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Stinginess Draws Allah’s Wrath

How often we forget the blessings of Allah. This forgetfulness leads us to stinginess and pride. Our nature and with the less fortunate change as if they are people who have no worth.

A story mentioned in Surah Al-Qalam of the Qur’an about certain brothers who inherited a garden is a great reminder for all of us. Ibn Abbas (May Allah be pleased with him) said the polytheists of Quraish were likened to the people of the garden. The garden had trees and plants of various fruits, and the time for harvest had come.

Allah said: “When they swore” secretly “to pluck the fruits of the (garden)” i.e. to harvest it; “in the morning” to avoid being seen by the poor and needy, lest they should be forced to give them some fruits in charity.

So, the young men swore without saying Insha Allah (If Allah wills). Consequently, Allah the Almighty foiled their plans and sent over their garden a fire that burnt it and left nothing behind.

Allah said: “Then, there passed by on the (garden) something (fire) from your Lord at night and burnt it while they were asleep. So the (garden) became black by the morning, like a pitch dark night (in complete ruin).” “Then they called out one to another as soon as the morning broke,” i.e. they got up in the morning and told each other: “Go to your tilth in the morning, if you would pluck the fruits,” i.e. go early to your garden and pluck the fruits before the poor and needy come asking you for charity.

“So they departed, conversing in secret low tones,” “No Miskin (poor man) shall enter upon you into it today,” “And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom).” Ikrimah and Ash-Shu’abi said they went with rage and bad intention against the poor. “But when they saw the (garden),” “they said: Verily, we have gone astray”, i.e. we have lost our way to our own garden. Then they realized: “Nay! Indeed we are deprived of (the fruits)!”, i.e. we have been punished because of our bad intentions and were deprived of the blessing of our tilth.

And, “the best among them said” (Ibn Abbas, Mujahid and others said he was the best and the most moderate and just one among them).

“Did I not tell you: why do you not say: Insha’Allah (If Allah wills).” Meaning, to say a good word instead of what you have intended.

“They said: “Glory to Our Lord! Verily, we have been Zalimun (wrong-doers).” Then they turned one against another, blaming. They said: “Woe to us! Verily, we were Taghun (transgressors and disobedient),” They regretted and showed sorrow but it could not help them. They confessed their sin after they had been punished.

The men are said to be brothers who inherited that garden from their late father who used to give a lot in charity. But, when they inherited the garden they stopped giving in charity and intended to deprive the poor of its fruits. Thereupon, Allah the Almighty punished them and meted out to them the severest of penalties.

Allah has commanded that Zakah must be taken out on agricultural produce and should preferably be paid on the day of harvesting. He says: “Eat of their fruit when they ripen, but pay the due thereof (its Zakah, according to Allah’s Orders l/lOth or 1/20th) on the day of its harvest.” (Qur’an, 6:141)

– Stories of the Qur’an by Ibn Katheer

Ten Ways Of Developing Love For Allah

There is no one worthy to be worshiped but Allah, Muhammad is His (last) Messenger.

Adapted from Ibn Qayyim’s “Madarij-us-Saalikeen”.Ibn al-Qayyim says: “The reasons which cause mahabbah (love) of Allah to develop, are ten:

First: Reciting the Qur’an, reflecting and understanding its meaning and its intent
Second: Drawing closer to Allah – the Most High – through optional deeds, after fulfilling the obligatory duties.
Third: Being continuous in the dhikr (remembrance) of Allah, with the tongue, the heart and the limbs – under all circumstances. The more continuant the dhikr, the more muhabbah develops and intensifies.
Fourth: Giving precedence to what Allah loves over personal loves, when being overcome by desires.
Fifth: Contemplating and deliberating over the Names and Attributes of Allah.
Sixth: Recognizing and remembering the favors and bounties of Allah – both manifest and hidden.
Seventh: To be humble and submissive before Allah – and this is the greatest matter.
Eighth: To be in seclusion reciting the Qur’an, during that time in which Allah descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allah’’s forgiveness and repenting to Him.
Ninth: To sit in the gatherings of the true and sincere lovers of Allah, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefit others as well.
Tenth: To stay clear of all those causes which distances the heart from Allah – the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allah and to reach the rank of al-muhabbah, by which he reaches his Beloved.

Hadith Affecting The Emotions

Sahih Bukhari Hadith

1. Health and leisure

Hadith 8.421 Narrated by Ibn Abbas (Radhiallah hu Taala anhu)
The Prophet (sallallaahu alayhi wa sallam) said, “There are two blessings which many people lose: (They are) health and free time for doing good.”

Hadith 8.422 Narrated by Anas (Radhiallah hu Taala anhu)
The Prophet (sallallaahu alayhi wa sallam) said, “O Allah! There is no life worth living except the life of the Hereafter, so (please) make righteous the Ansar and the Emigrants.”

Hadith 8.423 Narrated by Sahl bin Sad As Saidi (Radhiallah hu Taala anhu)
We were in the company of Allah’s Apostle in (the battle of) Al-Khandaq, and he was digging the trench while we were carrying the earth away. He looked at us and said, “O Allah! There is no life worth living except the life of the Hereafter, so (please) forgive the Ansar and the Emigrants.”

2. This world in contrast with the Hereafter

Hadith 8.424 Narrated by Sahl (Radhiallah hu Taala anhu)
I heard the Prophet (sallallaahu alayhi wa sallam) saying, “A (small) place equal to an area occupied by a whip in Paradise is better than the (whole) world and whatever is in it; and an undertaking (journey) in the forenoon or in the afternoon for Allah’s Cause, is better than the whole world and whatever is in it.”

Virtues Of Reciting The Holy Quran, And It’s Surahs And Verses

From “Al Hisnul Haseen”
By Allama Muhammad ibn Muhammad Al Jazari Ash Shafee’e

The Holy Quran should be recited daily. Here under is mentioned some Ahadeeth with regards the excellence of reciting the Holy Quran:
Recite the Holy Quran for It will come as an intercessor for its reciter’ on the Day of Judgement.

Allah Ta’ala says: “If anyone finds no time for My remembrance and for begging My favors due to remaining engaged in the recitation of the Quran, I shall give him more than what I give to all those who beg favors of Me.” The superiority of the Word of Allah over all other words is like the superiority of Allah over the entire creation.
Learn the Quran and recite it, because the example of one who learns the Quran, reads it and recites it in Tahajjud is like an open bag full of musk whose fragrance permeates the entire place. And the person who has learnt the Quran but sleeps while the Quran is in the heart is like a bag full of musk but with its mouth closed.
Whoever recites one letter of the Book of Allah, for him and one blessing is equal to tenfold the like thereof in its reward. I do not say that Alif Laam Meem is one letter, but’ Alif is one letter, Laam is one letter and Meem is one letter.

Envy is not permitted except in respect of two persons — one whom Allah blesses with the recitation of the Quran and he remains engaged in it day and night, and the other is one who given abundance of wealth by Allah and he spends it (in Allah’s path) day and night.

It will be said to the reciter of the Quran (on the Day of Qiyaamah): “Go on reciting the Quran and continue ascending the stages of Jannah; and recite it in the slow manner as you had been reciting it in the worldly life: your final abode will be where you reach at the time of the last aayah of your recitation.

One who recites the Quran and he is well versed in it (i.e. its recitation), he will be in the company of those angels who are scribes, noble and righteous; and one who falters in its recitation and has to exert himself, gets a double reward.

The Excellence Of Surah Fatihah
Some Ahadeeth pertaining to the excellence of Surah Faatihah:
Surah Faatihah is the greatest and most virtuous Surah of the Quran; it consists of the Sab’a mathaani (seven verses which are repeatedly recited) and it (Surah Fatihah) represent the Grand Quran.

I have been given the Faatihatul Kitaab (Opening Verses) from the treasures beneath the Throne.

Once while Jibreel (AS) was seated with Rasoolullah (Sall Allahu ‘alaihi wa Aalihi wa Sallim), he suddenly heard from above, a sound of (something) cracking. He lifted his head and said: “This is an angel descending to the earth and never (before this did he descend but this day.” This angel greeted and said: “Be pleased with two (sources of) noor which no other Nabi before you had been given: Fatihatul Kitab and the Khawateem (Closing Two Verses) of Surah Baqarah; you will not recite even one letter of these without being given a reward for it.

The Excellence Of Surah Baqarah
The Shaytaan runs away from the house wherein Surah Baqarah is recited.

Recite Surah Baqarah for its recitation is a source of blessings and its forsaking is a source of regret and only useless people are unable to recite it.

Everything has a hump and the hump of the Quran is Surah Baqarah.

One who recites Surah Baqarah at night, the Shaytaan will not visit his home for three nights; and anyone who recites it in the day, the Shaytaan will not visit his home for three days.

I have been given the Surah Baqarah from the Lawhim Mahfoozh (in particular).

The Dynamic Leadership Of Prophet Muhammad

PROPHET MUHAMMAD (peace be upon him) was both a prophet of Allah and a statesman. His leadership was most comprehensive and dynamic. He was the paragon of virtue and spirituality. He was a noble and compassionate teacher, guide, and reformer. He was a family man.

Indeed, he was also a political leader. As a political leader the Prophet (peace be upon him) unified the Arabian Peninsula, established a great state whose capital was Madina, defeated his enemies, and had most successful military expeditions. However, his real political leadership was in the realm of morality and spirituality in which he conducted himself perfectly in situations of weakness as well as strength. His way of dealing in Makkah and Madina indicates his great political leadership.

He was always willing to help others. Almighty Allah endowed him with a special insight to resolve conflicts and disputes. Even before he became the Prophet of Allah, he was able to resolve a major dispute between the people of Makkah. It is reported that the people of Makkah were repairing the walls of the Ka`ba. When the time came to place the Black Stone in its place in the southeast corner of the Ka`ba, each tribe wanted to have this honor. Muhammad was asked to be the judge and decide the matter fairly. He resolved this dispute with great wisdom in an amicable way. He spread his own cloak on the ground and placed the Black Stone upon it. He then asked representatives of each tribe to lift the cloak together. When the Black Stone reached the required height from the ground he went forward and set it in its place.

He always wanted to make peace among people. At an early age it is reported that when some people of Makkah wanted to establish a committee to suppress violence in their society, he immediately joined them. This committee took a pledge of virtue known as the Hilf Al-Fudul. Later during his prophetic life he recalled this pledge and praised it highly and said, “Even now if I am called upon in the name of this pledge, I shall not refuse.”

Prophet Muhammad (peace be upon him) was a man of ideals but he was also a practical man. He preached the message to all and did not isolate himself from his society. He used any of the good traditions and customs they had and benefited from them. Although his uncle, Abu Talib, did not accept his message of tawheed, he was willing to give him all his support and help in the Islamic work. The Prophet (peace be upon him) appreciated his uncle’s help. After his uncle’s death he went to Taif to seek alliances with some other tribes there. He did not succeed, but it is important to note that he was trying to seek alliances for the cause of Islam.

The migration to Ethiopia is also an example of his political skill in seeking alliances with others. When the persecution increased in Makkah and some of his followers found it difficult to live in that environment, The Prophet (peace be upon him) allowed them to migrate to Ethiopia and seek the help of the Christian king there. In Ethiopia Muslims found peace and they reciprocated the king’s hospitality with prayers and support for him and his party. Muslims’ relations were so good with the monarch that he grew to love Islam and before his death he became a Muslim.

In Madina, the Prophet (peace be upon him) established a state where all people were equal, where matters were decided through consultation, and where all people had to follow the same law. It was a state without any favoritism in favor of any family or group.

Even a non-Muslim was not to be mistreated under his rule. The story of Tu’mah Ibn Abraq is an excellent example of justice and human rights for all people under his authority. Tu’mah, who was a Muslim, stole someone’s armor in Madina and then he blamed a Jew. Allah sent a special revelation to warn people against such injustice (Qur’an 4:110-112). The Jewish citizen of Madina was declared innocent and Tu’mah was found guilty.

Prophet Muhammad (peace be upon him) was a man of great patience and resolution. There are many lessons for us to learn from his life. The most important aspect of his leadership was that he was always honest and truthful.

Even his enemies could not find any flaw in his honesty and truthfulness. The most beautiful example of this we find in the conversation between Heraclius, the Emperor of Byzantium, and Abu Sufyan who was a bitter enemy of the Prophet (peace be upon him) at that time. This conversation took place in the year 628 CE when Heraclius received a letter from the Prophet (peace be upon him). Heraclius was on a pilgrimage to Jerusalem when he received this important letter. After receiving the message, the emperor sent for his chief of police and told him to search around the country for a man from the same tribe as the one who claimed to be a prophet. Abu Sufyan, a leader of the Quraish, happened to be trading in Gaza with some of his companions from Makkah. The emperor’s search party found them there and they were immediately taken to Jerusalem.

Heraclius called them into his court and he had all the senior Roman dignitaries around him. He called for his chief aide who translated Heraclius’ questions and said to them, “Who amongst you is closely related to the man who claims to be a prophet?” Abu Sufyan replied, “I am the nearest relative (amongst the group) to him.”

Heraclius said, “Bring him (Abu Sufyan) close to me and make his companions stay behind him.” Abu Sufyan added, “Heraclius told his translator to tell my companions that he wanted to ask me some questions regarding that man (the Prophet) and that if I told a lie they (my companions) should contradict me.” Abu Sufyan added, “By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet.”

The first question Heraclius asked me was, “What is the status of his family among you?” I replied, “He belongs to a good (noble) family amongst us.” Heraclius further asked, “Has anybody else amongst you ever claimed the same (that is, to be a prophet) before him?” I replied, “No.” He said, “Was anybody amongst his ancestors a king?” I replied, “No.” Heraclius asked, “Do the nobles or the poor follow him?” I replied, “It is the poor who follow him.” He said, “Are his followers increasing or decreasing (day by day)?” I replied, “They are increasing.” He then asked, “Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?” I replied, “No.” Heraclius said, “Have you ever accused him of telling lies before his claim (to be a prophet)? I replied, “No.” Heraclius said, “Does he break his promises?” I replied, “No. We have a truce with him but we do not know what he will do.” I could not find the opportunity to say anything against him except that. Heraclius asked, “Have you ever had a war with him?” I replied, “Yes.” Then he said, “What were the outcome of these battles?” I replied, “Sometimes he was victorious and sometimes we were.” Heraclius said, “What does he order you to do?” I said, “He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to be chaste, and to keep good relations with our kith and kin.”

After this conversation it is reported that Heraclius said:

“I asked you about his family and your reply was that he belonged to a very noble family. In fact, all the Messengers come from noble families amongst their respective peoples. I questioned you whether anybody amongst you ever claimed such a thing, your reply was in the negative. If your reply had been in the affirmative, I would have thought that this man was following the previous man’s statement. Then I asked you whether anyone from his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom. I further asked whether he was ever accused of telling lies before he said what he is now saying, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Messengers are followed by the poor in the beginning. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked whether there was anybody, who, after embracing his religion, became displeased and discarded it. Your reply was in the negative, and in fact this is (the sign of) true faith when its light enters the hearts and gets absorbed completely. I asked you whether he had ever betrayed. You replied in the negative and likewise Messengers never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship anything along with Him and forbade you to worship idols and ordered you to pray, to speak the truth, and to be chaste.

“If what you have said is true, he will very soon occupy the place underneath my feet and I knew it (from the Scriptures) that he was going to appear, but I did not know that he would be from among you, and if I could reach him I would go immediately to meet him and if I were with him, I would certainly wash his feet.”