August 2021
Desire for Allah S.W.T
Desire For Allah “The reality of love is being in accordance with what beloved wants, concerning what pleases him and what makes him angry.”
“The Garden of the Lovers and the Excursion of Those Who Yearn” By Imam Ibn Qayyim Al-Jawziyyah Translated by: Khalil Abu Asma
Chapter: Concerning The Desire For Allah And The Signs Of The One Who Knows Allah
As for the desire for Allah (Raghbah), wanting Him (lit. His Countenance) and yearning for the meeting with Him, then it is the capital of the slave, the foundation of his affair, the basis of his life of goodness, the source of his (true) happiness, success and bliss, and it is the coolness of his eye. For this reason, he was created and for it, he has been commanded. The messengers have been sent and the books have been revealed also for this purpose. There is no rectification or bliss for the heart unless its desire is solely for Allah, alone, Mighty and Majestic is He. Hence, He alone should be his desire, what he seeks out, and his goal. As Allah, the Exalted has said,
“So when you have finished (your occupation), devote yourself for Allah’s worship. And to your Lord turn your desires and intentions.” (Qur’an 94:7-8)
And He, the Exalted, has also said,
“Would that they were contented with what Allah and His Messenger gave them and had said, ‘Allah is sufficient for us. Allah will give us of His bounty, and so will His Messenger. We implore Allah’” (Qur’an 9:59)
Those who desire are three types:
1. Those who desire Allah,
2. Those who desire what Allah has
3. And those who desire other than Allah.
So the lover is the one who desires Allah. The one who is concerned with works is the one who desires what Allah has. And the one who is satisfied with this life, in neglect to the Hereafter, is the one who desires other than Him. The person whose desire is for Allah alone, Allah will suffice him from every concern, take on all of his affairs, deflect from him what he is not capable himself to deflect, protect him like the protection of a father to his child and preserve him from all afflictions. And whoever prefers Allah to all others, Allah will prefer him to others. And whoever is for Allah, Allah will be for him where he is not even there for his own self. Whoever knows Allah, nothing will be more beloved to him than Him and no desire will remain in this type of person for anything other than Him, except that which will bring him closer to Him or assist him in his wayfaring to Him. From among the signs of experiential knowledge (Ma’rifah) of Allah is veneration and awe (Haybah). As the slave’s experiential knowledge of his Lord increases, so to does his veneration and awe increase. As Allah, the Exalted has said,
“It is only those who have knowledge among His slaves that fear Allah.” (Qur’ân 35:28)
Meaning, those who are knowledgeable concerning Him. And the Prophet, said, “I am the most knowledgeable of you concerning Allah and I am the most intense in awe and reverence of Him” (Al-Bukhari and Muslim). So whoever knows Allah (has Ma’rifah) his livelihood will be pure, his life will be sweet, everything will revere him and all fear of created things will leave him. He will find intimacy with Allah and will have an aversion for (common) people.
Knowledge of Allah (Ma’rifah) will bequeath to him shyness in front of Allah, veneration, and reverence of Him, vigilance (concerning His vision), love, trust in Him, turning to Him, pleasure in Him, and submission to His ordinances. It was said to Junayd, “There are a group of people here that claim that they can attain righteousness by leaving all movement.” He responded,
“Such ones have spoken of the removal of all action, and this is something very immense. The one who fornicates and steals is in a better state than the one who says that (as far as I am concerned). For verily, those who have experiential knowledge of Allah (the ‘Arifûn) have taken their actions from Allah and they have returned to Allah in them. If I were to live one thousand years I would not decrease in performing righteous works.” He also said, “One who knows Allah does not really know Allah until he becomes like the earth; the feet of the righteous and the unrighteous tread upon him. And (until he becomes) like the rain that waters what it likes and what it doesn’t like.”
Yahya ibn Mu’adh said,
“The one who knows Allah leaves this world (at the time of death) and he has not had his fill of two things: crying over his himself and yearning for his Lord.”
Others have said,
“One who knows Allah will not really know Allah until if he is given a dominion like the kingdom of Solomon it would not distract him from Allah for even the blink of an eye.”
It has also been said,
“The one who knows Allah has found intimacy with Allah and has an aversion for other than Him. He has realized his poverty in front of Allah, so Allah has enriched him from His creation. And he has humbled himself in front of Allah, so He has ennobled him amongst His creation.”
Abu Salyman Ad-Darani said,
“While (resting) in bed, the one who has experiential knowledge of Allah has openings that do not even come to the one who is standing in prayer!”
Dhun-Nun (Al-Misri) said,
“For everything, there is a punishment. And the punishment of the one who knows Allah (the ‘Arif) is being cut off from the remembrance of Allah.”
In summary, the life of the heart is with Allah and there is no life for it without that, ever. So when the heart is in agreement with the tongue in its Dhikr (remembrance of Allah) and the heart is in agreement with what the Beloved wants from it; when he (the servant) belittles the many works and statements that he has made and regards even Allah’s subtle generosity and kindness as great; when he embraces obedience and leaves off disobedience, and has left all of it for the sake of his Beloved so that nothing of it remains; when his heart has become full with reverence, awe, preference, and pleasure in Him and his patience in yearning for Him has reached its last straw; when he cannot find repose except in His remembrance, desire for Him and yearning for the meeting with Him; when he cannot find (true) intimacy except in His Dhikr while maintaining His ordinances and preferring Him to others…Then this, this is the true lover (Muhibb). Junayd said,
“I heard Al-Harith Al-Muhasibi say: “Love (Mahabbah) is your inclination to something with all of your being. Then, your preference to that thing over your own self, your soul, and your possessions and wealth. Then, you’re being in accordance with that thing inwardly and outwardly, privately and publicly. Then, realizing your shortcomings with regards to your love of it.”
It was said,
“Love (Mahabbah) is a fire that burns in the heart. It burns everything other than what the beloved wants from the lover.”
It was also said,
“Nay, it is exerting all efforts in pleasing the beloved. And that could never be so until one no longer sees the ‘love’ anymore, but only witnesses the beloved.”
It is mentioned in some of the Hadith Qudsi,
“My servant, I am, by your right, a lover of you. So, be you, by my right upon you, a lover of Me.”
‘Abdullah ibn Al-Mubarak said,
“Whomsoever is given something of love and is not given its equivalent of awe and veneration (khashyah), then he is deceived.”
Yahya ibn Mu’adh said,
“A muster seed’s amount of love is more beloved to me than seventy years of worship without love!”
Abu Bakr Al-Kattani said,
“An issue concerning love (Mahabbah) came up in Makkah during the days of the Pilgrimage. The Sheikhs spoke on the matter. Junayd was present and he was the youngest amongst them. So they said to him, ‘Give us what you have O Iraqi!’ He lowered his head in humility and his eyes shed tears, and he spoke: ‘(How great is) a slave who has left himself, connected to the Dhikr of his Lord, upholding His rights, witnessing Him with his heart. The lights of His Essence have burned his heart and his drink is pure from the cup of His pure love. If such a one speaks, it is by Allah. If he utters, it is from Allah. If he moves, it is by the command of Allah. If he remains silent, he is with Allah. So he is by Allah, for Allah, and with Allah.’ So the sheikhs cried and said, “There is nothing that can be added to this. May Allah rectify you, O Taj Al-‘Arifîn (crown of those who know Allah)!”
It was said that Allah revealed to Dawud,
“O Dawud, I have made it prohibited (Haram) for the hearts to contain the love of Me and the love of others at the same time.”
Those who know Allah (the ‘Arifun) have all agreed that love is not acceptable without compliance (with the Sacred Law), so much so that some of them said, “The reality of love is being in accordance with what beloved wants, concerning what pleases him and what makes him angry.” The People (of the Science of Purification; Al-Qawm) have also agreed that love is not acceptable without Tawhid (belief in the Oneness of Allah). It was related that there was a man who claimed that he was overwhelmed by the love of a certain person. So one day this certain person said to him (the lover), “How can this be when my brother over here is much more attractive and more perfect in beauty?!” The man looked over to him and then the person pushed him and said,
“Someone who claims that he loves us and then looks at other than us?
Faal Goi Kay Mutaliq Ahkam
The Quranic Ruling On Alcohol
[1:1] In the name of GOD, Most Gracious, Most Merciful
[5:90] O you who believe, intoxicants, and gambling, and the altars of idols, and the games of chance are abominations of the devil; you shall avoid them, that you may succeed.
Alcohol is not a good provision as understood from the following verse.
[16:67] And from the fruits of date palms and grapes you produce intoxicants, as well as good provisions. This should be (sufficient) proof for people who understand.
The following verse explains why alcohol is not a good provision.
[2:219] They ask you about intoxicants and gambling: say, “In them, there is a gross sin and some benefits for the people. But their sinfulness far outweighs their benefit.” They also ask you what to give to charity: say, “The excess.” GOD thus clarifies the revelations for you, that you may reflect,
The above verse states that there is a gross “sin” in alcohol. The following verse explains why there is a gross “sin” in consuming alcohol.
[5:91] The devil wants to provoke animosity and hatred among you through intoxicants and gambling, and to distract you from remembering GOD, and from observing the Contact Prayers (Salat). Will you then refrain?
The above verse states that the devil wants to distract us from observing the Contact Prayers with the help of alcohol. The following verse explains how alcohol distracts us from observing the contact prayers.
[4:43] O you who believe, do not observe the Contact Prayers (Salat) while intoxicated so that you know what you are saying. Nor after sexual orgasm without bathing, unless you are on the road, traveling; if you are ill or traveling, or you had urinary or fecal-related excretion (such as gas), or contacted the women (sexually), and you cannot find water, you shall observe Tayammum (dry ablution) by touching clean dry soil, then wiping your faces and hands therewith. GOD is Pardoner, Forgiver.
The following verse explains to us why do we need to avoid consuming alcohol.
[5:90] O you who believe, intoxicants, and gambling, and the altars of idols, and the games of chance are abominations of the devil; you shall avoid them, that you may succeed.
Please note that verses 5:90 and 5:91 above give us an understanding that the devil wants to use alcohol as a tool to misguide human beings. So, in the Quranic context consuming alcohol harms us when we commit sins. So, “sin” is the aftereffect of “harm”. In the translation of verse 2:219 above, the word “harm” might be more appropriate than the word “sin”, since, the meaning of “harm” is the opposite of “benefit”. The following translation of 2:219 by “Progressive Muslims” conveys this understanding.
“Progressive Muslims”
They ask you about intoxicants and gambling. Say: “In them is great harm, and a benefit for mankind; but their harm is greater than their benefit.” And they ask you how much are they to give, say: “The excess.” It is thus that God clarifies for you the revelations that you may think.
The Quran uses very straightforward verses and the very strong word “prohibition” for certain foods but not for alcohol. The consumption of alcohol is discouraged and the reasons are given clearly by God and His messenger.
[2:173] He only prohibits for you the eating of animals that die of themselves (without human interference), blood, the meat of pigs, and animals dedicated to other than GOD. If one is forced (to eat these), without being malicious or deliberate, he incurs no sin. GOD is Forgiver, Most Merciful.
[3:7] He sent down to you this scripture, containing straightforward verses – which constitute the essence of the scripture – as well as multiple-meaning or allegorical verses. Those who harbor doubts in their hearts will pursue the multiple-meaning verses to create confusion and to extricate a certain meaning. None knows the true meaning thereof except GOD and those well founded in knowledge. They say, “We believe in this – all of it comes from our Lord.” Only those who possess intelligence will take heed.
[5:90] O you who believe, intoxicants, and gambling, and the altars of idols, and the games of chance are abominations of the devil; you shall avoid them, that you may succeed.
[5:91] The devil wants to provoke animosity and hatred among you through intoxicants and gambling, and to distract you from remembering GOD, and from observing the Contact Prayers (Salat). Will you then refrain?
Bayt Allah Dunya Ka Markaz
Divorce In Islam
Islam regards the marriage bonds as sacred and blessed. As such, Islam is keen to strengthen the relationship between the two spouses. Allah (subhanahu wa taala) indicates the great value of the marriage bond in Quran Sura Nisa (4:21):” And how could ye take it when ye have gone in unto each other and they have taken from you a solemn covenant”.
In fact, Allah’s Messenger (peace and blessings of Allah be upon him) is reported to have said, which read as follows:” Iblis [Satan], places his throne on water and sends his troops. The closest one [of his troops to him] is that who has the greatest trail and temptation [to mankind]. As such, Satan would bring that member of his troop closer to him [in honor and respect for what he did]. One of the members of Satan’s troops would come forward and reports what [evil activities] he did. Satan would comment: ‘You did not do anything. Then another one of his troops would come forward and report: I did not leave that man [a husband] until I separated him from his wife. Satan would bring that one of the members of his troop closer to him [in honor and respect] saying: Yes indeed. It is you [who deserves the honor]” [65].
Similarly, Allah’s Messenger (peace and blessings of Allah be upon him) demonstrated the respect and honor of the marriage bond by saying, which read as follows:” He is not considered among us [Muslims], who turns a woman against her husband” [66].
Although Islam places great importance on marriage integrity and declares it holy and honorable, yet Islam legalizes divorce that breaks this great bond. Nevertheless, Allah’s Messenger (peace and blessings of Allah be upon him) is reported to have described divorce, which read as follows:” The most hatred lawful item in the Sight of Allah (subhanahu wa taala) is divorce” [67].
Islam reached this decision when marriage reaches a dead end between the two spouses and there is no other solution except divorce. Islam is keen to protect the Muslim family and the Islamic society.
The anti-social behavior of the husband or wife can cause chaos in society. Such chaos may very well lead to mixed lineage, falsified inheritance, deprivation of genuine rights, and the spread of indecency in the community.
Although divorce is lawful, it is still well restricted. In fact, divorce is not a toy in the hand of the person, which he may use it anyway when he or she likes. Muslim scholars illustrate that divorce must take one of the four following forms:
Divorce may be compulsory when the two assigned referees decide it in the case of the disputed spouses.
Allah (subhanahu wa taala) states in Quran Sura Nisa (4:35):” If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: for Allah hath full knowledge, and is acquainted with all things”.
Divorce is unlawful if there is no sound and visible reason or ground for it.
Divorce is permissible if the husband or wife is vicious in terms of character and attitudes.
Divorce is required, if the husband or wife is not committed to the Islamic teachings, or if she is indecent or vulgar.
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Cheenk Aur Jamahi Kay Ahkam
Nine Great Benefits Of Reciting The Quran
Indeed to reflect on Allah’s verses is a form of worship that will draw one close to Allah Most High. This reflection is not a reckless and wandering one, rather it includes a study of the classical Tafseer of the verses being pondered over, as this would fulfill Ibnul-Qayyim’s great advice, “Such as reflecting over a book which a person has memorized and he expounds it so that he may understand what its author intends by it.”
Indeed the Book of Allah is not a book like any other, it is the timeless Speech of Allah, not a created thing, the study guide for life and death and what comes after. Therefore it deserves a more careful study than anyone else’s speech. It necessitates that its reader return to the early narrations of those who witnessed its revelation and heard its explanation by the one deputed by Allah to rehearse and explain His Words to humanity (sallallaahu ‘alaihi wa sallam). For if one would try to ponder over the meanings of the verses without having done this study, then surely the filth of the time that he lives in and his ignorance of the correct application and understanding that the early Muslims had would cause him to understand some things not intended by Allah Most High, and therefore he would go astray, thinking to be worshipping Allah. So every sincere Muslim who hopes to earn Allah’s Love reciting and reflecting over Allah’s Book, then let him hold tight to the meanings explained by the Prophet (sallallaahu ‘alaihi wa sallam), and those taught by the companions and their immediate followers, and the early scholars of Islam.
So dear brother and sister Muslim! Know that reciting and pondering over the Book of Allah, devoting your time regularly to its study and implementation has tremendous benefits in this life and the Next, so let us now look to just a few of them to attach ourselves more firmly to Allah’s Majestic Words. Each benefit stands as enough of an encouragement to shun any laziness we have and dedicate ourselves to the Qur’an.
1 – Reading and reflecting over the Qur’an fulfills an Islamic duty.
Indeed the Prophet (sallallaahu ‘alaihi wa sallam) summarised this Religion with his statement: “The Religion is naseehah (sincerity)!” So then Tameem ibn Aws, may Allah be pleased with him, then said, “We asked, ‘To whom?'” He said: “To Allah, HIS BOOK, His Messenger, the leaders of the people, and their common folk.” [Muslim] The sincerity that is due to the Book of Allah includes its regular recitation, learning the rules of tajweed and reciting it beautifully, learning about its Tafseer and the reasons for its revelation, affirming that it is the Truth, the perfect Speech of Allah and not part of the creation, honoring it and defending it, abiding by the orders and prohibitions found in it, teaching it and calling to it. [See Jaami’ul-‘Uloom wal-Hikam of Ibn Rajab Al-Hambalee] So by reading and reflecting over the Qur’an, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Qur’an then becomes proof for him on the Day of Judgment! And that is the second benefit we will take by embracing this Noble Book…
2 – The Qur’an will be proof for us on the Day of Judgment.
This is due to the statement of the Messenger: “And the Qur’an is a proof for you or against you.” [Muslim] So one of two things will occur with this proof, the Book of Allah. It will either be in your favor, a proof for you on the Day when you will need every single good deed, or it will be something standing against you, the very Speech of your Creator, a proof against you! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?! Think carefully, dear Muslim brother or sister, about your position with the Qur’an! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.?! O, Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Qur’an a proof for us! O, Allah! Don’t make the Qur’an a proof against us on that Day, and save us from the hellfire! For if Allah makes the Qur’an a proof in our favor on that Day, then it would also be an intercessor for us when NO intercession will take place except by His Permission.
3 – The Qur’an will intercede for us on the Day of Judgment.
The proof: Aboo Umaamah relates that the Prophet (sallallaahu ‘alaihi wa sallam) said: “Read the Qur’an, for verily it will come on the Day of Standing as an intercessor for its companions.” [Muslim]
4 – Your status in this life will be raised.
In Saheeh Muslim, we find a lovely story, about how a man from the people of Jannah, ‘Umar ibn Al-Khattaab, understood this principle. Some men came to question him during his Khilafah about the leadership of Makkah, they asked, “Who do you use to govern Makkah?” He said, “Ibn Abzaa.” They asked, “And who is Ibn Abzaa?” Umar replied, “A freed slave from those we freed.” They remarked, “You left a freed slave in charge of the people of the Valley (the noble tribes of the Quraysh)!?” So he answered them, “Verily he is a reader of the Book of Allah and is knowledgeable about the obligations of the Muslims. Haven’t you heard the statement of your Messenger: “Verily Allah raises some people by this Book and lowers others by it.”
5 – You will be from the best of the people.
‘Uthmaan, may Allah be pleased with him, said that the Prophet (sallallaahu ‘alaihi wa sallam) said: “The best of you are the ones who learn the Qur’an and teach it to others” [Al-Bukhari]
6 – There are ten rewards for each letter you recite from the Qur’an.
As an authentic hadith in At-Tirmithee proves: “Whoever reads a letter from the Book of Allah, he will have a reward. And that reward will be multiplied by ten. I am not saying that “Alif, Laam, Meem” is a letter, rather I am saying that “Alif” is a letter, “laam” is a letter and “meem” is a letter.” So increase your recitation of the Qur’an to gain these merits, and to gain the following merit as well.
7 – The reciters of the Qur’an will be in the company of the noble and obedient angels.
‘Aa’ishah, may Allah be pleased with her, relates that the Prophet (sallallaahu ‘alaihi wa sallam) said: “Verily the one who recites the Qur’an beautifully, smoothly, and precisely, he will be in the company of the noble and obedient angels. And as for the one who recites with difficulty, stammering or stumbling through its verses, then he will have TWICE that reward.” [Al-Bukhari and Muslim]
So dear brother or sister Muslim, do not let the Shaytaan give you false excuses, such as “I am not an ‘Arab,” or “It is not my language.” This hadith is firm proof against these whisperings. Dedicate yourself to the Book of Allah, whether you are an ‘Arab or not! The excuses have been eliminated and the pathway has been cleared for you to embrace the Book of Allah without holding back or offering excuses! And surely you will not hesitate to seek a teacher or a study circle for the Qur’an once you hear the last and perhaps greatest benefits of reading and contemplating over the Qur’an…
8 – Your position in Paradise is determined by the amount of Qur’an you memorize in this life!
‘Abdullaah ibn ‘Amr ibn Al-‘Aas heard the Prophet (sallallaahu ‘alaihi wa sallam) saying: “It will be said to the companion of the Qur’an: Read and elevate (through the levels of the Paradise) and beautify your voice as you used to do when you were in the Dunya! For verily, your position in the Paradise will be at the last verse you recite!” [Aboo Daawood and At-Tirmithee, saheeh]
9 – The Qur’an will lead you to Paradise!
The Prophet said: “The Qur’an is an intercessor, something has given permission to intercede, and it is rightfully believed in. Whoever puts it in front of him, it will lead him to Paradise; whoever puts it behind him, it will steer him to the Hellfire.” [An authentic hadith found in At-Tabaraanee, on the authority of ‘Abdullaah ibn Mas’ood] Know, dear brother or sister, that these nine benefits from the many benefits available can only be attained by a sincere commitment to the Book of Allah, not by a person’s mere statement, “I love the Qur’an, it’s beautiful.” Rather the heart must be sincerely attached to Allah’s Book and the limbs and tongue will follow in this attachment. You must know that we only mentioned a few of the numerous benefits of reading and reflecting on the Qur’an. There are many benefits that await your reading in the Qur’an and books of hadith, like the chapter of the Qur’an that will argue on your behalf in the grave, and that it is physical healing, a source of rest and relaxation for your heart, among many other things. And Allah knows best. (Taken from Look 4 Islam)
Peenay Kay Ahkam
About Prophet’s Mosque
1. The Prophet’s Mosque in Madina is the second holiest mosque in Islam. Al-Masjid Al-Haram in Makkah is the holiest mosque; the Al-Aqsa Mosque is the third holiest in Islam. The original Prophet’s Mosque was built by Prophet Muhammad (PBUH) himself, next to the house where he settled after his Hijrah to Madina in 622 AD.
2. The original mosque was an open-air building with a raised platform for the reading of the Qur’an. It was a square enclosure of 30×35 meters, built with palm trunks and mud walls, and accessed through three doors: Bab Rahmah to the south, Bab Jibril to the west, and Bab al-Nisa’ to the east. The basic plan of the building has since been adopted in the building of other mosques throughout the world. Inside, the Prophet created a shaded area to the south called the Suffah and aligned the prayer space facing north towards Masjid Al-Aqsa. When the qibla (prayer direction) was changed to Makkah, the mosque was re-oriented to the south.
3. Following its establishment, the Masjid Al-Nabawi continued to introduce some of the practices now considered common in today’s mosques. For example, the adhan, or call to prayer, was developed in the form still used in mosques today. The Masjid Al-Nabawi was built with a large courtyard, a motif common among mosques built since then. The Prophet’s Mosque served many purposes: negotiations were conducted, military actions planned, disputes settled, religious information disseminated.