Children and Toys
Children and Toys When a child wants a toy which is of an animate object or a musical instrument, then gently explain to the child that Allah Ta’ala is displeased with such a toy and that the presence of such toys in our homes deprives us of the presence of the Malaa’ikah (angels) of Rahmah (Mercy). After having explained this, buy something better, if it is within one’s means, of the ‘mubah’ (permissible) category —without being extravagant and wasteful. Considering the fact that most children have all kinds of animate, musical and Haram (forbidden) toys, do not let the child feel as if they are being deprived of play. Make the child happy with Halal so they will grow up loving the beautiful Deen (religion) of Islam. The same applies to children’s clothing and accessories which are on the market; many of which have cartoon characters, etc. which would captivate and charm little children but which the Shariah does not permit. Muslims today consider these restrictions trivial and irrelevant, whereas there is great wisdom in all the ‘Muharramaat’ (prohibitions) of Islam. One of the reasons why children have nightmares is due to the photographs that we bring into our homes, the cartoons and other programmes we allow and encourage them to view, or the use of such clothing and toys that are impermissible for them to use. Sometimes, the walls of the room are plastered with cartoon characters, huge teddy bears, dolls, and stuffed animals all around the room, which results in frightful dreams. There are angels that are deputed to look after our children, but these angels do not enter that home where there are pictures of animate objects. This deprives our children of the presence and protection of the angels, who also play with babies. Rasulullah (sallallahu ‘alayhi wa sallam) said: “Angels do not enter a house in which there is a dog or a picture.” [1] We claim that we are Believers in Allah Ta’ala and His Rasul (sallallahu ‘alayhi wa sallam). If the claim is true and sincere, then it is not acceptable that as believers in Allah Ta’ala and His Rasul (sallallahu ‘alayhi wa sallam), we debate, argue or reject the clear injunctions of Shariah. The person who does so has clearly strayed from the right path. وَمَا كَانَ لِمُؤۡمِنٍ وَّلَا مُؤۡمِنَةٍ اِذَا قَضَى اللّٰهُ وَرَسُوۡلُهٗۤ اَمۡرًا اَنۡ يَّكُوۡنَ لَهُمُ الۡخِيَرَةُ مِنۡ اَمۡرِهِمۡ ؕ وَمَنۡ يَّعۡصِ اللّٰهَ وَرَسُوۡلَهٗ فَقَدۡ ضَلَّ ضَلٰلًا مُّبِيۡنًا It is not for a believing man or woman—when Allah and His Messenger decree a matter— to have any other choice in that matter. Indeed, whoever disobeys Allah and His Messenger has clearly gone far astray. [Surah Ahzab 33:36] Allah Ta’ala mentions the response of His sincere servants: اِنَّمَا كَانَ قَوۡلَ الۡمُؤۡمِنِيۡنَ اِذَا دُعُوۡۤا اِلَى اللّٰهِ وَرَسُوۡلِهٖ لِيَحۡكُمَ بَيۡنَهُمۡ اَنۡ يَّقُوۡلُوۡا سَمِعۡنَا وَاَطَعۡنَاؕ وَاُولٰٓٮِٕكَ هُمُ الۡمُفۡلِحُوۡنَ (٥١) وَمَنۡ يُّطِعِ اللّٰهَ وَرَسُوۡلَهٗ وَيَخۡشَ اللّٰهَ وَيَتَّقۡهِ فَاُولٰٓٮِٕكَ هُمُ الۡفَآٮِٕزُوۡنَ (٥٢) The only response of the true believers, when they are called to Allah and His Messenger so he may judge between them, is to say, “We hear and obey.” It is they who will truly succeed. [Surah Noor 24:51/52] [1] Sahih Al-Bukhari
The Prohibition of Photography
The Prohibition of Photography by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) One of the greatest calamities of our times is the abuse of the camera. Nowadays, with the availability of cell phones, digital cameras, camcorders, etc., everyone seems to own a tool which has created an upheaval in mischief. How many have had their names dragged through the mud or have been blackmailed, slandered or left humiliated and disgraced due to photographs taken and then circulated? Photography is an evil which has been entirely misjudged and underestimated. Recently, a brother related a dream to me, requesting an interpretation. I interpreted his dream: ‘It seems as if movies are being viewed in the Masjid.’ Within a matter of days, the interpretation was made apparent. We had a visiting ‘Aalim give a talk in our Masjid. I was sitting on a chair near the front when I observed three young boys very absorbed with their cell phones. I requested a friend to go to the back of the Masjid and see what they were up to. He observed that they were viewing some film with dirty, indecent pictures —إنا لله وإنا إليه راجعون. We give our children technology at the expense of haya (modesty), Deen and Iman. One is to have no shame and commit sins in the presence of Allah Ta’ala, but increasing in shamelessness is when one is brazen enough to commit sins in the presence of Allah Ta’ala whilst in the Masjid, the House of Allah Ta’ala. The same shamelessness is found en-masse in the Masjid of all Masajid, Masjidul Haram in Makkah Sharif. The objective of most visiting these days is to take photos and videos instead of engaging in Ibadah. There are complaints – and it is even our experience – of flashes and camera clicks, which can be seen or heard whilst Salah is in progress or during Tawaf. There is a very dire need to explain that this is a grave and serious crime in the sight of Allah Ta’ala. What needs to be understood is that photography of anything animate is a clear prohibition. It is Haram. It has been narrated from Aaisha (radiyallahu ‘anha) that Rasulullah (sallallahu ‘alayhi wa sallam) forbade pictures in the house, and he forbade making them.[1] Rasulullah (sallallahu ‘alayhi wa sallam) said: “Verily, of the most grievously tormented people on the Day of Resurrection are picture-makers.”[2] There are, in fact, many other Ahadith which clearly prove this prohibition. Why did Allah Ta’ala prohibit photography? One reason is quite clear; that it was the origin of Shirk (polytheism): Going down the passage of history, we find that mankind was introduced to idol worship due to Shaytan’s efforts to lead humanity astray. Due to his whispering encouragement, people began to draw and sketch their pious predecessors, thinking that their faces and images would be a source of inspiration and an incentive to also follow in their footsteps of piety. However, it was the means by which many began to worship those pictures and thereafter carved such idols; and idol worship came into vogue. Whilst this would have been more than sufficient for the Believer, it is no longer considered a worthy reason by Muslims who want to engage in the sin. Many say that there is no way that they would worship a photograph or even a sketch, let alone an idol. My Shaykh, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (damat barakatuhu), explains that one reason behind the prohibition is that Allah Ta’ala may protect the respect and dignity of His servants. Many a time, a person who was engaged in various evils is granted Hidayah (guidance). Sometimes, this Hidayah is such that he attains a high stage of Wilayah. The person becomes a great Wali (friend) of Allah Ta’ala and even a Shaykh, with thousands of people attending his gatherings. Now at such a time, if someone were to dig up pictures of his past, what embarrassment would he have to endure? From Allah Ta’ala’s side, there is forgiveness of sins on sincere taubah, to the extent that all evidence is ‘deleted’ and insha Allah, the person will not have to render an account for those sins. However, if photographs were taken, this is evidence that the person has produced against himself, which cannot always be destroyed – especially if it is in the hands of others who wish to bring disgrace to the person. My Shaykh mentioned the above reason during an election in Pakistan, where a woman was a candidate. She was blackmailed with photographs of herself in a compromising situation so that she withdraws. Further, we find that the porn industry and filthy films are based on pictures. Islam nips the problem in the bud by prohibiting photography. If everyone practised this teaching, we would not have pornography, woman abuse and exploitation, child pornography, and the evil consequences of rape, insanity, suicide, incest, etc. – much of which has shattered and devastated the marriages and homes of many Muslims. Now thinking over all these harms, we should appreciate the prohibition all the more and show that appreciation by abstaining. There is nothing but great wisdom and benefit in the prohibitions of Allah Ta’ala for His servants. [1] Sahih Al-Bukhari [2] Sahih Al-Bukhari
The Formula for Unlimited Blessings
The Formula for Unlimited Blessings by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) The Story of Halima Sa`diyyah (radiyallahu ‘anha), the foster mother of Rasulullah (sallallahu ‘alayhi wa sallam) is well-known. The custom of the Arabs who lived in the towns was to entrust their young children to the care of the bedouin women, who earned a living by being wet nurses. For the town Arabs, this time afforded their children the healthy environment of the desert, facilitating good health, strength, and an opportunity to master the rich, untainted speech of the bedouins. Thus, it was the good fortune of Halima Sa`diyyah (radiyallahu anha), that Rasulullah (sallallahu ‘alayhi wa sallam) was destined for her. In the many books on the Sirah, we read Halima Sa’diyyah’s (radiyallahu ‘anha) personal account of how she, her husband and baby travelled in the company of other women in search of children to suckle. It was a time of famine and drought, and theirs was a state of hunger and want, to the extent that she could not even feed her baby. On reaching Makkah Mukarramah, none of the women were prepared to accept Rasulullah (sallallahu’ alayhi wa sallam) once they were told that he was an orphan. Their hope was to secure a child whose father would reward them generously. Whilst the other women were successful in their quest, Halima Sa’diyyah (radiyallahu ‘anha) was not. Before departing from Makkah Mukkarramah, she decided to take the orphaned baby rather than have none to take home. There was no other choice that she had. Halima Sa’diyyah (radiyallahu ‘anha) narrates that the moment she lifted him into her arms, she found to her great surprise, that she had sufficient milk to feed him and her own little baby. After that, she related the good fortune that came their way whilst taking care of the little Muhammad (Sallallahu ‘alayhi wa sallam): Their she-camel was suddenly blessed with plentiful milk; her lean, slow donkey was suddenly blessed with strength and speed; their barren land was blessed with ample grass for their animals to feed on. And like this, prosperity filled their home due to the presence and blessings of Rasulullah (sallallahu ‘alayhi wa sallam). Reflecting on this, we learn so much: Just the physical body of Nabi (sallallahu ‘alayhi wa sallam) coming into the arms of Halima Sa’diyyah (radiyallahu ‘anha) as a baby caused such blessings to pour into their lives. Nabi (sallallahu ‘alayhi wa sallam) was not able to give lengthy speeches in the arms of Halima Sa’diyyah (radiyallahu ‘anha), nor were his character, dealings, relationships with people, honesty and truthfulness, charity and sincerity, nobility and forgiveness, and other beautiful characteristics apparent at that time when she took the baby into her arms. At this stage, it was only the physical body of Nabi (sallallahu ‘alayhi wa sallam) as a baby -yet look at the tremendous Barakah. There were blessings in their lives, homes, time, crops, animals, and food; There was Barakah in everything. If so many blessings came with just lifting and carrying the physical body of Nabi (sallallahu ‘alayhi wa sallam), then what would we say about the Barakat and the blessings that a person will see and experience in his own life if he has to bring the teachings of Nabi (sallallahu ‘alayhi wa sallam) in his life? What kind of blessings will the Ummah of Nabi (sallallahu ‘alayhi wa sallam) experience if they have to bring into their lives the beautiful Sunnah? Look at their condition: Most of the Sahabah (rahiyallahu ‘anhum) were extremely poor, undergoing extreme difficulties, tests and trials. But with the implementation of the teachings of Nabi (sallallahu ‘alayhi wa sallam) in their lives, look at the Barakat that Allah Ta’ala gave them: The Persian Empire at their feet, the Roman Empire at their feet – something that could not be even imagined at that time, but the prophecies of Nabi (sallallahu ‘alayhi wa sallam) were seen and experienced by them. Of course, they did not just sit and do nothing. They did what they had to do – they fulfilled their part of the contract. They performed their Salah, gave their Zakah, kept their fasts, and performed Hajj if it was Fardh. They were kind, charitable, honest, and truthful. Each one brought the beautiful, noble character of Nabi (sallallahu ‘alayhi wa sallam) into his or her life. They went forth in Jihad with Nabi (sallallahu ‘alayhi wa sallam). After his demise, they also spread the message of Islam and the teachings of Rasulullah (Sallallahu’ alayhi waSallam) in the world – and then look at the Barakat that came pouring into their lives – “Barakat minas samaa-i wal ard” (Blessings from the heavens and the earth). Thus, if someone looks at that incident of Halima Sa’diyyah’s (radiyallahu ‘anha) and the blessings of just taking Rasulullah (sallallahu ‘alayhi wa sallam) into her arms as a baby, then we draw the lesson: Barakat is sure to follow, in abundance, if we only bring into our lives the beautiful Sunnah of Rasulullah (sallallahu ‘alayhi wa sallam). So simple!
The Best of Both Worlds
The Best of Both Worlds by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Allah Ta’ala mentions in Surah Al-Baqarah: There are some who say, “Our Lord! Grant us Your bounties in this world,” but they will have no share in the Hereafter. Yet there are others who say, “Our Lord! Grant us the good of this world and the Hereafter, and protect us from the torment of the Fire.” [Surah Al-Baqarah 2:200-201] In the pre-Islamic days, known as the Days of Ignorance or Jahiliyyah, people would also perform the Hajj. They, too, would proceed to Mina, Arafat and Muzdalifah. However, many customary actions were rife, which Allah Ta’ala mentions, guiding the Muslims to abandon such ignorant and vain pursuits, especially during the sacred days of Hajj. Allah Ta’ala continues the same discussion by mentioning that some Arabs from the period of Jahiliyyah would only make dua for worldly needs and wants during the days of Hajj. They would ask for wealth, property, honour – anything and everything worldly that they were desirous of. Their duas thus comprised only of requests for material acquisition or worldly success, and such supplications were and are insignificant compared to the greater needs of man concerning the life to come. Moreover, they asked without care and concern, wanting just satisfaction of their worldly desires —good and beneficial, or bad and harmful. Their supplication did not include the word ‘Hasanah’, which would be the means of goodness in what they ask. Regarding these people, Allah Ta’ala says: But they will have no portion in the Hereafter because they only asked for this world. Moreover, they will only get what was apportioned for them in this world; they will receive only what Allah Ta’ala decreed for them – nothing more, nothing less. This verse is also a warning to the Muslims who pray for only worldly achievements, whose main objective is success in this worldly life, with no concern for their spiritual needs. Immediately after that, Allah Ta’ala makes mention of another kind of people and the dua that they make: “O our Sustainer, give us in this world Hasanah, and in the Hereafter, hasanah, and save us from the punishment of the fire.” This second group of people would ask for the things of this world, but they asked for it with “Hasanah”. This dua is a Masnoon dua which Nabi (sallallahu ‘alayhi wa sallam) recited in abundance. We are also taught to recite this dua between the Ruknul Yamani and Hajre Aswad during Tawaf. However, it can be recited after Salah and on any other occasion. The question arises as to why this dua must be recited in abundance. The reason is: that despite this dua being concise in words, it is most comprehensive and all-encompassing. It includes every bounty and blessing of both worlds. The person is not just asking for wealth, honour, etc., per se; instead, he is seeking “Hasanah” (goodness) with these bounties. The Mufasirin (Commentators) explain that “Fid Dunya Hasanah” encompasses every need of a person in this world. It is unfortunate that we do not understand nor value the dua. Our condition is such that when we request someone for dua, and he says: “May Allah Ta’ala grant you the best of both worlds,” we feel dissatisfied. We desire a lengthy dua wherein various bounties and blessings should be mentioned – yet this dua includes every blessing, bounty, and every good and favourable condition. We also learn from this dua that Allah Ta’ala does not prevent us from seeking the material things of this world. We live in a world of means, and there are many requirements for our existence. Allah Ta’ala encourages and approves dua wherein a person is seeking his worldly needs. It is as if Allah Ta’ala is telling us, “Make this dua, in which you seek the good of this world also.” Now what is meant by “Fid Dunyah Hasanah”? Allamah Sayyid Mahmud Alusi (rahmatullah ‘alayh) had explained in his Tafsir, ‘Ruhul Ma’ani, the best of this world as: 1) Al Aafiyatu wal Kafa: Well-being and Protection from all forms of trials (fitan) and Sufficiency in Rizq (Sustenance). 2) Az Zawj us Salih – A pious, righteous, compatible marriage partner. 3) Al-Auladul Abrar – Pious children 4) Al Mal-us-Salih – Wealth which is obtained through Halal sources, full of Barakah (blessings) and free of contamination and impurity. 5) Thana-ul-Khalq – The praise and good opinion of people. 6) Al-Ilm wal Ibadah – Beneficial knowledge and practice upon it. 7) Fahm – Understanding of Deen. 8) Suhbat-us-Sawlihin – The company of the pious. 9) An nusratu ‘alal a’ada – Help against all enemies, including the greatest ones – nafs and Shaytan. Also included is the seeking of the ability to perform righteous deeds. Every action that is done according to the Qur’an and Sunnah will fall under righteous deeds. Whether it is Salah, Zakah, Fasting, caring for the poor, needy, or destitute, fulfilment of the rights of one’s spouse, children, neighbours, the poor and everybody. All this falls under righteous deeds, and it is these actions that will become the protection from the punishment of the fire, as has been brought out in the dua: “… and save us from the punishment of the fire.” ‘Hasanah fil Aakhirah’ includes every need of ours in the Hereafter, whether it is protection from the punishment of the grave, easy reckoning on the Day of Qiyamah, entry into Jannah and enjoyment of all those bounties which no eye has seen, no ear has heard of, and no mind has ever thought of —including the greatest bounty of seeing the countenance of Allah Ta’ala. It is a very beautiful and comprehensive dua given to us by Allah Ta’ala. We should include it in our duas after Salah and on other occasions. However, it must be made with deep-hearted meditation, sincerity and conviction.
Sha’ban And The Arrival Of Ramadan
The phrase, ‘It’s in the air,’ alludes to the general feeling or expectation of something happening in the near future or something already present or prevailing. For the Muslim who reaches the months of Rajab and Sha’ban, the presence of Ramadan is keenly sensed and felt. There is anticipation and expectation. It is near, with each day closing the distance between Ramadan and us. Its blessings are ‘in the air’ —so to say, just as we have fragrance permeating the atmosphere, infusing the air, whether of flowers, Itr or other perfume. The stronger the perfume or Itr, the greater the distance its scent travels – so much so that even though we may be far, we, too, get a hint of something special. The same with a braai —we find the aroma carried by the wind at a distance. What then of the sweet fragrance of Ramadan? It is in the air. Most definitely. It is just that our “receivers” are not working well. If there is a transmitter and a transmission, but the receiver is not working, you will not pick up the transmission. Similarly, if our sinuses are clogged, we will not smell the fragrance. When it comes to the month of Sha’ban – especially from the middle of Sha’ban onwards, the excitement of the Auliya-Allah, the pious and the righteous know no bounds and limits. They have understood the virtue and significance of Sha’ban because it heralds the coming of Ramadan —the guest of distinction and greatness. They have been waiting for the Mubarak month of Ramadan, and Sha’ban signifies the final countdown to its arrival. They are enthusiastic and eager to see and meet the month of Ramadan, and thus we find the beautiful Masnoon dua: “O Allah, bless us in Rajab and Sha’ban and grant us life to see Ramadan.”[1] Whilst they enjoy and make the most of the blessings of Sha’ban, it is unfortunate that the majority are neglectful, if not ignorant, of its blessings. Nabi (sallallahu ‘alayhi wa sallam) said: “Sha’ban is a month between Rajab and Ramadan which many people neglect. And it is a month in which an account of deeds is presented before the Lord of the universe, so I wish that my deeds be presented when I am fasting.”[2] We also find in this blessed month the night of Bara’ah: A favour and bounty of Allah Ta’ala, Who, through this night, makes it easy for us to prepare for Ramadan. First, Allah Ta’ala gives us the 15th night of Sha’ban – an exclusive opportunity for Taubah, Ruju’ Ilallah, Dua and other Ibadah. He gives us an entire month saturated with opportunities to secure His Pleasure. He gives us Ramadan. Alhamdulillah. The following analogy came to my mind: The Ibadah of the 15th night of Sha’ban is similar to how a person does a re-paint of his house. When a person wants to paint his house, what does he do if the old paint is flaking, peeling and falling off? Would he just take the new paint and apply a fresh coat on top of all the old, flaking paint? No. The person first scrapes off all the old paint. After doing this, he applies the new paint. The night of Bara’ah is akin to scraping off the “old paint”. Allah Ta’ala gives us this blessed and auspicious night so that we scrape off all the old paint and the dirt of malice, greed, pride, anger and other bad and evil traits, which have spoilt the beauty of our hearts, worn out the shine of our hearts, and through which we have lost the colour of Divine Love which coated our hearts. Thus, if we are not on talking terms with our family members, cut off ties with parents or vice versa, have been disobedient to parents, or if anyone is taking some kind of intoxicant or engaging in some form of shirk, harbouring malice and jealousy, or engaging in any form of immorality and disobedience – then this is the opportunity to rid the heart of its evil. Clean it and purify it, paint it in the dye of Allah Ta’ala’s love, and beautify it with the Noor of sincere repentance and the remembrance of Allah Ta’ala, which is presented to us in the form of the 15th night of Sha’ban. It is very much like the scraping of the old paint and applying a re-coat of fresh ‘paint’ before the month of Ramadan. We apply the new coat so that it begins to shine in advance of Ramadan and increases in its shine and beauty with each passing day of Ramadan. Allah Ta’ala gives us this night in preparation for the coming month of Ramadan. Most of us are acquainted with the merits of this night: It is a night for the forgiveness of sins, a night in which Allah Ta’ala’s Mercy descends. From our side, we should maximise the wonderful bounties found on this night by engaging ourselves in Ibadah, in Dua and in Istighfar. There is no hard and fast rule as to what to read and how to occupy ourselves on this night. In reality, it is spending time in diverse Ibadah, whatever our hearts incline to – some recitation of Qur’an Sharif and Zikrullah, together with sincere Taubah, abundant Istighfar, and deep-hearted Dua. Sleep for a little while, get up for the Tahajjud Salah and engage in Dua. There is no reason to feel disappointed if the person is working the entire day and cannot remain awake for most of the night; he should try to whatever extent he can make an effort on this night. My purpose was just to highlight one or two points – the main point being that irrespective of how far we may have distanced ourselves from Allah Ta’ala, we need to turn to Allah Ta’ala and make “I’tiraf-e- Qusur” —acknowledge our weakness and sins. “O my beloved Allah! Looking at my own weakness and my lack of
Taking Zakat beyond Ramadan
Alhamdulillah, we find that with the commencement of Ramadan, thousands of Muslims begin to contribute to different noble causes. They contribute whether these are specific for Ramadan, such as providing Iftar, Sehri, and hampers for the poor, or whether it is the general efforts made to alleviate the plight of those who are suffering in different parts of the world. Monies pour in through Zakat, Sadaqah, and Lillah—Alhamdulillah. May Allah Ta’ala accept the different contributions. There is, however, one shortfall when it comes to the payment of Zakat, and that is the majority choose to give their Zakat in the month of Ramadan, thinking that they are getting a greater reward giving in Ramadan, whereas for many, their Zakat was sometimes due months before. This deliberate delay in payment of Zakat makes the person a fasiq (an open transgressor). Even though one is paying later, and that too, in the blessed month of Ramadan, one reaches Ramadan, and one enters Ramadan as a flagrant sinner. Allah Ta’ala save us and forgive us. The setback to this pattern and tendency is that we have an overwhelming amount of Zakat and charity paid out in the month of Ramadan. And since Zakat needs to be distributed and discharged as soon as possible, we find that for the next 11 months, many organisations do not have such funds to continue their assistance to the poor and needy – because of the imbalance created. If everyone paid his or her Zakat timeously, when it is due – whether Muharram, Safar, Rabiul Awwal, or Rajab, instead of all being given out in the month of Ramadan – then some level of balance would be established in the discharge of Zakat and in the assistance rendered to the poor and needy for the remaining year. Moreover, this payment of Zakat at its correct time should not make the giver negligent in spending in other avenues at other times. We should increase our generosity in the month of Ramadan and also spend whenever and wherever there may be a call for assistance – and that spending should be from our wealth because Zakah is not our wealth. It does not belong to us; we can not keep and use it as we wish. It rightfully belongs to the poor. It is their wealth. We should be giving from our own wealth, over and above Zakat. Furthermore, when giving Zakat or Sadaqah, it is very important to keep in mind the recipient’s dignity and to give it with respect and consideration. Many people consider that they are doing a favour to the poor and needy when giving charity, and they do so in a manner which demeans and debases the poor and needy. Let us understand this point: We need them. The reality is that we are the needy ones, for if there were no poor, needy, and destitute people in the world, to whom would we give our Zakat and discharge that due? To whom would we give our Sadaqat and draw rewards? Moreover, Rasulullah (sallallahu ‘alayhi wa sallam) described the poor as ‘very rich people’ and directed us to keep in contact with them and spend on them because, on the Day of Judgment, they will be told to lead every such person who favoured them, into Jannah. Other Ahadith describe how, in the Hereafter, the poor will be the ones who will come to the assistance of those who did them a good turn in the worldly life. The poor will thus become the means of najat (salvation) for many who may have been wealthy in this worldly life. They may even be the ones who will hold our hands and take us with them into Jannah. Thus, we need to be conscious and mindful of the dignity and self-respect of the poor. They, too, have a right to respect. May Allah Ta’ala grant us this understanding, grant us the Taufeeq to practice accordingly, grant us sincerity in our spending, and accept our Zakat, Sadaqat and other humble efforts to please Him, Aameen.
Laylatul Qadr
Allah Ta’ala’s love for His Prophet Muhammad (sallallahu ‘alayhi wa sallam) is evident and manifest in many Aayaat (verses) of the Qur`an Sharif. Additionally, whilst other Ambiya (‘alayhimussSalam) were gifted with exclusive titles, it was Rasulullah (sallallahu’ alayhi wa sallam) alone whose title was “Habibullah” (The Beloved of Allah). Due to this Divine love for Sayyidina Muhammad (sallallahu ‘alayhi wa sallam, his Ummah is the recipient of special mercy, blessings and favours from Allah Ta’ala. It is only due to our connection and association with Nabi-e-Akram (sallallahu ‘alayhi wa sallam) that Allah Ta’ala has honoured us above all people. Amongst many privileges, one divine mark of distinction that has been granted to us, is the great privilege of being “Ummate Marhuma” —The Ummah upon whom mercy is shown. The explanation of this noble title, “Ummate Marhuma”, is that forgiveness is secured, and mercy is attained through our sicknesses, hardships and other tribulations. Through the Esalus Sawab that people convey to us after our demise, and through blessed days and nights such as are found in Ramadan and other special days and nights outside Ramadan[1], we can easily gain forgiveness. The most special and most blessed of all nights is the Night of “QADR”. Laylatul Qadr is a night singled out by Allah Ta’ala, who granted it such magnificent virtues and greatness that surpasses all other nights. The fact that Allah Ta’ala has gifted this Ummah with this one night – year in and year out – highlights again the Divine mercy that is extended to this Ummah, as well as the graciousness and kindness of Allah Ta’ala in giving us opportunities to secure far more in rewards. It is mentioned in the Tafasir that one meaning of the word “Qadr” is “greatness, honour, dignity”, and this is what the night of Qadr is – a night of greatness. It is also stated that the night is called so because a person becomes a person of honour and dignity on account of his (or her) sincere repentance, noble deeds, prayers and supplications during this night. Rasulullah (sallallahu’ alayhi wa sallam) said: “Whoever stands in prayer and worship on the night of Qadr, with complete faith and sincere hope of gaining reward, all his previous sins are forgiven.”[2] “Qadr” also means “pre-destination”, and we find that this is also a night where the destinies of people are assigned to respective Angels regarding life, death, sustenance, rain, and so forth – all of which will come to pass for the year that will follow. Drawing from the different narrations, it becomes clear that the Night of Qadr should be sought in the last ten nights of Ramadan, specifically on the odd nights. Its greatness and merit are described in the speech of Allah Ta’ala, wherein it is stated that worship on this night surpasses the worship of 1000 months. Worship includes Salah, Tilawah (recitation) of the Qur’an Sharif, Zikrullah, Dua, etc. The night is also a night for sincere repentance, as attested by a narration, wherein Ayesha (radiyallahu ‘anha) had asked Rasulullah (sallallahu’ alayhi wa sallam) what prayer she should engage in if she finds Laylatul Qadr and Rasulullah (sallallahu’ alayhi wa sallam) ) advised her the following dua: “O Allah, very You are Oft-Pardoning, You love to Pardon, so do pardon me.” Rasulullah (sallahu’ alayhi wa sallam) said: “Verily a month has dawned over you wherein lies a night better than a thousand months. Whoever misses such a night has indeed been deprived of all that is good, and none is deprived of it, except he who is unfortunate.” May Allah Ta’ala grant us the appreciation of these beautiful opportunities and grant us the experience and rewards of Laylatul Qadr. It is impossible to do justice to a discussion of Laylatul Qadr, but an excellent and detailed exposition is found in the book “Faza’il-e-Ramadan” by Shaykhul Hadith, Maulana Muhammad Zakariyya (rahmatullah’ alayh), which offers tremendous inspiration, motivation, and encouragement. [1] The first ten nights and days of Zul Hijjah, the nights of Eid, the 10th of Muharram, etc.) [2] Sahih al-Bukhari
Avoid the Temptation
Avoid the Temptation by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) ‘I recall from my childhood days, someone saying:“…For temptation will lead you into trouble and make you cry” —And indeed, this is exactly what happens when one gives into the temptation to engage in any Haraam. Ask those who have given in to the demands of nafs and Shaytan about the repercussions of their sins. They will say Trouble, Trouble and more Trouble —tears, tears and more tears. Temptations will always be there. If there were no temptation, there would have been no such thing as Taqwa. The demand is to resist, to stay away, to abstain. Not to do sins is so much easier than ‘doing’ sins.’ Haraam Attractions and Distractions In an accident or due to a slip or fall, traction is usually the means adopted in the healing process if the joint of the shoulder or leg is dislocated. The sinful, immoral attractions and distractions which form the entertainment of those who have forgotten Allah Ta’ala are such that they dislocate the joints of Imaan. The traction for indulgence in sins is sincere taubah (repentance), distancing oneself from sins and venues of sins, together with attending good, Deeni programmes and associating with the pious. There are so many, who have gone towards some Haraam (forbidden) attraction, never to return from there: So many have lost their identity as Muslims, and sometimes they have even lost their Imaan and suffer the loss of their Aakhirah. Thousands have died engaging in Haraam entertainment, whether at the casinos, discos, raves, prostitute quarters, massage parlours, and whilst committing adultery. One earthquake, tsunami, gale-force wind, or fire, and death comes upon thousands, many of whom are also engaged in sins. What guarantee do we have that we won’t be singled out this holiday for our return to Allah Ta’ala? So think, And think again! What would be the condition of that person who comes face to face with the Angel of Death whilst engaged in gambling, drinking, dancing, raving, adultery or fornication? Which Muslim wants to return to Allah Ta’ala in a state of sin? Such matters should not be taken lightly. (May Allah Ta’ala protect us all.) This holiday period is a time of great test and trial: Invitation to sins, promotion of sins, temptation to immorality, and enticement and encouragement towards all kinds of Haraam is the order of the day. Beach partying, intermingling and courting, immodest dress, loud music and dance, smoking and drinking and drug-taking become even the programme and timetable for many Muslims. Salaah becomes a forgotten duty for holidaymakers. The Islamic dress and identity are discarded so that there is freedom to engage in more sinful activities. Shaytan’s trump card to Haraam entertainment is even held up by Muslims, who invite to Haraam just as the non-Muslims do. Inna Lillahiwa-innailayhira`ji-oon. Is this what we were created for? Allah Ta’ala says: “Did you then think that We had created you without purpose and that you would never be returned to Us?” [Surah Mu’minun 23:115] The shocking behaviour of our Muslim youth (and even many Muslim adults) leaves us numb, disturbed, distressed and deeply grieved. What shocks does the heart have to contend with!? The Muslim youth are supposed to be tomorrow’s leaders for the Ummah and are expected to be the representatives of Deen, inviting the non-Muslims to Islam with the modesty and purity of thought, speech, dress, and actions which should be characteristic of every Muslim. Deen and Shariah do not stifle us, deprive us of pleasure and enjoyment, and deny us happiness and celebration. Deen and Shariah accommodate leisure and pleasure. Islam is beautiful, most beautiful. Islam is not ‘dry’. It is enjoyable. Allah Ta’ala has only placed certain boundaries through His Divine prohibitions for our own benefit, safety and well-being. So let us make an effort and avoid the temptations towards sins. Let us not walk the route towards sins. Let us keep clear of the venues of sins like how we would if we had fore-knowledge that there would be an earthquake, tsunami or bomb-blast devastating such places. We fear for our lives. The greater need is to fear for our Imaan and our children’s Imaan. Let us not forget that we are Muslims. Let us not forget our relationship with Allah Ta’ala. Let us not forget that death can visit very unexpectedly. Let us not forget that there is accountability. Let us not forget Jannat. Let us not forget Jahannum. Rasulullah (sallallahu ‘alayhi wa sallam) has said: This world is a prison for the Believer and a paradise for the disbeliever.[1] What will be ‘good’ for the disbelievers will not be good for the Believers. If they enjoy Haraam, the Muslims will find HARM in that same Haraam. Every person is given a choice. A person either makes a wise decision or an unwise decision. If we adopt Taqwa, we restrain and abstain from disobeying Allah Ta’ala; then, when we leave this world, we leave behind a prison. When we leave this world, we leave free. When the disbeliever leaves this world, he leaves behind his paradise. When he leaves this world, he enters a prison where there is no release, bail, escape or parole. This worldly life is short. Very short. Understand the reality: Every passing second delivers us closer and closer to the bridge of death. And there is no choice. We have to cross that bridge. My Shaykh, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (rahmatullah ‘alayh), says in poetry: “Strange is the visa of life; It can be cancelled at any time. The duration of its validity is unknown And its extension, too, is impossible. Time is running out. The journey is long. The life after this is eternal. There is no return to this world. What preparation have you made? What provision have you procured? Nabi (Sallallahu ‘alayhi wa sallam) said: “The intelligent one is he who suppresses his desires and practises for
Character
Character by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) As Muslims, our character, morals and etiquette should differentiate us from others. Non-Muslims are not so attentive to our beautiful Salah, Tilawah, Zikr, and other Ibadat as they are to our character and dealings with others. Wherever the Sahabah (Radhiyallahu ’anhum) went, their character attracted many people, often becoming the focus of attention and admiration. When Rasulullah (sallallahu ‘alayhi wa sallam) invited the Quraysh to the worship of ONE Allah, he climbed Mount Safa and called out to his people, calling every family of the Quraysh. When they arrived, he asked them: ‘If I told you that horsemen were advancing to attack you from the valley on the other side of the hill, would you believe me?’ Simultaneously and immediately, they all responded: ‘Yes, we have always found you honest.’ Nabi (sallallahu ‘alayhi wa sallam) presented his credentials to them: That person who has never spoken a lie for 40 years, do you think he is going to do so now, in his invitation to the worship of One Allah? How many of us can present trustworthiness, honesty and truthfulness as outstanding traits within us, let alone beautiful speech and etiquette in our dealings with people? This is one of the main reasons why many non-Muslims remain aloof from Islam. Our poor character and dealings have become barriers to them entering Islam. It is as if we are standing at the door of Islam, keeping them out or pushing them away. Have we ever given thought as to how we are going to answer for this? Islam is not only Salah, Fasting, Hajj and ‘Umrah. These forms of worship only make up one branch of Shariah. The person may be fulfilling the rights of the Creator (Allah Ta’ala), but he is at the same time displeasing Allah Ta’ala by neglecting and violating the rights of creation (Makhluq). There are five branches of Shariah : ♦ Aqa`id: Beliefs ♦ Ibadat: Worship ♦ Mu’amalat: Business transactions and dealings. ♦ Mu`asharat: Social dealings ♦ Akhlaq: Character Every Muslim has to make an effort to correct allof these branches for the perfection of Islam. It must not be that any one of us returns to Allah Ta’ala with plentiful Ibadat, which subsequently benefits others and is lost to ourselves. Abu Hurairah (radiyallahu ‘anhu) relates that Rasulullah (sallallahu ‘alayhi wa sallam) once asked his companions: ‘Do you know who is a pauper?’ The Companions replied that a pauper is a person who has no money or property. Rasulullah (sallallahu ‘alayhi wa sallam) explained and said: ‘A pauper from among my followers (Ummah) is one who will come on the Day of Judgement with a good record of Salah (prayers), Saum (fasting), and Zakah (compulsory charity); but also he had abused somebody, slandered someone or beaten another person. Then all the oppressed persons will receive a part of the aggressor’s good deeds. Should they fall short of his aggression, then the aggrieved persons’ sins and defaults will be transferred from them to him, and he will be thrown into the Fire (Hell).’[1] Abu Hurairah (radiyallahu ‘anhu) also narrated that Rasulullah (sallallahu ‘alayhi wa sallam) said: “Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no Dinars or Dirhams (money to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.”[2] I often say: ‘Pay back HERE, to save your back THERE.’ If we want safety and salvation, we have to get our deeds in order and make amends for our shortcomings HERE -in this worldly life. Otherwise, THERE, on the Day of Resurrection, there will be great regret and humiliation. May Allah Ta’ala protect us all, Aameen. [1] Tirmidhi [2] Sahih al-Bukhari
The Reality of Our Islam
The Reality of Our Islam by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) If we had to analyse the eras when Muslims throughout the world were dominant, we would find that they had the Haqiqat (reality) of Islam in their lives; they were living Islam happily, willingly and enthusiastically. They understood their purpose in this world. They understood that they had higher and more noble objectives to aspire for because they looked beyond this life. Before them was their return to their Creator —Allah Ta’ala, Aakhirah (the Hereafter), and Jannah, they exerted themselves in the direction of obedience to Allah Ta’ala and securing His Pleasure. Allah Ta’ala put into people’s hearts love for these sincere and obedient servants and granted them success. There was a dynamic effect when people met with these Muslims because they had both the Haqiqat and the “Surat” (outer form). People changed their religion, culture, dress and language because they saw Islam’s beauty and blessing. In the early days of Islam, we see how a small number grew to 500, then 700 and thereafter 1500 —which was a great and wonderful accomplishment, considering the odds against the Muslims at that time. Today, we are plus one billion —but what a difference between the early Muslims and us! In the 1950s, as a young boy, I recall visiting the museum. There were different animals: wild animals, omnivores, carnivores and so forth, but they were all stuffed with sawdust. And there were signs near the animals which read: ‘PLEASE DO NOT TOUCH.’ Would we find such a sign in the Kruger National Park when we go on a safari, wanting to see the Big Five? When does the king of the jungle require a sign such as: ‘PLEASE DO NOT TOUCH’? Yet, in the museum, this sign was placed next to the lion because there was no life in that lion. There was no Haqiqat (reality). Even if it was the king of the jungle, he was now stuffed with sawdust. Rats, too, could nibble without fear because there was no life, no worry of even a roar. Looking at the present scenario of the Muslim Ummah globally, we see our likeness to those stuffed creatures. We have lost that power and supremacy which is otherwise reserved for the Believers. The majority of Muslims today have no reality. We have ‘stuffed’ our hearts with the love of Dunya and, therefore, our great weakness and overwhelming incapacity —a prophecy that clearly manifests today. Rasulullah (sallallahu ‘alayhi wa sallam) said: The people will soon summon one another to attack you, just as people invite others to share their dish when eating. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be many in number at that time: but you will be scum and rubbish, like that, carried down by a torrent, and Allah will take away the awe and fear of you from the chest of your enemy and cast ‘wahn’ into your hearts. Someone asked: What is Wahn? The Messenger of Allah (sallallahu ‘alayhi wa sallam) replied: Love of the world and dislike of death.[1] One billion in number, but how shameful, humiliating and dishonourable that we are subservient to the minority. Who is influencing the political and economic climate? Who is manipulating global dynamics? Certainly not the Muslims. The early Muslims had the reality and spirit of Islam. As such, success and victory were theirs for the taking. On the other hand, we want to conquer the world with only the Surat (form) of Islam or with talks and literature. Dominance, Supremacy, Power and Authority do not come with Surat. The majority cannot even be recognised as Muslims – So even the surat seems to fall away. On one of my trips to Pakistan, I visited someone at his home. There was a bowl of plastic fruit which looked so real – but it was “good for looking”, not suitable for eating. Many of us Muslims today are not even good for looking. The plastic fruit was a good imitation – but in our Surat, there is no imitation also, very much like the Munafiqeen: neither here nor there. Developing genuine piety in the heart and practising Islam are the keys to success and dominance, not selecting what we like and leaving off what our Nafs do not incline to. Allah Ta’ala wants us to enter into Islam completely. “O you who Believe! Enter into Islam completely…” [Surah Baqarah 2:208] This is the recipe for success. But we will have to bring together the correct ingredients to make that “flop-proof” success. [1] Abu Dawud