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SUFISM: Seeking a Spiritual Guide (Shaykh/Murshid) 1. Almarhom Hadrat Shahidullah Faridi, my first spiritual guide, said that one should not be hasty in joining a sufi order. Instead, one should observe whether the shaykh complies with the Qur’an and Sunnah of Prophet Muhammad (s.a.w.). One should also view whether there has been any significant progress in those who follow him. If there has not been any improvement whatsoever, then probably the shaykh does not have the capacity to transform others. 2. Shaykhs exist in a variety of forms. The first type strictly adheres to the Qur’an and Sunnah, while the second incorporates mystical approaches not observed by the Prophet (s.a.w.), but are not in conflict with the Qur’an and Sunnah, and the third, appears outwardly to be Islamic, but alongside it incantations from other religions are used, as well as believing and disbelieving jinns, spirits etc. Such practices are prohibited in Islam because they lead to shirk (idolatry). 3. The purpose of becoming a disciple is to improve otherwise it is a waste of time. One goes to a university to acquire a degree. Likewise, one comes under the tutelage of a spiritual guide to achieve an objective. You do not want to join a circus, going from one place to another, eating and drinking. This is not the goal of a disciple. You also do not want to end up being an idiot thinking that only your shaykh and your tariqah is the best or superior. The goal is always Allah, while the approach towards that goal may differ from one Sufi order to the other. 4. Defining the role of a shaykh is important because there are many imposters claiming to be shaykhs and khalifahs. Today, many tariqahs have become commercialised, business orientated, handed down rather than acquired through the blessings of Allah. It has more to do with patronage and fringe benefits, rather than spiritual development in the real sense. Traditionally, sufi saints owned nothing. All their needs were taken care of by Allah. They NEVER patronised royalty, the rich or the powerful. If at all they did, it was to advise them concerning Allah’s Path. 5. Hadrat Shahidullah Faridi said that like the four seasons, shaykhs come in different flavours, therefore, seeking one in accordance with one’s nature is important. For example, if you are a jovial person, it will not suit you to have a stern spiritual guide. 6. The shaykh merely acts as a pivot, a guide, in the development process of a murid, and though it is essential to have a spiritual guide, a lot depends to a great extent on the effort of the individual. The shaykh is not God. There are occasions when his guidance proves fruitful and there are times when they do not produce any results. This does not mean that he is useless. It merely reflects who is in charge i.e. Allah 7. Sufi circles consider obedience to the shaykh as being comparable to obedience to the Prophet (s.a.w.). This is fine if you have a truly devoted and dedicated spiritual guide who enjoys kashf (the unveiling) and not some materialistic commercialised manipulator. 8. Generally, you are told that once you take bai’ah with a sufi shaykh, he becomes your spiritual guide for life. You cannot become a murid of another shaykh after your shaykh has departed. But what happens if you became a murid of an imposter? Would this relationship be valid for life? The answer is ‘No!’ According to Shaykh Izrarur-Haq, he had first taken bai’ah at Golrah Sahrif, Islamabad, Pakistan, under the Chistiyah sufi order but was later perfected by a shaykh of the Chisti Qalandriah sufi order. According to him, his shaykh said that he still remained a murid of his first shaykh. His shaykh also said that he was merely completing the process undertaken by his first shaykh. So, there is nothing wrong with this approach. It is similar to switching universities and having your credits carried forward. I became murid of Shahidullah Faridi of the Chisti Sabriyah sufi order. When he passed away, I came under the guidance of Capt. Wahid Buksh Rabanni of the same sufi order. He too passed away. Twenty-six later, I am now under the tutorship of Izrarur-Haq of the Chisti Qalandriya sufi order. This according to Shaykh Izrarur-Haq is in keeping with Sufi traditions. Hadrat Syed Pir Meher Ali Shah has stated that if a murid excelled beyond his shaykh, then his shaykh should hand him over to a greater shaykh. [Mihr-e-Minir, Biography of Hadrat Syed Pir Meher Ali Shah] Today, Sufism has become commercialised and manipulated to serve specific interests. Being a Shaykh is not an inherited right but a divine right, which descends in degrees. We are not dealing with namesake shaykhs, imposters, but true ones who do not claim to be anything, except to serve Allah, and who in turn are blessed with ‘kashf’. Topics / Main Page Of Islamic Preview IKHLAS (Sincerity) Haji Mokhtar Stork If you look up the Qur'an, you will find that every Chapter or Surah is named after an animal, insect, community etc but never will you find one named in honour of God. One wonders why this is so? Instead you will find just one Chapter titled Surah Ikhlas consisting of four very short lines concerning God. The reason for this is probably due to God’s sincerity towards His creation concerning belief in Him, and this is one of the reasons why worshipping Him is not an imposition upon mankind but rather a choice. This is reflected in the Qur’anic verse, "Let there be no compulsion in religion. Truth stands out clear from error: whoever reject evil and believes in God has grasped the most trustworthy handhold that never breaks, and God hears and knows all things." [Surah Baqarah 2:256] God’s sincerity is so great that it contains no boundaries. Everyone regardless of his religious beliefs or rejection of Him continues to enjoy of His Bounty. Even Lucifer (Iblis) continues to enjoy of God's sincerity and generosity over his rejection of Adam. Instead of seeking God's forgiveness Lucifer remained unrepentant and adamant, seeking one evil favour after another from God and he was granted it with displeasure. Such is God’s greatness. God’s sincerity is so great that it requires no redemption of sin or salvation, other than to turn to Him in sincerity for forgiveness. This is the Islamic stand taken in the Qur'an, and the reason for this is simple, everything moves in accordance with God's Divine Plan. It was He who caused Adam to forget and to sin, so that mankind may come into existence, thus it is also in Him to be Most Forgiving, Most Merciful. The same rule is also applicable to Lucifer. Even though God knew the outcome of his (Lucifer) nature and would have forgiven him (as it too was preordained), however, the act of asking for forgiveness was not forthcoming, thus causing that which was preordained to become incomplete, because though these events were part of God’s Divine Plan, it still requires a degree of acknowledgement over disobedience to become complete. Evidence of this can be found in Ahadith (the Sayings of the Prophet Muhammad s.a.w.). It is recorded that when Moses went up to the mountain to communicate with God, Lucifer (Iblis) approached him, seeking his intercession with God. The response from God was that all Lucifer had to do was to go to the grave of Adam and make prostration. On being told this, Lucifer replied, "What! Adam! No never!" and off he went in anger. [Bukhari]. From Ahadith we also know that God has allotted to mankind a measure of sins, which indicates that sinning takes on two forms i.e. pre-ordained sins of which the individual is forgiven by God and sins that are premeditated by mankind and thus responsible and accountable for. The sincerity of God is such that He does not impose His will upon mankind but rather offers it as a choice, and this is one of the reasons why the Qur’an often begins with the following address: "O you who believe". For submission to God to become a reality, it has to be undertaken willingly with sincerity. As such, IKHLAS becomes the key word and factor for success in this world and in the hereafter. If you examine the reality of existence, your very existence belongs to Him. He owns you lock stock and barrel. Many do not realise this but its expression can be found in our daily prayer when we declare, "Verily my prayer, my deeds, my life and my death, are for the Lord of creation". [Surah An’am 6:162]. This is our expression of sincerity towards God which we hardly maintain, and it is the cause for countless suffering in the form of punishment (azab). If I were to ask you, "Who created you?" The answer will be "God". And if I say to you, "Why do you worry so much over that which does not belong to you and which has been promised to be looked after by God," you will most probably consider me mad or an irresponsible person, but look up the Qur'an, notably the events surrounding Mary, the mother of Jesus and you will note the following: "Every time that he (Zakariyah) entered her chamber to see her, he found her with sustenance. He said, 'O Mary! Whence comes this to you?' She replied, 'From God, for God provides sustenance to whom He pleases without measure'." However, we later come across an incident where this degree of faith and trust in God had weakened within her, thus causing her to seek dates from a date-palm tree. [Surah Maryam 19:22-26] God continues to look after us all. This He has promised to undertake to the fullest as long as we sincerely believe in Him and obey His commands. The Qur’an states, "When My servants ask you (O Muhammad) concerning Me, I am indeed close: I listen to the prayer of every supplicant when he calls on Me. Let them also with a will listen to My call, and believe in Me, that they may walk in the right way." [Surah Baqarah 2:186]. Success as such depends to a great extent on your sincerity towards God and your willingness to submit to His commands. If you are God’s property, would it not be appropriate for you to remove your own desires and replace them with God’s? In truth, you are a vessel created by Him and as such should be filled with what He desires of you and not what you want for yourself. And if you do this, then you must and will be not only nourished by God but also protected by Him. Why do you not say when leaving your house, "O God, I place this house of yours which you have bestowed upon me in your safekeeping because in truth everything belongs to you." Why do you not act in this manner concerning all aspects of your life? After all, your very existence depends on his power (qudrat). Now this in no way prevents you from acting responsibly, for the Prophet Muhammad (s.a.w.) has called upon us to "tie your camel and then place your trust in God over its well being". But all the same, it is God who still determines whether your camel or car will still be safe, so why not begin with Him? If you sincerely examine all that has been said you will note that most of us have lost our vision of existence. We have forgotten the reason why we were created? We have forgotten our mission in life. Therefore, it is essential for us to return to the path of sincerity, because only a heart that is filled with faith and servitude can truly prosper in security without fear. HMStork, 2003 Topics / Main Page Of Islamic Preview The Spiritual Significance Of Salat (Prayer)Most Muslims perform their prayers or salat as a routine. Not many really know the meaning and significance of prayer other than that it is obligatory upon Muslims to perform. As a result of this attitude many merely go through the motions of prayer without really enjoying it or gaining anything from it. The Qur'an does not go into details concerning the performance of Ablution and Prayer. Therefore it is essential for us to look up the Sayings of the Prophet (s.a.w.) so that we may be rightly guided. There are two forms of 'purification', one major and the other minor. The major purification deals with a complete bath to purify one's self usually after sex or a wet dream, while the minor purification or wudhu is taken prior to prayer. Allah, the Exalted has revealed in Surah Ma'idah verse 6 the following: "…. If you are in a state of impurity bathe your whole body….". Without it one cannot offer prayer, read the Qur'an or even touch a page of the Qur'an with a pencil, a position adopted by the first scholars of Islam. 'Ablution' (wudhu), is a necessity for the performance of prayer. Without it the prayer cannot be performed. By doing so we purify ourselves prior to prayer. However, the Qur'anic verse explicitly describes the external process. Allah, the Exalted has revealed: "O you who believe! When you prepare for prayer, wash your faces and your hands (and arms) to the elbows; rub your heads (with water); And wash your feet to the ankles…" - Surah Ma'idah verse 6. This is the obligatory position concerning the performance of ablution according to the Qur'an. Then there is the Sunnah of the Prophet or the Practise of the Prophet s.a.w., which is most desirable. It deals with the rinsing the mouth, cleaning out the nose with water, the wiping of the ears etc. There is one aspect that is usually neglected or ignored as trifle. It deals with the 'hair, beard, fingernails, toenails' etc. These are living entities and must be wetted properly during ablution. If one keep a beard, one must make sure that when one washes one's face during ablution, to see to it that water reaches down to the roots of the hair (the skin). This also applicable to the hair, therefore, if one wears hair oil or grease there is the possibility that ablution will not be complete, thus causing one's prayer to be null and void. In the case of women, they are known to wear cutex (fingernail polish). This coating prevents ablution from reaching the fingernails, thus also making ablution incomplete. However natural dyes and stains are permitted because these do not prevent the penetration of water during ablution as well as the major purification bath. According to the Shari'ah you are instructed on how to take ablution and how to perform your prayer. You are not taken to task over your motives and intentions, because it is only for Allah to judge. He calls upon us to be mindful of our prayer, and only judges us concerning it on the Day of Judgement. Allah has revealed in the Qur'an the command, 'establish prayer'. He has not asked us whether we would like to prayer or not, but instead has ordered us to establish prayer. This is so because man likes to be free from to do as he pleases but this is not possible because man was created to serve Allah. So Allah has established many rules so that man may be protected from self-destruction. The whole purpose and objective of prayer is to draw closer to Allah. It is a gift from Allah prepared for his servants but many do not value it. It is exclusively for Allah only, so don't become busy in worldly matters so as to become lazy or to forget your prayer. Allah, the Exalted has promised us His Bounty. In return He asks that we should establish prayer. He has even made it easy for us to undertake so that we may not lose our relationship with Him. He has spread out the prayer to cover the whole day. He has not tightened it or made it difficult for us to undertake. Instead, He has established periods of time to grant us the opportunity to do so. So who can be more just and democratic than Him? The rest of the day He has granted to us to do whatever we like, and if a person fails in this duty then it represents a corruption on his part because that part of time belongs to Allah. It has been set aside for Him. And in return for just a small fraction of day's time He has guaranteed us success in this world and in the Hereafter. Just ponder and reflect upon this, where one is asked to do so little and in return receives so much. No one is this world is capable of such except Allah Almighty! But yet, many people become busy in that which Allah has assured them off (worldly matters) instead of establishing regular prayer. People fight for worldly possessions, positions of power and wealth but you never see them fighting to establishing prayer or to perform Hajj! Remember, what you eat ends up in the toilet. One who performs prayer should not think that he is safe because not everyone's prayer is accepted. People make intentions but they do something else. Many people think that because they pray, fast and perform Hajj (Pilgrimage to Mekkah) that they will go to heaven. This is not true because these actions are undertaken for His pleasure, they are not an end in themselves. Not everyone's heart (qalb) and soul (ruh) is in his prayer. Therefore we have been commanded in the Qur'an to be mindful of our prayer - never to rush, to recite it properly, to place our heart (qalb) and soul (ruh) wholeheartedly in it. There is a Saying of the Prophet Muhammad s.a.w. who said to this effect that if a person fails to enjoy concentration in prayer, he is like a thief, because he has stolen that (time) which does not belong to him. So not everyone's prayer is accepted. Likewise, not everyone's circumbulation (tawaf) of the Ka'bah is accepted. It will also be noted that all kinds of people turn up at Allah's Divine House of Worship (Ka'bah). Politicians, all kinds of criminals, honest and sincere people - they all turn up seeking Allah's favours. However, Allah has not promised any that they would be attended to. The decision is His, and this is often referred to in the term "Haji Mabruk" - The Successful Hajj, where a person is forgiven and his Hajj accepted by Allah. The door to Allah is open but you may not reach His presence because it depends to a great extent on your intention and sincerity. So be mindful of your prayer. Remember Allah so that He may remember you. One should be with the 'Owner of the Prayer' and not the Prayer (Salat). This is significant because the prayer is a gift from Allah, and since it is a gift from Allah people should hasten towards it i.e. the gift (hadiyah) of prayer, not the prayer itself. This means that they turn for prayer to be in the presence of Allah to receive of His blessings. The prayer as such becomes a 'vehicle', you the driver, and the destination Allah. Outwardly, the 'gift' represents the 'prayer' (salat) but inwardly it is a 'gift' (hadiyah) from Allah. This is the reason why we should hasten to turn up for prayer so that we may come in the presence of Allah to receive His gifts (blessings etc). An example of this gift can be likened to a father who sends his son money for studies but the son waste it. Do you think that he will send him any more money? Do you think he is happy? So just reflect upon Allah who gives you everything and yet you do not observe the prayer properly, or maybe never even does it? Allah does not need your obedience, nor is He harmed by your disobedience. It does not reduce His honour or dignity. He has created us and commanded us to 'establish prayer' and we should do so with sincerity. One should hasten for prayer because only in prayer does one enters His presence. You come into His presence to receive of His Mercy, Bounty, Blessings etc. This meeting between the Lord and His servant is one full of love and affection. So the prayer (salat) is a 'conversation' (munajat) between you and your Lord. It is an intimate relationship. Have you ever observed two people in love speaking to one another? Do they speak aloud or softly? No, they don't because they do not want anyone to hear them. Yes, the prayer is an intimate conversation between you and your Lord, so engross yourself in your prayer body and soul. The Saint, Rabiah Ad-Dawiyah said, "O Allah, if you are distant, I will call you, but if you are near I will whisper to you." There are people who pray to Allah that they should not be put to shame in front of others but are not concerned about their shame in the presence of Allah. They worry more about people than they do about Allah. They lead their lives like garbage, doing all sorts of things and then turn to Him asking Him to not put them to shame in front of others. Haji Mokhtar Stork, 2003 Topics / Main Page Of Islamic Preview
Allah does not grant wisdom to all but he does not deny them speech. Even the birds have tongues but they possess no hearts (spirituality), hence they also possess no knowledge. You can train a bird to utter a name. It will do so without understanding its significance. Whereas a human being is blessed with the capacity to acquire knowledge but he may not be blessed with wisdom. Luqman of the Qur'an did not seek prophethood. Instead he sought wisdom. You can find many with educational degrees. Some will go into the intricate details of how a termite functions but never be able to recognise the Creator behind that termite. And this is one of the reasons why God (Allah) presents so many parables in the Qur'an for us to ponder upon. Take this example: "O men! Here is a parable set forth! Listen to it! Those on whom besides Allah you call, cannot create (even) a fly, if they all met together for the purpose! And if the fly should snatch away anything from them, they should have no power to release it from the fly. Feeble are those who petition and those whom they petition! (Surah Hajj 22:73). HMStork Topics / Main Page Of Islamic Preview
It is believed that the Dog is the second last animal to turn up at Buddha's feet just before the Pig. It is also said that the Cat overslept and by the time it came before the Buddha it was numbered thirteen. The cause for this was the Rat who had agreed to wake up the cat but purposely did not do so because it wanted to teach the Cat a lesson, as cats always chase rats. In Hong Kong, Chinese seers refer to the Chinese New Year in 1994 as the Year of the Blind Dog. This is based on a 3,000 year old Chinese astrological system dating back to the Emperor Huang Ti. Apparently the Year of the Blind Dog is not a good year as it is considered to be unreliable. Call it folklore or whatever you like but apparently, like all animals, the dog too seems to find a place in history. The position of the Dog in Islam is quite different. This is due to revelation from Allah Almighty. Allah says, "Lawful to you are all things good and pure, and whatever you have taught your trained hunting animals (to catch) in the manner directed by Allah: Eat what they catch for you, but pronounce the Name of Allah over it, for Allah is swift in taking account." (Surah Ma'idah 5:4). From the Traditions of the Prophet Muhammad (s.a.w.) we know that a dogs cannot be kept as a pet indoors. However, they can be kept in a separate enclosure (not chained or caged) and trained to guard one's house, or used to track drugs at the airport, or used for hunting purposes. It has been recorded that the Prophet was not able to receive revelation from Allah through the Angel Gabriel as a result of a dog being kept indoors. It is also reported that Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.) said, "When a dog drinks from a vessel, it must be washed seven times, and the first cleansing should be done with earth (mud or clay)." (Mishkat). Ibnu Umar (r.a.) in turn said, "If a dog be dry and not at all wet or perspiring its touch does not make one dirty, as during the time of the Prophet dogs used to enter the mosque and no water was used to clean it (the mosque)." (Mishkat). As a whole, the dog does not hold a favourable position as man's best friend when it comes to keeping pets. There seems to be more negative aspects than positive ones when it comes to Fiqh (Islamic Jurisprudence). However from a spiritual point of view, the dog seems to be way ahead of man in terms of submission and obedience. In this respect, the dog has six advantages over the common man. These are as follows:
If you view these facts, they clearly indicate that the dog is way ahead of man in points. And yet the dog is generally held in low esteem by Muslims. HMStork Topics / Main Page Of Islamic Preview Imam Ghazali’s disciple had asked him to establish some simple guidelines that he (the student) could follow so that he would be safe in the Hereafter. The following briefly explains the situation: What this means is that one should not waste one’s time over useless thing – matters that have no reward with Allah. We were created alongside the jinn to serve Him. Allah says: “I have only created jinn and humankind that they may serve Me”. [Surah Dhariyat 51:56]. Therefore, if we deviate from this path, indulging in that which does not serve Allah’s cause, then it is only proper that our afflictions are extended. This is where a person is besieged with one problem after another, one calamity after another etc. And if by the age of forty there is no change in attitude, then one is bound to be domed to Hell-Fire. Even when speaking, one should sum up things in a few meaningful words or keep silent. One should be brief and to the point truthfully or remain silent. Idle gossip and useless talk serve no purpose. This is the general advice of the Prophet (s.a.w.). One should be conscious of the fact that the angels are recording every word we say. The age of forty has been mentioned probably due to the fact that the Prophet (s.a.w.) has said that the average age of a Muslim is between sixty to seventy years old. Some say that it is a ‘bonus’ if you live longer, while others say, that you are living on ‘borrowed time’. However, the Prophet (s.a.w.) did make mention that as the Day of Judgement draws near, the age of a person will shorten. Children will have grey hair. One can assume that this age decline is due to stress etc. Don’t think that it is good to live long, because when you get to that point in time, you will be weak and sick. Your behaviour will revert to that of a child. Your children will say to you: “Don’t do this…” 2. Faith (Iman) is a verbal declaration, consent by the heart, followed by actions in accordance with the Five Pillars of Islam. And the evidence of peace is achieved, even though the worshipper attains paradise by the bounty and grace of Allah Almighty. Nevertheless, this is the result of being inclined through obedience to Him, and the worshipping of Him, since the mercy of Allah is near to those who do good. But if it is said that one gets to Heaven as a result of faith (Iman), then we may ask: “When will he get there? How many difficulties will he have to go through and overcome before he arrives there? And the first of these is that of faith itself! And will he be safe from the denial of faith? And when he arrives will he be unsuccessful or successful?” Hasan al-Basri (r.a.) said: “Allah the Exalted will say to His worshippers on the Day of Resurrection, ‘O My worshippers, enter the Garden by My Mercy and divide between you according to your deeds’.” For true faith in Allah to take hold within one’s heart it has to be expressed through sincere honest actions. If one is depending on mere faith without righteous deeds (amal), then one’s faith lacks perfection. Then the question of being successful or not becomes a serious one. Many pray but not with their hearts, and Allah knows whether you do so or not. Death will come and you cannot avoid it. It is related that a man from the tribe of Israel worshipped God Almighty for seventy years, thus God desired to show him his reward, so He sent an angel to inform him that in spite of his worship, entering the Garden was not befitting for him. When he heard this, he replied, “We are created for worship and it is incumbent on us to worship Him.” When the angel went back he said, “O my God, You know best what was said.” God Almighty replied, “Since he did not turn away from worshipping Us, We will not turn away from Him. O My angels, We have forgiven Him.” There is difference between Iman (true faith) and just believing. We all begin by believing by accepting Islam, but we must transcend from it to Iman. A Muslim, a Mo’min, and a Mohsin, are all Muslims, but a Muslim has to work towards becoming a Mo’min (a true Believer) and Mohsin (one who is conscience of Allah’s presence). These are three stages of development of a Muslim, who natures have been explicitly described in the Qur’an. Often we fool ourselves when we say, “Allah is Most Forgiving, Most Merciful”. This exists for only those who have Iman. Such is not available without any effort. One cannot simply say that Allah ‘understand, He is Merciful, Forgiving etc’ which making any effort to improve. This is a deception. It is cheating one’s self. It’s an excuse! So do what you must do and do so depending on His Mercy with Iman. Amal (deeds) is the key here. One should ask, “How is my Amal?” Do not die wasting your time in useless matters. One needs to live and to earn an income, do so in accordance with Allah’s commands. On the Day of Judgement, Allah will ask you to show Him what good have you done. He will say: “Do you think that My angels write down whatever they like? Here are the books, your records – are these not your own actions?” And if you deny them, your hands, feet etc will bear witness against you [Qur’an]. Therefore, if you want to do something, ask yourself whether Allah likes it or not. If He does not, then do not do it. 4. Imam Ghazali said that it is narrated that Hasan al-Basri (r.a.) was given a cup of cold water. As he took he fainted and the cup of water fell from his hand. When he recovered, they asked him what had happened. He replied, “I recalled the longing of the people of Hell, when they said to the people of the Garden, ‘pour down water upon us and whatever Allah has bestowed upon you.” This situation has been mentioned in Surah A’raf.The Qur’an is explicitly clear that whatever is in Hell is prohibited to the people of the Garden, and whatever is in the Garden is prohibited to the people of Hell. Maulana Syed Affifuddin al-Gylani made mention of a man in Baghdad who went to the butcher’s to buy some meat. He stroked the carcass of a sheep, and after much debate did not purchase any meat. This annoyed the butcher, who said in silence that he would not forgive the man. When they both died, the butcher who was in hell said to the man who was in heaven, “I need to touch you just as you touched the meat I sold.” So he touched the man on the neck. The man woke up from his dream shouting in pain, and when he looked at his neck he found a black spot where the butcher had placed his finger. He immediately when to look for the butcher to make payment over what he had done. Maulana Syed Affifuddin al-Gylani said that Abu Lahab, the uncle of the Prophet (s.a.w.) who is condemned to Hell in Surah Masad (the 111 Chapter of the Qur’an), enjoys two fingers of water on Mondays because on that day, when good news was brought to him concerning the birth of the Prophet Muhammad (s.a.w.) by his slave, he released her as a mark of joy, saying, “You are free. You are no longer a slave.” The question that arises here is: “Do you want to be content with two fingers of water on just one day in a week, over a deed like that, or do you want to be comfortable always? 5. Imam Ghazali said to his murid: “O disciple! Live as long as you want, but you must die. Love whatever you want, but you will become separated from it. Do what you want and you will be repaid for it.O disciple! Knowledge without action is madness, and action without knowledge is useless. Know that knowledge that does not remove you from sin today, and does not convert you to obedience, will not remove you tomorrow from Hell-Fire! O disciple! Get serious in respect of the spirit. Subdue it in respect of the ego, and humble it in respect of the body, for your destination is the grave, and the people of the grave expect to meet you at any moment. Beware lest you meet up with them without provision.” Just reflect upon this: “To possess life without knowledge – to invest in what? To be proud of what?” You will only realise the truth of this when you know Allah from within your heart. Without such, you will be led by your self-justification, your freedom of choice, your human rights to lead you along a path that is dictated by your nafs (desire) and what other useless people have to say. Protect your body and soul from that which displeases Allah. Your grave has already been prepared the day you were born. Repent! If only you could hear the people of the graves! Don’t reach your grave empty handed! The Prophet Muhammad (s.a.w.) is reported to have said that for the true believers, their time of examination on the Day of Judgement is from Zohor to Asr’, whereas for the rest it is a day, and one day with Allah is a thousand years. In this instance it is a thousand years of suffering. [HMStork, 2007] Topics / Main Page Of Islamic Preview THE DIMENSIONAL ASPECTS OF RAMADANThe Month of Ramadhan offers the faster a variety of benefits. The first of these is spiritual. This is the first goal and objective of fasting. The Qur’an is explicitly clear on this point. Allah has revealed in Surah Baqarah verse 183, “O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may gain self-restraint.” The word “tattaqoon” has been translated as “self-restraint”, when in actual fact it deals with “taqwa”, a form of “fear of incurring Allah’s displeasure”, thus resulting in a state of “piety”. The second feature is that the Qur’an was revealed in Ramadhan. In fact the Month of Ramadhan has always been a chosen month for revelation to all Prophets according to a Tradition of the Prophet Muhammad (s.a.w.). So one could say it enjoys a state of sacredness which still continues in the form of Lailatul Qadr (The Night of Honour) which according to Hadith is equal to a thousand months. The third feature is that the occupants of the grave are relieved of their torment, while the devils (shaitans) are chained. Abu Hurairah (r.a.) reported that the Messenger of Allah (s.a.w.) said, "Ramadhan has come to you - a blessed month. Allah has made obligatory upon you its fasting. In it, the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allah belongs a night in it, which is better than a thousand months. Whosoever is prevented from its good, then he has been deprived." – (Bukhari). This is a clear indication that the people of the graves look forward to Ramadhan, while many alive seek to run away from fasting. The fourth feature is that Ramadhan belongs to Allah and it is for Him to reward. It has been reported by the way of Abu Hurairah (r.a.) that the Prophet Muhammad (s.a.w.) reported Allah as saying in a Hadith Qudsi, "All services of the son of Adam are for him except fasting. It is for Me, and I will reward him for it….” (Bukhari). Under normal circumstances one good deeds receives ten rewards. Apart from this we also have the Qur’anic description of a grain of corn which sprouts seven ears, each with a hundred grain, thus giving us a picture of rewards in store for one who gives out generously for Allah’s sake. However, in Ramadhan there is no fixed limit to being rewarded by Allah, and therefore it has become a traditional practise for all Muslims to give out Zakat (Obligatory Alms) and Sadaqah (Alms above that of Zakat), recite the Qur’an etc. The fifth feature is that it offers a person the opportunity to purify himself and his wealth. By observing the fasting Month of Ramadhan sincerely, the individual is forgiven his sins and returns to his original state of purity. By giving out Zakat he purifies his wealth. This is our common understanding of Zakat. Well, reflect upon this saying of the Noble Prophet (s.a.w.), “The one who gives out wealth is no better than the one who takes out of need.” What it means is that if you think you are great just because you give out large sums of Zakat, then note that you are no different from the one who takes out of need. Now try taking it a step further spiritually. The Prophet (s.a.w.) also said, “Sadaqah goes into the hands of Allah before it passes into the hands of the poor.” What is exceptionally significant here is that your Sadaqah (Charity) passes through Allah’s hands before it reaches the receiver. Therefore, take care that you don’t hand over goods that you yourself will not wear or use, because Allah will not be pleased with you or your charity. The sixth feature is that Ramadhan acts as a shield. Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.) said, “Fasting is a shield”, which means that it restrains one and protects one from sinful acts. Did you not know that the taking of food and drink (nourishment) is the first culprit in the propagation of sins? Because when you eat, the blood flow increases considerably, the energy level rises, thus making it easier for Satan to use your own energy level to tempt you to commit sins. This is in keeping with the Prophet’s saying, "Satan runs in the circulatory system of the son of Adam in the same way blood circulates in our system; so tighten his passages with hunger." (Bukhari). The seventh feature of Ramadhan is that it disciplines one’s self in a variety of ways. Words are easily uttered by try implementing them. So fasting does develop one’s will power or inner strength to withstand a variety of challenges. "Fasting is not only to restrain from food and drink, fasting is to refrain from obscene acts. If someone verbally abuses you or acts ignorantly towards you, say (to them) 'I am fasting; I am fasting.'" (Muslim). This is why the Prophet (s.a.w.) also said, "He who does not desist from obscene language and acting obscenely (during the period of fasting), Allah has no need that he did not eat or drink." (Bukhari). Why do you think that some people according to the Prophet (s.a.w.) only gain nothing but hunger and thirst? Well, we might say that they start of the day with full marks but as the day ends with breaking the fast, they gain nothing but hunger and thirst as a result of their bad behaviour i.e. backbiting, slander, idle gossip etc. Or we might say that some fasted just because they had to do so as Muslims, meaning that they also really did not want to or that they did so as a routine yearly exercise. The eighth feature is the seeking of forgiveness. A’ishah, the wife of the Prophet Muhammad (s.a.w.) narrated, I said, "O Messenger of Allah, should I seek out Lailatul Qadr, and having done so what should I ask of Allah (s.w.t.)? Allah’s Messenger replied, "Say, ‘O Allah, You are the One who grants pardon for sins, You love to pardon, so pardon me’.” Everyone should strive to seek the benefits of Lailatul Qadr or the Night of Honour. However, it is not an exercise of concentration only during the last ten days of Ramadhan, but rather an overall effort covering the whole month of Ramadhan, and where these efforts are increased during the last ten days of Ramadhan. Not everyone will be blessed with the Night of Honour but those who enjoy it will benefit from this saying of the Prophet Muhammad (s.a.w.), where he called upon his wife A’ishah to seek forgiveness from Allah (s.w.t.). This is indeed such an all-inclusive dua or supplication, wherein one begs that Allah out of His infinite Kindness to forgive one of his sins. That would indeed be the most significant reward a person could seek for in terms of the Hereafter. Ramadhan offers the faster five gifts. Abu Hurairah (r.a.) relates that the Messenger of Allah (s.a.w.) said, “My Ummah has been given five special things that were not given to anyone before them. The smell from the mouth of a fasting Muslim is sweeter for Allah than the pleasant smell of musk. The Fish in the sea seek forgiveness on their behalf until they break their fast. Allah (s.w.t.) prepares and decorates His paradise every day and then says to it, ‘The time is near when My fruitful servants shall put away the load of the world and come to you’. In this month, the rebellious devils are chained, so as not to cause those evils which they normally do during months other than Ramadhan. And on the last night of Ramadhan, the fasting Muslims are forgiven.” The Companions of the Prophet (s.a.w.) thereupon inquired, “O Messenger of Allah, is that night ‘Lailatul Qadr’?” Allah’s Messenger replied, “No, but it is only night that a servant should be given his reward on having completed his duty.” Yes, it is indeed a great loss to those who avoid fasting or give up without any effort or seek excuses not to do so. Whereas those who do so sincerely are assured of Allah’s forgiveness even if they do not witness the Night of Honour. As such, we should all bear in mind that nothing is bestowed upon one free of charge. So to enjoy Allah’s rewards in Ramadhan we must exert ourselves to the maximum. Fasting is one of the most appreciated forms of worship in Allah sight and for this reason a Hadith states that the reward for every deed is brought by the angels, but Allah says "The reward for fasting, I Myself will give, because it is for Me alone". Another version of the same Hadith (when read in a different way) says "I Myself become his reward". And what greater reward can there be for the lover than to meet the Beloved? In another Hadith, we read "Fasting is the door to all other forms of worship of Allah". The scholars of Islam acknowledge that only a very unfortunate person would remain deprived of forgiveness in Ramadhan. Kaab Ibnu Ujrah (r.a.) relates that the Messenger of Allah (s.a.w.) said, “Come near to the pulpit and we came near the pulpit (mimbar). When he, the Prophet climbed the first step he said, ‘Aameen’. And when he ascended the second step he said, ‘Aameen’. And when he climbed the third step, he said ‘Aameen’. And when he came down we asked, "O Messenger of Allah, we heard something from you today which we never heard off before”. Allah’s Messenger s.a.w. replied, “When I climbed the first step, the Angel Gabriel (a.s.) appeared before me and said, ‘Destruction to him who found the blessed month of Ramadhan and let it pass by without gaining forgiveness’. On hearing that I said, 'Aameen'. When I climbed the second step, the Angel Gabriel (a.s.) said, "Destruction to him before whom thy name is taken and then he does not make supplication (du'a) for Allah's blessing on me, meaning, uttering Sallallaho Alaihi Wassallam." On hearing this reply I said, 'Aameen'. When I climbed the third step, the Angel Gabriel (a.s.) said "Destruction unto him in whose lifetime his parents or either one of them reaches old age, and through failure to serve them he is not allowed to enter Heaven". The Prophet (s.a.w.) said, I replied, 'Aameen'. If we view this Hadith it is obvious that it is a great loss to those who fast and gain no forgiveness from it, something which is unusual. This could probably be related to the individual’s attitude, which may be lacking content or sincerity or it may be that the individual spends Ramadhan in a sinful manner. Another unfortunate person is he who hears the Prophet’s name but makes no effort to respond to it. Many Muslims are known to do this, and most probably are unaware of the consequences of failing to do so especially during Friday Congregational Prayer. Those who do so have been generously rewarded by Allah s.w.t.. In view of this, some scholars in Islam (ulama) consider it obligatory to make supplications (du’a) for Allah's blessing on the Prophet (s.a.w.) whenever his name is mentioned. However, most scholars in Islam consider it a Sunnah, an Optional Act which is desired. The act of seeking Allah’s blessings on the Prophet s.a.w. is well documented in both the Qur’an and in Ahadith. From both these sources we know that even the angels send down praises upon the Prophet, and for each response a person is rewarded ten rewards for each utterance. Haji Mokhtar Stork |
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