The Influence of Television
The Influence of Television by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) One of the many Sunnahs of the Ambiya (‘alayhimus salam) is that of Haya – shame and modesty: a quality which is sorely missing in the lives of the majority of Muslims today and which should otherwise be an outstanding characteristic and feature of all Muslims, whether married or unmarried. Television is such an evil that if our society only understood its reality, they would find no excuse to watch. Its spiritual harm is that it takes away the Haya and shame of our men, women and children. Most television programmes contain nothing but immodesty and indecency, which invites nothing but immodesty and indecency into our homes, lives and the lives of our children. However, this truth and reality seem to pass over the understanding of even those Muslims who have some link with Deen. Many are regular with Salah; they are seen in the Musjid and wear the garb of the pious, yet they will be the ones to present flimsy and feeble excuses to view television programmes. Let us consider this situation of sin from the following view – which, Alhamdulillah, has been a means of many getting rid of the television. If a person has to knock on your door and tell you: ‘I would like to use your lounge to commit adultery.’ Or a group of friends have to request you: ‘We would like to use your home to gamble and enjoy our liquor.’ Or a group of youngsters have to tell you: ‘We have chosen your home as a venue for our partying, dancing, drug-taking and fornicating.’ Or a Christian family has to request you: ‘We would like to use your home as a venue for our church ceremony: The marriage of our daughter as well as the baptism of our grandchild. We have already obtained the consent of one of our priests.’ Or some idol-worshippers have to suggest: ‘We would like to carry out some of our religious rites in your home. We would like to bring our idols also. You are more than welcome to observe or participate in our rites.’ On hearing such requests, many Muslims will get very angry; will express disgust – if not swear and curse such suggestions. However, these very same Muslims who will even resort to swearing and cursing such proposals invite into their homes all of the above by the switch of the television, by hiring English and Hindi films and DVDs, and watching porn and other movies on the Internet. There is so much adultery, partying, and other filth that we seem to welcome into our homes – least realizing the consequences. To give you one example and this is but the tip of the iceberg – and it is said with the intention of removing the blindfold that most parents wear: A father of four children mentioned to me that he had gotten rid of his television, and he thereafter explained why. He said that he heard strange noises from his children’s room late one night. On opening the door of their room, he found their television switched on. [This is our concept of modesty: parents must have their own television to view all kinds of filthy programmes in their privacy, and children must have their own television to view all kinds of indecency in their privacy (Na-‘uzu Billah)]. The father mentioned that there were dirty and obscene scenes of naked people on the television screen. He mentioned that it was filthy and that it shocked him, but what had him even more shaken was that his children were all undressed, engaging in the same kind of indecent acts. They were imitating the pornography they were viewing. He said himself that until then, he had not considered the harm of television. It took this kind of incident to wake him up. This is just one example of so many. Do we wish to face something similar? Do we even care to know what our sons and daughters are doing in the secrecy of their rooms? The fact that many demand that no one ‘invade’ their space and privacy to the extent of having ‘No Entry’ signs on their doors should have parents a little more than worried, especially if they are viewing television and are surfing the net or have free access with cell phones. Many have written that after watching certain films or programmes, the desire came strongly into their hearts to take drugs, drink liquor, murder their parents, indulge in homosexuality, engage in adulterous relationships, commit suicide, rape, and so much else – and many of them do so. Moreover, with sins like television and lustful glancing, Allah Ta’ala removes the love between husband and wife, and even one’s children become disobedient. Many husbands entertain thoughts of and fantasize about other women while with their wives. And they will when they watch different actresses and television presenters. Many wives are guilty of the same infidelity, having seen or socialized with Ghair-Maharim. Many women are so infatuated and obsessed with some soccer player or cricket player that they become dissatisfied with their husbands and spend their time fantasizing. Had the person not viewed all those Ghair-Maharim on the television and computer screen and lowered his gaze in real-life situations, he would not have desired that which he cannot have, and there would not have been dissatisfaction with his (or her) spouse. Moreover, we complain: There is no Barakah in our homes. There is no Barakah in our wealth. There is no Barakah in our time. Our children are rebellious. The husband is having an extra-marital relationship. The daughter has accepted Christianity. The son is on drugs, and the complaints do not end. Then who is to blame except the one who brought all of this Haram into the home by purchasing the television and exposing the family
The True Wealth of Madinah Munawwarah
The True Wealth of Madinah Munawwarah by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) My respected Shaikh, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (Damat Barakatuhu), mentioned in his poetry that our value is dependent on our Nisbat with Madinah Munawwarah. When anything is purchased and brought from Madinah Munawwarah, a lover of Nabi (sallallahu ‘alayhi wa sallam) will naturally appreciate and value it —no matter how small or cheap. Why? -Because it has a connection with the city of the Beloved (sallallahu alayhi wa sallam). The air of Madinah Sharif has touched it, or it has been produced from the blessed land of Madinah Sharif —which has made it special. The residents of Madinah Sharif are the neighbours of Rasulullah (sallallahu ‘alayhi wa sallam), and they are the envy of the heavens because they have such extreme physical closeness to Nabi (sallallahu ‘alayhi wa sallam). They are the envy of all of us as well – for we, too, desire the honour of being in such proximity to Nabi (sallallahu ‘alayhi wa sallam) at all times. Allah Ta’ala, in His infinite Mercy and Grace, does not want to deprive anyone of us of this blessing of being close to Rasulullah (sallallahu ‘alayhi wa sallam), so He has given us a simple recourse to always being near to our Beloved Rasulullah (sallallahu ‘alayhi wa sallam). This nearness is attained via our Nisbat (connection) with the A’amal (Actions) of Madinah Munawwarah – i.e. the Sunnah (way of life) of Rasulullah (sallallahu ‘alayhi wa sallam). Our value in the sight of Allah Ta’ala is dependent on our relationship with His beloved Rasul (sallallahu ‘alayhi wa sallam). Allah Ta’ala has informed us of this in the Qur’an Sharif : Say (O Prophet): “If you really love Allah, then follow me, and Allah shall love you and forgive you your sins. Allah is Most-Forgiving, Very-Merciful.” [Surah Al-Imran 3:31] My Shaykh has presented the same message in poetry form : “The footprints of the Beloved of Allah, Nabi Muhammad (sallallahu ‘alayhi wa sallam) is the road to Jannat; The Sunnats of Rasulullah (sallallahu alayhi wasallam)connect one with Allah Ta’ala.” It is a misconception that a person’s repeated performance of Haj and Umrah and repeated visits to Madinah Munawwarah is to be taken as the yardstick of piety. The yardstick of piety is not how many umrahs or Haj a person has made. The present-day scenario is saddening, to say the least – since Umrah and Haj have become a holiday, a shopping spree, and a “tour” for the majority. The deficit is in “sincerity of intention”. As has been said, the visitors are many, but the pilgrims are scarce. For many, these trips are now for business and trade. And for others, each trip is another “feather” in their caps – which must be made known and announced to the world. There are those that boast of their yearly trips, whether for Haj or ‘Umra, or both, updating us on the number of visits they make to Makkah Mukarramah and Madinah Munawwarah. We have heard people say: “I have made Umrah for the past 20 or 30 years and have never missed out one…” Yet, the reality is that we cannot count our umrahs and haj. We cannot say how many have been performed because we do not know how many have been accepted. Those umrahs and Haj that are accepted are the only ones that we can count. And we will only come to know of their acceptance on the Day of Judgement. Despite the frequent visits to the Haramayn Sharifayn, there is generally not much improvement in our spirituality. If we have not brought a reformation in our lifestyles: If we have not fulfilled the rights of people, if we have not returned to people that which is their due, if we have not asked forgiveness from those whom we have wronged, if we are not punctual with Salah, and if our Zahir (external condition) and our Batin (internal condition) does not reflect the purity and spirituality that come with visits to the Haramayn Sharifayn, then we should truly be concerned as to the quality and acceptance of our Haj and Umrah. I have mentioned many times that the “Mal” (wealth/material goods) of Madinah Munawwarah is not what is available in its marketplaces, bazars and shopping complexes. Unfortunately, when we visit Madinah Munawwarah, then more often than not, the objective is the “Mal” of Madinah Sharif. The majority of those visiting Madinah Munawwarah forget the purpose of their visit once their gazes fall on the commercial centres of Madinah Sharif. Many who know about the material commodities being sold plan in advance – that there will be an exchange or purchase of gold, and there will be this commodity and that commodity bought. Whilst in Madinah Sharif, the talk is about the latest technology, cellphones, the best gold shops, cloak shops, and so forth. The intention and pursuit become the “Mal” of Madinah and not the “A’mal” of Madinah Munawwarah. And this is how our stay of 7 or 8 days passes: we are “mauled by the malls”. Our Iman, love for Rasulullah (sallallahu ‘alayhi wa sallam), time, energy, and money are “mauled” in the obsession we have with shopping. We forget, and sometimes we do not even care to give any kind of attention or express any kind of appreciation to our host, Rasulullah (sallallahu ‘alayhi wa sallam), because we are so caught up in material purchases. Instead of filling up the pockets of our hearts with the wealth of Love for Rasulullah (sallallahu ‘alayhi wa sallam) and with the wealth of his noble characteristics, we fill up suitcases and suitcases – many a time, even purchasing more suitcases – for filling up the material commodities of Madinah Sharif. I am not saying that it is Haram to shop there. It will be meritorious if a person makes purchases with the intention of supporting the businessmen
Submission
Submission by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) When Ibrahim (عليه السلام) was told to submit to Allah Ta’ala, he responded that he had submitted himself to the Rabb (sustainer) of the Worlds. Some Mufassirin (commentators) say that there are approximately 18 000 worlds. Allah Ta’ala mentions this incident: ‘When his Lord said to him, “Submit!” He said, “I submit myself to the Lord of all the worlds.”‘ [ Surah Al-Baqarah 2:131] When Ibrahim (عليه السلام) made this declaration of submission, many trials and tests followed. As a young man, he was faced with opposition from his father, who was an idol worshipper. When he invited his father to the worship of Allah Ta’ala, his father opposed and threatened him: He (the father) said: He said, “Are you averse to my gods O Ibrahim? Should you not stop, I will definitely stone you. And leave me for good” [Surah Maryam 19 :46] Due to Ibrahim’s (عليه السلام) rejection of idol worship and his preaching of the message of Allah Ta’ala, he was thrown into the fire by Namrud and his people: ‘They said, “Build for him a structure, and throw him into the blazing fire.”‘ [Surah Saffat 37:97] They said, “(O people) burn him and help your Gods, if you are to take action.” [Surah Ambiya 21:68 ] It is stated that for an entire month, the people of Namrud collected firewood, which they thereafter lit, fanning it until it became an intense, blazing fire. Using a catapult, they threw Ibrahim (عليه السلام) into the raging fire. However, The One who created fire and gave it the attribute to burn now commanded the fire to become cool and offer safety to Ibrahim (عليه السلام). “We said, “O fire, be cold and safe for Ibrahim.” [Surah Ambiya 21:69] After being delivered from this test, saddened with his people, he left his country (Iraq) and made Hijrah (migration) to a place where he could worship Allah Ta’ala in peace, Syria. Having no children, Ibrahim (عليه السلام) thus made dua for a child: “O my Lord, bless me with a righteous son.” [Surah Saffat 37:100] In his old age, at the age of 86, Ibrahim (عليه السلام) was blessed with a son. “So, We gave him the good news of a forbearing boy.” [Surah Saffat 37:101] When the child came of age, Ibrahim (عليه السلام) was commanded to slaughter his son. What a great test! ‘Thereafter, when he (the boy) reached an age in which he could work with him, he (Ibrahim) said, “O my little son, I have seen in a dream that I am slaughtering you, so consider, what is your opinion?’” [Surah Saffat 3 :102] What must have gone through his heart? And likewise, the heart of Hazrat Ismail (عليه السلام)? But when Ismail (عليه السلام) was informed, he told his father to do whatever he had been commanded. ‘He said, “O my dear father, do what you have been ordered to do. You will find me, insha Allah, (if Allah wills) one of those who endure patiently.”‘ [Surah Saffat 37:102] Their entire lives were lives of obedience and submission. They were prepared to accept death but not prepared to abandon or reject the Hukm (Order) of Allah Ta’ala. Allah Ta’ala mentions the reply of Ismail (عليه السلام). He said: “…Insha-Allah, you will find me of the patient ones.” Look at his humility. He did not say: “I will be patient”; rather: “insha Allah” (if Allah wills). His words indicate the beautiful qualities of humility, etiquette, trust in Allah Ta’ala, patience and endurance. There was no claim whatsoever of pride, boastfulness, superiority, or conceit. Despite facing so many trials and tribulations, none of the Ambiya (‘alayhimus salam) claimed to be perfect. They did not rely on their own ability and capacity; rather, they focused on Allah Ta’ala. They made an effort and trusted Allah Ta’ala. “So when they had both submitted their wills (To Allah)….” [Surah Saffat 37 : 103] The word “Aslamaa” (اَسۡلَمَا) alludes to the brave submission of father and son, without question. The claim of Divine Love was made manifest in this immediate surrender and compliance to Allah Ta’ala’s Command. As is known, despite repeated efforts, the knife would not cut the throat of Ismail (‘alayhis salm). Being by the Will of Allah Ta’ala, Allah Ta’ala then ransomed Ismail (عليه السلام) with a ram from heaven. Allah Ta’ala states: “This is how We reward the good-doers.” [Surah Saffat 37:110] Allah Ta’ala’s rewards encompass the bounties of this world and bounties of the next for that person who surrenders himself to the commands of Allah Ta’ala and sacrifices his desires solely for the pleasure of Allah Ta’ala. We learn the lessons of SUBMISSION, OBEDIENCE, and SACRIFICE – attributes which are sorely lacking in our own lives. We are commanded to submit ourselves to the Hukm (command) of Allah Ta’ala, whichever one is directed to us. There are different Ahkam (command): sometimes it is the order of Salah, sometimes it is the order not to perform Salah; but at EVERY given moment, the Command of Taqwa (Allah consciousness) is directed to us, and that is we restrain ourselves from that which is Haram. Where is the truthfulness of our claim of Love and Iman if we cannot comply with obedience? We have not been commanded to sacrifice our sons. We are only called to give up sins. Just don’t do the sin. Don’t cast lustful gazes, don’t commit Zina, don’t gamble, don’t backbite, etc. Abstain from sins and get the rewards and friendship of Allah Ta’ala. Nisbat (connection) with Allah Ta’ala is secured only with Taqwa and obedience to Rasulullah (sallallahu alayhi wasallam). Once we have established a friendship with Allah Ta’ala, no difficulty, hardship, adversity, or suffering becomes impossible to overcome —as is seen in the life of Khalilullah (Friend of Allah), Ibrahim (عليه السلام). We also learn that when we say that we believe, we will be tested on our claim. Allah Ta’ala states:
Sibling Rivalry
Sibling Rivalry by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Sibling Rivalry is a common scenario in almost every home. Arguments and fights are everyday occurrences amongst brothers and sisters —to the extent that arguments often lead to physical fighting. This kind of response is very much against the disposition of a noble person, let alone a Muslim. We need to learn to implement the noble character of Rasulullah (sallallahu ‘alaihi wa sallam) in our dealings with all —including siblings. It must not be that “we give good as we get”. Instead, we should overlook, forgive, and show them beautiful, dignified conduct. If we have the knowledge of Deen, then this is the setting that tests our practical expression of that Ilm (knowledge) and Akhlaq (character). We either give into Nafs and Shaytan and show our brothers, sisters and parents that we are like cats and dogs fighting – and are closer to being animals than humans, or we rise above the indiscretions of our family members by adopting noble character and speech and practising on the ayah: “Good and evil are not equal. Repel (evil) with what is best, and you will see that the one you had mutual enmity with him will turn as if he were a close friend. [Surah Fussilat 41: 34] Rasulullah (sallallahu ‘alaihi wa sallam) had set a beautiful and perfect precedent in teaching and moulding his two grandsons, Hasan and Husain (radiyallahu ‘anhum). Rasulullah (sallallahu ‘alaihi wa sallam) taught them to love and respect each other. He taught them that the younger should serve the elder because the elder sibling deserves respect. Khidmah (serving) naturally creates Muhabbat (love), and how perfect a prescription this is for all brothers and sisters in creating a peaceful and happy environment at home. This is why we find in the lives of these two grandsons that Hazrat Husain (radiyallahu anhu) used to respect Hazrat Hasan (radiyallahu anhu) and even carried out his requests willingly. Of course, in light of the above, the older brother or sister should not think that he or she can demand, dictate and nag. If we are older, we are responsible for setting an example worthy of our siblings to follow. There has to be courtesy, mercy, compassion and love for the younger siblings. A balance needs to be created – where there is humility on both sides. Sayyiduna Hasan (radiyallahu ‘anhu) showed great love and compassion for Sayyudina Husayn (radiyallahu ‘anhu). If either one has to advise the other about something – for example, food, clothing, room, studies, Salah, etc., it should be said only once and politely. After that, leave it to the parents or teachers to solve the problem. If every sibling were to emulate the grandsons of Rasulullah (sallallahu ‘alaihi wasallam), then there would be no bickering, quarrelling and fighting. Home will be a haven, and all parents will be at peace – with no complaints against their children. May Allah Ta’ala grant us all the understanding and the Taufiq (ability) of practising, Aameen.
Why the Suffering?
Many ask the question: Why is the Ummah suffering so much, despite millions making dua throughout the world and millions making dua during Haj and Umrah? Why is there no change? The answer can be understood by way of an analogy: A son is disobedient and rebellious towards his father’s instructions and arrogant in his stance against his father, demanding, swearing, abusing, and adopting bad behaviour as found common in this day and age. The father is deeply hurt, offended and angered, and when he has had enough of the disrespect and arrogance, he finally resorts to breaking off ties with his son and he cuts off all privileges. Now, if the entire family, even the entire community, tells that father: “Forgive him. He is your son…” That father will respond: “I have no problem with forgiving him. All he has to say is, “I’m sorry”, and I will forgive him.” However, on being encouraged to humble himself and ask for forgiveness, the son retorts with arrogance: “Why must I? Why do I need to? I’m independent! I don’t need him!” Will that father forgive that son? Will he grant those privileges of money, car, etc.? Similarly, the Awliya-Allah, the Salihin (the pious), and so many more are making dua for the Ummah. In fact, if all the Auliya Allah were to gather on the Day of Arafat and earnestly pray for the Ummah, Allah Ta’ala would most assuredly be prepared to forgive. However, from our side, there is a step to be taken—and this is what the majority are not ready to do: They are not prepared to take the step of “CHANGE”. Allah Ta’ala’s doors are ever-open. Allah wants us to become His. He wants to forgive us and shower His infinite Mercies and Blessings upon us, but we are not prepared to take the step of obedience —the step that will secure His Forgiveness and Pleasure. Unfortunately, the majority do not even acknowledge their sins, let alone repent. Many justify and reason their sins. Some even dispute and argue regarding Allah Ta’ala’s Commandments as if they have some authority over Allah Ta’ala (Na-uzu billah). So many are brazen in their indulgence as if challenging Allah Ta’ala, like that arrogant son: “What can You do? I do not need You!” (Na-uzu Billah). With this kind of behaviour and attitude, can we expect any favours, privileges or assistance from Allah Ta’ala? We live in a fool’s paradise if we think we can continue sinning and still be a recipient of Allah Ta’ala’s bounties and aid. If we truly want Allah Ta’ala’s assistance, we have to give up our sins. Many are not even fulfilling the Fardh Injunctions – Salah, Zakah, Fasting in the month of Ramadan, etc., and others naively depend on Wazifas to solve their problems; they are just not prepared to give up their sins–this is sheer foolishness. Wazifas and Ta’wiz are no barrier against the Azab of Allah Ta’ala when there is indulgence and persistence in sins. Then we have those Muslims who, in the face of natural disasters, war and genocide, etc., question God’s existence, ask where are Allah Ta’ala’s mercy and compassion, or ask if He is seeing what is happening. (Na-uzu Billah). Allah Ta’ala is not blind or deaf and does not want chaos. Allah Ta’ala wants peace. However, we have to fulfil the conditions of the contract. The first condition is that we become Believers who are ‘Kaamil’ (perfect). If we implement Deen in our lives, adopt Taqwa and follow the noble example of Rasulullah (sallallahu ‘alayhi wa sallam), then the conditions will change. The Day the Ummah fulfils its duties across the board —making a total change; then our suffering will be replaced with success, prosperity, happiness, and people of other faiths will also accept Islam. Allah Ta’ala explicitly spells out His conditions and His promises: “Allah has promised those of you who believe and do good deeds that He will certainly make them (His) vicegerents in the land, as He made those before them, and will certainly establish for them their religion which He has chosen for them, and will certainly give them peace in place of fear in which they were before; (provided that) they worship Me, ascribing no partner to Me. And those who turn infidel after that are the transgressors.” And Establish Salah and pay Zakah and obey the messenger, so that you may be favoured with mercy. [Surah Nur 24: 55/56] Thus, in order to see the fruit of our duas and receive Allah Ta’ala’s assistance on an individual, national, and international level, we must fulfil our pledge by obeying Allah Ta’ala and His Rasul (sallallahu ‘alayhi wa sallam).
Powerful Detergents for the Spiritual Heart
There are many laboratories in the world working and specializing in detergents. Each one is trying to produce the best detergent that would be the easiest to remove stains. Each company claims its detergents are the best, giving you a power-cleaning wash and removing the toughest stains. In the spiritual world, we find that the spiritual heart is a sensitive entity and easily stained. Some stains are easy to remove; others are tough to do away with. Thus, the spiritual heart also requires detergents for the heart to remain ‘whiter than white’, ‘brighter than bright’ or ‘super bright’ – as we read in different advertisements. Those stains of the spiritual heart (i.e. one’s minor sins) are easy to remove and are washed away with the water of Wudhu (ablution), Salah, and many different Ibadat, all of which have the effect of removing the stains of sins, according to the Ahadith. Rasulullah (sallallahu ‘alayhi wa sallam) said: ‘Whoever performed Wudhu and performed it well (i.e. according to the prescribed rules), all his sins will go out, even from under his nails.’[1] Rasulullah (sallallahu ‘alayhi wa sallam) said: ‘Each of the five Salahs expiates the sins committed since the Salah preceding it.’[2] The ‘Ulama mention that Ahadith of this nature refer to minor sins. Major sins require sincere Taubah. Major sins leave ‘tough’ stains, requiring a hard wash with a strong detergent. The power detergents, which remove the big and unsightly blotches and splotches of major sins on the spiritual heart, are sincere taubah and Istighfar. If one wants a bright white spiritual heart, then the ‘bleach’ of Zikrullah should be used – just as we use bleach to whiten garments. Of course, its effect on our hearts depends on our sincerity, abstinence from all sins, and obedience to Allah Ta’ala and Rasulullah (sallallahu ‘alayhi wa sallam) If the stains of major sins are not removed, the heart not only becomes pitch black, it becomes hard, and at this stage, the person’s Iman is on dangerous ground. Allah Ta’ala mentions in the Qur’an Sharif: “… No! But that which they used to commit has covered their hearts with rust.” [Surah Mutaffifin 83:14] The rust that accumulates with indulgence in sins covers the heart and deprives the person of the ability to distinguish between good and bad, right and wrong, Haq (Truth) and Batil (Falsehood). Rasulullah (sallallahu ‘alayhi wa sallam) explained: “When a Mu’min (believer) sins, a black dot appears on his heart. If he repents and seeks Allah’s forgiveness, his heart becomes cleansed and polished. If he continues to commit more and more sins (without repenting), the spot continues to spread and ultimately covers all of his heart.”[3] [1] Sahih Muslim [2] Sahih Muslim [3] Tirmidhi
Mirror Reflections
Mirror Reflections by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) It is said: ” The room in which there is no mirror is worse than a prison cell for a woman”. Of course, the same can be said about many men who spend hours in front of the mirror for the sole purpose of beautification. This statement gives us an idea of how often a person looks into the mirror, so much so that one will say that the mirror is indispensable. To look into a mirror, comb one’s hair, etc., is not Haram (forbidden). To do so is the Sunnah of Nabi (sallallahu ‘alayhi wa sallam). We will also find amongst the duas of Nabi (sallallahu ‘alayhi wa sallam) the dua when looking into a mirror: “O Allah, You have beautified my features, so beautify my character as well.”[1] Even so, the mirror must not become an obsession. The efforts in beautifying the face and maintaining the physical body in good shape have turned into a multi-billion dollar industry. The interest and concern are directed towards something that will inevitably turn to dust, whereas we have not been created for just the beautification of the face and body -that from the morning until the night, the person is fixated on nothing but his physical appearance. Be that as it may, we find that there are various kinds of mirrors: There are those mirrors that give a true and correct reflection. There are mirrors that magnify the person’s features. There are even mirrors that reflect a distorted or twisted image. The face may be the same, but the reflection varies depending on the type of mirror used. Then again, there are times when a person’s beauty is affected by other factors. When we travelled by train in India, we travelled in third-class coaches and sometimes long distances. Due to some of the windows of the carriage being left open, or the windows being broken, dust would cover the carriage. We would be covered with dust from head to toe. Anyone seeing us would see a different appearance. Accordingly, certain factors, like sickness, sleep, travel, etc., affect a person’s appearance. Similarly, the same can be said about our physical as well as our spiritual hearts. The spiritual heart is also not always in the same condition. The heart is called ‘Qalb’ in the Arabic language because it is perpetually in a state of change. It has been narrated regarding the heart: ‘The heart (Qalb) takes its name from its constant changes (Taqallub). The likeness of the heart is that of a feather at the base of a tree, being turned over and over by the wind.’ [2] ‘The heart of the son of Aadam changes more quickly than a pan of rapidly boiling water.’ Just as we are conscious of maintaining the beauty of our appearance and physique, there has to be a sense of consciousness, more so, in maintaining the beauty of the spiritual heart. As a poet aptly says: We looked into the mirror for blemishes on our faces, But we did not look at all the blemishes of the heart. The mirrors for the spiritual heart are the Quran Sharif, Ahadith of Rasulullah (sallallahu ‘alayhi wa sallam) and the advice of the Ahlullah (People of Allah). Rasulullah (sallallahu ‘alayhi wa sallam) has also informed us: ‘A Believer is the mirror for a Believer.’[3] Whilst a mirror discloses any defect in our physique, these mirrors disclose to us the neglect and weakness of our spiritual hearts. We are thus able to gauge our spiritual condition, and we are able to see the blemishes of our hearts in these mirrors. As I have said, some mirrors give a magnified and enlarged reflection or a distorted, twisted or skewed image –which is not a true and honest reflection of the person standing in front of that mirror. Similarly, some Muslims do not give a true reflection: If a Muslim is of bad character, and his actions are “twisted” and “distorted” due to his indulgence in sins, he will not offer a proper reflection. Just as we appreciate the mirror that gives us a true reflection or draws our attention to that part of our face or body that requires cleaning or improvement, we should be grateful for these spiritual mirrors. These spiritual mirrors are the mirrors of the Quran Sharif, Ahadith, wise teachings of the learned, and the advice of righteous and sincere Muslims —by which we can clean, improve, and beautify our spiritual hearts. If we assume the role of the mirror, we should keep in mind that a good mirror only discloses weakness or defect. A good mirror does not criticise, exaggerate and advertise to all and sundry another person’s weakness. Being a “mirror” to another could also mean that a person should become righteous so that whoever sees him will be encouraged to do good deeds, like a person who looks into a mirror and then tries to perfect his appearance. For example, A Muslim who wears the Sunnah dress will insha Allah, be a means of guidance and encouragement to those who see him and are not dressed accordingly. They will be more conscious of their Muslim identity, and will, insha Allah, adopt the correct attire. The same would follow regarding good actions, behaviour, dealings etc. If we are concerned about the beautification of our Iman, we will make every effort to remove any trace of ‘unsightliness’ (i.e. pride, show, vanity, jealousy, malice, etc.) or even sins such as lying, cursing, casting evil gazes, interest, fraud and so forth. In the beauty industry, we will find all kinds of products and innumerable beauticians and consultants offering various treatments and packages. There are so many kinds of washes, scrubs, lotions and creams advertised for facial and body beauty —detoxifying wash, day cream, night cream, nourishing cream, replenishing cream, moisturising cream, etc. —so too,
Fashion
Fashion by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Fashion is a test of the very severe kind. It is a madness and an obsession that has afflicted many. It makes a person blind, except to the chase of keeping up with the latest fashion trends, styles and designs, which are ever-changing. Have we ever stopped to think that one day, very soon, we will leave this world wrapped in a simple Kafan (shroud), the pattern and style of which has remained the same and will always remain as is? How senseless it is to make fashion the ‘be all and the end all’ of our lives when the inescapable occasion of death calls for just one Kafan, with no designer names or brand labels. Maulana Jalaluddin Rumi (rahmatullah ‘alayh) makes shows this reality: The world is ‘Darul Ghurur’ – A world of deception The day man is delivered to his grave, Nothing except his shroud accompanies him. Since some people would have even competed in giving a costly Kafan, Rasulullah (sallallahu ‘alaihi wa sallam) said: “Do not be extravagant in shrouding, for it will be quickly decayed.”[1] Abu Bakr Siddiq (radiyallahu ‘anhu) had also mentioned before his demise: ‘…New clothes befit the living, and old clothes befit the decaying body.’ This does not mean that new material must not be used for the Kafan; rather, it was said to prevent any “competition” and differentiation in the Kafan of the rich from the poor. To wear good clothes, eat fine food and live well is not Haram (forbidden) if the earnings are Halal (lawful) and our obligations to the poor and needy are also met. Many Muslims do not fulfil the obligation of Zakat and Sadaqat -which is obligatory upon them, thus denying the poor and needy what rightfully belongs to them. This is a very major sin, and the punishment is very severe. Whilst it is permissible to eat good food and dress well etc., to be lavish, exceeding all bounds of Islamic guidelines, ignoring the plight and the dire circumstances of the poor and needy is not acceptable. Many are without employment, food and homes – more especially in these times wherein inflation has gone through the roof, and a loaf of bread and a litre of milk are beyond the means of the poor. We should be considerate and remember that we will be questioned about our expenditure on the Day of Qiyamah. What has to be understood is that we must not become slaves of passion and fashion, nor should our dress be a source of pride and arrogance. It is within acceptable limits to wear beautiful clothes out of appreciation for the wealth bestowed upon us. It is narrated in a Hadith: “Allah loves to see the effects of His blessing on His slave.”[2] Another Hadith states: “Allah is Beautiful and loves beauty. Pride means denying the truth and looking down on people.”[3] Allah Ta’ala highlights this outward adornment as a Divine Blessing but categorically states that the best adornment is the adornment of righteousness. “O children of Adam! We have indeed sent clothing down to you so that you may conceal the private parts of your bodies, and as a means of beautification. And The clothing of Taqwa is best This is from the signs of Allah so that you may take heed.” [Suratul-A’raf 7:26] Thus, our clothing and accessories should not become the medium of us falling prey to the deadly diseases of Takabbur (pride), ‘Ujb (vanity) and Riya (show and ostentation) —as is so common today. We have been cautioned in the Hadith regarding even the intention behind our dressing: “Whoever wears garments for fame, Allah will clothe him with the garment of disgrace.”[4] It is this diversion and game of “fashion” which gulps and swallows our money and opens the doors of wastage, extravagance, rivalry, living beyond one’s means, purchasing on interest, and being negligent of the purpose of this worldly life. There is great ease and comfort in simple living without being shackled by the need to change with changing designs and fashion. Simplicity is a part of Iman. There are those who use the Ahadith on neatness, taharah, etc., as justification for modern-day lavishness, whereas fashion, lavishness and extravagance are very different from neatness and good grooming. Khwaja Azizul Hasan Majzub (rahmatullah ‘alayh) has very aptly stated : You are always concerned: ‘I must remain above all. My fashion and beautification must excel all.’ Is this how one who is going to die lives? The outward beauty of the world has deceived you. [1] Abu Dawud [2] Tirmidhi [3] Sahih Muslim [4] Abu Dawud
In the Name of Islam
In the Name of Islam by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) There is a sickness in society which has now reached epidemic proportions. It is so severe that it requires repetition in its warnings to drive the point home. Fitnas abound, and the worst and most dangerous fitnah is that which takes the form and garb of Deen. In the name and guise of Deen, Muslims are being invited to ‘Fund-raising’ programmes, lunches, dinners, and pre-Ramadan and Eid Fairs, and funds are being raised for Deeni projects in this manner. The context of these programmes is ‘Fun’ and ‘Entertainment’, which entails socializing. The Muslim is encouraged to bring his wife, daughters, mother and sisters along. Since this is in the name of Deen, people consider it as Ibadah (worship), something virtuous. One can gauge how serious the matter is. The person is not going to make Taubah for this. He will not consider the intermingling and the socializing as sinful because the event is promoted as something meritorious and ‘Halal’, and because the invitation is from people and organizations representing Deen —whom it is expected, would know better as to what is Haram and Halal. ‘What a kind of revolution! … That Ummah, which detested Haram and stayed far from that which is doubtful, now has no fear indulging in Haram.’ Even if an Aalim is involved in such activities, endorsing such programmes, or is seen at such venues, this does not make a Haram Halal. This is the weakness of that Aalim. There are so many who are ‘Deendar’, and they know better than to attend such programmes; their hearts will give them the fatwa: ‘Don’t go’ – then why still go? Thereafter complaints are presented of the immodest dressing of the women, the intermingling of sexes, the alarming condition of the youth, etc. -this is the trap of Shaytan and Nafs. The person is gazing at such women (or vice versa), engaging the nafs in Haram pleasure and destroying the heart with evil desires. Those who have Ta-‘alluk with Deen and the Mashaikh must prove their piety and sincerity by restraining themselves from such evils. The instruction and order of Shariah are: ‘It is not permissible to be present in a gathering where Allah Ta’ala is being disobeyed.’ Mullah Ali Qari (rahmatullahi ‘alayh) has defined Haya (modesty) as : “The Haqiqat (reality) of Haya is that your Maula must not find you in that place which He has forbidden or indulging in that which He has forbidden.” Such events and functions bring one close to Zina (adultery). Allah Ta’ala says: “And do not go near Zina. Indeed, it is a shameful and evil path” [Surah Al – Isra 17:32] Such functions promote Zina of the eyes, whereas it is from the Commandments of Allah Ta’ala that we lower our gazes from looking at Ghair-Maharim. Allah Ta’ala addresses both the believing men and believing women: “Tell the Believing men to lower their gaze (from looking at that which is Haram) and to be modest (i.e. To protect themselves from prohibited deeds like adultery and fornication, etc.) That is purer for them. Indeed, Allah is aware of what they do.” “And tell the believing women to lower their gaze (from looking at that which is forbidden) and to be modest (i.e., To protect themselves from prohibited deeds like adultery, fornication, etc.) And not show off their beauty except that which is apparent, and let them wear their head-coverings over their bosoms )” [Surah An – Nur 24:30/31] Young men have written to me and have mentioned quite explicitly that their intentions in frequenting such functions, fairs and programmes is for no other purpose but to admire the women. Some have even mentioned deriving Haram pleasure by deliberately touching those women in the crowd (na ‘uzu billahi min zalik) – and if these are not our wives, then they are our daughters, mothers, sisters or nieces who are exposed to lustful glances and touching. So when it is evident that these programmes and fairs are against the Pleasure of Allah Ta’ala, we can stop ourselves and our families, even if we cannot stop others. Rasulullah (sallallahu’ alayhi wa sallam) said: “The most beloved places to Allah are the Masajid, and the most disliked places to Allah are the markets”.[1] [1] Sahih Muslim
Durud Sharif
Durud Sharif by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) During a visit to Madina Munawwarah, I was sitting on the marble floor in the courtyard, outside Masjidun Nabawi (sallallahu ‘alayhi wa sallam), near the Raudha Mubarak[1], looking at the Green Dome and in deep thought. A doctor from Johannesburg walked by. After greeting me with Salam, he asked me what I was watching. I replied: ‘The flights coming into Madina Sharif.’ He replied: ‘No planes are permitted to fly in the vicinity of the Haram Sharif [2].‘ I explained: ‘The flights are the flights of the angels, who have collected the Durud and Salam [3] of millions of Muslims worldwide and who are now conveying these to Rasulullah (sallallahu ‘alayhi wa sallam).’ The Hadith Sharif mentions: “Verily Allah has certain angels wandering all over the earth; they convey to me the Salutations of my Ummah (followers)[4].“ This should be easy to understand in this day and age of advanced technology. Thousands of people are making phone calls to people in different cities and countries worldwide. Within seconds, there is a connection, and the person can speak. Rasulullah’s (sallallahu ‘alayhi wa sallam) Ihsan (favour) upon us is tremendous. Durud Sharif should become our daily practice as it develops that connection with Rasulullah (sallallahu ‘alayhi wa sallam). Using the remarkable gift of imagination, one should imagine the angels conveying one’s Durud Sharif in the court of Rasulullah (sallallahu ‘alayhi wa sallam) or imagine standing before the Raudha Mubarak and personally presenting Salat and Salam to the Master of all men, the Seal of all the Prophets, the Crown of the Believers, the Illuminator of the universe, the Leader of the pious, the Protector and Guide of the Believers, and the Beloved of Allah Ta’ala, Sayyidina[5] Muhammad (sallallahu ‘alayhi wa sallam). This noble and lofty Ibadah[6] of conveying Salat and Salam with sincerity, attention and meditation will create a ‘Kaifiyyat’ or special feeling within the heart as well as gain one the Qurb[7] of Allah Ta’ala, since Rasulullah (sallallahu ‘alayhi wa sallam) is the Beloved of Allah Ta’ala. Moreover, the person who conveys Salat and Salam becomes the beneficiary of many bounties in this world and the next. Some of these are: – Sins are forgiven, – Stages elevated in the hereafter – Protection from Jahannum – Protection from harm – The intercession of Rasulullah (sallallahu ‘alayhi wa sallam) – Securing the pleasure of Allah Ta’ala – Drawing the Rahmah (mercy) of Allah Ta’ala – Inviting barakah (blessings) into our homes, businesses, and lives, and relieves us from various anxieties. Through the recitation of Durud Sharif, our duas (supplications) are also accepted. [1] Rowdha Mubarak: Blessed Garden (in reference to the Prophet’s [sallallahu ‘alayhi wa sallam] grave) [2] Haram Sharif: The Holy Mosque of the Prophet (sallallahu ‘alayhi wa sallam) [3] Durud and Salam: Salutations upon the Prophet (sallallahu ‘alayhi wa sallam [4] Nasai [5] Sayyidina: Our Leader [6] Ibadah: Worship [7] Qurb: Proximity, nearness.