidance, after which it is dependent upon the person to follow the guidance and tread on that path. As far as the third level of guidance is concerned, then it can be compared to taking a person by the hand and physically taking him onto the path of guidance.

Hence, in this verse, when we beg Allah Ta‘ala for guidance by saying “اهدنا الصراط المستقيم” (Guide us to the straight path), then it is this level of guidance that we are begging Allah Ta‘ala for.

In the Qur’aan Majeed, when Allah Ta‘ala attributes guidance to Himself and no one else, it is this third level of guidance that is referred to. When the uncle of Rasulullah (sallallahu ‘alaihi wasallam), Abu Taalib, passed away on kufr, Rasulullah (sallallahu ‘alaihi wasallam) grieved over his condition.

On that occasion, Allah Ta‘ala addressed Rasulullah (sallallahu ‘alaihi wasallam) saying :

اِنَّکَ لَا تَہۡدِیۡ مَنۡ  اَحۡبَبۡتَ وَ لٰکِنَّ اللّٰہَ یَہۡدِیۡ مَنۡ یَّشَآءُ

Indeed, (O Muhammed [sallallahu ‘alaihi wasallam],) you do not guide whom you like, but Allah guides whom He wills (to the straight path). (Surah Qasas v. 56)

However, in certain verses of the Qur’aan Majeed, when Allah Ta‘ala attributes hidaayah and guidance to the Ambiyaa (‘alaihimus salaam) or the pious servants, then it is the second level of guidance that is referred to. For example, Allah Ta‘ala praises the Ulama of the Banu Israa’eel saying:

وَ جَعَلۡنَا مِنۡہُمۡ  اَئِمَّۃً  یَّہۡدُوۡنَ  بِاَمۡرِنَا لَمَّا صَبَرُوۡا ۟ؕ  وَ کَانُوۡا بِاٰیٰتِنَا یُوۡقِنُوۡنَ ﴿۲۴﴾

And We made them leaders guiding their people (towards the straight path) with our command when they learnt endurance (and steadfastness upon their deen), and they had full conviction in our verses. (Surah Sajdah v. 24)

The Special Group who Have been Favoured by Allah Ta‘ala

صِرَاطَ الَّذِیۡنَ اَنۡعَمۡتَ عَلَیۡہِمۡ ۙ۬

The path of those whom You have favoured (with Your special grace)

In the previous verse, we are commanded to make dua for Allah Ta‘ala to guide us to the straight path. In this verse, Allah Ta‘ala explains to us which path is the straight path of deen. Allah Ta‘ala says, “The path of those whom You have favoured (with Your special grace).” In other words, the straight path of deen is the path which was followed by those who have been favoured and chosen by Allah Ta‘ala.

In another verse of the Qur’aan Majeed, Allah Ta‘ala enumerates four categories of servants as being those whom He has favoured with His special grace. Allah Ta‘ala says:

وَ مَنۡ یُّطِعِ اللّٰہَ وَ الرَّسُوۡلَ فَاُولٰٓئِکَ مَعَ الَّذِیۡنَ اَنۡعَمَ اللّٰہُ عَلَیۡہِمۡ مِّنَ النَّبِیّٖنَ وَ الصِّدِّیۡقِیۡنَ وَ الشُّہَدَآءِ وَ الصّٰلِحِیۡنَ ۚ وَ حَسُنَ اُولٰٓئِکَ رَفِیۡقًا ﴿ؕ۶۹﴾

Whoever obeys Allah and the Rasul, then (in the Hereafter,) they will be in the company of those whom Allah has favoured (with His special grace) viz. the Messengers, the siddeeqeen, the martyrs and the righteous servants. How excellent are these companions! (Surah Nisaa v.69)

From all these four categories of chosen servants, the Messengers are the greatest in rank, followed by the siddeeqeen. The siddeeqeen are those who have acquired spiritual perfection in deen and the internal and external condition of their lives remain upon constant truth and loyalty to Allah Ta‘ala. The third in rank are the martyrs – those who sacrificed their lives for the cause of deen, and fourth in rank are the righteous servants of Allah Ta‘ala.

The Divine System of Almighty Allah Ta‘ala

In this verse, Allah Ta‘ala has commanded us to follow His pious servants, as they are the ones who have understood the straight path. The reason is that these pious servants have learnt the knowledge of deen and the book of Allah Ta‘ala from their seniors, who in turn, acquired it from their seniors, until this series of acquiring deen reached the Sahaabah (radhiyallahu ‘anhum) who acquired it from Rasulullah (sallallahu ‘alaihi wasallam).

Hence, we understand that in deen, we are in need of the Kitaabullah (the divine heavenly Books) as well as the Rijaalullah (the favoured servants of Allah Ta‘ala). If one has to study history, one will find that since time immemorial, it has always been the divine system of Almighty Allah Ta‘ala that He sent down Kitaabullah (the divine heavenly Books) together with Rijaalullah (the Ambiyaa (‘alaihimus salaam) and their pious followers). There has never been a period witnessed in the history of humanity wherein Allah Ta‘ala revealed a kitaab to a nation without sending a Nabi to them.

The mission of the Ambiyaa (‘alaihimus salaam) was to explain the correct application of the kitaab of Allah Ta‘ala to the people and show them how to live their lives in accordance to its dictates.

The Responsibility of this Ummah

Since there is no Rasul or Nabi to come with a new Shari’ah after the advent of Islam (as Rasulullah (sallallahu ‘alaihi wasallam) is the last and final messenger of Allah Ta‘ala and the seal of all prophets), Allah Ta‘ala has conferred a special honour upon this Ummah by making each Ummati a trustee of this Deen.

On the day of Qiyaamah, each Ummati will be questioned regarding whether or not he had protected and safeguarded this great, divine trust of Deen according to his capacity and capability. In addition to this honour, Allah Ta‘ala has favoured the Ulama of this Ummah by making them the true heirs and vicegerents of Rasulullah (sallallahu ‘alaihi wasallam) in preserving his Deen and his Mubaarak Sunnah.

Rasulullah (sallallahu ‘alaihi wasallam) is reported to have said:

العلماء ورثة الأنبياء

The Ulama are the heirs of the Ambiyaa. (Saheeh Ibnu Hibbaan #88)

Hence, in this day and age, if the Ulama of the Ummah uphold the Deen of Allah Ta‘ala and preserve the Mubaarak Sunnah of Rasulullah (sallallahu ‘alaihi wasallam) in the true sense of the word, they will be truly worthy and deserving of the title “true heirs and vicegerents of Rasulullah (sallallahu ‘alaihi wasallam).”

The Difference between the Ambiyaa (‘alaihimus salaam) and the Ulama

As far as the Ambiyaa (‘alaihimus salaam) are concerned, they are an exclusive class of Allah Ta‘ala’s servants who are sinless. They received divine revelation and never disobeyed Allah Ta‘ala for even a moment in their entire lives. They fulfilled every command of Allah Ta‘ala in the manner they were commanded. There was always total conformity witnessed between the Book of Allah Ta‘ala and the actions of the Ambiyaa (‘alaihimus salaam). In essence, the Ambiyaa (‘alaihimus salaam) were the fountainheads of guidance (hidaayat) in the world.

As far as the Ulama are concerned, they neither receive divine revelation nor are they sinless. Therefore, they cannot be equated to the Ambiyaa (‘alaihimus salaam). Rather, they will only be followed as long as their actions conform to the Shar’iah (the Book of Allah Ta‘ala and the Sunnah of Rasulullah (sallallahu ‘alaihi wasallam)). In the case where there is a contradiction between their actions and the Shari’ah, they will not be followed. Instead, the Shari’ah will be given preference over them.

Hence, we understand that the Ulama of the Ummah are not regarded as independent sources of guidance (hidaayat), as is the position of the Ambiyaa (‘alaihimus salaam). Rather, they will only be considered as guides so long as they continue to follow the Book of Allah Ta‘ala and the Mubaarak Sunnah of Rasulullah (sallallahu ‘alaihi wasallam).

On the converse, if they give the Ummah commands and instructions that are against the Book of Allah Ta‘ala and the Sunnah of Rasulullah (sallallahu ‘alaihi wasallam), they will not be obeyed.

The Chosen Servants of Allah Ta‘ala

It is the divine system of Almighty Allah Ta‘ala that Deen will have to be learnt and acquired from those who have been blessed with Deen. For this purpose, one will have to search for the chosen servants of Allah Ta‘ala whom Allah Ta‘ala has divinely selected and appointed as the true bearers of His Deen.

In the process of acquiring Deen from the chosen servants of Allah Ta‘ala, it is insufficient for one to suffice on merely studying the words of the Qur’aan Majeed and Mubaarak Hadith. Rather, one will also have to learn the practical application from them in the spirit of the Sunnah. Since this is not possible without remaining in the company of the pious, chosen servants of Allah Ta‘ala for some while, Allah Ta‘ala has commanded us in the Qur’aan Majeed to constantly remain with the pious. Allah Ta‘ala says:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَ کُوۡنُوۡا مَعَ  الصّٰدِقِیۡنَ

O you who believe! Fear Allah and remain with the truthful servants (i.e. the pious servants, those who are truthful in word and deed). (Surah Tawbah verse 119)

Similarly, we see that the Sahaabah (radhiyallahu ‘anhum), through remaining in the mubaarak company of Rasulullah (sallallahu ‘alaihi wasallam) and acquiring Deen from his mubaarak heart, earned the esteemed title of ‘Sahaabah’ (the illustrious companions of Rasulullah [sallallahu ‘alaihi wasallam]).

By closely studying and examining the chain through which Deen has reached us, one will realize that just as Deen was conveyed through words and actions, it was also conveyed in spirit from heart to heart. The Sahaabah (radhiyallahu ‘anhum) acquired Deen from the mubaarak heart of Rasulullah (sallallahu ‘alaihi wasallam), and the Taabi’een (rahimahumullah) from the mubaarak hearts of the Sahaabah (radhiyallahu ‘anhum), and this continued from generation to generation until Deen has finally reached us today.

Why Did Allah Ta‘ala Not Command Us to Follow the Path of the Qur’aan and Hadith?

The crucial question that arises at this juncture is, “Why did Allah Ta‘ala not command us to adopt the path of the Qur’aan Majeed or the path of the Hadith, whereas these two are the primary sources of guidance in deen?”

The answer to this critical question is that if each person was to refer directly to the Qur’aan Majeed and the Mubaarak Ahaadith and try to reach his own conclusions based on his own intellect, Deen would no longer be preserved in the way Rasulullah (sallallahu ‘alaihi wasallam) had conveyed it to us.

Rather, it would become a mixture of acts of worship diluted with man’s whims and fancies, thus leading to the destruction and ruin of Deen. Hence, for the protection and preservation of Deen till the day of Qiyaamah, Allah Ta‘ala has commanded that the path of His chosen and rightly guided servants be adopted, as they are the ones who have truly understood the Qur’aan Majeed and the Sunnah.

The Path of the Jews and Christians

غَیۡرِ الۡمَغۡضُوۡبِ عَلَیۡہِمۡ وَ لَا الضَّآلِّیۡنَ ٪﴿۷﴾

not the path of those upon whom is Your wrath nor the path of those who have gone astray.

In this verse, Allah Ta‘ala further elucidates the straight path as not being the path followed by those who earned the anger of Allah Ta‘ala, and nor the path of those who went astray.

In certain Ahaadith, it is recorded that Rasulullah (sallallahu ‘alaihi wasallam) mentioned that these two classes of people refer to the Jews and Christians. (Sunan Tirmizi #2954)

The Ulama explain that though Rasulullah (sallallahu ‘alaihi wasallam) mentioned that these two classes refer to the Jews and Christians, this verse is not confined to them in its purport, but rather all disbelievers who emulate the jews and Christians in treading on the path of disbelief will also be included in this verse.

Generally, there are two causes for one not following the path of guidance. The first cause is where one possesses the knowledge of the truth, yet one opposes it, and the second cause is where one fails to search for the truth due to which one wilfully treads on the path of misguidance.

As far as the Jews were concerned, then they possessed knowledge, yet they defiantly opposed and rejected the truth and wilfully treaded on the path of misguidance. Hence, Allah Ta‘ala refers to them in this verse as being “those upon whom is Your wrath”.

As for the Christians, then they did not possess knowledge of the truth like the Jews, nor were they interested in finding out the truth. Hence, they wilfully treaded on the path of ignorance and followed their desires. Therefore, Allah Ta‘ala refers to them as “those who have gone astray”.

From this verse, we understand that for one to be rightly guided, just as it is necessary for one to carry out righteous deeds and fulfil the commands of shari’ah, similarly it is equally important for one to refrain from disobeying Allah Ta‘ala by committing sins, thereby emulating the enemies of Allah Ta‘ala

Hadith-e-Qudsi Regarding Surah Faatihah

The Hadith-e-Qudsi mentions that the first three verses of Surah Faatihah are in praise of Allah Ta‘ala, while the last three verses of Surah Faatihah are duas for the benefit of the servants. As for the middle verse of Surah Faatihah (the fourth verse), then this verse contains both the praise of Allah Ta‘ala as well as dua.

Rasulullah (sallallahu ‘alaihi wasallam) mentioned that Allah Ta‘ala says:

I have divided Surah Faatihah into two halves between Me and My servant, and for My servant will be that which he asks for. When the servant (recites the first verse and) says, “All praise be to Allah Ta‘ala, the Rabb of the worlds,” then Allah Ta‘ala says, “My servant has praised Me.”

When the servant (recites the second verse and) says, “the Most Gracious, the Most Merciful,” then Allah Ta‘ala says, “My servant has extolled My virtue.”

When the servant (recites the third verse and) says, “Master of the Day of Judgment,” then Allah Ta‘ala says, “My servant has glorified Me.”

When the servant (recites the fourth verse and) says, “You alone do we worship, and from You alone do we seek help,” then Allah Ta‘ala says, “This is between Me and My servant (i.e. in this is My praise as well as a supplication from his side to Me), and for My servant will be that which he asks for.”

When the servant (recites the last three verses and) says, “Guide us to the straight path – the path of those whom You have favoured (with Your special grace), not the path of those upon whom is Your wrath nor the path of those who have gone astray,” then Allah Ta‘ala says, “This is for My servant, and for My servant will be that which he asks for (i.e. I will grant him guidance to the straight path and save him from treading on the path of whose who incurred My wrath and the path of those who went astray).” (Saheeh Muslim #395)

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The Method to Save Oneself from Sins https://ihyaauddeen.co.za/?p=21536 Mon, 05 Feb 2024 15:41:37 +0000 https://ihyaauddeen.co.za/?p=21536

A person once came to Hazrat Moulana Ashraf Ali Thaanwi (rahimahullah) and mentioned to him that he had a habit of gambling. He asked Moulana for a cure which will enable him to give up this wrong habit. Hazrat Moulana Ashraf Ali Thaanwi (rahimahullah) mentioned the following to him:

Self-determination (to leave out the sin) is the cure. Also, you should make it compulsory upon yourself that whenever you commit this sin, you will perform one hundred rakaats of nafl salaah, and you will leave out eating two meals in the day. However, the main cure is self-determination.

Thereafter, this person mentioned that he does not have love in his heart for his parents. Hazrat Moulana Ashraf Ali Thaanwi (rahimahullah) advised him to go out of his way to serve his parents, as this will cause his love for them to increase (i.e. Hazrat Thaanwi (rahimahullah) advised him to serve them to the best of his ability with complete love and devotion, knowing well that this is the command of Allah Ta‘ala, and through this, he will earn Allah Ta‘ala’s pleasure and Jannah).

(Malfoozaat Hakeemul Ummat 11/136)

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Hazrat Sa’d’s (radhiyallahu ‘anhu) steadfastness on Imaan https://ihyaauddeen.co.za/?p=21524 Mon, 05 Feb 2024 13:37:42 +0000 https://ihyaauddeen.co.za/?p=21524

Abu ‘Uthmaan (rahimahullah) narrates that Hazrat Sa’d (radhiyallahu ‘anhu) said:

The following verse of the Qur’aan Majeed was revealed in regard to me:

وَ وَصَّیۡنَا الۡاِنۡسَانَ بِوَالِدَیۡہِ حُسۡنًا ؕ وَاِنۡ جَاہَدٰکَ لِتُشۡرِکَ بِیۡ مَا لَیۡسَ لَکَ بِہٖ عِلۡمٌ فَلَا تُطِعۡہُمَا ؕ

We have enjoined upon man kindness to parents. And if they (your disbelieving parents) force you to join partners with Me (in My worship) that of which you do not have knowledge, then do not obey them.

I was a very obedient child towards my mother. However, when I accepted Islam, she addressed me saying, “O Sa’d! What is this new religion which you have innovated? I command you to forsake this religion or else I will never speak to you nor will I eat or drink anything until I eventually die. Then you will have to bear the blame of my death as people will call you ‘the person who killed his own mother’.” I replied, “O my mother! Do not conduct in this way because I am not prepared to leave this religion of mine for anything in the world!”

My mother then remained hungry for three days and nights until she became extremely weak. When I saw her in this condition, I said to her, “O my mother! I wish to inform you that, by Allah, if you had a hundred lives and you were to lose them all, one by one, on account of trying to persuade me to forsake Islam, I would never leave my religion. Therefore, if you wish, you may eat and if you wish, you may remain hungry.” When the mother of Hazrat Sa’d (radhiyallahu ‘anhu) saw his unflinching determination and devotion to Islam, she realized that he would never renounce Islam for anything and thus she broke her oath and began to eat.  (Siyar A’laam min Nubalaa vol.3 pg. 69, Saheeh Muslim #1748)

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The Development of the Moral Structure of a Child – Part One – The Responsibility of Commanding with Good and Forbidding from Evil – Part Seventeen https://ihyaauddeen.co.za/?p=21526 Sun, 04 Feb 2024 06:08:41 +0000 https://ihyaauddeen.co.za/?p=21526

In the development of the moral structure of a child, the most important aspect for parents to keep in mind is that the success or failure of the child depends on the morals and values that are instilled within him. In other words, the morals and values in the life of the child are so vital that they are regarded as the ‘moral compass’ of the child to direct him to the path of right or wrong.

If the child is exposed to good morals and values, then his aim in life will be positive and he will endeavour to lead a life conforming to the pleasure of Allah Ta‘ala. He will always look up to those personalities who led pure lives and who were role models to earn true success in deen, such as the Sahaabah (radhiyallahu ‘anhum) and the pious of the ummah.

On the contrary, if the child is exposed to wrong morals and values, then his aim and goal in life will be negative and he will endeavour to emulate those personalities whose lives exhibit wrong values and morals. He will aspire to be like the film stars and sport icons so that he can acquire worldly fame and fortune.

The Sahaabah (radhiyallahu ‘anhum) were greatly concerned about creating the correct mindset and outlook of deen within themselves and their children – such an outlook that will motivate them towards upholding deen and carrying out actions which will earn the pleasure of Allah Ta‘ala.

Generally, when worldly-orientated people sit together, the discussion revolves around material acquisition or improving one’s lifestyle, as this is their main focus and concern in life. However, when the pious servants of Allah Ta‘ala are seated together, then since the main focus and concern of their lives is deeni upliftment and deeni progress, the topic of discussion among them revolves around deen.

The outcome of sitting with this class of servants and keeping their company is that when there is a clash between worldly and deeni interests, where one is faced with a situation of acquiring money or some worldly benefit at the expense of sacrificing one’s deen and relationship with Allah Ta‘ala, then one will give preference to his love and relationship with Allah Ta‘ala over the material of this world.

Hence, it is imperative and essential for parents to conduct daily ta’leem at home with the entire family so that the correct deeni mindset can be created within the child. Through the child hearing the incidents of the Sahaabah, the child will begin to understand Islam and love Islam. They will be happy to be Muslims, and wherever they go, they will not feel shy to practice Islam or invite others towards Islam.

The Positive Effect of Conducting Ta’leem in the Home – In the Words of Moulana Abul Hasan Ali Nadwi (rahimahullah)

Moulana Abul Hasan Ali Nadwi (rahimahullah) mentions:

“In our childhood, our education (myself and my siblings, etc.) had been entrusted to my uncle, Sayyid Azeez-ur-Rahmaan. Although he was teaching us and seeing to our lessons, every night, after attending to all her responsibilities, my mother would still sit with us and see to it that she personally taught us as well.

“In this time, she would make us memorize the small Surahs of the Quraan Majeed and the various du‘aas that are narrated in the ahaadeeth of Rasulullah (sallallahu ‘alaihi wasallam). It was due to her effort that even today, we still remember those du‘aas. My mother did not only make us memorize the du‘aas. Rather, she would also teach us the virtue and reward for reciting each du‘aa.

“She would tell us stories from the blessed life of Rasulullah (sallallahu ‘alaihi wasallam) with such feeling and emotion that our hearts would immediately become affected. She would also relate to us stories and incidents from the lives of the Sahaabah (radhiyallahu ‘anhum) and the pious predecessors. It was from my mother that I first heard the well-known story of Shaikh ‘Abdul Qaadir Jeelaani (rahimahullah) and his honesty. Similarly, there were countless other stories that we heard from her as well during the ta’leem.” (Zikr-e-Khair pg. 98)

After the father of Moulana Abul Hasan (rahimahullah) passed away, his family underwent a period of poverty and hardship. Moulana (rahimahullah) mentions the following in regard to this period:

“In those days, we had an excellent practice in the home. Whenever a calamity occurred or there was a cause for some grief and concern, ‘Samsaamul Islam’ would be recited. This was an Urdu translation of ‘Futoohush-Shaam’ (The Conquests of Syria) which was written by the famous historian, Imaam Waqidi (rahimahullah)…

“When reading his words, one feels his heart beginning to pound and his pulse beginning to race. When he writes of martyrdom, he does it so attractively that your own heart yearns to be martyred in the path of Allah Ta‘ala. When reading of the pain and sacrifice of the Sahaabah (radhiyallahu ‘anhum), we would all immediately forget our own grief and sorrow.

“Reading this book was one of the means which we adopted to bring about an environment and atmosphere of consolation, patience and submission in the home. Within a few days of reading this book, we would find that our hearts were content.” (Zikr-e-Khair pg. 46)

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Dua in Janaazah Salaah – 3 https://ihyaauddeen.co.za/?p=21520 Sat, 03 Feb 2024 14:36:33 +0000 https://ihyaauddeen.co.za/?p=21520

After the third takbeer in janaazah salaah, one should recite the following dua:

اللّهُمَّ أَنْتَ رَبُّهَا وَأَنْتَ خَلَقْتَهَا، وَأَنْتَ هَدَيتَهَا إِلَى الإسْلَامِ، وَأَنْتَ قَبَضْتَ رُوحَهَا، وَأَنْتَ أَعْلَمُ بِسِرِّهَا وَعَلَانِيَتِهَا، جِئْنَا شُفَعَاءَ فَاغْفِرْ لَهُ

O Allah, You are the Rabb of this janaazah (i.e. this deceased person), You have created him, You guided him to Islam, and You took away his soul. You are most knowledgeable regarding his secret life and his apparent life. We have come seeking intercession (on his behalf). Therefore, forgive him.

وعن أبي هريرة عن النبي صلى الله عليه وسلم في الصلاة على الجنازة: اللهم أنت ربها وأنت خلقتها، وأنت هديتها إلى الإسلام، وأنت قبضت روحها، وأنت أعلم بسرها وعلانيتها، جئنا شفعاء فاغفر له (سنن أبي داود، الرقم: ٣٢٠٠، مشكاة المصابيح، الرقم: 1688)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) would recite the abovementioned dua in the janaazah salaah.

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Sunnats and Aadaab of the Upbringing of Children – Part 4 https://ihyaauddeen.co.za/?p=21401 Sat, 03 Feb 2024 05:03:22 +0000 https://ihyaauddeen.co.za/?p=21401 19. One should be pleased with the decree of Allah Ta‘ala whether one is blessed with a son or a daughter.

Allah Ta‘ala mentions in the Qur’aan Majeed:

يَهَبُ لِمَن يَشَاءُ إِنَاثًا وَيَهَبُ لِمَن يَشَاءُ الذُّكُورَ ‎﴿٤٩﴾‏ أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا وَيَجْعَلُ مَن يَشَاءُ عَقِيمًا ۚ إِنَّهُ عَلِيمٌ قَدِيرٌ ‎﴿٥٠﴾

He (Allah Ta‘ala) grants female offspring to whom He wills, and He grants male offspring to whom He wills, or He combines for them both male and female offspring (for whom He wills), and He makes whom He wills barren (infertile for having offspring). Surely, He is All-Knowing, Very-Powerful.

20. When giving gifts to one’s children, parents should treat their children equally. It is reprehensible for parents to favour some children over the other children without a valid reason. However, if there is a valid reason, it will be permissible for parents to give some children more than the others e.g. if among the children, there are some who are more needy than the others, it will be permissible to give them more.

عن الشعبي قال: سمعت النعمان على منبرنا هذا يقول: قال رسول الله صلى الله عليه وسلم: سووا بين أولادكم في العطية كما تحبون أن يسووا بينكم في البر (شرح معاني الآثار، الرقم: 5836)

Hazrat Nu’maan bin Basheer (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Treat your children equally when giving them gifts, just as you would like them all to be the same in them showing you obedience and kindness.”

وقال النبي صلى الله عليه وسلم: اعدلوا بين أولادكم في العطية (صحيح البخاري في ترجمة الباب- باب الهبة للولد)

Rasulullah (sallallahu ‘alaihi wasallam) is reported to have said, “Exercise equality between your children when giving them gifts.”

21. There are great virtues mentioned in the Mubaarak Ahaadith for the one who is blessed with daughters, and he takes good care of them, treating them with kindness, compassion and love, and he gives them an Islamic upbringing.

In the pre-Islamic era, the Arabs used to prefer their sons over their daughters. They would be cruel and mean towards their daughters, and some would even bury them alive.

Islam had strongly condemned this hostility and ill treatment towards daughters and promised great rewards for those who show kindness and compassion towards them and fulfil their rights.

The Hadith has also promised Jannah for the person who is blessed with three daughters, he fulfils their rights with kindness and compassion, and he is also concerned about their Islamic upbringing.

عن أبي سعيد الخدري، قال: قال رسول الله صلى الله عليه وسلم: من عال ثلاث بنات، فأدبهن، وزوجهن، وأحسن اليهن، فله الجنة (سنن أبي داود، الرقم: 5147)

Hazrat Abu Sa’eed Khudri (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who takes care of three daughters, teaches them the correct aadaab of deen (i.e. he teaches them the Islamic etiquettes and gives them the correct Islamic upbringing), gets them married, and he is good towards them (even after getting them married), then for him will be Jannah.”

وعن أنس أن رجلا كان عند النبي صلى الله عليه وسلم فجاء ابن له فقبله وأجلسه على فخذه، وجاءته بنية له فأجلسها بين يديه فقال رسول الله صلى الله عليه وسلم: ألا سويت بينهما رواه البزار فقال: حدثنا بعض أصحابنا ولم يسمه، وبقية رجاله ثقات. (مجمع الزوائد، الرقم: 13489)

Hazrat Anas (radhiyallahu ‘anhu) reports that on one occasion, a person was present by Rasulullah (sallallahu ‘alaihi wasallam) when his son came to him. He then kissed his son (on his cheek) and made him sit on his lap. Thereafter, his daughter (who was around the similar age of his son) came to him, and he made her sit in front of him. Rasulullah (sallallahu ‘alaihi wasallam) addressed him saying, “Why did you not treat both in the same way?”

عن ابن عباس، قال: قال رسول الله صلى الله عليه وسلم: من كانت له أنثى فلم يئدها ولم يهنها ولم يؤثر ولده عليها قال: يعني الذكور أدخله الله الجنة (سنن أبي داود، الرقم: 5146)

Hazrat Abdullah bin Abbaas (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who has a daughter, and he does not bury her alive nor does he disgrace her (or ill-treat her), and he does not give preference to his male children over her, then Allah Ta‘ala will grant him entry into Jannah.”

22. The one who is blessed with daughters, shows kindness and compassion to them, fulfils their rights and gives them an Islamic upbringing, such a person will be close to Rasulullah (sallallahu ‘alaihi wasallam) on the day of Qiyaamah and his daughters will be a barrier for him from the fire of Jahannum.

عن عائشة رضي لله عنها عن النبي صلى الله عليه وسلم: من ابتلي من هذه البنات بشيء كن له سترا من النار (صحيح البخاري، الرقم: 1418)

Hazrat Aishah (radhiyallahu ‘anha) reports that Nabi (sallallahu ‘alaihi wasallam) said, “The one who is tested with these daughters (and he fulfils their rights and treats them with kindness), they will be a barrier for him from the fire of Jahannum.”

عن أنس قال: قال رسول الله صلى الله عليه وسلم: من عال جاريتين دخلت أنا وهو الجنة كهاتين، وأشار بأصبعيه. (سنن الترمذي، الرقم: 1914)

Hazrat Anas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who takes care of two daughters, he and I will enter Jannah like these two (fingers), and he indicated with his two fingers (index and middle finger, showing how close they will be together in Jannah).”

عن أنس بن مالك، قال: قال رسول الله صلى الله عليه وسلم: من عال جاريتين حتى تبلغا جاء يوم القيامة أنا وهو وضم أصابعه (صحيح مسلم، الرقم: 2631)

Hazrat Anas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who takes care of two daughters and brings them up until they reach the age of puberty, he will come on the day of Qiyaamah in the condition that he and I will be together (as close as this), and he (Rasulullah (sallallahu ‘alaihi wasallam)) joined his fingers (showing their closeness).”

23. One should ensure that he instils the importance of observing purdah into his daughters. Purdah means that a woman conceals her entire body (with the exception of her hands till her wrists and her feet) from strange men. As far as her face is concerned, she should use a niqaab to veil her face from strange men.

In the Quraan Majeed, Allah Ta’ala commands the women to observe purdah. Allah Ta’ala says:

یٰۤاَیُّها النَّبِیُّ قُلۡ لِّاَزۡوَاجِكَ وَبَنٰتِکَ وَنِسَآءِ الۡمُؤۡمِنِیۡنَ یُدۡنِیۡنَ عَلَیۡهنَّ مِنۡ جَلَابِیۡبهنَّ (سورة الأحزاب: 59)

O Nabi (sallallahu ‘alaihi wasallam)! Tell your wives and your daughters and the women of the believers that they should draw down their ‘jalaabeeb’ (a sheet which covers the entire body) over them.

The command in this verse is extremely clear in instructing the women of this Ummah to adopt purdah and hijaab in their lives.

In this verse, the word ‘jalaabeeb’ is used which is the plural of the word ‘jilbaab’. The word ‘jilbaab’ refers to a cloth/sheet which a woman draws over her body in such a way that it covers and conceals her entire body.

Furthermore, this verse does not only command a woman to conceal her body with the jilbaab. Rather, by using the word ‘yudneena’, which means to ‘draw down’, the verse indicates that the jilbaab should be drawn over the face from above the head so that it also screens and conceals the face.

Our Ulama mention that apart from a woman exposing her eyes, she should cover the rest of her face.

عن علي رضي الله عنه أنه كان عند رسول الله صلى الله عليه وسلم فقال أي شيء خير للمرأة فسكتوا فلما رجعت قلت لفاطمة أي شيء خير للنساء قالت ألا يراهن الرجال فذكرت ذلك للنبي صلى الله عليه وسلم فقال إنما فاطمة بضعة مني رضي الله عنها (مسند البزار، الرقم: 526)

On one occasion, Hazrat Ali (radhiyallahu ‘anhu) was seated by Rasulullah (sallallahu ‘alaihi wasallam) when Rasulullah (sallallahu ‘alaihi wasallam) asked, “What is best for a woman?” All the Sahaabah (radhiyallahu ‘anhum) remained silent and nobody answered.

Hazrat Ali (radhiyallahu ‘anhu) said, “When I returned home, I informed Faatimah (radhiyallahu ‘anha) regarding the question which Rasulullah (sallallahu ‘alaihi wasallam) posed before the Sahaabah (radhiyallahu ‘anhum), and asked her the same question, ‘What is best for a woman?’

“In answer, she replied, ‘The best thing is that they do not see men and nor do men see them.’”

Hazrat Ali (radhiyallahu ‘anhu) then said, “When I mentioned her answer to Rasulullah (sallallahu ‘alaihi wasallam), he became delighted and pleased and said, ‘Faatimah is part of me.’”

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Rasulullah (sallallahu ‘alaihi wasallam) Being Present at Hilf-ul-Fudhool – The Seerah of Rasullullah (sallallahu ‘alaihi wasallam) – Part Ten https://ihyaauddeen.co.za/?p=21505 Tue, 30 Jan 2024 05:28:08 +0000 https://ihyaauddeen.co.za/?p=21505

During the era of jaahiliyyah (the pre-Islamic era), there was a lengthy period that passed in which many battles were fought between the various clans of the Arabs viz. the Quraish, Banu Kinaanah, Qays, Hawaazin, etc. One of the well-known battles that transpired after the incident of the elephants was the battle known as “Harb-ul-Fijaar” which was fought between the Quraish and Qays clans.

Some Ulama have mentioned that at the time of Harb-ul-Fijaar, Rasulullah (sallallahu ‘alaihi wasallam) was fourteen or fifteen years old, while other Ulama have mentioned that Rasulullah (sallallahu ‘alaihi wasallam) was twenty years old at the time of this battle. (Rowdhul Unf 1/318/321)

During this battle, Rasulullah (sallallahu ‘alaihi wasallam) did not personally participate in the fighting. However, he would hand arrows to his uncles to fire at the enemy. (Al-Bidaayah wan-Nihaayah 2/269)

In this battle, the clan of Qays initially gained the upper hand against the Quraish, but ultimately, the Quraish prevailed. Subsequently, both clans agreed to enter into a truce in order to stop further bloodshed.

Nevertheless, since the tension between the clans still remained, some people feared that hostility could flare up once again and bloodshed could resume, and therefore, a pact of peace needed to be drawn up in order to defend the innocent and protect the oppressed.

They felt that that just as bloodshed and killing was previously brought to an end by a pact devised by the three Fadhls – Fadhl bin Fadhaalah, Fadhl bin Wadaa’ah and Fadhl bin Haarith, whose names caused this pact to be popularly known as Hilf-ul-Fudhool (the Pact of the Three Fadhls), in the same way, there was today an urgent need to once again revive this pact.

Zubair bin Abdul Muttalib mentioned this pact in his poetry saying:

إن الفضول تحالفوا وتعاقدوا          ألا يقيم ببطن مكة ظالم

Indeed the three Fadhls (Fadhl bin Fudhaalah, Fadhl bin Wadaa‘ah and Fadhl bin Haarith) all took a solemn pledge from the people that no oppressor would be permitted to live within the valley of Makkah.

أمر عليه تعاهدوا وتواثقوا            فالجار والمعتر فيهم سالم

They all pledged and agreed to this, and hence the neighbors and visitors would all be safe among them in Makkah.

The first person to revive this pact after Harbul Fijaar was Zubair bin Abdul Muttalib. The Banu Haashim and Banu Taym gathered in the home of Abdullah bin Jud’aan who had prepared food for all present. At that time, everybody present pledged to assist the oppressed, regardless of whether the oppressed was related or unrelated in kinship, a local or foreigner.

In regard to this noble and praiseworthy pact, Rasulullah (sallallahu ‘alaihi wasallam) mentioned, “On the occasion of this pledge, I was also present at the home of Abdullah bin Jud’aan. Even if I was offered red camels in exchange of breaking this pledge, I would not accept it. Now, even in the era of Islam, if I was called to join in a pledge of this nature, I would definitely agree to join (as it is a noble and praiseworthy cause to assist the oppressed.”

(Rowdhul Unf 1/242-246, Al-Bidaayah wan-Nihaayah 2/268-272, Tabaqaat Ibnu Sa’d 1/103, Seeratul Mustafa 1/93-95)

Note:

Abdullah bin Jud’aan was the person in whose home Hilf-ul-Fudhool took place. He was the cousin of Hazrat Aishah (radhiyallahu ‘anha) i.e. her father’s brother’s son. He was known to be an extremely generous person, and even on the occasion of Hilf-ul-Fudhool, he fed the people in his home. However, he did not embrace Islam and passed away on kufr.

Once, Hazrat Aishah (radhiyallahu ‘anha) asked Rasulullah (sallallahu ‘alaihi wasallam), “O Rasul of Allah (sallallahu ‘alaihi wasallam)! Abdullah bin Jud’aan was extremely hospitable to his guests and would feed the people often. Will this benefit him in any way on the Day of Qiyaamah?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “No! This is because he did not say:

رب اغفر لي خطيئتي يوم الدين

O my Rabb! Forgive my sins on the Day of Reckoning!

In other words, he did not seek forgiveness for his sins at any time in his life (i.e. he did not bring Imaan and accept the deen of Muhammed [sallallahu ‘alaihi wasallam]). (Saheeh Muslim #214)

Source: The Illustrious Sahaabah

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Not Probing Into the Domestic Life of One’s Elders https://ihyaauddeen.co.za/?p=21502 Mon, 29 Jan 2024 15:43:23 +0000 https://ihyaauddeen.co.za/?p=21502

Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) once mentioned:

When taking deeni benefit and guidance from our deeni elders, then it is necessary for us to keep our relationship with them solely for the sake of Allah Ta‘ala. We should look closely at their statements, actions and the way they conduct, and emulate them in these aspects.

We should not probe into their personal and domestic lives to see how they conduct with their families (as this does not relate to us). Rather, we should remain completely unconcerned in regard to these matters.

The reason is that it is natural for a person to be informal when interacting with his family (and for a stranger to be concerned about the personal affairs of another person is against the teachings of deen. Furthermore, looking at the deeni elder being informal with his family could lead to one not maintaining the level of respect he ought to show him).

Apart from this, it is inevitable that every person has some shortcomings in his life. Hence, if a person focuses on the shortcomings of the deeni elder, then it is possible that one will wish to emulate him in that. At times, through looking at the deeni elder’s shortcomings in his personal life, one may even begin to have objections in one’s heart against him which will thereafter become a cause for one being deprived of benefiting from him.

It is for this reason that the kitaabs of the Mashaayikh have emphasized that the person treading the path of self-reformation should not probe into the personal and domestic life of the sheikh.

(Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 72)

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Hazrat Sa’d (radhiyallahu ‘anhu) Guarding Rasulullah (sallallahu ‘alaihi wasallam) https://ihyaauddeen.co.za/?p=21496 Mon, 29 Jan 2024 14:18:16 +0000 https://ihyaauddeen.co.za/?p=21496

Hazrat ‘Aa’ishah (radhiyallahu ‘anha) narrates:

After migrating to Madinah Munawwarah, on one occasion, Rasulullah (sallallahu ‘alaihi wasallam) could not fall asleep during the night (out of fear that the enemy would attack him). It was then that Rasulullah (sallallahu ‘alaihi wasallam) said, “If only there was a pious person to guard me tonight.” While we were in that condition, we heard the sound of weapons. Rasulullah (sallallahu ‘alaihi wasallam) asked, “Who is there?” The person replied, “Sa’d bin Abi Waqqaas (radhiyallahu ‘anhu).” Rasulullah (sallallahu ‘alaihi wasallam) asked him, “What has brought you here?” Hazrat Sa’d (radhiyallahu ‘anhu) replied, “I feared for your life, O Rasulullah (sallallahu ‘alaihi wasallam), and so I have come to guard you.” Hearing this, Rasulullah (sallallahu ‘alaihi wasallam) made du‘aa for him and thereafter fell asleep. (Sunan Tirmizi #3756, Fat-hul Baari 6/96)

In another narration, Hazrat ‘Aa’ishah (radhiyallahu ‘anha) mentioned that Rasulullah (sallallahu ‘alaihi wasallam) would be guarded by the Sahaabah (radhiyallahu ‘anhum) until the following verse of the Qur’aan Majeed was revealed:

وَ اللّٰہُ یَعۡصِمُکَ مِنَ النَّاسِ ؕ

And Allah Ta‘ala will protect you from the (harm of the) people

When this verse of the Qur’aan Majeed was revealed, Rasulullah (sallallahu ‘alaihi wasallam) mentioned to the Sahaabah (radhiyallahu ‘anhum), “O people! Depart, as Allah Ta‘ala has granted me His divine protection.” (Sunan Tirmizi #3046)

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The Humility of Hazrat Mufti Mahmood Saheb (rahimahullah) – Adherence to The Sunnah – Part 40 https://ihyaauddeen.co.za/?p=21489 Sun, 28 Jan 2024 09:57:11 +0000 https://ihyaauddeen.co.za/?p=21489

Among the beautiful qualities which could be seen in the life of Hazrat Mufti Mahmood Saheb (rahimahullah) was the quality of humility. This quality of humility was a special quality in the life of Rasulullah (sallallahu ‘alaihi wasallam).

Hazrat Mufti Mahmood Saheb (rahimahullah) always remained humble and never attributed any greatness, excellence or achievement to himself, despite the fact that he was held in esteem by all and people would show him great respect and honour, as he was the senior Mufti in Daarul Uloom Deoband, and was regarded as the spiritual reformer of the ummah.

There are many incidents which highlight the deep level of Hazrat Mufti Saheb’s humility. Some of these have been mentioned below:

Disliking Titles

Once, a certain person wrote a letter to Hazrat (rahimahullah), and in the letter, he addressed him as, “The successor of Hazrat Sheikhul Hadith (rahimahullah).”

To this, Hazrat Mufti Saheb (rahimahullah) replied, “This lowly servant (referring to himself) is in no way the successor of Hazrat Sheikhul Hadith (rahimahullah). In fact, I am not even equal to the dust on his shoes.” (Hayaat-e-Mahmood 2/232)

Regarding His Contemporaries to be Greater than Him

Once, after the demise of Hazrat Sheikh (rahimahullah), a person who had been bay’at to Hazrat Sheikh (rahimahullah) (i.e. he was a mureed of Hazrat Sheikh (rahimahullah) and would carry out his self-reformation under his guidance) wrote a letter to Hazrat Mufti Saheb (rahimahullah) asking him whether he could continue his islaah (spiritual self-reformation) under the supervision of Hazrat Mufti Saheb (rahimahullah). However, in his letter, he also wrote the following. He said, “After Hazrat Sheikhul Hadith (rahimahullah), only one door remains from which we may derive benefit and blessings (referring to Hazrat Mufti Saheb [rahimahullah]).”

Hazrat Mufti Saheb (rahimahullah) replied, “Please do not confine the great bounties and blessings which Allah Ta‘ala had rained upon Hazrat Sheikhul Hadith (rahimahullah) to just one person (i.e. to myself). There are 110 such people who have taken great benefit from Hazrat Sheikh (rahimahullah) (referring to his Khulafaa) whose shoes I am not even worthy of straightening.” (Hayaat-e-Mahmood 2/233)

Regarding Himself to be Unworthy of Residing in Madinah Munawwarah

At the time when Hazrat Mufti Saheb (rahimahullah) had become old and weak, and his eyesight had deteriorated, many of his attendants suggested that he make hijrah and settle down in Madinah Munawwarah so that he could remain there for the remainder of his life. However, Hazrat (rahimahullah) despite his deep and ardent love for Madinah Munawwarah, and his desire to live there, he was reluctant to do so.

Hazrat (rahimahullah) mentioned, “To reside in Madinah Munawwarah, one should possess great, sublime and noble qualities, and I am completely bereft of such great, sublime and noble qualities.” (Hayaat-e-Mahmood 2/253)

Declining the Post of Head Mufti

When the Shura committee and the seniors of Darul Uloom Deoband appointed Hazrat Mufti Mahmood Saheb (rahimahullah) as the head of the Iftaa department and as the Head Mufti, he declined and said to Hazrat Mufti Nizaamud Deen Saheb (rahimahullah), “You will be the Head Mufti and person in charge of the Iftaa department and I will work under you.”

Initially, Hazrat Mufti Nizaamud Deen Saheb (rahimahullah) refused to accept this position saying, “In your presence, how can someone else be the Head Mufti – especially when you have officially been appointed to this position from the side of the Shura?” Finally, when Hazrat Mufti Nizaamud Deen (rahimahullah) continued to refuse, Hazrat (rahimahullah) said to him, “If you do not accept the position, then I will not remain here. I will resign and leave Darul Uloom Deoband.”

In this manner, when Hazrat Mufti Nizaamud Deen Saheb (rahimahullah) saw that Hazrat Mufti Mahmood Saheb (rahimahullah) would not change his stance, then he finally accepted the post. Thereafter, Hazrat (rahimahullah) worked in the Iftaa department under Mufti Nizaamud Deen Saheb (rahimahullah), and in every way, he showed that he was the sub-ordinate. (Hayaat-e-Mahmood 2/248-249)

Disliking Being Served by People

Hazrat (rahimahullah) did not like anyone to carry his belongings. Hence, when proceeding to the Darul Iftaa, he would personally carry the bag containing his correspondences. Hazrat did not like any of the attendants to carry the bag for him, however if someone insisted, then he did not stop them.

Similarly, Hazrat (rahimahullah) would also carry his own shoes and place them on the ground to wear them. He did not like for any of the khuddaam (attendants) to carry his shoes, and he would try to carry his shoes before any of the attendants could carry them. However, if any of the students quickly picked up his shoes before he could pick them up, and carried them out for him and placed them on the ground for him to wear, then he would not stop them. (Hayaat-e-Mahmood 1/392)

Dislike for Being Given Special Treatment

Once, during i’tikaaf, Hazrat (rahimahullah) instructed the khaadim (attendant) to place a straw mat down as his bedding where he was going to sleep, together with a shawl and a pillow. However, another khaadim then came and placed a mattress down for Hazrat (rahimahullah) to sleep on.

When Hazrat (rahimahullah) saw this, he became angry and asked who had put the mattress and for what reason. The attendant replied, “Hazrat! Sleeping on the ground with only a straw mat under you will be uncomfortable. I placed this mattress on the floor so that you may rest comfortably.”

Hazrat (rahimahullah) asked him, “Do all the people who are in i’tikaaf also have mattresses?” When he was told that everyone did not have mattresses, Hazrat (rahimahullah) responded, “How can I then sleep on this mattress? It is not possible for me to arrange mattresses for everyone, however it is easy for me to take this mattress away and sleep on the floor.” (Hayaat-e-Mahmood 2/228-229)

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Dua in Janaazah Salaah – 2 https://ihyaauddeen.co.za/?p=21483 Sat, 27 Jan 2024 15:33:39 +0000 https://ihyaauddeen.co.za/?p=21483

After the third takbeer in janaazah salaah, one should recite the following dua:

اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ وَأَكْرِمْ نُزُلَهُ وَوَسِّعْ مَدْخَلَهُ وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ وَنَقِّهِ مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الدَّنَسِ وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ وَأَدْخِلْهُ الْجَنَّةَ وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ وَعَذَابِ النَّارِ

O Allah, forgive him, have mercy on him, grant him aafiyah (peace) and pardon him. Grant him an honoured stay and make his grave spacious. Wash him with water, snow and hail. Cleanse him from his sins as a white garment is cleansed from dirt. Grant him an abode better than his (earthly abode), with a household better than his household and a wife better than his wife. Admit him into Paradise and protect him from the punishment of the grave and the punishment of Jahannum.

عن جبير بن نفير، سمعه يقول: سمعت عوف بن مالك، يقول: صلى رسول الله صلى الله عليه وسلم على جنازة، فحفظت من دعائه وهو يقول: اللهم اغفر له وارحمه وعافه واعف عنه، وأكرم نزله، ووسع مدخله، واغسله بالماء والثلج والبرد، ونقه من الخطايا كما نقيت الثوب الأبيض من الدنس، وأبدله دارا خيرا من داره، وأهلا خيرا من أهله وزوجا خيرا من زوجه، وأدخله الجنة وأعذه من عذاب القبر أو من عذاب النار قال: حتى تمنيت أن أكون أنا ذلك الميت (صحيح مسلم، الرقم: 963)

Hazrat Auf bin Maalik (radhiyallahu ‘anhu) reports that on one occasion, Rasulullah (sallallahu ‘alaihi wasallam) performed the janaazah salaah. I had memorized the abovementioned dua from him (which he recited in the janaazah salaah).

He further says (after hearing this dua of Rasulullah (sallallahu ‘alaihi wasallam)), “I wished that I had been the deceased (for whom Rasulullah (sallallahu ‘alaihi wasallam made this dua).”

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Sulaimaan and School https://ihyaauddeen.co.za/?p=21478 Wed, 24 Jan 2024 14:22:29 +0000 https://ihyaauddeen.co.za/?p=21478

Sulaimaan and School

Ask our children:

  1. Where is the best place for a child to learn and study?
  2. If we go to school, then what type of school should we attend?
  3. What should we do if we attend a school where haraam and sin takes place?
  4. Why is it important for us to go to madrasah?

Now tell them the story:

It was the start of the new school year, and Sulaimaan was missing his friends after the holidays. Last year, they had all been together in the hifz class, but this year, Sulaimaan was being home-schooled while his three best friends were going to different schools. “Never mind!” Sulaimaan thought, “I’ll get to see my friends zuhr time!”

Later that day, when Sulaimaan had finished his school work at home and it was zuhr time, his father fetched him from home and took him to the musjid for salaah. Sulaimaan read his sunnats, and a few minutes later, the iqaamah was called out. All this time, Sulaimaan was looking for his friends but could not see them! As they started the salaah, Sulaimaan wondered why he didn’t see his friends for salaah.

After performing his zuhr salaah, Sulaimaan went home with his father, ate lunch, and then returned to the musjid for madrasah. Now Sulaimaan was excited, because he was sure that he would get to meet his friends who he was missing so much!

A few minutes later, two of Sulaimaan’s friends arrived – Hasan and Husain, but his third friend – Ya’qoob – was nowhere to be seen. However, before Sulaimaan could ask them where Ya’qoob was, Moulana entered the classroom so all the children remained silent.

That day, Moulana taught the children how to perform the Janaazah Salaah, and Hasan was thrilled because Moulana made him lie down in the front, pretending to be the dead person, while the other boys performed the Janaazah Salaah.

A few minutes before madrasah finished, Moulana called the children and asked the questions in Sulaimaan’s mind. Moulana asked, “Where is Ya’qoob today, and Hasan and Husain – why did you not come for zuhr?” Hasan and Husain told Moulana that because school finished late, they could not come for the zuhr salaah.

When Moulana heard this, he was disappointed and said, “Allahu Akbar! Salaah is the most important thing in a Muslim’s life! How can you miss salaah in the musjid just because of school? Salaah is more important than school! You must try to leave the school early so that you can come to the musjid!”

Then, since Hasan was going to the same school as Ya’qoob, he said, “Moulana! Ya’qoob started soccer training! I think that he will only come to madrasah twice or thrice a week now!”

Hearing this, Moulana was very sad and said, “Poor Ya’qoob! I must speak to his parents! If he does not come to madrasah, then how will he ever learn deen and know how to please Allah Ta‘ala? Already he has missed out on learning the Janaazah Salaah which is so important and necessary for every Muslim male to know!”

Then, Moulana asked Hasan, “Hasan! Which school are you going to this year?” Hasan gave Moulana the answer, and told him the name of a non-Muslim school that he was going to. Moulana then asked him, “Tell me Hasan, how did school start today?”

Hasan said, “Moulana! First there was assembly. All the students were in the hall and the principal spoke to the students, gave some advice and made some important announcements. But Moulana, they also played music, sang songs and said a Christian prayer. Moulana I was confused and didn’t know what to do! I just stayed where I was and kept quiet!”

Moulana was very sad when he heard this. He said, “Innaa lillaahi wa innaa ilayhi raaji’oon! Hasan! A Muslim must not be in a place where music is being played and Christians are saying their prayers! You can lose your imaan! You must speak to your parents and tell them that you are not happy with this school! If your parents do not listen and do not want you to change schools, then you must tell them to at least speak to the principal so that he will allow you to leave the hall before the music is played and the prayers are said. This school is not good for your imaan! You must make istighfaar every day!”

Then, Hasan asked a question. He said, “Moulana, the teacher in school was saying something very strange and weird. It didn’t make any sense, but the other students were listening and believed the teacher. I know that Allah Ta‘ala created the world, but the teacher told us that the world started with a big bang! I know that Allah Ta‘ala created Nabi Aadam (‘alaihis salaam) from sand, and we are all the children of Nabi Aadam (‘alaihis salaam), but the teacher said that we all come from monkeys!”

When Moulana heard this, he became very, very sad. He said, “Hasan! Thank Allah Ta‘ala that through the barakah of coming to madrasah, you at least know that the teacher is talking nonsense. Otherwise, if you believe what that teacher is saying, you will lose your imaan! That is why it is so important to come to madrasah! But Hasan, I am still afraid for your imaan. When this school is a non-Muslim school, then what if they teach you something else which is wrong, but you do not even know that it is wrong and you begin to believe it, then you can lose your imaan!”

After Moulana said this, Husain spoke and said, “Moulana! Alhamdulillah, I am going to a Muslim school, but I am also worried about some things. Moulana, you taught us about hayaa and purdah, but I see that in my school, all the boys and girls are together in one classroom, and there are also male teachers teaching the girls, and female teachers teaching the boys. Also, you taught us that videos and photos are haraam, but in school, they sometimes take photos of the students and play videos for the students.”

When Moulana heard this, he said, “That is why the best option is for you to be home schooled! If your parents teach you at home, you will be saved from all these sins and evils! Your deen will be safe and your imaan will be protected! If your parents cannot teach you at home, then they should find a small school or some place for you to study where your imaan and deen will be safe. They must send you to a place where you will have good company and the teachers are pious and firm on deen, otherwise you will learn wrong things from the children and teachers!”

Hearing this, Husain said, “Oh yes Moulana! I know what you mean! There were some children in my class today who had phones, and they were looking at wrong things on their phones and were showing it to other children as well! Alhamdulillah, I did not look at it and I stayed away from them!”

As class came to an end, Moulana said, “Children! The reason for getting an education is so that you can earn money one day. What good will it be if you get an education in school, and make money, but because of the school you went to, deen and salaah comes out of your life and you lose your imaan? You will have money in this world, but after you die, you will be stuck in Jahannum forever and ever! Children, imaan, deen and salaah is the most important thing! Remember that, and never ever think that school or anything else is more important! If you put your deen first, your imaan will be safe, and insha Allah, you will enter Jannah safely as well.”

Lessons:

  1. The best place for a child to learn and study is the home, under the parents, so that the child can be safe from the sins and naughty children that are found in many schools.
  2. If we go to school, we must make sure that it is a school where boys and girls are separate, where sins do not take place such as music, videos and photos, and where they do not teach wrong things that will make us lose our imaan.
  3. If we attend a school where haraam and sins take place, and our parents do not want to put us in a good school, then we must make istighfaar everyday y for the sins we are involved in.
  4. It is very important for us to attend madrasah regularly so that we can learn deen and our imaan can remain safe.

 

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Refraining from Sinning at All Times https://ihyaauddeen.co.za/?p=21466 Mon, 22 Jan 2024 15:41:48 +0000 https://ihyaauddeen.co.za/?p=21466

Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned the following:

One should not say or do anything wrong in the presence of children as this will have a negative impact on them. The Mashaayikh mention that even if an evil action is done before a young child who is not of the age of understanding, then too it is possible that the evil effects of the sin carried out in the presence of the child who sees it or hears it can be captured by the mind of the child. Thereafter, this wrong can surface at some point during the life of the child.

(Qutbul Aqtaab Hazrat Sheikhul Hadith Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) pg. 560)

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The Special Du‘aa of Rasulullah (sallallahu ‘alaihi wasallam) https://ihyaauddeen.co.za/?p=21462 Mon, 22 Jan 2024 14:08:56 +0000 https://ihyaauddeen.co.za/?p=21462

Hazrat ‘Aa’ishah bint Sa’d (radhiyallahu ‘anha), the daughter of Hazrat Sa’d (radhiyallahu ‘anhu), narrates the following from her father, Hazrat Sa’d (radhiyallahu ‘anhu):

During the Battle of Uhud, (when the enemy had attacked from the rear and many Sahaabah (radhiyallahu ‘anhum) were killed on the battlefield,) the Sahaabah (radhiyallahu ‘anhum) could not find Rasulullah (sallallahu ‘alaihi wasallam) and were moving about in confusion. At that time, I moved aside and said to myself, “I will continue to fight the kuffaar. In the process of fighting, I will either gain martyrdom or Allah Ta‘ala will allow me to remain alive. If I survive this battle, then surely, I will get to meet Rasulullah (sallallahu ‘alaihi wasallam).”

In this state, I suddenly saw a man covering his face due to which I could not recognize him. The disbelievers advanced towards him until I said to myself, “They have pursued him until they have finally reached him!” At that moment, the man filled his hand with pebbles and flung them into the faces of the disbelievers, causing them to turn on their heels and retreat until they reached the mountain. The man repeated this action multiple times (when the disbelievers attempted to attack him), and I did not know who he was (as I could not see his face).

Between myself and this man was Hazrat Miqdaad bin Aswad (radhiyallahu ‘anhu). I had just decided to ask Hazrat Miqdaad (radhiyallahu ‘anhu) who this great man was when Hazrat Miqdaad (radhiyallahu ‘anhu) said to me, “O Sa’d (radhiyallahu ‘anhu)! This is Rasulullah (sallallahu ‘alaihi wasallam) who is calling you!” I asked Hazrat Miqdaad (radhiyallahu ‘anhu), “Where is Rasulullah (sallallahu ‘alaihi wasallam)?” In response, Hazrat Miqdaad (radhiyallahu ‘anhu) gestured towards the very same man.

Realizing that this man was none other than the beloved Rasul of Allah Ta‘ala (sallallahu ‘alaihi wasallam), I immediately stood in my place, and out of extreme happiness, I became totally oblivious of my wounds. Rasulullah (sallallahu ‘alaihi wasallam) said to me, “O Hazrat Sa’d (radhiyallahu ‘anhu)! Where have you been all this while?” I responded saying, “I was standing at a distance from you, from where I could see you (until the enemy attacked and I lost you).”

Rasulullah (sallallahu ‘alaihi wasallam) then seated me before him and I began to fire arrows towards the kuffaar while saying, “O Allah! This is your arrow, so make it strike your enemy!” While I was firing the arrows, Rasulullah (sallallahu ‘alaihi wasallam) was making du‘aa for me saying, “O Allah! Answer the du‘aa of Hazrat Sa’d (radhiyallahu ‘anhu)! O Allah! Make the arrows of Hazrat Sa’d (radhiyallahu ‘anhu) strike the target!” Rasulullah (sallallahu ‘alaihi wasallam) then said to me, “Continue to fire arrows, O Sa’d! May my father and mother be sacrificed for you!” I did not fire a single arrow except that Rasulullah (sallallahu ‘alaihi wasallam) continued to make dua to Allah Ta‘ala  to make my arrow strike its target and to answer my dua when I supplicate to him.

Finally, when all the arrows in my quiver were finished, Rasulullah (sallallahu ‘alaihi wasallam) spread out the arrows of his quiver and handed me an arrow with feathers on it to shoot in the path of Allah Ta‘ala.

Imaam Zuhri (rahimahullah) has mentioned that Hazrat Sa’d (radhiyallahu ‘anhu) fired 1000 arrows during the Battle of Uhud.

(Mustadrak Haakim #4314)

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Hazrat Mufti Mahmood Hasan Gangohi Saheb (rahimahullah) honouring and respecting the day of Jumu’ah – Adherence to The Sunnah – Part 39 https://ihyaauddeen.co.za/?p=21488 Sun, 21 Jan 2024 09:35:46 +0000 https://ihyaauddeen.co.za/?p=21488

The Day of Jumu’ah is a Day of Eid for every believer. It is among the salient symbols of Islam, and the amount of respect and honour that a person shows to the Day of Jumu’ah is an indication of the amount of taqwa which he possesses in his heart. A person who has love and respect for the Day of Jumu’ah will ensure that he fulfils the sunnats pertaining to the Day of Jumu’ah.

Hazrat Mufti Mahmood Saheb (rahimahullah) had tremendous love and respect for the Day of Jumu’ah in his heart as he understood the great significance and importance of Jumu’ah in Islam. Below are some examples of the honour and respect that Hazrat (rahimahullah) would show to the Day of Jumu’ah:

Preparation for Jumu’ah

Among the sunnats of Jumu’ah is for one to have a bath on the day of Jumu’ah, trim his nails, etc. Hazrat Mufti Mahmood Saheb (rahimahullah) was very particular regarding these sunnats.

It is mentioned that on the morning of Jumu’ah, Hazrat (rahimahullah) would use a mirror and a pair of scissors to trim his moustache. He always cut it so short that it appeared as though he had shaved it. If his beard had grown more than a fist in length, he would trim it as well. Hazrat (rahimahullah) never trimmed the hair on his cheeks, throat or the hair below the bottom lip. After trimming his moustache and beard, he would clip his nails with a nail clipper.

Thereafter, he would make ghusl, using hot water during winter. He would use soap when bathing and would thereafter use a towel to wipe himself dry. He would then change into clean clothes.

Thereafter, He would apply a good amount of itr, and would also apply it on anyone else who was present. According to the different seasons, Hazrat (rahimahullah) used musk, shamaamatul ambar, oud, and khas (names of the different types of itr).

Immediately after zawaal, Hazrat (rahimahullah) would enter the musjid and perform two rakaats Tahiyyatul Wudhu, two rakaats Tahiyyatul Musjid and Salaatut Tasbeeh wherein he would recite those surahs that commence with Sabbaha or Yusabbihu. Thereafter, he would perform the four rakaats sunnah of Jumu’ah. (Hayaat-e-Mahmood 1/409-410)

Deep Love and Yearning for Jumu’ah

On one occasion, Hazrat Mufti Saheb (rahimahullah) was in hospital due to falling and fracturing his hip. He had to undergo an operation, and such was his weak condition that he continued to fall unconscious. However, whenever he regained consciousness, the first thing which he would ask was regarding salaah. Every few minutes, he would enquire about the time of salaah. His concern of salaah was such that he would remain in a state of restlessness and worry that he should not miss any salaah.

Once, on a Friday, while he was in hospital, he insisted on being taken to the Musjid to perform his Jumu’ah Salaah. As the time for salaah drew closer, his restlessness and concern for going to the musjid increased. Such was his deep yearning to go to the musjid for the Jumu’ah that he even reprimanded his attendants saying, “Why are you not taking me to the musjid? If we do not leave soon then we will miss the salaah!”

As for the attendants, then they were at a loss and did not know what to do as they could see that Hazrat (rahimahullah) was so ill that he could not even move about.

Even in this condition, he insisted on making ghusl with the desire to practice on the sunnah of making ghusl on the Day of Jumu’ah. His adherence to this sunnah was such that he never missed the ghusl of Jumu’ah – not even when the weather was bitterly cold, or when he was weak and sick.

Hence, while in this condition, with his leg in a plaster due to a fall, and despite the bitter cold of the weather, he continued to insist that he be allowed to make ghusl, until finally, his attendant helped him to perform the ghusl. (Hayaat-e-Mahmood 2/59-60)

Durood Shareef after Asr

Immediately after the Asr Salaah, the following announcement would be made in the musjid: “It is mentioned in the Hadith that whomsoever reads the following durood 80 times after the Asr Salaah, 80 years of his sins are forgiven and he receives the reward of 80 years ibaadah.”

اَللّٰهُمَّ صَلِّ عَلٰى سَيِّدِنَا مُحَمَّدٍ النَّبِيِّ الْأُمِّيِّ وَعَلٰى آلِهِ وَسَلِّمْ تَسْلِيْمًا

Accordingly, Hazrat Mufti Saheb (rahimahullah) would remain seated in his place and engage himself in reciting this durood 80 times. Similarly, almost all the musallis would remain seated and recite this durood as well. (Hayaat-e-Mahmood 1/411)

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Dua in Janaazah Salaah – 1 https://ihyaauddeen.co.za/?p=21457 Sat, 20 Jan 2024 14:30:41 +0000 https://ihyaauddeen.co.za/?p=21457

1. After the third takbeer in janaazah salaah, one should recite the following dua:

أللّٰهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيْرِنَا وَكَبِيْرِنَا وَذَكَرِنَا وَاُنْثَانَا اَللّٰهُمَّ مَنْ اَحْيَيْتَهُ مِنَّا فَاَحْيِهِ عَلَى الْاِسْلاَمِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْاِيْمَانِ

O Allah! Forgive those of us who are living and those who are dead, those that are present and those that are absent, the young among us and the old among us, the men among us and our women. O Allah! Whoever among us You keep alive, then keep him alive on Islam, and whoever among us You grant death, then bless him with death on Imaan.

عن أبي هريرة، قال: كان رسول الله صلى الله عليه وسلم إذا صلى على الجنازة، قال: اللهم اغفر لحينا وميتنا، وشاهدنا وغائبنا، وصغيرنا وكبيرنا، وذكرنا وأنثانا، اللهم من أحييته منا فأحيه على الإسلام، ومن توفيته منا فتوفه على الإيمان (سنن الترمذي، الرقم: 1024، مسند أحمد، الرقم: 8809)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) would recite the following dua in the janaazah salaah:

أللّٰهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيْرِنَا وَكَبِيْرِنَا وَذَكَرِنَا وَاُنْثَانَا اَللّٰهُمَّ مَنْ اَحْيَيْتَهُ مِنَّا فَاَحْيِهِ عَلَى الْاِسْلاَمِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْاِيْمَانِ

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The Journey to Syria and Meeting Baheeraa – The Seerah of Rasullullah (sallallahu ‘alaihi wasallam) – Part Nine https://ihyaauddeen.co.za/?p=21450 Tue, 16 Jan 2024 04:50:29 +0000 https://ihyaauddeen.co.za/?p=21450

When Rasulullah (sallallahu ‘alaihi wasallam) was twelve years of age, Abu Taalib decided to travel to Syria with a trade caravan of the Quraish. Considering the difficulties encountered in travelling, Abu Taalib did not intend to take Rasulullah (sallallahu ‘alaihi wasallam) with him.

As he was about to depart, Rasulullah (sallallahu ‘alaihi wasallam) held onto the reins of his camel and addressed him saying, “O my beloved uncle! To whose care will you entrust me in your absence? I have neither a father nor a mother!” Hearing these words, Abu Taalib was overcome by sympathy and compassion and thus decided to take Rasulullah (sallallahu ‘alaihi wasallam) with him on the journey.

On coming to the city of Busraa, the caravan passed by the monastery of a Christian monk whose name was Jarjees, and was popularly known as Baheeraa. Baheeraa was well acquainted with the signs of the final Prophet that were mentioned in the divine scriptures.

On numerous occasions prior to this, many trade caravans had passed by Baheeraa, but he had never before come out to meet any caravan nor did he show any interest in the caravans. However, on this occasion, when the trade caravan of the Quraish halted near the monastery, Baheeraa unexpectedly emerged from his monastery, came to the caravan and began to examine each one of the travellers, as though he was searching for something. When he came to Rasulullah (sallallahu ‘alaihi wasallam), he grasped him by his blessed hand, and in excitement, he exclaimed:

هذا سيّد العالمين هذا رسول رب العالمين يبعثه اللّٰه رحمة للعالمين

“This is the leader of the worlds. This is the messenger of the Rabb of the worlds. Allah Ta‘ala will send him as a mercy for the people of the worlds.”

The leaders of the Quraish asked the monk, “How do you know this?” The monk replied, “When you emerged from the valley, I saw every single rock and tree fall into prostration, and trees and rocks only bow down before a Nabi. Furthermore, I recognize him from his seal of prophethood that resembles an apple and appears just below his shoulder blade.”

According to the narration of Imaam Baihaqi (rahimahullah), Baheeraa inspected the blessed back of Rasulullah (sallallahu ‘alaihi wasallam) where he saw the seal of prophethood between his shoulder blades. Upon examining it, he found it to be exactly as recorded in the divine scriptures. Out of happiness, he then kissed the seal of prophethood.

Thereafter, Baheeraa entered his monastery, and on account of Rasulullah (sallallahu ‘alaihi wasallam), he prepared a meal for the entire caravan of travelers. At the time when the people of the caravan arrived to eat, Baheeraa noticed that Rasulullah (sallallahu ‘alaihi wasallam) was absent. Upon enquiring as to where Rasulullah (sallallahu ‘alaihi wasallam) was, he was informed that Rasulullah (sallallahu ‘alaihi wasallam) was out grazing the camels. Hearing this, he immediately sent someone to call him.

When Rasulullah (sallallahu ‘alaihi wasallam) thereafter came, Baheeraa witnessed that a cloud was giving him shade. As Rasulullah (sallallahu ‘alaihi wasallam) approached the place where the people were seated, he found that they were seated under a tree and had already taken all the places of shade. Since there was no shady area available, Rasulullah (sallallahu ‘alaihi wasallam) sat on one side in the sun. However, the very moment he sat, the shade of the tree moved towards him. Observing this, Baheeraa remarked, “Look at the shade of this tree and how it moved towards him!”

Upon witnessing all the signs of prophethood in Rasulullah (sallallahu ‘alaihi wasallam), Baheeraa was convinced that this young boy was none other than the final messenger of Allah Ta‘ala. Baheeraa thus asked the people of the caravan regarding who was the guardian of Rasulullah (sallallahu ‘alaihi wasallam).

When he was told that his guardian was Abu Taalib, Baheeraa addressed Abu Taalib saying, “Take him back to his hometown, and be careful of the Jews, for I fear that if they see him, they will certainly oppress and persecute him out of hatred for him! Undoubtedly, this child has a very bright future and he will enjoy a special position of honour in the world, as recorded in our scriptures.”

In another narration, it is reported that Baheeraa said to them, “Ensure that you do not take him to Rome, for I fear that if the Jewish Romans see him, they will recognize him to be the final messenger of Allah Ta‘ala by his qualities and signs and they will want to kill him.”

Abu Taalib agreed and returned to Makkah Mukarramah with Rasulullah (sallallahu ‘alaihi wasallam). Thereafter, Abu Taalib never again took Rasulullah (sallallahu ‘alaihi wasallam) out on a journey due to the fear he had over his safety. It is reported that before returning, Baheeraa provided them with some bread and olive oil as provisions for the return journey.

However, prior to the caravan departing, some of the Jews had spotted Rasulullah (sallallahu ‘alaihi wasallam) and recognized him to be the final messenger. Hence, they wished to seize the opportunity to kill Rasulullah (sallallahu ‘alaihi wasallam) under some deceptive pretext, but before doing so, they decided to first come to Baheeraa and consult with him regarding their sinister plan.

When they mentioned their evil mission and malicious plot to Baheeraa, he immediately prohibited them and forbade them from fulfilling it. He said to them, “Tell me, if Almighty Allah has already decreed something, is anyone able to prevent it from happening?” They replied in the negative.

Baheeraa also told them, “Have you seen how accurately he fits the description of the final messenger mentioned in the scriptures? When he is decreed to be the final messenger of Allah Ta‘ala then you will certainly not succeed in bringing any harm to him or killing him as he is divinely protected by Allah Ta‘ala.”

In this manner, the Jews realized their folly and abandoned their plot to harm Rasulullah (sallallahu ‘alaihi wasallam).

(Al-Bidaayah wan-Nihaayah 2/263-266, Seerah Halabiyyah 1/117, 119, Majma’u Bihaaril Anwaar pg. 267, Seeratul Mustafa 1/88)

Source: The Illustrious Sahaabah

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The Remedy for Anger https://ihyaauddeen.co.za/?p=21447 Mon, 15 Jan 2024 16:23:45 +0000 https://ihyaauddeen.co.za/?p=21447

Hazrat Moulana Ashraf Ali Thaanwi (rahimahullah) once mentioned the following:

If a person becomes angry with someone, then he should either leave the place or ask the person with whom he is angry to leave (i.e. if he has some authority over the person, e.g. one’s worker, he should ask him to leave). He should also drink some cold water (to cool himself down).

If he is extremely angry (and cannot contain his anger, then in order for him to gain control over himself), he should think to himself that Allah Ta‘ala has many rights over us which we are not fulfilling correctly. Despite us erring so much and not fulfilling His rights correctly, He continues to forgive us and overlook our faults. Hence, in the same way, we should also forgive and overlook the faults of His servants. Otherwise, if Allah Ta‘ala were to take us to account (for all our mistakes and shortcomings), then what will our condition be?

(Malfoozaat Hakeemul Ummat 11/100)

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Hazrat Sa’d’s (radhiyallahu ‘anhu) Dream Before Accepting Islam https://ihyaauddeen.co.za/?p=21442 Mon, 15 Jan 2024 14:43:17 +0000 https://ihyaauddeen.co.za/?p=21442

Hazrat Sa’d (radhiyallahu ‘anhu) narrates:

Prior to accepting Islam, I had a dream in which I saw that I was in absolute darkness and was unable to see anything. Suddenly, a moon appeared which began to illuminate the night. I then followed the light until I reached the moon. In the dream, I saw certain people who had preceded me in reaching the moon. I saw Zaid bin Haarithah, ‘Ali bin Abi Taalib and Abu Bakr (radhiyallahu ‘anhum) present by the moon. I asked them, “When did you people arrive here (by the moon)?” They replied, “We have arrived here at this very moment.”

When I awoke from the dream, I learnt that Rasulullah (sallallahu ‘alaihi wasallam) was declaring nubuwwah and he was secretly inviting to Islam. I thus went to him and met him in the valleys of Makkah Mukarramah. When I reached there, I found that he had just completed performing some Salaah. I then embraced Islam upon his hands. Besides these Sahaabah (Zaid bin Haarithah, ‘Ali bin Abi Taalib and Abu Bakr radhiyallahu ‘anhum), no one else had embraced Islam before me. (Usdul Ghaabah vol. 2 pg. 309)

Note:

  1. The darkness in the dream of Hazrat Sa’d (radhiyallahu anhu) referred to the darkness of kufr. The moon with its light referred to Rasulullah (sallallahu alaihi wasallam) who was sent with the light of Islam to remove darkness from the world.
  2. Hazrat Sa’d (radhiyallahu anhu) mentioned that apart from Hazrat Zaid bin Haarithah, Hazrat ‘Ali bin Abi Taalib and Hazrat Abu Bakr radhiyallahu ‘anhum, no one else had embraced Islam before him. However, this was according to his knowledge. Otherwise, in other narrations, it is established that there were a few other Sahaabah who had embraced Islam before him.”

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Hazrat Mufti Mahmood Hasan Gangohi Saheb (rahimahullah) Taking Care of the Guest – Adherence to The Sunnah – Part 38 https://ihyaauddeen.co.za/?p=21487 Sun, 14 Jan 2024 09:35:44 +0000 https://ihyaauddeen.co.za/?p=21487

In the Mubaarak Hadith, we are taught that honouring and taking care of the guest is part of the beautiful qualities of deen and the sunnah. Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who has imaan in Allah Ta‘ala and the last day – he should honour his guest.” Hence, we find that our pious predecessors would go out of their way to honour their guests, fulfil their needs and see to their comfort.

Hazrat Mufti Mahmood Saheb (rahimahullah) was very particular in regard to taking care of his guests and would personally attend to them and take care of their needs. Out of concerns for his guests’ comfort, he would personally approach each guest to ask them if they needed anything. Hazrat (rahimahullah) showed such consideration to the guests that even after he fell ill and could no longer walk, he still went, with the assistance of two attendants, to see that the guests were comfortable. Hazrat (rahimahullah) showed such importance to the guests that it was only after he was reassured that their needs were taken care of that he would go to rest. (Hayaat-e-Mahmood 1/406)

Seeing to the Meals of the Guests

At the time of meals, Hazrat (rahimahullah) would keep a watchful eye on all the guests to see if they needed more roti or food. Hence, throughout the meal, when Hazrat (rahimahullah) noticed that any guest needed more roti or food, he would immediately instruct the attendants saying, “Pass more roti to so-and-so. Pass more food to so-and-so,” etc.

If any guest was absent, he would immediately enquire about his whereabouts. Hazrat (rahimahullah) would also try to ensure that all his guests felt comfortable. Hazrat (rahimahullah) was also particular about arranging special food for the special guests who came from different villages, areas and countries according to what they desired.

In reality, Hazrat (rahimahullah) would sit down to eat with the guests merely as a formality. He ate very little, but remained seated on the dastarkhaan until the end of the meal. Hazrat (rahimahullah) would only stand up when everyone had completed eating, so that guests may feel comfortable with his presence and eat to their fill.

Postponing His Journey Due to Guests

At times, Hazrat Mufti Mahmood Saheb (rahimahullah) would have a journey scheduled and planned, however on hearing that a certain special guest was coming, Hazrat (rahimahullah) would cancel his plans and postpone his journey so that he could receive, host and entertain the guest.

One example of this is the occasion when Hazrat (rahimahullah) had made plans to go on a journey. After planning the journey, Hazrat (rahimahullah) was informed that Hazrat Moulana Abraarul Haq Saheb (rahimahullah) would be arriving on a certain date which coincided with his journey. On hearing this, Hazrat (rahimahullah) immediately changed his plans and postponed his journey.

Seeing to the Bedding of the Guests

When a guest needed bedding, Hazrat (rahimahullah) would personally get the bedding and lay it out for him. After he fell ill, he would instruct the attendants to make the necessary arrangements for the guests, and Hazrat (rahimahullah) would thereafter inspect whether these preparations were done correctly or not.

On one occasion, one of the attendants arrived with a few guests at the time when Hazrat (rahimahullah) was about to retire to bed. Hazrat’s (rahimahullah) bedding was already spread out on his bed at that time. Seeing the guests, Hazrat (rahimahullah) asked the attendant, “Do you need a bed for the guests?” The attendant replied, “I need two beds for the guests.”

At that moment, there were two beds in the room – one of which had Hazrat’s (rahimahullah) bedding on it and was for Hazrat (rahimahullah) to sleep on. However, as soon as he heard that two beds were required for the guests, he immediately took his bedding off the bed so that the attendant could use the bed for the guest. Thereafter, Hazrat (rahimahullah) placed his bedding on the floor and slept on the floor.

The attendant was under the impression that Hazrat (rahimahullah) had another two beds reserved for his own use. Later on, when the attendant and the guests came to know that Hazrat (rahimahullah) had given his own bed to the guest and had slept on the floor, they felt grieved that they had taken the bed from Hazrat (rahimahullah), but there was nothing that they could now do.

Bidding Farewell to Guests

When the guests were leaving, Hazrat (rahimahullah) would stand up and hug each visitor, greet him and see him off till the door. During the latter years of his life as well, despite being old and extremely ill, due to which Hazrat (rahimahullah) would sometimes become dizzy and fall down, he would still stand up in order to hug every person and bid him farewell.

When bidding the guests farewell, Hazrat (rahimahullah) would recite the following sunnah dua reported in the Hadith:

أَسْتَوْدِعُكُمُ اللهَ دِيْنَكُمْ وَأَمَانَتَكُمْ وَخَوَاتِيْمَ أَعْمَالِكُمْ

At times, some of the poor visitors did not have sufficient money for the bus fare for their journey home. Hazrat (rahimahullah) would generously give them money for the fare.

Similarly, it was Hazrat’s (rahimahullah) habit to give certain special guests some food for the road at the time of their departure.

(Hayaat-e-Mahmood 2/261-267)

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In the Care of Abu Taalib – The Seerah of Rasullullah (sallallahu ‘alaihi wasallam) – Part Eight https://ihyaauddeen.co.za/?p=21435 Wed, 10 Jan 2024 04:26:14 +0000 https://ihyaauddeen.co.za/?p=21435 After the demise of Abdul Muttalib, Rasulullah (sallallahu ‘alaihi wasallam) was taken into the custody of his uncle, Abu Taalib. Abu Taalib loved Rasulullah (sallallahu ‘alaihi wasallam) more than his own children, and cared for him with great compassion and love until the end of his life.

His deep and strong attachment to Rasulullah (sallallahu ‘alaihi wasallam) was such that at all times, he kept Rasulullah (sallallahu ‘alaihi wasallam) with him. Even when going to sleep at night, he would ensure that Rasulullah (sallallahu ‘alaihi wasallam) slept at his side.

At that time, Abu Taalib did not possess a lot of wealth, but as soon as Rasulullah (sallallahu ‘alaihi wasallam) began to stay with him, he began to witness great and abundant blessings enter his home on account of Rasulullah (sallallahu ‘alaihi wasallam). (Bidaayah wan Nihaayah 2/262)

Undoubtedly, in taking care of Rasulullah (sallallahu ‘alaihi wasallam), Abu Taalib had fulfilled the responsibility of raising and caring for him with great compassion and love. Sadly, despite his devoted guardianship and loving care for Rasulullah (sallallahu ‘alaihi wasallam), on account of him not following Rasulullah (sallallahu ‘alaihi wasallam), he was deprived of the wealth of Islam.

Abu Taalib Seeking Rain Through the Intermediary of Rasulullah (sallallahu ‘alaihi wasallam)

Once, a severe drought struck Makkah Mukarramah. Seeing the difficulty which the people of Makkah Mukarramah were undergoing, the Quraish held a meeting to look for a way through which they will be able to alleviate their difficulty. One of the Quraish spoke and said, “I feel that we should go to the idols, Laat and Uzzaa, and seek help from them!” Another person said, “I feel that we should go to the three idols of Manaat and seek their assistance!”

Hearing this, an old man, who possessed intelligence and wisdom, addressed them saying, “How are you being misled for turning to these idols, whereas you have in your midst the person who is a descendant from the noble family of Nabi Ebrahim (‘alaihis salaam) through his son, Nabi Ismail (‘alaihis salaam)?” The people asked him, “Are you referring to Abu Taalib of the Quraish?” He said, “Yes, I am.”

The people thus came to Abu Taalib and pleaded with him to make dua for rain. They said, “O Abu Taalib! The valley of Makkah is beset by drought, and our families are suffering from hunger, so please come and make dua for rain!” Abu Taalib agreed, and accompanied by a group of people, he took Rasulullah (sallallahu ‘alaihi wasallam) and set out for the Haram. On reaching the Haram, Abu Taalib made Rasulullah (sallallahu ‘alaihi wasallam) stand with his back touching the Ka’bah, facing the people.

Thereafter, Rasulullah (sallallahu ‘alaihi wasallam), turned to Allah Ta‘ala in supplication for rain, and with utmost humility, he pointed his index finger to the sky. Prior to this, there was no sign of any cloud in the sky. However, the moment Rasulullah (sallallahu ‘alaihi wasallam) pointed his index finger to the sky, Allah Ta‘ala caused clouds to suddenly appear from every direction. It then began to rain, to such an extent that all the gulleys of Makkah Mukarramah were flowing with water.

The famous poetry of Abu Taalib, in praise of Rasulullah (sallallahu ‘alaihi wasallam) also makes mention of Rasulullah (sallallahu ‘alaihi wasallam) being the blessed personality through whose intercession rain is sought from Allah Ta‘ala. In this poetry, Abu Taalib says:

وأبيض يستسقى الغمام بوجهه      ثمال اليتامى عصمة للأرامل

“He (sallallahu ‘alaihi wasallam) is so illuminated, that through his blessed face, rain is sought from Allah Ta‘ala. He is a sanctuary for the orphans and a refuge for the widows.”

يلوذ به الهلاك من آل هاشم     فهم عنده في نعمة وفواضل

Those who undergo difficulty from the Banu Haashim seek assistance from Allah Ta‘ala through his intermediary and they, the Banu Haashim, continue to enjoy abundant favours and special bounties on account of him.

(Sharhuz Zurqaani 1/355-357)

In regard to the above couplets, the Muhadditheen have mentioned that these couplets of Abu Taalib are part of a lengthy poem he composed regarding Rasulullah (sallallahu ‘alaihi wasallam). This entire poem consists of seventy to eighty couplets.

However, some Muhadditheen have raised the question as to how Abu Taalib came to know that Rasulullah (sallallahu ‘alaihi wasallam) is the blessed personality through whose intercession rain is sought from Allah Ta‘ala, whereas the incidents of Rasulullah (sallallahu ‘alaihi wasallam) seeking rain from Allah Ta‘ala all transpired in Madinah Munawwarah, long after the demise of Abu Taalib.

Some Ulama have answered this question by saying that Abu Taalib had learnt of this from Baheeraa, the Christian monk whom he had met in Syria with Rasulullah (sallallahu ‘alaihi wasallam) when Rasulullah (sallallahu ‘alaihi wasallam) was twelve years old. It is for this reason that when the people of Makkah Mukarramah were afflicted with drought, Abu Taalib took Rasulullah (sallallahu ‘alaihi wasallam) to the Ka’bah and sought rain through his medium.

Other Ulama answer this question by saying that Abu Taalib had come to know of Rasulullah (sallallahu ‘alaihi wasallam) being the blessed personality through whose intercession rain is sought on account of an incident that transpired in Makkah Mukarramah during the time of his father, Abdul Muttalib.

Allaamah Suhayli (rahimahullah) reports that once, during the era of Abdul Muttalib, drought broke out in Makkah Mukarramah, due to which Abdul Muttalib made dua for rain through the medium of Rasulullah (sallallahu ‘alaihi wasallam). Hence, Abu Taalib had witnessed this incident, and therefore he also sought rain through the medium of Rasulullah (sallallahu ‘alaihi wasallam) when the people of Makkah Mukarramah were experiencing drought after the demise of Abdul Muttalib.

(Taqreer-e-Bukhaari 3/491)

 

Source: The Illustrious Sahaabah

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Zikrullah – The Remedy of the Heart https://ihyaauddeen.co.za/?p=21432 Mon, 08 Jan 2024 15:40:31 +0000 https://ihyaauddeen.co.za/?p=21432

Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) once mentioned:

Despite the Ambiyaa (‘alaihimus salaam) being sinless and receiving divine protection from Allah Ta‘ala, and despite them being blessed with divine knowledge and guidance directly from Allah Ta‘ala, when they interacted with all types of people for the purpose of propagating deen to them, the impurity of people’s hearts would affect their illuminated hearts.

The Ambiyaa (‘alaihimus salaam) would cleanse their illuminated hearts of the ill-effects (of the association of people) through them remaining in seclusion and engaging in zikrullah and ibaadah.

In Surah Muzzammil, when commanding Rasulullah (sallallahu ‘alaihi wasallam) to perform Tahajjud Salaah, Allah Ta‘ala mentioned:

اِنَّ لَكَ فِی النَّهارِ سَبۡحًا طَوِیۡلًا ﴿۷﴾

Indeed, during the day, you have a prolonged occupation (through guiding the ummah in matters of deen). (Surah Muzzammil v. 7)

In this verse, there is also an indication that there was a need for Rasulullah (sallallahu ‘alaihi wasallam) to remain in seclusion during the night to engage in ibaadah on account of him interacting with people during the day.

Thereafter, in the very next verse, Allah Ta‘ala says:

وَ اذۡکُرِ اسۡمَ رَبِّكَ وَتَبتلۡ اِلَیۡه تَبۡتِیۡلًا ﴿۸﴾

And remember the name of your Rabb (i.e. engage in the zikr of Allah), and devote yourself to Him with exclusive devotion. (Surah Muzzammil v. 8)

This verse further supports and substantiates the point that there is a special need for those people who engage in the activities of tableegh to engage in zikrullah, having fikr (concern for their islaah), and performing ibaadah in seclusion. We, who are in tableegh, should also practise upon this verse (by performing tahajjud and remembering Allah Ta‘ala in seclusion during the night).

In fact, our need to do this is even greater, as firstly, we are weak and our hearts are filled with darkness. Then secondly, those seniors from whom we acquire deeni benefit and guidance are also not sinless, and thirdly, the people whom we interact with for the purpose of tableegh are the normal laymen (who are also not sinless).

In essence, we ourselves are filled with human weaknesses, and on both sides, we are surrounded by people who are also filled with human weaknesses, and this will certainly have an effect upon our hearts. Therefore, it is vitally important for us to engage in zikrullah and the ibaadah of Allah Ta‘ala in seclusion during some part of the night.

This is the special remedy and treatment for the evil effects that can come onto one’s heart when associating with people.

(Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 71-72)

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Hazrat Ali (radhiyallahu ‘anhu) Being Sent by Rasulullah (sallallahu ‘alaihi wasallam) to Level the Graves, Destroy Idols and Erase Pictures https://ihyaauddeen.co.za/?p=21427 Mon, 08 Jan 2024 13:43:58 +0000 https://ihyaauddeen.co.za/?p=21427

Hazrat Ali (radhiyallahu ‘anhu) reports that on one occasion, Rasulullah (sallallahu ‘alaihi wasallam) attended the janaazah of a certain Sahaabi. He thereafter addressed the Sahaabah (radhiyallahu ‘anhum) who were present and said, “Who among you will go back to Madinah Munawwarah, and wherever he sees any idol or statue, he will break it, and wherever he sees any grave which is raised (high above the ground, or has a structure built on it), he will level it (to the correct height), and wherever he sees any picture (of animate objects), then he will immediately destroy it?”

Hearing this, a certain Sahaabi volunteered saying, “I will do so, O Rasul of Allah (sallallahu ‘alaihi wasallam)!” However, before entering the city, he was overcome by fear of his people, and hence he returned to Rasulullah (sallallahu ‘alaihi wasallam) and expressed his inability to fulfil such a task. Hazrat Ali (radhiyallahu ‘anhu) was present, and he said to Rasulullah (sallallahu ‘alaihi wasallam), “I will go, O Rasul of Allah (sallallahu ‘alaihi wasallam)!”

Hazrat Ali (radhiyallahu ‘anhu) then went to Madinah Munawwarah and completed the mission he was tasked with. On returning, he said to Rasulullah (sallallahu ‘alaihi wasallam), “O Rasul of Allah (sallallahu ‘alaihi wasallam)! I did not leave, in the city, any idol or statue, except that I broke it, nor any grave (that was raised above the correct height), except that I levelled it (to the correct height), nor any picture (of animate objects), except that I destroyed it.”

Rasulullah (sallallahu ‘alaihi wasallam) thereafter said, “The one who returns to doing any of these things (i.e. raising the graves high above the correct height or building structures over them, or making pictures of animate objects), then he has shown complete disregard and ingratitude to that which has been revealed to Muhammed (sallallahu ‘alaihi wasallam) (i.e. he has shown ingratitude to the laws of deen which were revealed to Rasulullah (sallallahu ‘alaihi wasallam)).” (Musnad Ahmed #657)

From this incident, we see the outstanding bravery and unique courage of Hazrat Ali (radhiyallahu ‘anhu), together with his eagerness to always fulfil the blessed command of Rasulullah (sallallahu ‘alaihi wasallam).

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Hazrat Mufti Mahmood Saheb (rahimahullah) Upholding the Sunnah – Adherence to The Sunnah – Part 37 https://ihyaauddeen.co.za/?p=21486 Sun, 07 Jan 2024 09:35:43 +0000 https://ihyaauddeen.co.za/?p=21486

The sunnah of Rasulullah (sallallahu ‘alaihi wasallam) is the only path to reach Allah Ta‘ala, and love for the sunnah is the key to all progress and success. Hazrat Mufti Mahmood Saheb (rahimahullah) had deep love for the sunnah in his heart and this could be witnessed through his strict adherence to the sunnah in all facets of his life.

On one occasion, Hazrat Mufti Mahmood Saheb (rahimahullah) mentioned, “If one wishes to acquire the special attention and blessings of Rasulullah (sallallahu ‘alaihi wasallam) and be with him in Jannah, then the only way to acquire this is for one to bring the sunnah of Rasulullah (sallallahu ‘alaihi wasallam) into his life. One must firmly hold onto the sunnah and make his entire life conform to the sunnah. If any action is against the sunnah, then one must never carry it out – no matter how beneficial it outwardly seems to be. What will a person do with that ‘benefit’ which is the means for Allah Ta‘ala and Rasulullah (sallallahu ‘alaihi wasallam) becoming displeased? Will one be able to take this ‘benefit’ into the grave? It is only one’s righteous actions that will benefit him in the grave. Righteous actions are a means of goodness, and hence one needs to carry out righteous actions. Evil actions are a means of total destruction and ruin, hence one should ensure that one repents from all evil actions and sins before passing away.” (Hayaat-e-Mahmood 2/365)

Below are some examples of how Hazrat Mufti Saheb (rahimahullah) upheld the mubaarak sunnah of Rasulullah (sallallahu ‘alaihi wasallam) in his life:

The Sunnah Method of Performing Wudhu

When making wudhu, Hazrat Mufti Saheb (rahimahullah) would always wash his hands from the finger tips to the elbows, not vice versa (from the elbows to the finger tips). The reason is that the Fuqahaa have written that this is the sunnah method of washing the arms. Similarly, he ensured that when washing his feet, he would wash them from the toes to the heels as the Fuqahaa have written that this is the sunnah method of washing the feet.

When Hazrat Mufti Saheb (rahimahullah) became old and sickly and required assistance to perform wudhu, then too he would instruct the khuddaam (attendants) to wash his hands and feet in this manner. In fact, Hazrat Mufti Saheb (rahimahullah) was so particular regarding this aspect of wudhu that if a new attendant had come and tried to wash his limbs ‘incorrectly’ (i.e. from the elbow to the finger tips, or from the ankles to the toes), then Hazrat (rahimahullah) would immediately pull his limb away. (Hayaat-e-Mahmood 2/47)

The Sunnah of Making Salaam First

It was the mubaarak sunnah of Rasulullah (sallallahu ‘alaihi wasallam) that he would be the first to make salaam to others, and there are many virtues mentioned in the Ahaadeeth for the one who makes salaam first.

Hazrat Mufti Mahmood Saheb (rahimahullah) was particular regarding upholding this sunnah as well, and would always try to be the first to make salaam to others. Hence, his students mention that it was very seldom that someone preceded him in making salaam. (Hayaat-e-Mahmood 2/53)

The Sunnah of Not Wasting Food

It is the teaching of the Mubaarak Hadith that food should not be wasted. Food is an invaluable bounty of Allah Ta‘ala and should be appreciated. The Hadith teaches us that if any morsel falls onto the ground, then one should pick it up, clean it and eat it.

Hazrat Mufti Mahmood Saheb (rahimahullah) was very particular in regard to this sunnah and showed immense appreciation to Allah Ta‘ala for food. Hence, it is mentioned that if any food fell onto the dastarkhaan, Hazrat Mufti Saheb (rahimahullah) would pick it up and eat it. (Hayaat-e-Mahmood 2/229)

The Sunnah of Patched Clothing

Hazrat Mufti Saheb (rahimahullah) disapproved of students wearing clothing that was torn. Once, on seeing a student wearing torn clothing, he reprimanded him saying, “Put a patch on the torn portion. To wear patched clothing is sunnah, and to wear torn clothing is discouraged.” (Hayaat-e-Mahmood 1/309)

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