THE mind of a person, worn out with age, is occupied with many questions. These are actually important questions to consider and answering them truthfully is essential to understanding all aspects of life: “What is the purpose of this life that passes so quickly? Why should I remain positive with all the age-related problems I have? What will the future bring?”
The possible answers to these questions fall into two major categories: those given by people who trust Allah and those given by disbelievers who do not trust Him.
Someone who does not trust Allah would say, “I spent my life chasing vain pursuits. I have put 70 years behind me, but to tell the truth, I still have not been able to grasp what I lived for. When I was a child, my parents were the centers of my life. I found all happiness and joy in their love. Later in life, as a young woman, I devoted myself to my husband and children. During that time, I set many goals for myself. Yet by the time they were achieved, each of them proved to have been a passing whim. When I rejoiced in my success, I headed toward other goals and they occupied me so that I did not think about the real meaning of life. Now at 70, in the tranquility of old age, I try to find out what was the purpose of my past days. Is it that I lived for people of whom I have only dim memories now? For my parents? For my husband whom I lost years ago? Or my children whom I see rarely now that they have their own families? I am confused. The only truth is that I feel close to death. Soon I will die and I will become a faint memory in people’s minds. What will happen afterwards? I really have no idea. Even the thought of it is frightening!”
There is surely a reason for why a person falls into such hopelessness. That is simply because he or she cannot comprehend that the universe, all living things and human beings have purposes to fulfill in life.
These purposes owe their existence to the fact that everything has been created. An intelligent person notices that plan, design and wisdom exist in every detail of the infinitely varied world. This draws him to recognition of the Creator. He further concludes that since all living things are not the consequences of a random or mindless process they all serve important purposes.
In the Qur’an, the last surviving revealed guide to the true path for humanity, Allah repeatedly reminds us of the purpose of our life, which we tend to forget, and thereby summons us to clarity of mind and consciousness. “And He it is Who has created the heavens and the earth in six days and His Throne was on the waters, that He might try you, which of you is best in deeds….” (11: 7)
This verse provides a full understanding of the purpose of life for believers. They know that this life is a place where they are tried and tested by their Creator. Therefore, they hope to succeed in this test and attain the good pleasure of Allah and hence the Paradise.
However, for the sake of clarity, there is an important point to consider: those who believe in the ‘existence’ of Allah do not necessarily have true faith; they do not put their trust in Allah. Today, many people accept that the universe is the creation of Allah; yet, they little comprehend the impact of this fact upon their lives.
Therefore, they do not lead their lives as they should. What these people generally regard as the truth is that Allah initially created the universe but then, they believe, He left it on its own.
Allah, in the Qur’an, addresses this misapprehension in the following verse: “If you (Muhammad, peace be upon him) ask them: “Who has created the heavens and the earth,” they will certainly say: “Allah”. Say: “All praise and thanks are Allah’s!” But most of them understand not. (31:25)
“And if you ask them who created them, they will surely say, “Allah.” How then are they turned away (from the worship of Allah Who created them)? (43:87)
Due to this misapprehension, people cannot relate their daily lives to the fact that they have a Creator. That is the basic reason why each individual develops his or her personal principles and moral values, shaped within a particular culture, community and family. These principles actually serve as “life-guides” until death comes. People who adhere to their own values always find comfort in the wishful thinking that any wrong actions will be punished temporarily in Hell. The same rationale suggests that eternal life in paradise will follow this period of torment. Such a mentality unwittingly eases fears of the grievous penalty at the end of life. Some, on the other hand, do not even contemplate this issue. They merely remain heedless of the next world and “make the most of their lives”.
However, the above is false and the truth is contrary to what they think. Those who pretend not to be aware of the existence of Allah will fall into deep desperation. In the Qur’an, those people are characterized as follows:
They know only but the outside appearance of the life of this world ( i.e. the matter of their livelihood, like irrigating or sowing or reaping), and they are heedless of the Hereafter. (30:7)
Surely, little do these people grasp the real face and purpose of this world, and they never think that life in this world is not perpetual.
There are some phrases commonly used by people regarding the shortness of this life: “Make the most of your life while it lasts “, “life is short”, “one does not live forever” are phrases always referred to in definition of the nature of this world. Yet, these phrases contain an implicit attachment to this life rather than the next.
They reflect the general attitude of people to life and death. Having such a strong affection for life, conversations about death are always interrupted with jokes or by raising other subjects thus attempting to minimize the seriousness of the matter. These interruptions are always on purpose, a deliberate effort to reduce such an important subject to insignificance.
Mortality is surely a grave topic to ponder. Until this moment in his life, it may well be that the person is unaware of the significance of this reality. Yet, now that he has the chance to grasp its importance, he must reconsider his life and his expectations. It is never too late to repent to Allah, and to reorient all one’s deeds and the conduct of one’s life in submission to the will of Allah. Life is short; the human soul is eternal.
During this short period, one should not allow temporary passions to control one. A person should resist temptation and keep himself away from everything that will strengthen his bonds to this world. It is surely unwise to neglect the next world just for the sake of the temporary joys of this one.
Nevertheless, disbelievers who cannot comprehend this fact spend their lives in vain being forgetful of Allah. Moreover, they know that it is impossible to attain these desires. Such people always feel a deep dissatisfaction and want even more of what they currently possess. They have endless wishes and desires. Yet, the world is not an appropriate arena in which to satisfy these desires.
Nothing in this world is perpetual. Time works against both what is good and what is new. No sooner does a brand-new car go out of fashion than another model is designed, manufactured and marketed. Similarly, someone may crave others’ stately mansions or opulent houses with more rooms than occupants and with gold-plated fixtures, which once he has seen, he loses interest in his own house and cannot avoid regarding them with envy.
An endless search for the new and better, attaching no value to something once it has been achieved, deprecation of the old and placing all hopes in something new: these are the vicious circles that people have everywhere experienced throughout history. Yet an intelligent person should stop and ask himself/herself for a moment: why is he or she chasing temporary ambitions and has he ever gained any benefit from such pursuit? Finally, he should draw the conclusion that “there is a radical problem with this viewpoint.” Yet people, lacking this kind of reasoning, continue to chase dreams they are unlikely to achieve.
Nobody, however, knows what will happen even in the next few hours: at any time one may have an accident, be severely injured, or become disabled. Furthermore, time flies in the countdown to one’s own death. Every day brings that predestined day closer. Death surely eradicates all ambitions, greed and desires for this world. Under the soil, neither possessions nor status prevail.
Every possession with which we are being stingy, including the body, will also vanish and decay in the earth. Whether one is poor or wealthy, beautiful or ugly, one will be wrapped in a simple shroud one day.
Allah enjoins on believers to warn others about these facts, and calls upon them to live only to fulfill His will, as He says in the following verse:
“… Verily, the Promise of Allah is true, let not then this (worldly) present life deceive you.” (31:33)
DOING justice is one of the key features of the Qur’anic teachings. It has been specifically termed as akin to piety (5:8). Its importance and practice have been emphasized in several ways. One is when the Qur’an directly enjoins the believers to do justice and refrain from doing injustice (16:90).
The other is when the Qur’an says that Allah loves those who do justice (5:42) and warns those who carry the burden of the sins of inequities (injustices) (20:111) with a categorical declaration that for unjust there will be no helpers. The third is when the Qur’an enjoins the believers to be firm and foremost in doing justice for the sake of Allah (4:135). Normally whatever a person does, he does it for his own sake. But through this verse, the Qur’an enjoins the believers to do justice for the sake of Allah which shows how important doing justice is.
There are three factors that invariably take one away from the path of justice. One is lust, the other is affiliation or relationships and the third is enmity. The Qur’an expressly exhorts believers not to be influenced by these factors.(38:26).
The Qur’an enjoins the believers to do justice even if it may be harmful to themselves, or to their parents or to their relatives and irrespective of the fact that the party concerned is rich or poor (4:135). It means that they have to do justice uninfluenced by self-interest or any other affiliation or motive. The Qur’an further exhorts the believers to be so steadfast in doing justice that their enmity with some people should not turn them away from the path of justice (5:8). In other words, they have to be just even to enemies.
The Qur’an not only highlights the importance of justice but also tells us how to do justice when it says: “Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice.” (57:25).
The verse, in fact, tells us that Allah sent His Messengers and with them the Books to enlighten the people, among other things, on the importance of balance so that they learn how to do justice.
The word “Balance” implies the maintenance of equilibrium. In the sphere of human activities when the norms of balance are applied in the exercise of discretion, whether in relation to one’s self or in relation to others or in the exercise of authority or in the delivery of judgment or decision in regard to others in general and their rights and obligations in particular, it is called justice.
Dispensation of justice assumes particular significance when it is in regard to the determination of the rights or obligations, or the guilt or innocence of others. The modern jurisprudence has identified three principles commonly known as the principles of natural justice the observance of which could be sine qua non to the doing of justice. One is that no one shall be condemned without being given a hearing. The other is that justice shall not only be done but shall manifestly be seen to be done. The third is that no one shall be a judge in his own case. All these principles are in the observance of the norms of balance as enjoined by the Qur’an.
The first and foremost requirement of observing the norms of balance could be that every allegation must be made by an appropriate explanation. The person alleged to have done something wrong, or to have failed to discharge an obligation, must have an opportunity to explain his position in respect of the allegation. Without such an opportunity it will not be possible to observe the norms of balance. The decision of Prophet Dawud (David) in the dispute between the two brothers over the ownership of a ewe (38:22,23) could be the best example.
Although the decision of Dawud was manifestly right in spite of that he fell down prostrate and sought Allah’s forgiveness after giving the decision, the only plausible explanation of which could be that it occurred to him that he gave his decision without hearing the other party. The principle that could be deduced from this story would be that no one shall be condemned without a hearing even if he is manifestly wrong.
The other requirement of observing the norms of balance could be that the person giving decision in the dispute between the parties gives equal opportunities to the parties to present, plead and defend their claims and positions, as the case may be, weighs the evidence adduced and the arguments and counter-arguments put forward on even scales, gives due consideration to the contentions raised and pleas by the parties and delivers judgment on merit, uninfluenced by any extraneous consideration. This, in other words, implies that justice shall not only be done but shall manifestly be seen to be done.
The third requirement of observing the norms of balance could be that the person giving the decision in a dispute involving the rights and obligations of others is unbiased and has no personal interest in the case. Balance is disturbed when the person giving the decision is biased or becomes a judge in his own cause. This is the third principle of natural justice deducible from the observance of the norms of balance as enjoined by the Qur’an.
An excellent example of the observance of the norms of balance cited by the Qur’an could be when the standing crop in the farm of a person was destroyed by the sheep of another person. The matter came up for decision before Dawud who ruled that all of the sheep should be given to the owner of the farm. Prophet Sulaiman (Solomon) came to know about the decision who said if he were to decide the matter he would have given a different decision.
When Dawud heard about it, he called his son Sulaiman and asked him what decision would he have given in the matter. Sulaiman said his decision would have been to give the sheep in the charge of the owner of the farm so that he could make use of them and the owner of the sheep would have been asked to sow seed in the farm and raise another crop. When the crop reached the same stage, in which it was when destroyed, the farm was to be given to its owner and the sheep returned to their owner. Dawud agreed and pronounced the same decision.
The doing of justice, whether in matters involving the rights and obligations of parties or the liability of persons, civil or criminal, largely depends on evidence. It is because of this reason that the Qur’an lays special emphasis on the production of proper and relevant evidence. As it says: “And mix not truth with falsehood, nor conceal the truth while you know.” (2:42). It says again: “And conceal not the evidence, for he who hides it, surely, his heart is sinful . . .” (2:283) and to be staunch and firm in giving evidence (4:135).
The companions of the Prophet (peace be upon him) were keen to give us a full picture of the Prophet’s actions, practices, and habits, knowing that this is all part of the guidance he was sent to deliver. They realized that some of his actions were no more than a personal approach and that we have free choice in these. Nevertheless, they wanted to transmit a full picture of his behavior. They realized that even in personal matters, his choices were good ones. God made his nature always inclining toward what is good and beneficial. Moreover, they told us how they behaved in his presence in order to transmit a picture of what life was like in the community he established, which was fundamentally different from the tribal society that prevailed in Arabia before the advent of Islam.
Jabir ibn Abdullah reports: “When we had a meal with the Prophet, we would not start unless he was the first to start.” (Related by Ahmad, Al-Hakim and Abu Al-Shaykh). This Hadith tells us of the good manners of the Prophet’s companions and the respect they showed to the Prophet. They might be hungry and the food is placed before them, but they would not touch it until he started. Indeed, this sort of manner continued to be practiced in the Muslim community. Children would not start eating before their parents, particularly when they are grown up. When some people are having dinner, the most distinguished personality is normally the one to start. When he begins to take food into his plate, others would follow.
During the Prophet’s lifetime, the Arabs normally ate with their hands. They did not have the sort of cutlery we use nowadays. They held a piece of bread in their fingers and scooped some food to lift it to their mouths, eating it with the piece of bread. Some of the sauce or the fat might stick to their fingers during the meal. Hence, it is important to wash one’s hands before eating. People also wiped or washed their hands after the meal. The Prophet’s companions told us how he ate. Thus, Kaab ibn Malik tells us: “The Prophet used to eat his food using three fingers. He did not wipe his hand until he had licked it.” (Related by Ahmad, Muslim, Abu Dawood and Al-Tirmidhi). There are other Hadiths confirming this practice. Anas reports: “When the Prophet had finished eating, he would lick his three fingers.” (Related by Ahmad, Muslim, Abu Dawood and Al-Tirmidhi)
Kaab ibn Ujrah reports: “I saw the Prophet eating with his three fingers, his thumb, the one next to it and the middle finger, and I saw him licking his three fingers before wiping them.” (Related by Abu Al-Shaykh, Al-Tabarani and Ibn Saad).
These Hadiths give us a picture of a proper approach to food. Using three fingers means that one scoops a small amount. This is better than using one’s whole hand, taking a rather large piece of bread, and lifting more of the food in one bite. People who do that show an unsightly appearance, with their mouths being too full, like gluttons. On the other hand, licking one’s fingers is another aspect of being grateful to God for providing us with the food we need to survive. It means that we do not wash away or waste any portion of food, however small.
The Prophet’s food was always very simple. It was placed on the floor, and no elaborate means were used to give it a refined taste. This is clear from the following Hadiths: Anas ibn Malik reports: “The Prophet never ate at a high table, nor did he eat in small plates. Never was thin bread baked for him.” Someone asked: “On what did they serve their food, then?” The answer was: “On mats placed on the floor.” (Related by Ahmad, Al-Bukhari, Al-Tirmidhi and Ibn Majah). This Hadith shows how simple the Prophet’s life was. He could have had all the luxuries he wanted, but he never looked for any standard higher than what was easily affordable by ordinary people in his community.
Anas said: “The Prophet (peace be upon him) never ate thinly baked bread; nor did he eat of a sheep whose hair was removed by boiling water .” (Related by Ahmad, Al-Bukhari and Ibn Majah). Such elaborate preparations were not used in cooking the Prophet’s food. He preferred a simple life, with no refinements. This does not mean that he did not like what was comfortable, or refined or tasty. His approach was that whatever was easily available and simply prepared, giving no trouble to anyone, was good enough for him.
Sahl ibn Saad, a companion of the Prophet, was asked by Abu Hazim whether the Prophet ate bread made with refined flour. He answered: “The Prophet never saw refined flour from the day God sent him with His message to the day when God gathered his soul.” Abu Hazim asked: “Did you have sieves during the Prophet’s lifetime?” He said: “Never did the Prophet see a sieve from the first day of his mission to the day when God gathered his soul.” Abu Hazim asked: “How did you, then, eat barley without using sieves (to remove the outer skin and dirt)?” He said: “We used to grind it and blow the dirt away. Much of that was blown off, and we then used water to remove more before we prepared it to eat.” (Related by Ahmad, Al-Bukhari, Al-Tirmidhi and Ibn Majah).
Such a simple and contented approach to food needs no comment from us. While we enjoy a great variety of foods today, with fruits and other products brought from all over the world to make everything available in all seasons, we need to show our gratitude to God for blessing us with such plenty. We must never forget that many millions of people hardly find enough to eat. Many suffer from poor diet and from famine. We must always remember this, thank God for what He has given us, and ensure that we try our best to relieve the suffering of those who do not have enough. Otherwise, we will be questioned by God and we have to account to Him for our failure to help those in need of help.
Who are the Ya’jooj and Ma’jooj (Gog and Magog)?
The Ya’jooj and Ma’jooj (Gog and Magog)
During the reign of Hadhrat Eisa alayhis salaam people will live an extremely peaceful life filled with prosperity and abundance. Then the wall which imprisons Ya’jooj and Ma’jooj will break and they will surge forth in large numbers.
“But when Ya’jooj and Ma’jooj are let loose and they rush headlong down every hill” (Quran 21:97)
Who are the Ya’jooj and Majooj?
Zul Qarnain alayhis salaam who was a pious and just Ruler traveled to many lands and conquered them, establishing justice and the Law of Allah therein. Allah Ta’ala provided him with all forms and material strength through which he was able to carry out his conquests and missions.
He once carried out a mission in three directions, the far west, the far east, and then in a northerly direction. It was here that he came across a tribe of people who complained to him about the tribes of Ya’jooj and Majooj which inhabited the land behind two huge mountains and often emerged from behind these mountains to perpetrate acts of anarchy and plunder among them. They requested Zul Qarnain alayhis salaam to erect a barrier between themselves and the tribes of Ya’jooj and Ma’jooj so that they could be saved from their atrocities. With the material strength at his disposal, Zul Qarnain alayhis salaam enlisted their physical labor and set about erecting a high wall between the two mountains. The height of the wall or its exact length is unknown. What is known is that the height of this wall reaches that of the summit of both mountains. It is made with blocks or sheets of iron, which is further strengthened by molten lead. In this manner, Ya’jooj and Majooj are unable to scale the wall, or cross it, except when it is the will of Allah.
“And when the promise of my Rabb approaches, He will level it to dust” (Qur’aan 18:98)
They are situated in a land of ice that is hidden from our gazes and the exact location of which is unknown. Though many interpretations do exist in this respect, none of these can be said to absolute.
Ya’jooj and Majooj are human beings and according to a narration they are from the progeny of Yafith ibn Nooh alayhis salaam alayhis.
In a lengthy hadeeth by Hadhrat Nawwas bin Sam’aan radhiyallahu anhu Rasoolullah sallallahu alayhi wasallam is reported to have said:
“…Allah will send revelation upon Eisa alayhis salaam that ‘Such a creation of mine is now going to emerge that no power will be able to stop them. Therefore take my servants and ascend the Mount of Toor.’ Then Ya’jooj and Majooj will emerge and surge forth in all their fury. When those from among them who constitute the former part of their army pass the lake of Tiberias (which is in northern Palestine), they will drink up all the water of that lake and by the time those that constitute the latter part of that same army pass the lake, they will say, “There used to be water here (long ago). When they reach the Mount of Khamr in Jerusalem, they will arrogantly proclaim: ‘We have conquered the people of the earth, now we will annihilate those in the sky.’ So saying they will fire their arrows towards the sky. When the arrows return to the ground they will be blood-stained.
In the meantime, Eisa alayhis salaam will be on the Mount of Toor with his followers. At that time the head of an ox will be as valuable as is a hundred dinars to you on this day. [This indicates the scarcity of provisions]. Faced with these hardships, Eisa alayhis salaam and his followers will make dua unto Allah (to remove this calamity). As a result, Allah will cause sores to appear on the necks of each and every individual of these people which will cause their death suddenly. When Eisa alayhis salaam and his followers descend from the Mount of Toor there will not be a single space on the land where the dead rotting bodies of these people is not littered, giving off a horrendous odor. Eisa alayhis salaam and his followers will once more supplicate unto Allah as a result of which Allah will send down huge birds whose necks will be as thick as that of the necks of camels, and they will dump these bodies in a place where Allah wills. (According to a narration by Tirmidhi, they will be dumped at a place called Nahbal).
Allah Ta’ala will then send down heavy rain, the waters of which will flow in every part of the earth cleansing it thoroughly. It will rain for a period of forty days.
The Muslims will then burn the bows and arrows of the Ya’jooj and Ma’jooj for a period of seven years.
Allah will order the earth to yield forth its crops in abundance and there will be such blessing and prosperity that one pomegranate will be sufficient for a whole group while the peel thereof will suffice to cast a shadow over them. The milk of one camel will be sufficient for many groups while one milk giving cow will be sufficient for a whole tribe. One milk giving goat will be sufficient for a whole family…”
Hadhrat Abu Saeed Khudri radhiyallahu anhu narrates that Rasoolullah sallallahu alayhi wasallam said:
“On the day of Qiyamah Allah will say to Aadam alayhis salaam to pick out the Jahannamis from his entire progeny. Aadam alayhis salaam will ask: ‘O Rabb, who are they?’
Allah will say: ‘Nine hundred and ninety-nine of a thousand are Jahannami while the one is a Jannati.’
On hearing this the Sahaba were overtaken by fear and they asked “O Rasoolullah sallallahu alayhi wasallam , who will that one Janniti be?’
Rasoolullah sallallahu alayhi wasallam said: ‘Do not grieve, the nine hundred and ninety-nine will be Ya’jooj and Ma’jooj while you will be the Jannati.”‘ (i.e. your numbers in relation to them will be one in a thousand).
(Bukhaari and Muslim)
Hadhrat Abdullah ibne Umar radhiyallahu anhu says that Rasoolullah sallallahu alayhi wasallam said:
“Allah Ta’ala divided mankind into ten parts. Nine-tenths constitute Ya’jooj and Ma’jooj while the remaining tenths constitutes the rest of mankind.”
Hadhrat Zainab bint Jahsh radhiyallahu anha says: “…once Rasoolullah sallallahu alayhi wasallam awoke from such a sleep that his face was red and these words were on his tongue: ‘There is none worthy of worship except Allah. Destruction is upon the Arabs on account of the evil which has come close to them. Today a hole as big as this has opened up in the wall of Ya’jooj and Ma’jooj.’ ..and Rasoolullah sallallahu alayhi wasallam indicated the size of the hole forming a ring with his index finger and thumb.”
(Bukhari and Muslim)
Hadhrat Abu Hurairah radhiyallahu anhu narrates that:
every day Ya’jooj and Ma’jooj break (dig) through the wall erected by Zul Qarnain alayhis salaam until they reach the end of it to that extent that they can actually see the light on the other side. They then return (home) saying that ‘We will break through tomorrow.’ But Allah Ta’ala causes the wall to revert to its original thickness and the next day they start digging through the wall all over again, and this process continues each day until as long as Allah wills them to remain imprisoned. When Allah wishes them to be released, then at the end of the day they will say, “If Allah wills, tomorrow we will breakthrough.” The following day they will find the wall as they had left it the previous day (i.e. it will not have returned to its original state) and after breaking the remaining part of it they will emerge.”
(Ahmad, Tirmidhi, Ibn Majah)
Commenting on the above hadith, Allamah ibne Arabi says, Three miracles are evident in this Hadith:
1.) It never occurs to these tribes that they must continue work during the night. After all, they are in such large numbers that they can easily delegate the work among themselves and work in shifts. But Allah does not allow this thought to occur to them.
2.) It never occurs to them that they can merely cross the mountains or scale the wall, which they can do through the aid of equipment and implements which they possess in large numbers. According to a narration by Wahab ibn Munabbah it is known that these tribes are agriculturists and artisans possessing various types of equipment.
3.) The thought of saying “If Allah wills” never enters their minds and it will only occur to them to say it when Allah wills that they are released.
All praise is to Allah, the Lord Of The Creation. The Most Gracious, the Most Merciful. Owner of the Day of Recompense. Who blessed us being the Ummah of His Beloved Rasool Sallallaho Alaihi wa Sallam. Who sanctified our hearts with the Love and Affection towards His Beloved Rasool Sallallaho Alaihi wa Sallam. Who blessed us with the most precious treasure of Iman (Faith). Countless Salutations, Peace, and Blessings be upon the Cream of the Creation… Mercy for all Worlds… Seal of the Prophets Sayyiduna wa Maulana MuHammadur Rasool ALLAH Sallallaho Alaihi wa Sallam, His Blessed Parents, His entire Family, His Progeny, His Companions and all those who follow Him!!
In the present era, It is really being felt that people must get aware of the Value of Iman and to know what Iman really is? Especially when the Thieves and Robbers of Iman are everywhere putting the garb (attire) of the Scholars of Islam, Aalim, Mufti, Hafiz, Teacher, Imam, Doctor, Professor etc. Who are continuously cropping the deviations and confusions in the minds of a common Muslims who in their ignorance get deceived by the Insolent and Corrupt Creeds. May ALLAH guide us on the Straight Path!
Following are Golden Words by the Great Mujaddid AlaHadrat Ash-Shah Imam Ahmad Rida Khan al-Qadiri that will surely help us to understand the true meaning of Iman insha ALLAH!
What is Imaan?
Iman is to accept every word of Sayyiduna Rasool Allah SallAllahu Alaihi wa Sallam as absolute and nothing else but truth and to testify whole-heartedly the reality and truth of Sayyiduna Rasoolullah SallAllahu Alaihi wa Sallam.
One who observes the above would be called a Muslim, that is, if any of his words, actions or conditions does not reject, insult or falsify Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam. His relationship with Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam must be above all other relationships. He must love and respect all those who are the beloved of Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam even though that person may be his enemy. He must disrespect and hate all those who disrespect and hate Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam even if that person may be his beloved son. Whatever he gives should be for Almighty Allah and whatever he abstains from must be for Almighty Allah. Such a person Iman is known as “Kamil” or “Complete”.
Sayyiduna RasoolAllah SallAllahu Alaihi wa Sallam states:
“One who loves for Allah hates anyone because of Allah, spends for Allah, and holds back for Allah, then, indeed, he has completed his Iman.” [Sunan Abi Dawood, Vol 2, Page 632 – Hadith 4681]
The Value of Iman
Until such a time a person does not love and respect the exalted Nabi SallAllahu Alaihi wa Sallam, even though that person worships all his life, his worship is fruitless and rejected. Numerous Jogees, Monks and Hermits take to seclusion and spend their lives in the Remembrance of Almighty Allah. Some of them even indulge in the Zikr of “La ilaha illal lah” (There is no god but Allah), but they do not respect and love Rasoolullah SallAllahu Alaihi wa Sallam. What benefit is such Ibadah? Almighty Allah states in the Holy Quran:
“And We turned all the deeds they had performed into scattered floating specks of dust.” [Furqan 25:23]
In another verse concerning such worshipers, Almighty Allah states:
“Laboring, striving hard. (Yet) Going into the blazing fire.” [Ghashiyah 88:3/4]
Say, O Muslims! Does the dependence of Iman, serenity, survival, and acceptance of deeds depends on the love and respect for the glorious Prophet of Allah SallAllahu Alaihi wa Sallam or not? Say “YES” and certainly, YES!
The Validity of Iman on Two Important Points
(A) Respect for Sayyiduna Rasoolullah SallAllahu Alaihi wa Sallam, and
(B) To love him above all creation within the universe.
The correct method to put this to test is to see that all those whom you love and respect, for example, Father, Teacher, Children, Brother, Murshid, Molvi, Mufti, Hafiz, Lecturer, Imam, or Friends, etc., if they at any time show the slightest disrespect for the Station of Sayyiduna Muhammadur Rasoolullah SallAllahu Alaihi wa Sallam, then there must not remain an atom of love and respect for that person in your heart. Such an insolent person should be totally severed from family and community. His name should cause great discomfort to you. His knowledge or status should be absolutely rejected and discarded. After all, your respect and connection with him were due to his respect for Rasoolullah SallAllahu Alaihi wa Sallam. Now that he insults the very reason for respect what more is left to have any reason to respect such an audacious person.
On the other hand, if you accepted or observed silence to his insult to Rasoolullah SallAllahu Alaihi wa Sallam, kept good friends with him, did not regard him as wretched, shameless and mean-spirited and liked his condemnation, the, by Allah, with great justice, analyze where do you stand in the test of Iman!
Dear Muslims! Is it possible that the heart that contains the love and honor of the master of the universe, Sayyiduna Muhammad SallAllahu Alaihi wa Sallam, could ever tolerate insults to him, though it may be his Ustaz, Murshid or father? Would the heart that extremely loves the Holy Prophet SallAllahu Alaihi wa Sallam above all creation, ever respect or love one who belittles the unique and faultless Prophet of Allah SallAllahu Alaihi wa Sallam, even though it may be his own child or intimate friend?
Brothers and Sisters in Islam! The reason for showing respect to a learned scholar or Alim is that he is a Waris (Inheritor) to the Knowledge of Rasoolullah SallAllahu Alaihi wa Sallam. Is that person the Waris of Rasoolullah SallAllahu Alaihi wa Sallam or is that person a Shaitan who goes astray from the path of righteousness? In the former, his respect was the respect of Sayyiduna Rasoolullah SallAllahu Alaihi wa Sallam, and, in the latter, his respect was for Shaitan. This is the case when an alim goes astray, like the Ulema of un-Islamic belief. Then, what can be said about that person who commits Kufr? To regard such a person as Alim-e-Deen is Kufr itself!
A million regrets on him who claims to be a Muslim but respects and regards his Ustaz greater than Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam. O Allah! With the true respect and mercy of your beloved Habeeb SallAllahu Alaihi wa Sallam, grant us true Iman. Ameen!
Steadfastness in Belief
Salvation depends on the fact that every single belief of the Ahle Sunnah Wa Jamah be so firm that one will remain firm even is the sky and the earth vanishes. One must have great fear for his belief at all times. The Ulama of Islam state that:
“One who does not fear that his Iman may be taken away would be stripped of his Iman at the time of death.”
Sayyiduna Umar Faruq (Radi Allahu Ta’ala Anhu) states:
“If a voice calls out from the sky that all the people of the earth are forgiven but one, I would fear that the one would be me, and if the voice calls out that all the people on earth are dwellers of Hell but one, I will hope that the one is me.”
The status of “Khouf” (Fear) and “Raja” (Hope) must have a balance as displayed by Sayyiduna Umar Faruq (Radi Allahu Ta’ala Anhu).
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All good is from Allah Ta’ala whereas mistakes are from this humble speck. May Allah Ta’ala Bless all readers, bringing you all closer to Him and His Rasul SallAllahu Alaihi wa Sallam. May He accept our humble efforts and grant us the capacity to be good and do good. May we live in this World with extreme protection of Iman and leave this world having our Iman safe and sound. May ALLAH keep us away from the tricks and hypocrisy of hypocrites; May ALLAH guides us to the path of those whom HE has favored. Keep us safe and away from those who have earned HIS anger and of those who have gone astray… Aameen!!
by AlaHadrat Ash-Shah Imam Ahmad Rida Khan Qadiri al-Baraylawi Alaihir raHmah