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.
A Lesson in Begging
A Lesson in Begging by Hazrat Maulana Yunus Patel Saheb (rahmatullah ‘alayh) There are signs outside the Haram in Makkah Sharif and Madina Sharif which clearly instruct that there should be no begging. Outside our Masjid also, we have a sign which reads, “No Begging.” But this is outside the Masjid. There is no begging outside the Masjid —and indeed, Shariah discourages begging. The Hadith also tells us: “The upper [giving] hand is superior to the lower [taking] hand.”[1] So on this level, begging is not at all encouraged. It is disliked in Islam unless the person is destitute and in dire need. However, on another level, a Muslim must beg of only Allah Ta’ala. This is something loved by Allah Ta’ala. Rasulullah (sallallaahu ‘alayhi wa sallam) said: “There is nothing dearer to Allah than a servant making Dua to Him.”[2] Allah Ta’ala’s treasures are unlimited. So, inside the Masjid, we beg of Allah Ta’ala. Furthermore, we find that beggars teach us how to beg of Allah Ta’ala – especially in Makkah Shareef. We see how beggars follow us, and they will insist on asking us, to the extent of even catching the person’s garment. They even cry for something, for anything. They just refuse to leave until they are given something. They have that Yaqeen that the person they are begging from has something and will give if they persist. These beggars outside the Haram Shareef are teaching us a lesson of how to beg of Allah Ta’ala inside the Haram Shareef or whenever we are making Dua. Sadly, we do not consider whom we are asking when making Dua. As such, we make Dua casually, in a relaxed manner: legs are stretched out, leaning against a wall, and no effort is even made to raise the begging bowls of the hands. And we make a Dua in this laid-back, careless manner —and we say we begged of Allah Ta’ala. And we sometimes do not even have the conviction that Allah Ta’ala will give, do, and provide. A far cry from the beggars who beg from human beings. These beggars teach us to keep begging —to persist in asking, and to ask of Allah Ta’ala with full Yaqeen: ‘O Allah, there is no shortage in Your Treasures, You have unlimited treasures. Everything is in Your control; grant us complete forgiveness.’ Nothing is difficult for Allah Ta’ala to do, and Allah Ta’ala will do when we ask sincerely. May Allah Ta’ala grant us all the Taufeeq of raising our hands and asking of Him, with sincerity and with conviction, Aameen. [1] Sahih Bukhari [2] Tirmidhi