Giving up Sins: An Easy Prescription
Giving up Sins: An Easy Prescription by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) There are many Muslim brothers and sisters throughout the world who, due to various negative influences and bad elements, find themselves ‘de-railed’ from Deen. Many others sit on the fence, wanting to enjoy or benefit from both sides of the fence – engaging in sins as well as being practical on specific teachings of Deen. However, deep in their hearts is the desire to get back on track and once again become good, practical Muslims, to jump off the fence and enjoy the green pastures of Islam. So they write, e-mail, phone, and fax, seeking guidance and direction. The main weakness is indulgence in sins; sometimes, excessive indulgence in those sins. A standard prescription that I give as a reply is as follows. Alhamdulillah, many who followed through with the prescription have found a new life – of peace, happiness, blessings and mercy. On tasting the sweetness that comes with obedience, there is no desire to return to any form of disobedience. The bes is to abstain from sins out of Love for Allah Ta’ala. He has granted us so much – He has given us everything, and it is the nature of human beings that we love the person that is kind and generous to us. Then what of Allah Ta’ala, who has provided us with plentiful – with everything? Our sight, hearing, speech, organs that are functioning in such an amazing manner, the limbs – all in our service – for eating, drinking, walking, sitting, etc. The gifts of wealth: clothing, shelter, transport, food, drink, and so many other comforts. We use them all, but do we keep in mind the Generous Benefactor? Do we give thanks for these bounties or show any appreciation to the Giver? Developing the conscious awareness that Allah Ta’ala is with us: He is watching us, He is hearing us, He knows all and everything about us; We cannot hide from Him; We cannot conceal our actions from Him. Then should we not feel ashamed that we are disobeying Him in His Presence? Are we not showing ingratitude to the Benefactor when engaging in sins in His Presence? Keep in mind that the angels, too, are witnesses to all our actions; the earth is recording our behaviour, and all of it is also noted in our books of deeds – and we are accountable to Allah Ta’ala on the Day of Judgement. Added to this, our actions are also presented to Rasulullah (sallallahu ‘alayhi wa sallam), so we should consider whether our actions are a source of joy or grief to him. In this manner, we will develop that shame and modesty, which will make it easy to restrain from Haram. Muraqabah is meditating on our actions during the day: We should reflect on our deeds for the day, seek forgiveness for shortcomings, and resolve not to return to those bad deeds. We should also express gratitude for good deeds and make Dua for an increase in them. Ponder over the fact that the Angel of Death does not give respite. It must not be that whilst obeying the Nafs in sinful pleasure, the Angel of death visits, and our departure is in disgrace, and our return to Allah Ta’ala is at a time when He is angry. Our death will be an embarrassment to us, our family and the community who will find out that death came in sin. May Allah Ta’ala protect us from death in a state of transgression, but this is very much a reality. Death visits – more often, very unexpectedly, and no true Muslim would want to be seized by the Angel of death when Allah Ta’ala is displeased. I often say: We now have instant tea, instant coffee, instant cereal and instant pudding and so many other things on the market are instant – we are also living in times when death is just as instant. So any sin is too much of a risk in the face of the reality of death. The Hadith is explicit: We will be resurrected on the day of Judgement as we have died[1]. Would any Muslim want to rise on the Day of Judgement in sin for all of humanity to witness what kind of life he led? Ponder over the fact that Allah Ta’ala has blessed us with the gift of sight, hearing, health, wealth, and so much else – and has also granted us the gift of respect. However, what He gives, He can also take away. He explicitly stated that ingratitude for His Gifts would draw severe punishment. So is sinning not abuse and ingratitude for the gifts of sight, heart, mind, and limbs? A little contemplation on the consequences of such behaviour and a little Mujahada (effort) – which entails ‘not doing’ and Alhamdulillah, the sicknesses are cured. Together with this: Attend the talks of the learned Scholars of Islam whenever possible or listen to recordings of their lectures and read their books to gain the benefit of the pious, righteous company. Join and participate in the Deeni activities with those who follow the Qur’an and Sunnah. Insha Allah, there will be a great improvement in one’s condition by keeping the right company. Make an effort to read Salah punctually. Men should make every effort to read their Salah in Jamat (congregation). Read good Islamic literature. Abstain from magazines or books that have filthy and indecent contents and pictures. Give up television viewing. 0% of the content is Haram. If a person offers a full glass of clean and pure water and mentions that there is just one drop of urine, would any sensible person drink it? When the major content of television is Haram, what would we then say? When the gaze, heart and mind are consuming and digesting so much of Haram viewing, what else would be the result
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
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.
The Wealth of Time
The Wealth of Time by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) This life is a journey. We are all on a journey and are travelling all the time. Even if the person is a “couch potato”, passing his life in inactivity and idleness, he is also travelling. If the person is sitting, lying down or sleeping, he too is travelling. The person is in a car: The car is moving and covering distance, and simultaneously, the journey of life too is continuing. The person’s life is moving on and on. One breath follows another. And every breath of life is part of that journey. Seconds are ticking away. Minutes slip through the hourglass of time. Days and nights bring a close to weeks, weeks bring a close to months, and months bring a close to the years. Hasan Basri (rahmatullah ‘alayh) had aptly said: “O Son of Adam! You are nothing but a number of days. Whenever a day passes, a part of you has gone.” Every day, week, and month is part of the journey —like how a person travels 10 kms, 100 kms, 500 kms, and 1000 kms. Every passing year of life is like a station which we reach. And no one knows how many stations he has to travel through before he arrives at his destination. For some, there is just one station – and they die at the tender age of one; some stop at ten stations and depart at the age of 10. Others have to travel through 50 stations, 60 stations, or even 100 stations in life before they reach the end of the journey. Most of us have the experience of travelling by flight or train. We stop here and there in transit until we arrive at the destination. The pilot informs the passengers when the plane begins its descent for landing, and when the plane lands and comes to a standstill, the pilot announces that all passengers must disembark. This is the reality of life. All of us have to disembark at some stage. When we reach the end of this worldly life, the command is given that the soul must now disembark. And we have already seen so many disembark: seniors and juniors, rich and poor, kings, presidents, subjects —all have to disembark. Therefore we have to be thrifty with time; we have to be prudent and cautious concerning time. Use it productively and constructively, usefully and efficiently. Time can be likened to the root of a young tree —a sapling. If a person looks after the sapling and waters it, it will grow into a big tree, with its branches and leaves spreading out, providing extensive shelter and a tree which gives a lot of fruit. We will say that the person took care of his life, and the most precious commodity of his life was his time. Now, that time will bear fruit because the person carried out good deeds in the time given to him, engaging himself in Salaah, Zikrullah, Tilawah, spending days in fasting, giving Zakaah and Sadaqat, striving to earn a Halaal sustenance, as well as controlling his gaze when in the shopping centres, markets, universities, colleges, or wherever else, and controlling his heart from the evil desires of nafs and Shaytan. That tree bears fruit, and he will enjoy those delicious fruits in the grave and in the Hereafter. On the Day of Qiyaamah, he will also enjoy the extensive shelter which his good deeds will offer him, insha Allah. Allah Ta’ala also uses the analogy of a tree in the Qur’an Sharif: “Have you not seen how Allah has set forth a parable: A good word is like a good tree, having its root firm and its branches in the sky [Surah Ibrahim 14:24] Here, Allah Ta’ala likens the Believer’s Imaan and deeds to a tree with deeply entrenched roots, a strong and sturdy bark, and branches extending high up. The actual dividends, the real earnings, and the greatest of all enjoyments will be experienced in Jannah when he will behold the beauty of Allah Ta’ala with his own eyes. SubhanAllah! ‘That veil, which was covering Allah Ta’ala’s Countenance will be removed. Now will be the time to smile —for those who took that grief in their hearts, and restrained themselves from all evil’. As for the person who falls for the temptations of nafs and Shaytan, he will have to deal with the consequences of squandering the wealth of life and wasting the fortune of time. His is a bad investment, where the shares drop entirely. He may be left with a meagre 20% or 10 %, or he may end up with nothing. If it was spent in disbelief, the net result is the fire of Jahannum —May Allah Ta’ala save us. If it was spent in sins, then we have been warned of punishment in the grave and in the Hereafter. Allah Ta’ala likens the disbeliever to a bad tree —because his words and deeds are evil. The tree’s roots are not fixed and firmly established and do not stand the test of time. “And the parable of an evil word is that of an evil tree uprooted from the surface of the earth, having no stability.” [Surah Ibrahim 14:26] The deeds of the disbeliever are described as follows: “The deeds of those who disbelieve their Lord are like ashes blown away by the wind on a stormy day. They will not be able to gain anything out of what they did. That is the wandering away from the path.” [Surah Ibrahim 14:18] Their deeds are wasted due to their disbelief in Allah Ta’ala. Thus, their life was wasted, and no good awaits them in the Hereafter. (May Allah Ta’ala protect us all from such an end). When time is lost, life is lost. Sometimes the Hereafter is lost. What a great loss it is when the person loses the opportunity to make
A Means of Protection from Sins
A Means of Protection from Sins In my Dua, I always mention that we inevitably have to depart from this world. Death is a certainty. However, its time is unknown. Since we do not know where, when, and how we will die, how can we be engaged in sin? When making Dua, I say: O Allah, it must not be that the Angel of Death visits anyone of us when we are popping drugs into our mouths, when we have a bottle of liquor in our hands, when we are in a casino or an escort agency, or committing adultery and fornication, or watching some filthy movie or reading a filthy novel or magazine. Alhamdulillah, this Dua has been a means of Hidayah (guidance) and protection for many who found their evil habits difficult to give up. When the thought of death and this Dua flashed before them, someone dashed out of a casino, another distanced himself from an escort agency, and others opted for abstinence and self-restraint. This remembrance of death becomes a barrier between a person and sin. My Shaykh, Hazrat Maulana Hakim Muhammad Akhtar Saheb (rahmatullah ‘alayh) often presented the following questions for reflection: 1. Is sin good or bad? – The answer would be ‘Bad’. 2. Should a bad thing be given up or not? – It should be given up. 3. Should it be given up quickly or slowly? – Quickly. 4. Should it be given up before death or after death? – Before death. Who knows when death will pay us its only visit? We know fully well that sins should be given up before death. We also know that the hour of death is unknown, and there is no escape from it. Should sin not then be given up immediately? Is there even any time to think about when to give it up? —The time to give up sin is now. My Shaykh Hazrat Maulana Hakim Muhammad Akhtar Saheb (rahmatullah ‘alayh) had composed a couplet that spells out this reality, which we should reflect over: 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.
The Knowledge of Allah Ta’ala
Imam Malik (rahmatullah ‘alayh) had great respect and love for Rasulullah (sallallahu ‘alayhi wa sallam) and Madina Munawwarah. He once wanted to perform Nafl Hajj but feared that he might die whilst on his journey for Hajj. It was his deep-hearted desire to die in Madina Sharif. In a dream, he saw Rasulullah (sallallahu ‘alayhi wa sallam) and told him of his wish to die in Madina Sharif, and he asked Rasulullah (sallallahu ‘alayhi wa sallam) as to how long he would live. Rasulullah (Sallallahu ‘alayhi wa sallam) showed his five fingers to Imam Malik (rahmatullah ‘alaihi). Not understanding the meaning of this dream, Imam Malik (rahmatullah ‘alaih) wrote an anonymous letter to Shaykh Ibn Sirin (rahmatullah ‘alayh), who was the renowned and distinguished interpreter of dreams in his time. On reading the dream, Ibn Sirin (rahmatullah ‘alayh) said that only Imam Malik (rahmatullah’ alaih) could have had such a dream. He then gave the interpretation, saying that the dream referred to an Ayah (verse) of the Qur’an Sharif in which five things are mentioned —which are in the exclusive knowledge of Allah Ta’ala alone. Allah Ta’ala states in the Qur’an Sharif: “Indeed, Allah alone has the knowledge of the Hour. He sends down the rain, and knows what is in the wombs. No soul knows what it will earn for tomorrow, and no soul knows in what land it will die. Surely Allah is All-Knowing, All-Aware.” [Surah Luqman 31:34] To briefly explain these five things as mentioned in this Ayah (verse): THE KNOWLEDGE OF THE HOUR The exact year and time remain unknown to us. In the famous Hadith-e-Jibrl, where Rasulullah (sallallahu ‘alayhi wa sallam) was questioned about Islam, Iman and Ihsan, he was also asked: “So inform me about the Hour (i.e. Qiyamah).” Rasulullah (sallallahu ‘alayhi wa sallam) replied: “The one being questioned is not more knowledgeable than the one asking the question.” (meaning: neither do I know nor you know.)[1] Rasulullah (sallallahu ‘alayhi wa sallam) conveyed many signs indicating the last day’s proximity. These signs have been categorised as minor signs and major signs. All the minor signs have come to pass. Soon to follow are the major signs of Hazrat Mahdi, Dajjal, the descension of Hazrat ‘Isa (عليه السلام), etc. HE SENDS DOWN THE RAIN Weather bureaus predict rainfall. However, this is EXPECTED rainfall. Allah Ta’ala does not talk about expected rain but refers to the absolute and complete details of rain : ♦The exact time when the rainfall will commence. ♦The exact details of the land, city or farm which will receive this rain. ♦How much rain is going to fall, i.e. the exact amount. ♦Whether the rain will be beneficial or destructive. If we had such detailed knowledge, we would be able to prepare ourselves for floods and damage. All the scientific instruments of the world cannot give us such details. AND HE KNOWS THAT WHICH IS IN THE WOMBS Whether that child will be born or whether the mother-to-be will miscarry. The most science can do is inform one as to whether the child will be a boy or a girl, which is not always 100%. Even if they advance to the level of 100 % certainty, then too, they cannot predict details such as : ♦The child’s life span and the sustenance they will receive. ♦ Whether the child will be black or white, whether the child will live a life of health or ill health. Whether the child will be a doctor, Aalim, teacher, etc. ♦ Whether the child will be a blessing for the parents or a curse. NO PERSON KNOWS WHAT HE WILL EARN TOMORROW The detailed knowledge of exactly what a person will be able to do. All we can do is plan. However, we should not trust those plans. Anything can happen, an accident, death, war, revolution, etc., which then changes those plans. All plans are subject to Allah Ta’ala’s confirmation. This part of the Ayah (verse) also refers to wealth, i.e. exactly how much money a person will earn for that day. AND NO PERSON KNOWS IN WHICH LAND HE WILL DIE Sulaiman (عليه السلام) was given the Kingdom of the world and the power to control and rule over everything —even the winds and the animals. A simple man was once in the presence of Sulaiman (عليه السلام) when a stranger came before him. The stranger stared at the person in such a manner that he was overwhelmed with fear and anxiety. He quickly requested Sulaiman (عليه السلام) to send him to a distant land. Sulaiman (عليه السلام) commanded the wind to take the man where he wanted to go. The following day Sulaiman (عليه السلام) met the stranger who was Israil (‘alayhis salam)[2] and asked him why he had created such fear in a Muslim by staring at him. Israil (عليه السلام) replied that he stared at the man in astonishment since Allah Ta’ala had commanded him to take the man’s soul that very day in a certain distant land, and yet, he was in the Court of Sulaiman (عليه السلام). However, he found him where he was meant to die and took his soul at the appointed time. Many people remained all their lives in Madina Sharif or Makkah Sharif. Just before their death, they travel to another land where they pass away and are buried. And many people reside elsewhere, and Allah Ta’ala creates those means whereby they reach Makkah Mukarramah or Madina Munawwarah, pass away and are buried there. May Allah Ta’ala give us the understanding and acceptance of Allah Ta’ala’s Decree. Acceptance will create calm and peace in this journey of life. Otherwise, there is restlessness, apprehension, anxiety and worry about what is beyond a person’s knowledge and capacity. So many people debate and argue about the knowledge of the Hour, whereas it is Allah Ta’ala’s secret. How many non-Muslims have given away all their belongings, etc., believing that the world will come to an end on a