Introduction to Methodology for Study of the Quran

 

Methodology for the Study of Dajjāl in the Qur’ān was meant to be included as a chapter of my book on Dajjāl. However I realized that it was too long to function as a chapter, and hence I had to remove the material that was specific to Dajjāl, and then publish it as a separate book altogether. I have no regrets in doing so since it was my desire that this be my last effort at teaching basic methodology for the study of the Qur’ān. I have done no more than offer an introduction to that methodology. Those who wish to do so, can search for books which teach the subject comprehensivel.

The ‘Introduction’ to the religious thought of the distinguished Islamic scholar, Maulānā Dr. Muhammad Fazlur Rahmān Ansārī (1914-1974) contains important information and analysis on methodology which complement the text of this book. Readers are advised to read that ‘Introduction’ to his religious thought in order to enhance their understanding of the subject of this book. It is located in Appendix 1 of the book. Indeed most of what is explained in the text itself on methodology has come from him, and it is he who should have written this book. 

I wish I had an introductory book such as this to study when I was his student just beginning my study of Tafsīr al- Qur’ān. Had he written it, I have no doubt that it would have spurred me on to a faster and more productive effort of study of the Holy Qur’ān.Allah Most High declared that He sent down the Qur’ān in the Arabic language in order that it might provoke a people to think (Qur’ān, Yūsuf, 12:2), and hence to study the Book with the rational faculty. Most translators of the Qur’ān admit that it cannot be translated to another language. (See Muhammad Asad’s essay entitled: Can the Qur’ān be translated? Published by the Centre Islamique, Geneva. 1964) Rather, the most that can be achieved in a translation is an approximate rendering of the meaning of the miraculous Arabic text. For this reason we always quote in this book, the actual Arabic text of the Qur’ān which has been preserved unaltered for close to fifteen hundred years, and having done so, we then offer an explanatory translation with our explanatory comments (always carefully enclosed in brackets). 

We have done so in order to facilitate the proper study of the Qur’ān.References for quotations from the Qur’ān are always provided below the translation of the Arabic text as follows: first the name of the Sūrah, then the number of the Sūrah, followed by the verse number; e.g., (Qur’ān, al-Baqarah, 2:21; Qur’ān, Yūsuf, 12:2; etc.). We sometimes quote only a relevant part of the text of a long verse of the Qur’ān since, to do otherwise would unduly increase the size of the book. Readers can access the entire text of such verses if they log on to the Finally, I wrote most of this book in Rabī al-Thānī 1437,  visit to the city of Geneva in Switzerland, in order to participate in a seminar on ‘Preparing for Nuclear War’.

 I gratefully acknowledge the kind assistance provided by Mushtaq’s Food Machinery of UK which made my travel to Geneva, as well as my stay in Geneva, possible. May Allah bless them for their kind assistance. Āmīn! 

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Ramadhan Khulasa-e-Quran

    

Allahu Akbar! We entered the blessed month

See how Allah ﷻ has granted us the month of spring. SubhanAllah! SubhanAllah! SubhanAllah! Certainly it seems that the marquee of mercy of Allah ﷻ has been set up with illuminating surrounding and illuminating breeze. Let Allah ﷻ make us be grateful for granting us such a beautiful chance and granted us Ramadhan once again in our life. The Prophet ﷺ said, “If my ummat could assess the blessings of Ramadhan, then they would wish Allah ﷻ makes the whole year as Ramadhan”. What sort of things that Allah ﷻ does not grant this mankind in this blessed month of Ramadhan! The Muslims’ faces become cheerful, peaceful and get the shine of noor maashaaAllah. O honorable ones! Be grateful for this and make every single moment of this month precious. I am speaking the truth that this sitting of you and me in this majlis (gathering) and hearing the Quran cannot happen without Allah’s ﷻ mercy. If you ask someone to spend time with you for five minutes and the person sits for an hour, then you happily express, “I asked only for five minutes and he sat for a whole 1 hr”. And so if you come to Allah’s ﷻ house for few minutes and Allah ﷻ made you sit for long, then what a great thing it is! The dearer the guest is, longer and more does Allah ﷻ makes him sit.

The summary of the Quran

O honorable ones! Praise to Allah ﷻ that He ﷻ granted us Ramadhan and also granted us the Quran. There is a very special connection between Ramadhan and the Quran. Alhamdulillah! Today we recited the first juzz of Quran where first came the Surah Fatiha . It is very difficult to give a summary of the whole Quran in a very short time but the beauty of Quran is that one could give the summary of the Quran in two minutes when he cannot narrate the tafsir (commentary) of the Quran in the whole of his lifetime. Such a great wealth! One of the great mufassir (commentator) of Quran, Hazrat Ahmed Ali Roohaani (RA) says that if any person asks him, “O Ahmed Ali tell me the summary of the tafsir of the Quran” and the whistle was already blown for the train to start and one of my legs is inside the train and the other outside, then even in this very short time, he can tell him the summary of the tafsir of the whole Quran that the summary of the whole Quran is to worship Allah ﷻ, to obey the Prophet ﷺ and to serve the creations of Allah ﷻ. This is the summary of the whole Quran: to worship Allah ﷻ, to obey the Prophet ﷺ and to serve the creations of Allah ﷻ. The summary of the whole Quran is in Surah Fatiha. The mention of Allah’s ﷻ oneness and His ﷻ greatness, the risaalat (the finality of the Prophethood) of the Prophet ﷺ, the mention of life after death; the beautiful end of those who followed the commands of Allah ﷻ and the humiliating and disgraceful end of those who clashed against the nizaam (governance) of Allah ﷻ, all these are summarized in Surah Fatiha which has been presented in the whole of the Quran. The whole Quran is comprised in the above five things whose summary is in the Surah Fatiha. Perhaps this is why Allah ﷻ made this to be heard and read repeatedly in every salah for the Muslims so the summary of the Quran remain afresh in their hearts and minds. When the summary of the whole Quran is in the Surah Fatiha, the summary of the Surah Fatiha is in the “Ba” of the “Bismillaah”. The Arabic meaning of “Ba” is to connect, which means the summary of the Quran is to connect the slave with his Allah ﷻ.

Surat-ud-Duaa
 

O honorable ones! Let the good thing happen that we get to hear some tafsir of Quran that we hear and recite and let Allah ﷻ so make it happen that this season becomes a means of our connection with Allah ﷻ. And the one who gets connected to Allah ﷻ will be protected from the arrows of all the distress, trials, worries and restlessness of this world. One of the names of the Surah Fatiha is also Surat-ud-Duaa in which Allah ﷻ has showed the slave the method of requesting. Praise Allah ﷻ, exalt Allah ﷻ, place your humility in the presence of Allah ﷻ and then present your maqsood (purpose) in the court of Allah ﷻ. And what is that maqsood? Ya Allah! Grant me the guidance. If an employer tells you to bring a letter of request when you ask him for leave, then it means that the employer is willing to grant you leave and that is why he is giving you the instruction. Similarly Allah ﷻ is showing the slave the method of request which means Allah ﷻ is willing to offer His ﷻ slave. O honorable ones! When a slave makes duaa to Allah ﷻ with firm belief in his heart and placing trust in Allah ﷻ, then Allah ﷻ doesn’t reject the duaa. Yes but Allah ﷻ is Hakeem (wise). Even when a child asks the mother for ice cream, in place of ice cream she gives an apple. Allah ﷻ too does like that. A slave asks for something and Allah ﷻ grants him some other thing because Allah ﷻ has more ilm (knowledge), wisdom and affection than the mother. A slave asks something from his point of view and Allah ﷻ grants him something from His ﷻ own grandeur. O honorable ones! But there is one thing in the whole world which has no replacement to be given in Jannah or in the form of reward. If the slave asks for that thing with the real quest to Allah ﷻ, then he will be definitely granted. If a person asks for a son, maybe he will get a replacement in Jannah, if he asks for wealth, maybe he will get a replacement in Jannah, is he asks for health, maybe he will get a replacement in Jannah, if he asks for his own house, maybe he will get a replacement in Jannah and if there is one thing that will be granted right in this world if a slave asks with true quest is hidaayat (guidance) from Allah ﷻ because its replacement is only in dunya and not in the akhirat. So if anyone seeks guidance from Allah ﷻ with true quest, then Allah ﷻ will definitely grant him the guidance. Thus the other name of the Surah is Surat-ud-Duaa. Plead to Allah ﷻ by praising Him ﷻ, exalting Him ﷻ, placing your inability, dependency and neediness before Allah ﷻ. “ihdinas siraatal mustaqeem” –Guide me to the straight path.

Allah ﷻ then shows the guidance. Siraatal-laziina ‘an-‘amta ‘alay him “Do you need guidance, then embrace the path of those who are on the straight path, upon whom is the inaam (favor) of Allah ﷻ and those were the Prophets, siddiqeen, martyrs and the righteous” Embrace them and Allah ﷻ will guide you to the straight path. Gayril-magdhuubi ‘alay him wa laz-zaaalliin. Who is maghdhuub (those who angered Allah ﷻ)? Maghdhood are those who had the ilm but no righteous deeds. Zaalleen are of that group who out of ignorance became astray. And saalih (righteous) is the one who is fortunate to have correct knowledge and also the amal (righteous deeds). If you got such people on the earth, then it is blessed for you got the guide, the path to paradise, the property and target of guidance. So just hold on to them, you will find it useful. When Allah ﷻ has made them the means of guidance, Allah ﷻ has also made the Allah’s Book as the means of guidance in addition to the people of Allah ﷻ. Then comes Surah Baqarah, where in is the mention of the Book, the guide to those who fear Allah ﷻ.

The three groups of people 

In the start of the Surah Baqarah, three groups have been mentioned. The first group is of those who are successful, the group of Muslims whose characteristics are that they believe in the unseen. Without seeing they believe in Allah ﷻ, without seeing they believe in Jannah, without seeing they believe in jahannam, without seeing they believe in the life after death, without seeing they believe in the life of Qabr, without seeing they believe in angels and without seeing they believe in the Books descended from the heaven. When this is one quality of a Muslim believing in unseen, the other quality is that he will worship Allah ﷻ physically, that is he will pray salah and he pleases Allah ﷻ through his wealth. Allah ﷻ mentions that these are the successful ones. Let Allah ﷻ make the standard of the Muslims’ success in the light of the Quran. Our standard of success is that if a person’s wishes are fulfilled more, then he has become successful. O honorable ones! This is not so, the one who got the property of eemaan has become successful. Living in a hut or a palace, it is he who got the victory who got the wealth of hidaayat.

The second group is that of the Kuffar who out of adamancy and arrogance got deprived of the wealth of hidaayat. After a certain time when he himself finishes all the qualities of hidaayat, Allah ﷻ sealed his heart when once such people used to be wise. Abu Jahl was once called Abul Hakam, the one who makes wise decisions, had far sightedness, sharp in judgment but when his heart got sealed, then he couldn’t understand the miracle sent to the Prophet ﷺ, the Quran and became deprived of hidaayat. And the third group is that of the munaafiqeen (hypocrites) who have always become snakes in sleeves of the Muslims. Outwardly they accept Islam but have only hatred for Muslims in their hearts. They wage war against the Muslims in a hidden way. This is the group that makes fun of the deen and the people of Allah ﷻ saying they are fools and of backward when thinking themselves to be very intelligent and far sighted. This is the group whose religion and path tend to be the worldly benefits. If he gets worldly benefit through Islam, he raises the flag of Islam and whenever his worldly benefits fall in danger, he renounces Islam. The mention of these munaafiqeen is in many verses. After mentioning those, Allah ﷻ gives couple of similitude regarding them that these people are blind, deaf and dumb and they remain in the darkness, and they cannot see or hear.

The excellence of mankind
 

After this is the mention of oneness of Allah ﷻ and truthfulness of the Book of Allah ﷻ. It is mentioned that even if the whole of the mankind gathers, they cannot bring a Surah like in the Quran and not just the Surah, they cannot even bring an aayat like in the Quran. Allah ﷻ then gives example of smallest of the smallest creatures like a mosquito in the ayat. When a similitude is made, it is made only in accordance with the thing compared. Based on wisdom, this world is worth comparable only to a mosquito and only in accordance to this, Allah ﷻ presented the similitude. Allah ﷻ then mentions about the creation of mankind. Allah ﷻ gave the mankind the Khilafat in this world and granted him the responsibility. Then Allah ﷻ made the man as a masjood (a thing of prostration) for the angels. Allah ﷻ gave this honor to the man because he has in him the ability to gain knowledge. Allah ﷻ then mentions about Bani Israel who were favored with countless blessings. They were also blessed with blessings in an unnatural way. But the nation was such an ungrateful nation that they repeatedly made promise to Allah ﷻ and His Prophet (AS) but repeatedly falsified the aayats and broke the promise. Allah ﷻ then debased this nation from the status of honor and put them in humiliation and disgrace. Allah ﷻ mentions that the Jews and Christians can never be the well wishers of the Muslims and in fact they have worst hatred towards Muslims in their hearts and have worst racist attitude towards them in their hearts and they never want the Muslims to progress, to flourish, ascent and gain any honor. They have lots of things in their hearts which they may not express openly but they only wish the Muslims become Jews and Christians.

The standard of success
 

Allah ﷻ asks the people of eemaan to establish salah and turn towards Allah ﷻ all the time. These Jews and Christians do not have unity even among them and call each other irreligious. Allah ﷻ mentions about Hazrat Ibrahim  who became the leader of the mankind. Allah ﷻ put him in different trials and tribulations but he came out from every trial victorious. Allah ﷻ granted him the rank of leader of the mankind. Through the hands of Hazrat Ibrahim , Allah ﷻ built the kaaba and by the result of his prayer brought the Prophet Muhammad ﷺ to this world and even the existence of this ummah is the result of the duaa of the Prophet Ibrahim . Allah ﷻ then brings out the task of the Prophet ﷺ that he teaches people Quran, its tafsir and purifies people. The success of the followers of the Prophet ﷺ was mentioned for whoever abandons his  way will go astray. Allah ﷻ says if we believe like Sahabahs believed then our eemaan too will become reliable. The Sahabahs are standards when it comes to eemaan and truth. Only those who bring eemaan like them and who tread their path will become successful. Allah ﷻ then mentions about one of the propagandas of the Jews about the change of qiblah of the Muslims from Bait-ul-Muqaddas to Bait-ul-Allah towards which the Muslims started praying salah. The Jews started the propaganda that what sort of strange deen is that where people sometimes turn to that side and this side. Allah ﷻ replied that there is nothing in Bait-ul-Muqaddas or Bait-ul-Allah but it is mainly the command of Allah ﷻ that matters. The command was first to turn towards Bait-ul-Muqaddas and turning towards it was the ibaadat (worship) and now the command is to turn towards Bait-ul-Allah and turning now towards it was the ibaadat (worship). So the real thing is about the following the command of Allah ﷻ and His ﷻ obedience is the worship and this is calledthe servitude.

Seek Allah’s ﷻ help through patience and salah
 

The Rabbul Aalameen tells the people of eemaan that if they need His ﷻ help then seek through patience and prayer through which He ﷻ grants His ﷻ help. Allah ﷻ says not to call those who die in His ﷻ path and sacrificed their lives for His ﷻ deen as dead for they are having an excellent life with Him ﷻ for which thousand lives can be sacrificed. Allah ﷻ tests one by taking something from him or granting something to him and whoever exercise patience, he attains the goal and say “inna lillaahi wa inna ilaihi raajioon”. We and everything of us belong to Allah ﷻ and He ﷻ has the right to take away anything from us and when we return to Him ﷻ we will get the reward from Him ﷻ. Whoever has such patience, on him will be the shower of Allah’s ﷻ mercy. It is mentioned that safa and marwaa are from the signs of Allah ﷻ. There used to be idols here before the advent of Islam after which they became the signs of Allah ﷻ where in Muslims used to made duaa during “sai”.

The lowly act of hiding the truth
 

Those people are the most unfortunate ones who for few worthless pennies hide the truth and they have the curse of Allah ﷻ. Allah’s ﷻ tawheed (oneness) is then mentioned that Allah ﷻ is one and unique in His being and having the characteristics. See the governance of the world which is run solely by Allah ﷻ and see Whose command runs in the wind and breeze of this world and see Who pegged the mountains on the earth and Who brought forth the fruits and grains from the earth. Everything invites towards Allah’s ﷻ tawheed and Power. Allah ﷻ says, “O people eat that is pure”. Allah ﷻ calls us towards righteousness while shaitaan calls towards evil. Allah ﷻ then mentions about the forbidden things that pig is haram, the meat that is slaughtered in the name of other than Allah ﷻ is haram, the flowing blood is haram and animals that are dead are haram to consume. Allah ﷻ repeatedly mentions not to hide the truth for it is such a lowly act to buy the misguidance in place of few worthless pennies. It is a thing of great courage to have patience over the punishment of Allah ﷻ for hiding the truth for worldly benefits. This is how Allah ﷻ disapproves the act of hiding the truth for worldly benefits and this is the summary of the first juzz of Quran.
Let Allah ﷻ help us to act on what we hear, write and read. Ameen

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Squandering and Miserliness

 

Our desires and requisites

Allah says: Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord. Surah Al-Isra, Ayat 27. Our beloved Prophet ﷺ forbade us from squandering. What is squandering? Squandering is to spend money or buy things unnecessarily. The needs are of two types: genuine and fake. The genuine needs are those without which the deeni or worldly work gets ceased or entailed with many difficulties. If the difficulties of the concerned work are eased, to spend money in such cases is clearly allowed for these are genuine needs and can be assessed. Now the fake needs also called as Hirs (whims and desires) cannot be assessed. Today most of our desires have entered the list of requisites. As the desires have no bounds and so is this list that will keep increasing with time and whatever is spent in the world will lead to devastation with never ending expenses because the aspirations do not end. Certainly the income is limited but not the desires that have become our needs and the result is the man will remain grieved that his expenses are not met. But yes there is a hope if spent on essential things. If the needs are indefinite when the income is fixed, then how will it suffice? One will remain only distressed. The income may not be in our control for it is not necessary that we would earn ten lakhs per month but the expenses are in our control. So utilize that which is in your control and inshaaAllah Allah ﷻ will put barakah in it.

Squandering leaves our deen in danger

When squandering in itself is sinful and will bring a definite ruin in the hereafter, the effect can also be seen in this world where families after families have collapsed. When they raised their expenses and status, they faced the outcome. Increasing the expenses with income is not wise. The wise thing is to lead a simple life peculiar to one’s style, to control his desire and to save the excess money that Allah ﷻ gave him and spend it for some other good cause. It is not wise to finish off all the money in a month or a year taking vocational trips twice a year so determined to spend all the money like planning for a European tour when the income increases. When you accustom your children with this habit and they reach your stage with their income not up to your level, then what will they do? They will try to maintain their status even if it demands haram earnings and their deen will become flat. Today the deen of how many people is in danger all concerned about the expenditure concluding how the expenses will be met if such and such ways are not adopted. How many people’s deen has been spoiled with the worry of expenses? They prolonged their expenses to such an extent that they get compelled to meet their expenses by any means irrespective of being halal or haram and there remains a constant fear about the expenses in them. It has got difficult for the man to ride a motorcycle in place of a car.

Squandering and ostentation

O honorable ones! Our beloved Prophet ﷺ led a very beautiful and comfortable life. Adopt a unique lifestyle and do not increase your expenditure. If at all you need furniture, it is not necessary to spend around 1.5 crores. Generally why do people buy expensive furniture? They want people to see and in fact they display things very cheerfully all by themselves. This is ostentation, a sin in itself which is haram. This showing off that he got the furniture from such and such place is very prominent. This style of life is very dangerous and may be this is why no other ayat of Quran is this harsh in manner when describing squandering: Inna almubaththireena kaanoo ikhwaana alshshayaateen. Lo! the squanderers were ever brothers of the devils. How harsh are these words! This sin has so enrooted that we never repented.  If one steals he repents, if he loots he repents and he repents for many sins but not for squandering. This got so established that he doesn’t even realize when it is the base for many evils. Make your lifestyle in such a way that it becomes a standard for your children so when they grow up and have low income, it will become easy for them inshaaAllah to lead a life within the halal means. If the expense increases more than the income, then the doors of haram will open and the eemaan is also of not that good level that one will remain hungry instead of consuming haram. When this is the state of eemaani tarbiat (upbringing) and the doors of squandering is opened on the other side, then think what will happen? So do not squander.

Reflect and consult

Reflect and ponder on Allah’s ﷻ ayat of squandering and pay attention to two things before you spend. The first thing is to think if you do not spend money in the particular case, will there be loss or no loss. If there is no loss related to this world or akhirat, then do not spend. Today we have made all our fake needs as obligatory. People think if they do not raise and maintain the status, how their daughters will get married or establish a name in the society. These needs are indeed false and have no relation with the real needs. And in fact the praise and honor being sought is also false. If the loss is apparent when not spending the money, then consult a qualified person if spending will be against your interest or even necessary and act per his advice. If one makes judgment on his own about his spending, it might result in loss. So let him consult the one whom he trusts in all his affairs and act on his opinion. inshaaAllah his money will then be spent for Allah’s ﷻ pleasure for his own opinion falls here. Keep your lifestyle like the pious ones and do not have slightest adherence to customs and practices. First and foremost choose your house. Leaving behind all the beneficial things, remove the useless ones, sell them or donate to the poor and if you are not courageous enough to give it as nafil sadaqaat (voluntary or optional charity), then give it as zakaat. You can estimate the value of these things and deduct it from your zakaat but never keep useless things in your homes. For example, if the value is about ten lakhs rupees and your zakaat is about twenty lakhs, then deduct ten lakhs from it.  If you have junk items, you would need worthless time and people for its maintenance.

Miserliness and a clarification

The second thing is bukhl (miserliness). Miserliness in extravagance won’t be called as bukhl in Islamic shari’at. wamai yabkhal fainnama yabkhalu an nafsihi- But among you are some that are miserly. But any who are miserly are so at the expense of their own souls.Al-Quran: 47:38. Our beloved Prophet ﷺ said, “A miser is away from Allah ﷻ, jannah and people, and very near to jahannam.” Even the people keep away from a miser. Bukhl is being miserly in spending on those obligated by shari’at like taking care of wife’s expenses, children’s expenses and even your body has the right on you. Bukhl is also to do with those acts demanded by any decency or benevolence like helping a neighbor or a travelling companion when he asks for a tissue paper and so on. Failing to give them will class you as a miser. There are two levels in spending:  1) Spending things against the shari’at which is obviously sinful and 2) Spending to maintain decency which is not sinful. The excellence is in resisting such spending but if no courage, there is nothing to worry. It comes in a hadeeth that the money by which a man protects his honor is also a charity. If a man fears the evil of a beggar or a hermaphrodite and hence deliberates to give him something to shut his mouth, he should do so and this is in spite of the fact that he would be called a miser if he didn’t bother to spend to save his honor. So it is also important to save one’s honor and if saving one’s honor and respect demands giving, then give it.

The punishment of the miser

Allah ﷻ says: Wala yahsabanna allatheena yabkhaloona bima atahummu Allahu min fadlihi huwa khayran lahum bal huwa sharrun lahum sayutawwaqoona ma bakhiloo bihi yawma alqiyamah. And let not those who covetously withhold of the gifts which Allah Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks Like a twisted collar, on the Day of Judgment. Al Quran: 3:180. The worst miser is the one who doesn’t even pay the zakaat. Once the Prophet ﷺ said, “Whoever is made wealthy by Allah and does not pay the Zakat of his wealth, then on the Day of Resurrection his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and say, ‘I am your wealth, I am your treasure.’ “. Then the Prophet ﷺ recited the above verse. Though the hadeeth speaks only about zakaat, it is not restricted to zakaat which was just given as an example because the hadeeth was explained related to this ayat and hence every miser will also be punished who is miserly in spending as per the command of the shari’at. In another hadeeth, a similar warning has been given to the merciless like being miserly to one’s relatives, needy and poor because it is not mustahab (recommended) but waajib (obligatory) to help them. Spending on them not just from zakaat money but also from normal money is waajib.

The evil consequence of bukhl

Our beloved Prophet ﷺ said because of bukhl, people make haram as halal, the mischief spreads and He ﷺ continued that there is nothing that can erase Islam more than bukhl. When squandering is the base for many evils on one side, bukhl is another base. Our beloved Prophet ﷺ warned us to save ourselves from bukhl because it destroyed our previous nations. It is not the glory of Muslims to be misers and head towards jahannam because the root of bukhl is love for this dunya and the love of dunya turns one towards this dunya weakening Allah’s ﷻ love. The miser has intense love for wealth even while dying with his eyes fixed at his safety deposit box and his soul stuck in his bank account and dollar. We can then think of his worst state when the angel of death comes to seize his soul. When the miser dies, he looks at his beloved wealth with jealousy and journeys to akhirat willy-nilly, gets lashed and his soul is taken away forcefully because it doesn’t like to come out. That is why the miser won’t love to meet the Creator ﷻ and it comes in a hadeeth that the one who doesn’t love to meet Allah ﷻ is the dweller of hell.

Beautify your life of akhirat

O honorable ones! When the death approaches, you will love to meet Allah ﷻ only when you would have gathered something for Allah ﷻ and decorated your akhirat more than this dunya for you will desire more for the house where your investment and storage of treasure are large. If you have stored everything only here filling the money bag taking extra care and getting all happy counting the money checking how much you saved, then how will you desire for death? Allah ﷻ says, “He counts as if his money will keep him alive”. When this life is light there will be a pleasure in leaving this world and everyone has to leave one day. Let Allah ﷻ make it so that we beautify our life of the akhirat so our heart desires to leave and yearn to meet Allah ﷻ for this is the sign of a dweller of jannah and if one’s heart desires not to die, let God forbid our beloved Prophet ﷺ told he is the dweller of hell. The time of death is very delicate.

How to save from bukhl?

If one wants to save from bukhl, let him ponder on the evil consequence of the destruction it will bring in the akhirat and the humiliation in this world. Keep this firm in the mind that a miser cannot take his wealth to his grave because money was granted to the man only to take care of his needs in this world. When your wife is crying for basic needs, why do you keep the money safe when Allah ﷻ gave you to spend it? Sometimes a man so takes care of money that he doesn’t even spend on himself and he dies in the state leaving bundles of money. When squandering is wrong and so is miserliness for one has to spend where needed. Take more care of your body than that covers your body. Eat well and drink well for your body has a right. The irony today is people are keener in taking care of those things that others can see but do not bother about themselves. This is strange because it should be the other way. Eat healthy, feed your children good food that Allah ﷻ gave you and take care of the health. This is what you should do because so you are commanded. Do not be miserly in those needs that are commanded by Allah ﷻ. And whatever you have in excess, compel yourself to give it to someone needy or for some religious cause. Even if it is difficult for nafs, bear this with courage and continue doing so until the effect of miserliness is removed from your heart. Remove the love of wealth from your heart and inshaaAllah by its barakah, bukhl will also be removed. How nice it would be if squandering and bukhl gets removed from our lives! If one gets these beautiful characteristics, how much his life will get allurement, beauty and a balance! Let Allah ﷻ grant us all the tawfeeq to act on what we hear, write and read. Ameen

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The Punishment of Being Sinful

 

The Greatness of Allah 

Nothing in this universe happens by coincidence but per some code of divine law. When a leaf falls from a tree, when there is a slightest movement on the earth, when a drop of ocean advances forward, they all seek the permission of Allah ﷻ. The warm and cold wind you see blowing has the command of Allah ﷻ behind it. Nothing happens by coincidence be it the health, sudden sickness, constraint in the rizq, happy and sad moments, honor and humiliation, facing prosperity in the morning and poverty in the evening, being healthy in the morning and getting sick in the evening and so on and on. Every single event in this world follows the code of divine law of Allah ﷻ. Allah ﷻ not just created this universe but runs all its affairs and everything happens only by His ﷻ command and there is nothing out of His control. He ﷻ is so powerful and dominating that only His command works. He ﷻ does as He ﷻ wills, when and where He ﷻ wills and He ﷻ cannot be stopped by anyone from carrying out His command. He ﷻ is the dominion of all. When He ﷻ destines something, there is no creature in the heavens and the earth that can stop it. He is the one and only King of both the heavens and the earth.

A ruler is the mirror of his nation’s deeds

Allah ﷻ has set the law like He ﷻ says, “If you remember me, I will remember you”. “If you take care of My laws, I will take care of you.” Allah ﷻ is explaining His ﷻ law here. “If you displease me, I will make your condition displeasing to you.” Once, Musa AS asked Allah ﷻ, “Ya Rabb! You are in the heavens and I am on the earth. How will I know if you are angry with me?” Allah ﷻ replied, “When My righteous slaves become your rulers and take care of your affairs, know that I am pleased with you. And when the worst and tyrant slaves take care of your affairs, know that I am angry with you.” The ruler of the nation is the mirror of the deeds of that nation. If you want to see people’s deeds, just look at their rulers, their care takers for you can estimate how much their deeds have fallen from righteousness. You can see your life in the mirror of the person in charge of you.

Be warned Oh Muslims!

Events upon events are coming along your way with troubles and worries on one side and your honor is in danger on the other side. This is a notice from Allah ﷻ that His ﷻ mercy is turning away from you and the Rabb is depriving you of His help. Nothing is coincidence. A hadith says when Allah ﷻ wishes good for a nation; He ﷻ grants them a righteous ruler and will give the wealth to the most generous of them. And if He ﷻ wishes evil for the nation, then the rule goes in the hands of foolish and the wealth to the misers. Whatever happens is the work of Allah ﷻ and only His ﷻ is the rule. Hazrat Fuzail bin Ayaz (RA) relates that Allah ﷻ sent wahi (revelation) to some Prophets (AS), “When people who recognize Me and believe in Me start disobeying Me, I will so punish that I will subject them to such tyrant rulers who do not even know me.” Allah ﷻ has an established rule on which this world runs. It is very certain that if we touch the ember, it will burn our hand and if we hold the ice cube, our hands will get cold. There is always a cause and reason. Similarly when there is disobedience of Allah ﷻ, there will be an effect. When the shameful acts become a norm, there will be rise in calamities. The killing of people by bomb blasts or people killed in bus accidents or any news we hear doesn’t happen just like that. When Allah’s mercy turns away from us, we will start getting news of destruction from all the directions.

Evil upon evil

Once Prophet ﷺ told about the causes that when such and such acts become prevalent in the society, then the calamities will break down from Allah ﷻ just like how a chain of beads gets cut off. The destruction will befall the society and the countries just like the beads. This will happen when people will misuse the public money for personal reasons, they will keep hands on others money as if their own and spend as they wish, the zakaat will be felt as a tax or burden, the wife will be obeyed and the mother abandoned, the friends will be loved and taken as well wishers and the fathers will be hated and considered as enemies. Which of these doesn’t happen in our society?  The conditions do not become worst as such. When the societies turn filthy with filthy sins, when music is heard from houses and when roads and markets are filled with animated pictures, Allah ﷻ turns away His mercy from that society. When haram income enters homes and when people start taking pride in usury, Rabb turns away His mercy. When filthiness and taking interest becomes rampant in a society, Allah ﷻ destines destruction for them. Our beloved Prophet ﷺ clearly mentioned the causes for the destruction that if we do such and such acts; we will face such and such destruction. If our life has still the same face, our condition will worsen more. The hadith continues about voices being raised in masajid, that is when people will lose the azmat of Allah ﷻ. We hear the scary news about death of many people in an accident but how many of us have purified our houses from music, sins and how many of us have shed the tears regretting and repenting for the sins? Definitely the condition will become worse day by day. When the music is heard everywhere, men and women work together in offices, markets and factories, how will Allah’s ﷻ mercy turn towards us?

The excellence of having azmat of Allah ﷻ

When the whole society is guilty of sins, oppressors upon oppressors will become dominant. There won’t be any hope of goodness. Allah ﷻ will screen one’s heart and he will elect the same individual, whose principle will become his and he will become his guide and leader.  From every direction there is only state of fear. Neither one’s life is secured nor his wealth and honor but no one is ready to remove sins from their lives and protect himself. Our beloved Prophet ﷺ told us to protect our wealth by paying zakaat and we are asked to embrace taqwa, so Allah ﷻ brings us out of every calamity. wamay yattaqillaha yaj’Aal lahu min amrihi yusraa.And for those who fear Allah, He will make their path easy. Remove all the disobedience of Allah ﷻ from your life, Allah ﷻ will ease your way. The Prophet ﷺ continued that people will consume more alcohol. The new generation has such a great pleasure in intoxicants. There are many habits of intoxication like cigarette, the masticator made of the betel leaf and so many other things and the worst addiction is of alcohol which is very difficult to give up. Having alcohol was so deeply ingrained in the Arabs that in Arabic language, there were about 200 names just for alcohol. If it is consumed in the morning, it has a different name, if drunk in the evening it has a different name, if it is mixed with water, it has a different name and if mixed with something else has a different name and has about 200 names. When a child becomes adult, the first thing he was taught was to drink alcohol. But the Prophet ﷺ so put the fikr of akhirat and azmat of Allah ﷻ in the hearts of Muslims that when it was announced that alcohol has been made haram, the pots of alcohol got broken, the glass of alcohol which was taken to the mouth was thrown away and the alcohol was flowing in the streets of madinah like the rain water and they didn’t dare to consume alcohol again.

Have the courage

O honorable ones! When you have courage, you can give up any sin. I swear on Allah ﷻ if you do not have the strength to give up sins, Allah ﷻ wouldn’t have commanded to give up sins. We have lost the courage. During the time of Khalifa Harun Rashid, a man came to his court to show his skill so he can get some prize. The man pinned the needle on the ground and from a distance, he threw the thread that came out of the needle’s eye. He would have practiced with great efforts as it is not an easy thing. Khalifa Harun Rasheed was very amazed and told him that he has never seen such a skill and ordered to give him ten gold coins and also to hit his head with shoes ten times. The man said he can understand about gold coins but why the beatings. Khalifa replied that indeed you had a great skill for which I gave you ten gold coins and as far as the beating had you worked hard for something else, you would have benefitted in both the worlds. The truth is when man takes courage he can do very strange things. He has made way out of air, sea, mountains and Allah ﷻ has placed so many abilities in him and the only thing he needs is courage. It is only the lack of courage that one finds it impossible to give up sins and if he takes courage his house would be purified from sins.

The wretched state of men and women

The Prophet ﷺ told that the most wretched and malicious person will become the leader of the nation. The woman will imitate the man and the man will imitate the woman. It is getting difficult to differentiate a woman from the man. Her dress is getting tighter and tighter. Even the man is not allowed to wear tight clothes that will show the shape of his body and unfortunately today the woman has started wearing it. Our beloved Prophet ﷺ told once that a time will come when a woman will wear dress but still be naked. Such a scenario couldn’t be imagined during the Prophet’s ﷺ time but a Prophet ﷺ looks through the eyes of nubuwwat. Women wear very light and tight dresses that her body gets revealed through it. Such a woman will be filthy on her own and she will turn others attention towards her filthiness and her hair will be tied like a lump on her head. She will be deprived of even the scent of jannah when it will reach miles and miles. O the honorable ones! The worst condition of our houses, society and country didn’t happen by coincidence but there is a divine rule behind it. What you sow, you reap. The man is wearing earrings and bangles in his hands that one gets confused if he is a man or a woman. People will consume usury. How is it possible that you adopt the trade of usury and you also want peace? Can anyone live peacefully waging war against Allah ﷻ? If you do not give up usury, then come to the battlefield to fight against Allah ﷻ. You are very daring to proclaim war against Allah ﷻ. When Allah ﷻ proclaims war against anyone, how can he be saved from destruction?

Two things which will save this ummah

O honorable ones! Do not look just at the worldly causes that lead to the destruction but look at those mentioned by Allah’s ﷻ Prophet ﷺ. The hadith says that the later generation of this Muslim ummah will speak badly of the earlier generations. Today the honor and respect of the Companions is not saved and the honor and respect of even the Prophets (AS) are not saved. Whatever one wishes he blabbers and writes down and there is none to question him. Our beloved Prophet ﷺ said when our state reaches to this worst level, then the signs of Allah ﷻ will manifest and lashes upon lashes will shower from Allah ﷻ that we will know only the worst from east, west and from every single place. Our beloved Prophet ﷺ said as long as there are two things in my ummah, they will be protected. One is the presence of Prophet ﷺ that is as long as he ﷺ is alive calamities will not befall Muslims and the second thing is as long as people keep seeking Allah’s ﷻ forgiveness, the calamities will not befall. Committing sins by itself is bad and taking pride in sins is worst as you are openly proclaiming your enmity. If you give a torn currency note to the bank, you might be replaced with a new note and what will happen if you tear the note in front of the bank officer? Will he give you a new one? No but he will register a case against you. Feeling guilty before court is something and standing with pride is dishonoring the court.

Committing sins openly and our crying

Today sins are not committed in secret but an open invitation is made and proclaimed. Our Prophet ﷺ told his ﷺ ummat will be forgiven for sins done in secrecy but if done in open then one will be away from Allah’s mercy and forgiveness. Well you lead a sinful life but now regret and turn to Allah ﷻ in repentance. When we see all the causes for our destruction as mentioned by our beloved Prophet ﷺ in our houses, marriage ceremonies, deaths, markets and in the whole of our society, what right do we have to say there is only ruin? You adopt all the means of your destruction and then you shout you are getting destroyed. This is like one is having dysentery and instead of taking medicine to stop that, he is taking medicine to stimulate it more and he keeps crying that he got dysentery. Won’t one think him as mad who lost the sense? Neither he is ready to give up lying nor usury, remove filth from his home or to offer fajr salah. He won’t give up anything but he will keep crying about his condition.

The three great blessings of seeking forgiveness

Allah ﷻ won’t snatch away the bounties or blessings from the bounties from His ﷻ slave until he misuses those blessings to disobey Him ﷻ. We definitely need protection and our beloved Prophet ﷺ has asked us to make the habit of seeking forgiveness. Regret on your sinful life. In fact Prophet ﷺ said that the one who seeks forgiveness will get three great blessings right in this world. Know that istighfaar (seeking forgiveness) is not merely to do with the words but there should be regret in the heart. The first blessing of istighfaar is Allah ﷻ will remove us from every single difficulty; the second blessing is Allah ﷻ will pave way to get out of our grief and the third blessing is Allah ﷻ will so open the doors of provisions that we would have never ever imagined. This was said by the most truthful Prophet ﷺ of Allah ﷻ. Are we not worried about the affairs of our family, our children, business, the security of our honor and life? Now how easily we got the tip to achieve peace and that too from the Prophet ﷺ of Allah ﷻ who says only what Allah ﷻ inspires him ﷺ. And know that when Allah ﷻ says something, His ﷻ qudrat (power) is behind Him ﷻ. There is no deficiency in the treasure of Allah ﷻ and even today there is peace, tranquility, provisions, love in between family members and everything in His ﷻ treasure.

He ﷻ has the treasure of both the worlds and it is only we who failed to receive it from Him ﷻ.  We do not know the way to get the treasure when there is no deficiency in Allah’s ﷻ treasure. It is we who have closed the doors of Allah’s ﷻ mercy. Our behavior has turned away Allah’s ﷻ mercy. Nothing happens coincidentally but as per the divine law of Allah ﷻ. I wish all our men, women, the rich and the poor come to the terms of istighfaar when we will get the peace for this is the way of peace. If you want to feel secured, do more istighfaar. Once the Companions asked the Prophet ﷺ if Allah ﷻ would send the calamities even on the righteous people. The Prophet ﷺ replied, “Yes when the sinners exceed in number, then Allah ﷻ will send down punishment to all the people but as far as the righteous people are concerned, Allah ﷻ would recompense them in the akhirat.”

Have courage and continuously seek Allah’s ﷻ help

If a big assembly of people seeks forgiveness of Allah ﷻ, there is a possibility that Allah’s ﷻ anger would quench and His ﷻ mercy would turn towards us. Two things are needed, the courage and turning towards Allah ﷻ. Use whatever courage you have to purify from sins. Keep seeking Allah’s help and make earnest duaa like, “O Allah! I am very weak and I always fail before my nafs and shaitaan. Help me O Allah! Iyyaka nabudu wa iyyaka nasta’een.Ya Allah! I claim to worship only You but without Your help nothing can be done. If You help me, I will be able to worship You and if You do not help me, I will be helpless. He ﷻ is very beneficent and if anyone turns towards Him, then His mercy will turn towards him zealously and He ﷻ will take care of him. The toddler keeps struggling and keeps falling often but with great courage, he tries to reach his mom and a time comes, when the mother advances by herself and takes him on her lap. Even if we try to reach Allah ﷻ with true determination falling often, inshaaAllah Allah’s ﷻ mercy will embrace us and take care of us. Proceed towards Allah ﷻ with great courage.

O honorable ones! Everyone is worried and restless with trials and tribulations. For Allah’s ﷻ sake adopt the tip for peace given by the Prophet ﷺ. Don’t waste time in reading news reports because we will get more worried from what we see and read. Just do what the Prophet ﷺ told us to do. Turn towards righteous deeds. The Companions said about the Prophet ﷺ that whenever a slightest change is seen in the environment like when wind blows fierce fully or when there is severe rainfall, he ﷺ used to run immediately to Masjid and turn to Allah ﷻ and get stuck to the doorstep of Allah ﷻ. This is the glory of a believer that whenever his condition troubles him, he gets close to Allah ﷻ and his condition in turn will become a rahmat (mercy) for him. If we embrace such a life, then there is a hope that Allah ﷻ would make our condition better, make our path easy and bring us out of every single difficulty. Let Allah ﷻ help us all to act on what we hear, write and read. Ameen 

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Virtues of Fasting in the Summer Taken from: Ibn Rajab al-Hanbalī’s “Latā’if Maʿārif”

As the blessed month of Ramaḍān coincides with the summer months, many Muslims are apprehensive of the long fasts which lie ahead and, admittedly, not looking forward to staying hungry and thirsty for such a lengthy period. The following extract from Imām Ibn Rajab al-Ḥanbalī’s Laṭā’if al-Maʿārif will, inshā-Allāh, change our perspective and make us realise the great opportunity Allāh Most High has granted us to reap extra reward.

Among the acts of worship whose reward is multiplied during extreme heat is fasting, due to the thirst one experiences in the midday heat.
This is why Muʿādh ibn Jabal رضي الله عنه expressed remorse on his deathbed over the midday thirst he would no longer experience, and other predecessors expressed the same.

It is related that Abū Bakr al-Ṣiddīq رضي الله عنه would fast in the summer and not fast in the winter. At the time of his demise, ʿUmar رضي الله عنه advised his son ʿAbdullāh: “Acquire the characteristics of faith,” and the first one he mentioned was fasting in the intense summer heat.

Qāsim bin Muḥammad said that ʿĀ’isha رضي الله عنها would fast in the intense heat. He was asked, “What caused her to do this?” He replied, “She was taking advantage of the time before death.” Mujammiʿ al-Taymī would fast in the summer until he would faint. One of the righteous women would choose the hottest days and fast them. When she was asked regarding this, she would say, “When the price is cheap, everyone will buy,” indicating that she preferred those actions only a few were capable of, due to it being difficult for them. This is a sign of great determination.

Abū Mūsā al-Ashʿarī رضي الله عنه was on a boat when he heard someone calling: “O People aboard, stand up!” three times. Abū Mūsā رضي الله عنه replied: “How can we stand up? Do you not see where we are? How can we stand up?” The caller asked, “Shall I not inform you of a decree that Allāh has taken upon Himself?” He replied, “Indeed, why not? Inform us!” The caller replied, “Allāh has decreed upon Himself that whoever makes himself thirsty for Allāh’s sake on a hot day has a right upon Allāh that He quench his thirst on the Day of Standing.” Thus, Abū Mūsā رضي الله عنه would seek the extremely hot days where one would be close to passing out and fast those days.

Kaʿb said that Allāh Most High said to Mūsā عليه السلام, “I have made it incumbent upon Myself for whomever is thirsty for My sake that I will quench his thirst on the Day of Resurrection.” Others have said, “It is written in the Torah: ‘Glad tidings for whoever makes himself hungry in preparation for the Great Day where his hunger will be satisfied. Glad tidings for whoever makes himself thirsty in preparation for the Great Day where his thirst will be quenched.’”

Ḥasan said, “A maiden of Paradise will say to a friend of Allāh, while he is reclining with her on the shore of a river of wine in Paradise, as she hands him a cup whilst he is in the pinnacle of enjoyment, “Do you know on which day Allāh married me to you? He looked at you on a long summer day while you were extremely thirsty in the midday heat. He expressed His pride over you to the angels, saying, ‘Look at My slave. He has left his wife, pleasure, food and drink for My sake, desiring what is with me. Bear witness that I have forgiven him.’ He forgave you on that day and married you to me.”

When ʿĀmir ibn ʿAbd Qays went from Basra to Shām, Muʿāwiya رضي الله عنه would ask him to refer his needs to him. He refused to ask of him, eventually saying, “My need is for you to return the heat of Basra to me, in order to make the fast a bit harder, as it is too easy in your lands.”

Ḥajjāj camped by some water on a journey between Makka and Madina and called for his dinner. He saw a Bedouin whom he called to eat with him. The Bedouin replied, “One who is better than you invited me, so I accepted his invitation.” He asked, “And who is this?” The man replied, “Allāh. He invited me to fast and so I fasted.” Ḥajjāj asked, “In this intense heat?” The man replied: “Yes. I am fasting in preparation for a much hotter day.” Ḥajjāj said, “Break your fast today and fast tomorrow.” The man replied, “Only if you can guarantee that I will live until tomorrow.” Ḥajjāj said, “This is not in my hands.” He replied, “How then can you ask me to do something now in place of something in the future you have no control over?”

Ibn ʿUmar رضي الله عنهما was once on a journey with some of his companions and they had spread out their tablecloth. A shepherd passed by, so they invited him to eat with them. He said, “I am fasting.” Ibn ʿUmar رضي الله عنهما said, “You are fasting on a hot day like this, while you are between these valleys walking behind these sheep?” The shepherd replied, “I am taking advantage of these free days of mine.” Ibn ʿUmar رضي الله عنهما was impressed by this reply and said, “Can you sell one of your sheep to us? We will feed you from its meat with which you can break your fast and we will pay you for it.” The shepherd said, “They do not belong to me; they belong to my master.” Ibn ʿUmar رضي الله عنهما said, “What will your master say to you if you tell him it was eaten by a wolf?” The shepherd left with his finger raised towards the sky, saying, “What about Allāh?” Ibn ʿUmar رضي الله عنهما kept repeating this phrase of his. When he arrived in Madīna, he went to the shepherd’s master, and bought him and his sheep. He then freed the shepherd and gave him the sheep as a gift.

Rawḥ ibn Zinbāʿ had stopped at a place between Makka and Madina on a very hot day when a shepherd came down towards him from a mountain. He said to him, “O shepherd! Come eat with me.” The shepherd said, “I am fasting.” Rawḥ said, “You are fasting in this heat?” The shepherd replied, “Should I let my days pass by in vain?” Rawḥ said, “You have utilised your days properly, O shepherd, while Rawḥ ibn Zinbāʿ has wasted his.”

Ibn ʿUmar رضي الله عنهما used to fast the optional fasts until he would almost faint, but he would not break his fast. Imām Aḥmad would fast until he was close to fainting and he would wipe water over his face. He was asked about a person who fasts but finds it extremely hot. He said, “There is nothing wrong with wetting a cloth to cool oneself with and pouring water over oneself.” The Prophet صلى الله عليه وسلم was at a place called ʿArj where he was pouring water over his head while fasting.

Abū ’l-Dardā’ رضي الله عنه would say, “Fast the extremely hot days, in preparation for the Day of Rising. Pray two rakʿats in the darkness of night, in preparation for the darkness of the grave.” It is narrated in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim on the authority of Abū ’l-Dardā’ رضي الله عنه, “We saw ourselves with Allāh’s Messenger صلى الله عليه وسلم on one of his journeys on an extremely hot day. A man would put his hand on his head due to the intense heat. None of them would be fasting except Allāh’s Messenger صلى الله عليه وسلم and ʿAbdullāh ibn Rawāḥa رضي الله عنه.” In one narration: “This was during the month of Ramaḍān.”

When those who fast for Allāh in the heat are patient against their intense thirst, He has set aside for them a specific door among the doors of Paradise; the door of Rayyān. Whoever enters it will drink, and whoever drinks after entering it will never be thirsty again. When they enter through it, it will be locked to those coming after them, thus none will enter through it except them.

May Allāh Most High give us the ability to appreciate the blessed month of Ramaḍān, accept all our acts of worship therein, and bless us with the extra reward of the long summer fasts. Āmīn. 

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History of islam

Islam could become another. It’s concise (under 200 pages), sympathetic, and clear. Or as clear as a book can be that tries to explain the differences between Umayyads and Abbasids, ulama and mujdadid, Shiis and Sunnis, Sutis known as Whirling Dervishes and Sutis who just sit still and breathe deeply.

Confusion is almost the point. Confronted by Islam in all its dizzying diversity, readers may begin to feel like Whirling Dervishes themselves as old stereotypes suddenly fly from their grasp. Armstrong’s theme is that centuries of conflict between the West and Islam (not to mention centuries of entertainment from Mozart operas to Hollywood movies that feature fiendish Saracens and narrow escapes from cruel sultans) have produced an archetypal Muslim in Western minds. He’s at once intolerant and indolent, despotic and submissive, puritanical and sensual, crafty and primitive, capricious and fatalistic. Above all, he’s a religious fanatic. Any progress in overcoming this image was presumably set back years on Sept. 11 — which is why a book like this is suddenly essential.

In Armstrong’s brisk narrative, the clichés evaporate fast. Islam advocates the enslavement of women? The Prophet Muhammad, as was customary, took numerous wives, but he broke with the harsh treatment of women that prevailed in seventh-century Arabia by giving them considerable respect and freedom. And the Koran — the Islamic scriptures — gave women rights to divorce and inheritance long before Christian Europe did. Jihad? Armstrong says it’s properly translated as ”effort” or ”struggle,” not ”holy war.” And, she adds, the Koran justifies defensive war but ”does not sanctify warfare.” The Arab conquests that created an Islamic empire from Spain to Afghanistan after Muhammad’s death in 632 were not primarily driven by religious motives, the author insists, and the Koran insists ”there shall be no coercion in matters of faith.”

Armstrong doesn’t neglect the dark side of Islamic history, which she notes contains about as many massacres as the dark side of Christian history. But what makes the book so appealing is that it doesn’t reduce Islam to its dark side or any other side. And she finds that Islamic fundamentalism has more in common with other fundamentalisms, including Christian and Jewish, than with Islamic traditions. All, she argues, are modern ideologies born of hatred and fear of modernity — science, individualism, the independence of women. All invent purified versions of the faith that have little to do with authentic origins and practices. Armstrong ascribes the particularly virulent form fundamentalism has taken in the Islamic world to the desperation aroused by the combination of Western secular culture and oppressive Middle Eastern dictatorships. And she points out that Islam’s deepest precepts mix up God and history (and God and politics) more than any other world religion, which can be a formula for fanaticism. But all religions have their demons to overcome, and her history shows that Islam is capable of overcoming its own, even now, when it finds itself with an ungodly number of them.   Islam could become another. It’s concise (under 200 pages), sympathetic, and clear. Or as clear as a book can be that tries to explain the differences between Umayyads and Abbasids, ulama and mujdadid, Shiis and Sunnis, Sutis known as Whirling Dervishes and Sutis who just sit still and breathe deeply.

Confusion is almost the point. Confronted by Islam in all its dizzying diversity, readers may begin to feel like Whirling Dervishes themselves as old stereotypes suddenly fly from their grasp. Armstrong’s theme is that centuries of conflict between the West and Islam (not to mention centuries of entertainment from Mozart operas to Hollywood movies that feature fiendish Saracens and narrow escapes from cruel sultans) have produced an archetypal Muslim in Western minds. He’s at once intolerant and indolent, despotic and submissive, puritanical and sensual, crafty and primitive, capricious and fatalistic. Above all, he’s a religious fanatic. Any progress in overcoming this image was presumably set back years on Sept. 11 — which is why a book like this is suddenly essential.

In Armstrong’s brisk narrative, the clichés evaporate fast. Islam advocates the enslavement of women? The Prophet Muhammad, as was customary, took numerous wives, but he broke with the harsh treatment of women that prevailed in seventh-century Arabia by giving them considerable respect and freedom. And the Koran — the Islamic scriptures — gave women rights to divorce and inheritance long before Christian Europe did. Jihad? Armstrong says it’s properly translated as ”effort” or ”struggle,” not ”holy war.” And, she adds, the Koran justifies defensive war but ”does not sanctify warfare.” The Arab conquests that created an Islamic empire from Spain to Afghanistan after Muhammad’s death in 632 were not primarily driven by religious motives, the author insists, and the Koran insists ”there shall be no coercion in matters of faith.”

Armstrong doesn’t neglect the dark side of Islamic history, which she notes contains about as many massacres as the dark side of Christian history. But what makes the book so appealing is that it doesn’t reduce Islam to its dark side or any other side. And she finds that Islamic fundamentalism has more in common with other fundamentalisms, including Christian and Jewish, than with Islamic traditions. All, she argues, are modern ideologies born of hatred and fear of modernity — science, individualism, the independence of women. All invent purified versions of the faith that have little to do with authentic origins and practices. Armstrong ascribes the particularly virulent form fundamentalism has taken in the Islamic world to the desperation aroused by the combination of Western secular culture and oppressive Middle Eastern dictatorships. And she points out that Islam’s deepest precepts mix up God and history (and God and politics) more than any other world religion, which can be a formula for fanaticism. But all religions have their demons to overcome, and her history shows that Islam is capable of overcoming its own, even now, when it finds itself with an ungodly number of them.

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The Miracles of Islam,

Fourteen centuries ago, Allah sent down the Qur'an. This book of guidance and wisdom calls man to the truth and instructs all human beings to adhere to the values which this mighty revelation contains. From the day of its revelation to the Day of Judgement, this last divine book will remain as the sole guide for humanity. The book of Allah states, “But it is nothing less than a Reminder to all the worlds.” (Qur’an, 68:52)

Ever since the Qur’an was revealed, it has possessed an easily understandable language and tone, accessible to all people and in all times. Allah tells us of this style in the Qur’an: “We have made the Qur’an easy to remember...” (Qur’an, 54:22)

The perfection of the literary language of the Qur’an, the incomparable features of its style and the superior wisdom contained within it are some of the definitive proofs that it represents the Word of our Lord.

In addition, the Qur'an contains within its words many miracles which prove it to be Allah’s Word. One of these attributes is the remarkable number of scientific truths which are contained in the holy book of Islam. In this book which was revealed over fourteen centuries ago to the Prophet Muhammad (saas), there are innumerable examples of information humanity have only been able to uncover by the technology of the 20th and 21st century.

Of course, we should not view the Qur'an as a book of science for it is primarily a book of moral and spiritual guidance. However, many scientific facts that are expressed in an extremely concise and profound manner, within the verses of the Qur’an, have only been discovered by scientists with the aid of the technological advancement of the 20th and 21st century. Quite simply, these facts which we now point out to the reader could not have been known at the time of the Qur'an's revelation, and this is still more proof that the Qur’an is the Word of Allah. 

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Questions about Black Stone

1- Shaykhul-Islam Ibn Taymiyyah  may  Allah  have  mercy  upon  him said, “No inanimate object can be kissed or given salutations except for the Black Stone.”

2- Kissing the Black Stone is an act of worship that is done by only one person at that moment.

3- Some hadiths stated: The Black Stone was sent down (to earth) from Paradise. But their isnad (chain of narrators) is doubtful.

 

4- Some hadiths stated: The Black Stone will testify for those who touched it. But their isnad is doubtful.

5- Some hadiths stated: When the Black Stone was sent down (to earth) from Paradise, it was whiter than milk, but the sins of the children of Adam turned it black. But their isnad is doubtful.

6- It is a stone that can neither bring about benefit nor cause harm, as ‘Umar Al-Farooq  may  Allah  be  pleased  with  him said, and it was proven in the two Saheehs [Al-Bukhari and Muslim].

7- While kissing it, one should kindly kiss it and not make a noise (of kissing), as the scholars has stated.

8- It is not permissible for the Muslim to cause crowds and cause annoyance to the Muslims while kissing it. This is the opinion that was adopted by most of the scholars. Ibn ‘Umar  may  Allah  be  pleased  with  him used to kiss it in spite of the crowd.

9- If the Black Stone is stolen (may Allah protect us from this), as it was stolen in the past by the Qaramitah from Ar-Rafidhah, is it permissible to kiss its place?
Answer: It is not permissible to kiss its place, rather, one should say, “Allahu Akbar,” at its place.
10- It was authentically narrated that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) kissed it with his mouth. It was also authentically narrated that he touched it with a crooked staff that he had with him and then kissed the staff, as was reported in Saheeh Muslim.

11- If a person is unable to kiss it with his mouth or touch it with a crooked staff, then he should touch it with his hand and then kiss it.

12- If a person is unable to kiss it with his mouth, touch it with a crooked staff, or with his hand, but he is able to throw a tip of his ihram over the Stone, is it permissible for him to do so?

Answer: It is permissible to do so for it was reported that Ibn ‘Abbas  may  Allah  be  pleased  with  him used to touch the Stone with his clothes and kiss it. [‘Abdul-Razzaq: Musannaf with a Saheeh chain of narrators]

13- Is it permissible to kiss the Black Stone for some reasons other than Hajj and ‘Umrah?

Answer: Scholars hold the opinion that it is not permissible to kiss the Black Stone as long as one is not in ‘Umrah or Hajj. Imam Malik  may  Allah  have  mercy  upon  him allowed this. The matter should be mentioned in some detail. If kissing the Stone is related to acts of worship such as Hajj or ‘Umrah, then it should be as the other matters that are related to acts of worship and it should not be kissed.

However, if kissing the Stone is related to acts of worship and other things such as honoring and loving it, then it may be kissed at times other than those of ‘Umrah and Hajj. It was authentically narrated in Saheeh Muslim that when ‘Umar  may  Allah  be  pleased  with  him kissed it, he said, "I saw the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) having great love for you."

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Adhkaar on Frida

 Friday is one of the blessed days on which it is mustahabb (encouraged) to remember Allah, may He be exalted, a great deal in general terms.

Allah, may He be exalted, says (interpretation of the meaning):

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah , and remember Allah often that you may succeed”

[al-Jumu’ah 62:10].

Adhkaar that are mustahabb on other days are even more mustahabb on Friday, because of the virtue of this day.

An-Nawawi (may Allah have mercy on him) said:

You should understand that every dhikr that may be recited on days other than Friday may be recited on Friday too, and it is more encouraged to remember Allah a great deal on this day than on other days.                                                                                                                                                                                                                                                

End quote from al-Adhkaar (p. 71).

Among the most important adhkaar are the adhkaar for morning and evening. We have mentioned a number of them previously, in the answer to question no. 217496. For more information about the time when they are to be recited, please see the answer to question 22765.

With regard to specific adhkaar [on Friday]:

Firstly:

Sending a great deal of blessings upon the Prophet (blessings and peace of Allah be upon him):

It was narrated that Aws ibn Aws said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the best of your days is Friday. On it Adam was created, on it he died, on it the Trumpet will be blown and it all creatures will swoon. So send a great deal of blessings upon me on that day, for your blessings will be shown to me.”

They said: O Messenger of Allah, how will our blessings be shown to you when you will have disintegrated? He said, “Allah, has forbidden the earth to consume the bodies of the Prophets.”

Narrated by Abu Dawood (1047), an-Nasaa’i (1374) and Ibn Maajah (1085). Classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood (4/214); he said: Its isnaad is saheeh according to the conditions of Muslim. It was also classed as saheeh by Ibn Hibbaan and an-Nawawi. End quote.

Secondly:

Reciting (or reading) Soorat al-Kahf.

It was narrated from Abu Sa‘eed al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said:  “Whoever recites (or reads) Soorat al-Kahf on Friday, he will be granted light from one Friday to the next.” Narrated by al-Haakim in al-Mustadrak (2/368). He said: This is a hadith of which the isnaad is saheeh, although they [al-Bukhaari and Muslim] did not narrate it. It was classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (3/93).

Thirdly:                         

One should be keen to constantly call upon Allah [du‘aa’] throughout the day on Friday.

It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) mentioned Friday, and said: “In it there is a time when, if a Muslim happens to be standing and praying at that time, asking Allah, may He be exalted, for something, He will give it to him” – and he gestured with his hand to indicate how short that time is. Narrated by al-Bukhaari (935) and Muslim (852).

There are many views concerning the definition of that time, the strongest of which are two views, as was explained by Ibn al-Qayyim (may Allah have mercy on him), who said: The most likely of these views to be correct are two which are referred to in the proven hadiths; one of them is more likely to be correct than the other.

The first view is that this time is from when the imam sits [on the minbar] until the prayer is over. The evidence for this view is the report narrated by Muslim in his Saheeh from Abu Burdah ibn Abi Moosa, that Ibn ‘Umar said to him: Did you hear your father narrate anything from the Messenger of Allah (blessings and peace of Allah be upon him) concerning the hour (time when du‘aa’s are answered) on Friday? He said: Yes, I heard him say: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “It is between the time when the imam sits [on the minbar] until he finishes the prayer.”

The second view is that it is after ‘Asr, and this is the view which is more likely to be correct. It is the view of ‘Abdullah ibn Salaam, Abu Hurayrah, Imam Ahmad, and others. The evidence for this view is the report narrated by Ahmad in his Musnad from Abu Sa‘eed and Abu Hurayrah, that the Prophet (blessings and peace of Allah be upon him) said: “On Friday there there is a time when, if a Muslim happens to ask Allah, may He be glorified and exalted, for something good, He will give it to him. That time is after ‘Asr.”

Abu Dawood and an-Nasaa’i narrated from Jaabir that the Prophet (blessings and peace of Allah be upon him) said: “Friday is twelve hours, when no Muslim asks Allah, may He be glorified and exalted, for anything but Allah, may He be glorified and exalted, will give it to him. Seek it at the end of the time after ‘Asr.”

This is the view of most of the early generations (salaf), and it is supported by most of the hadiths.

The next strongest view is that it is the time of prayer.

The other views have no evidence to support them.

In my view, the time of prayer is also a time when there is strong hope of du‘aa’s being answered, for both of them are times when du‘aa’s are answered. Even though the time referred to in the hadith is the last hour after ‘Asr, because it is a specific time of the day that cannot be brought forward or put back, as for the time of the prayer, it is connected to the prayer and may be brought forward or put back, because the gathering of the Muslims, their prayer and their humble beseeching of Allah, may He be exalted, have an impact on the supplication being answered. So the time when they gather is a time when it is hoped that supplications will be answered. Thus all the hadiths may be reconciled and we understand that the Prophet (blessings and peace of Allah be upon him) urged his ummah to call upon Allah and beseech Him at these two times.                                                                                                                                                                                     

End quote from Zaad al-Ma‘aad (1/377-382).

The scholars of the earlier and later generations differed concerning this time, and there are many views that are widely known among the Muslims. I have compiled all the views that mentioned it in Sharh al-Muhadhdhab, and explained who expressed these views, and that many of the Sahaabah were of the view that it is after ‘Asr. What is meant by standing praying is waiting for the prayer, because the one who is waiting for the prayer is in a state of prayer.

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