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
No Dogs Allowed Except On A Leash
No Dogs Allowed Except On A Leash by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Whilst taking a walk through a park one morning accompanied by some friends, we passed by a sign generally found in many parks. It read: ‘NO DOGS ALLOWED EXCEPT ON A LEASH’ Considering a deeper meaning to the sign, I mentioned to my companions: Our nafs (ego) is akin to a dog. The nature of an undisciplined unleashed dog is that it barks, relieves itself anywhere, devastates and lays waste on the delicate flower beds as it tramples them, attacks or spoils people’s picnics, and runs after that which it should not. Without its leash and training, it can scare, harm, bite others, and cause damage. Therefore the Parks Board insists that dogs be on a leash. A well-trained dog will obediently remain on a leash, under the control of its master and will not cause inconvenience or damage. It will walk along its master and do as he commands. The temperament of the nafs (carnal self/ego) is like that of the dog. It also needs to be disciplined and trained, and it requires a leash tied tightly and securely around its neck. This leash is the leash of Shariah, love and fear of Allah Ta’ala, and fear of accountability on the Day of Judgment. Without this leash, the person will break the commands of Allah Ta’ala and violate the rights of creation. The person will steal, gamble, fornicate, suppress, oppress, abuse his wife, children or parents, and perpetrate various other crimes. Malice, greed, jealousy, pride, and other filthy, vile qualities will also be found in the person’s heart. People will distance themselves from such a person for fear of being harmed or troubled. The person who has disciplined his nafs and controls it with the leash of Shariah will find that it becomes submissive and compliant to the instructions of its master. The person then finds it easy to fulfil the rights of Allah Ta’ala as well as creation since the nafs is compliant with its master’s commands. The person will want to do good deeds, assist, and invite others to Deen. He will not cause harm to people; rather, he will benefit them. People will then love such a person. When there is a need to go to the shops, factories, airports, hospitals, etc., the person will first leash the nafs with the Khauf (fear) and love of Allah Ta’ala and then go about the fulfilment of duties. Nabi (sallallahu ‘alayhi wa sallam) said: “ The intelligent person is the one who subjugates his soul/takes account of himself, and works for what is after death and the incapable is the one who follows his desires and thereafter entertains hopes in [the mercy] of Allah”[1] [1] Tirmidhi
The 1-Cent Coin
The 1-Cent Coin by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) Once, when walking through a park with some friends, we came across a fountain with many 1-cent and 2-cent coins. On noticing this, it came to mind that since the 1-cent and 2-cent coins have negligible value – in fact, no worth or value is given to these coins; they are generally discarded in a fountain after some ‘wish’ is made. If the wish were such that it would be accomplished with money, then a mere 1 or 2 cents would not suffice to fulfil the grand wishes of those who throw with any such hope. Nevertheless, I presented this analogy to my companions: The value of the 1-cent coin diminished after separating itself from the R5 coin or the R100 note. It ‘depreciated’, so to speak. Many pass by such fountains, yet no one considers taking one or a few of those coins. However, when that 1 cent coin attaches itself to the R100 note, its value and worth are considered just as that R100 note. When the 1 cent coin attaches itself to the R100 note, its value will increase – It is now part of R100. If that 1 cent coin prefers its ‘independence’, then inevitably, that would be to its own loss. It will then be considered worthless and insignificant and discarded in some fountain or thrown on the street. In a like manner, when Salikin (Seekers of Allah Ta’ala) attach themselves to the Ahlullah (People of Allah) by keeping their pious company and emulating them in their actions, speech and character, their value increases. When we keep the company of the friends of Allah Ta’ala, then insha Allah, we will, through the blessings of their value, also acquire some worth. The Salik (Seeker of Allah) will also become as valuable and precious if there is sincerity. My Shaykh, Hazrat Maulana Hakim Muhammad Akhtar Saheb (rahmatullah ‘alayh ), had given a wonderful analogy when he visited South Africa and observed the sand of the gold mines in Gauteng. He explained that the sand which remained in the company of gold became ‘golden’ in colour. Something as ordinary as sand took on the hue and shade of something as precious as gold. So too, one will notice that the sand which contains coal becomes black in colour. Hazrat then compared the ‘golden sand’ to the person who sincerely befriends and associates with the Ahlullah. Such a person will not only acquire the same colouring as ‘gold’; he will become gold. Those who think they can tread the path to Allah Ta’ala on their own and become so ‘valuable’ are quite mistaken. Even our honourable and respected Maulana Jalaluddin Rumi (rahmatullah’ alayh) had said: “People addressed me as ‘Molvi’ (one who has knowledge) until I attached myself to the blessed company of Shamsuddin Tabrezi. Then people began addressing me as ‘Maula-e-Rum’ (The Master of Rum).” Then again, the Sahaba (rahiyallahu ‘anhum) became ‘Sahabah’ because they attached themselves to the blessed, noble, and exclusive company of Rasulullah (sallallahu ‘alayhi wa sallam). This ‘Suhbat’ (companionship) of the Ahlullah is the medium of spiritual achievement. However, great caution should be exercised in choosing a mentor. This warning cannot be emphasized enough. Just the garb of piety or flowery speech does not make a person a Wali (friend) of Allah Ta’ala. Some ‘peers’ have ulterior and worldly motives, especially milking their mureedin (disciples) of money. They give their mureedin some Waza’if and tasbihs to read. There is no education, disciplining, or reform. If there is no Deen in the Shaykh, how will his mureeds change their lives? When the Shaykh is a prisoner of nafs (ego) and Shaytan, how can he free his mureeds from nafs and Shaytan? Therefore Maulana Jalaluddeen Rumi (rahmatullah ‘alayh) said: “Develop contact with a righteous one So that through his company and du’aa, you may succeed, But search for a guide who is awake in all situations So that you, too, may become awake. And if you should remain in the company of the vanquished, You, too, will become vanquished.” Many claim to be Masha’ikh but are caught up in the snares of Nafs and Shaytan. They have not even recognized their own nafs, have no experience in the field of Islah and Tazkiah, and instead of guiding, they misguide. They then become a trial for the people. The true Masha’ikh don’t promote and advertise themselves nor canvass for Mureedein. They don’t chase after name and fame. They don’t hanker after Dunya. They wish to remain concealed, but Allah Ta’ala sometimes chooses for them to be known. Thus, when choosing a Shaykh, consider the Shaykh who is learned, practising on his knowledge, pious, trained and experienced in the field of Islah and Tazkia, and acknowledged by the Ulama-e-Haq as one who is truly Sahib-e-Nisbat and a Waliyyullah. By attaching oneself to such a Shaykh, the Salik will acquire value. Dr. Abdul Hay Saheb (rahmatullah ‘alayh), who was a senior Khalifa of Maulana Ashraf Ali Thanwi (rahmatullah ’alayh) used to say : “There is only one way to meet Him (Allah), Seek the road from those who have already found Him.”
Saving Spiritual Lives
Saving Spiritual Lives by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) We often hear helicopters circling the area, generally searching for some hijacked vehicle. This is a common observation and experience in the area. If it is at night, the helicopter uses a powerful light as a searchlight. Listening to and observing this, the following analogy came to mind : The Auliya-Allah, the Masha’ikh, are like those helicopters, except that they are searching for people who have been hijacked by nafs and Shaytan —people like us. The Auliya-Allah also possess a powerful light in their hearts: It is a Noor that has developed in their hearts through obedience to Allah Ta’ala and Rasulullah (sallallahu’ alayhi wa sallam) as well as total abstinence from sins. With this powerful Noor, they are able to search out and save thousands, if not millions. We know that if the hijacked vehicle is found and returned to the owner, the owner is naturally very happy, especially if his car is expensive. Similarly, due to the search efforts made not only by the Auliya-Allah, but by all Muslims, others return to Allah Ta’ala’s obedience or to Iman and Islam, and Allah Ta’ala’s happiness is much greater than that of the car owner. The owner of the car may either thank the person who found his car or he will express his gratitude with some gift if he is of a noble disposition. Allah Ta’ala is far more generous and appreciative, and His rewards are granted in various forms in this world, as well as the hereafter, for those who search and save hijacked persons —those “hijacked” by Nafs and Shaytan. Then again, looking at the life of the Muslim, we find that it is a “Rescue Mission”: They are always prepared to make sacrifices to save the spiritual lives of others. How often we read of the rescue missions that go out to sea to rescue someone or the other carried away by a strong current, or those struggling to survive due to the ship sinking, or those who need to be evacuated from ships. We find that the pilot is well-trained for the operation, and the rescue swimmers who form part of the rescue team are physically strong, fit, able, and very experienced. They have to be highly skilled to ensure that the operation is successful. If not, they, too, will become victims to the waters of the ocean. Similarly, as Muslims who are rescue swimmers and ‘spiritual’ life savers in the field of Da’wah and Tabligh, we have got to be spiritually strong, fit and able, and we need to gain experience; otherwise, the current of Fitnas may sweep us away also. If we are spiritually weak, we, too, can end up drowning in some sin. And this is very much a reality: Many who have surface knowledge and have not made much effort against their Nafs become victims to the storms of some sin. Similarly, the Muslim is a Paramedic. Every Muslim should be qualified in the basics of how to save the spiritual lives of those who meet up with tragic accidents —that is, they fall into sins). If we are in the know-how, we will be able to apply ourselves immediately in aiding and saving such people from spiritual death. How often is CPR (Cardiopulmonary resuscitation) or artificial respiration given before being taken to the hospital that saves the person? Even though the person’s situation will still be critical, he has been revived with CPR, and the chances of his survival are thus strong if he is taken to a hospital immediately. Similarly, we need to learn spiritual CPR for emergency cases – that is, make sincere dua for Hidayat. However, building our spiritual stamina, training and expertise come in keeping company with those who are qualified and are masters in the field —our Masha’ikh and Ulama-e-Haq. Another analogy is the tacking, search, and security companies formed to track kidnapped children or hijacked persons. The Muslim is a tracking company: He searches, invites and calls the disbelievers to Iman and Islam, and he calls the weak Muslims to stronger Iman. Unfortunately, the state of affairs today is that many a time, the guards hired by security companies turn out to the thieves, hijackers, and criminals. Here in South Africa, security guards and police officers are being caught, arrested and apprehended. Sadly, many Muslims have also become hijackers, taking their Muslim brothers and sisters to Haram – casinos, clubs, pornography, music, etc. Some give the injection of spiritual death with drugs and other such Haram or kufr ideologies. Instead of saving them from the fire of Jahannum, many invite others to join and accompany them in disobedience and even rejection of Allah Ta’ala and His Ahkam (Laws). May Allah Ta’ala have mercy upon us – because this is truly a reality. The Majority invite to the fire, but the Auliya-Allah invite to Paradise. The majority “go with the flow”. The Auliya-Allah move against the current of the Fitnas. Despite the difficulties and challenges, the help of Allah Ta’ala is with those who are his friends. Take heed : “If you were to obey most of those on earth, they would lead you away from Allah’s Way. They follow nothing but assumptions and do nothing but lie.” [Surah An’am 6 : 116] “Your only friend is Allah, His Messenger and those who believe; who establish Salah, and pay Zakah, and bow before Allah.” [Surah Maidah 5 : 55] “The believers are only those who believe in Allah and His Messenger—never doubting—and they strive with their wealth and their lives in the cause of Allah. They are the ones who are true in faith.” [Surah Hujurat 49:15]
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.
The Final Taste
The Final Taste by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) There is an incident narrated of a Sahabi (radiyallahu ‘anhu), who, on coming across the verse: “Every soul shall taste of death…” read it so many times that a voice was finally heard saying: ‘Your recitation has already caused the death of 4 Jinn.’ In Arabic, the word ‘Za’iqa’ means “to taste”. We should connect this ayah (verse) with what we understand of ‘taste’. Sometimes the taste is bitter, sometimes, it is sweet, and sometimes it is bitter-sweet. We have sugar-coated pills because everyone wants to taste sweetness. Everyone wants a taste of enjoyment. Our beloved Allah Ta’ala is informing us of the final taste of this worldly life, and that taste is the taste of death. Death is an indisputable reality, and each one has to experience it. Allah Ta’ala tells us: “Every Nafs (soul) shall taste of death.” Since the taste of death is a must for everyone that enters this world, we need to work on developing our spiritual appetite for death. If we want sweetness in death, then our actions will have to be sweet. I do not think we need to even ask if there is anyone that would like a death which is ‘bitter’. Maulana Yusuf (rahmatullah ‘alayh) delivered his last bayaan (talk) in Lahore, Pakistan. It was during this talk that he had a heart attack, and it was on the way to the hospital that he passed away. He was only in his 40s, so his death was very sudden and unexpected. A woman, who was deeply grieved over his death, had a dream in which she saw Maulana Yusuf (rahmatullah ‘alayh). She asked him: ‘How did you pass away?’ He replied: “The Tajalli of Allah Ta’ala was so intense whilst giving that talk that I could not bear it. A beautiful rose was then brought to me, and as I smelt it, my soul departed.” A few days later, Maulana Umar Palanpuri (rahmatullah ‘alayh), who was a close friend of Maulana Yusuf (rahmatullah ‘alayh), saw him in a dream and asked him: ‘Did you meet Rasulullah (sallallahu ‘alayhi wa sallam)?’ He replied: ‘Yes. Come, I will also take you.’ – and in the dream, he takes Maulana Umar Palanpuri (rahmatullah ‘alayh) with him. This is what we call the “sweetness” of death. To make our death sweet, we will have to make our a’mal (actions) sweet. We cannot expect roses and flowers to grow if we plant thorns. If we do A’mal-e-Saleha (righteous deeds), then Allah Ta’ala promises a pleasurable life (Hayatan Tayyibah) together with success in the next life. “Whoever, male or female, has acted righteously, while being a believer, We shall certainly make him live a good life, and shall give such people their reward for the best of what they used to do.” [Surah an-Nahl: 97] If not, then read the incidents of the nations of the past and the bitter end they met. May Allah Ta’ala protect us all, Aameen.
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.