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Servants Of Allah: Spend Moderately

‘And those who when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). (25:67)

Allah’s chosen servants are those who neither spend excessively nor become misers but spend moderately.

“Give the kinsman his due, and the needy, and the wayfarer, and squander not (your wealth) in wantonness. Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord” (Quran 17:26-27).

Amr ibn Shuaib, on his father’s authority, said that his grandfather related, that the Prophet (PBUH) said: When you eat, drink, give charity, and wear clothes, let no extravagance or pride be mixed up with what you do. (Ibn Maja, Nasai)

Abu Huraira (RA) narrated that the Prophet (PBUH) said: Every day two angels come down from Heaven and one of them says, ‘O Allah! Compensate every person who spends in Your Cause,’ and the other (angel) says, ‘O Allah! Destroy every miser’. (Bukhari)

Abu Said Khudri (RA) related that the Prophet (PBUH) said: There are two habits which are never present together in a believer: miserliness and bad manners. (Tirmidhi)

Jabir reported that the Prophet (PBUH) said: Avoid doing injustice to others, for on the Day of Judgment, it will turn into manifold darkness, and safeguard yourself against miserliness, for it ruined those who were before you. It incited them to murder and treat the unlawful as lawful. (Muslim)

Rasulullah (PBUH)  is quoted to have said ‘It is the sagacity of man to adopt in the middle path in spending.’

Ways and means of income, earning one’s livelihood, and spending such income should confirm with the Shari’ah. Hadhrat Ibn Mas’ood (RA) narrates that Rasulullah (PBUH) said: “On the Day of Judgement, no one will be able to move Reckoning until a reckoning of five things has not been taken. (Tirmidhi)

Servants Of Allah: Fear Allah And keep Day Of Judgment In Mind

‘And those who say: ‘Our Lord, avert from us the torment of Hell. Verily its torment is ever an inseparable, permanent punishment.’

Despite being constantly engaged in the worship of Allah, these favored servants fear Allah and keep the day of judgment in mind. The fear of Allah severs the roots of all evil, while at the same time, it is the medium of all obedience. The manner in which to acquire the fear of Allah Most High is to consider His wrath and punishment.

Abu Zar al-Ghifari (RA) and Mu`adh bin Jabal (RA) relate that the Prophet (PBUH) said: “Fear Allah wherever you are. Follow up a bad deed with a good deed and it will blot it out. And deal with people in a good manner.” (Tirmizi)

If you have the audacity to indulge in sins, do so to the extent that you can endure Hellfire. (Luqmaan the Wise) Ghazali says: ‘Fear rips away desires and luxuries so that cherished sins become reprehensible, just as a honey lover is repelled by it when he learns that it has poison. This is how fear burns desires; disciplines the organs; subordinates the heart and gives it tranquillity. It also enables the heart to rid itself of pride, hatred, and envy; and it leaves it absorbed in it (fear). Hence, the heart becomes preoccupied with its own worries and looks toward its best interest in the long run. It is then engaged in only matters like meditation, self-analysis, and struggle. It cherishes its time and moments.’ (Ihya: 4/160)

Fear is the painful condition of the heart that arises as a result of thinking of something reprehensible and the fear of it materializing. The nature of fear consists of the possibility of punishment. This possibility extends to every person, for he may be overtaken by punishment. This is the extent of fear that has been commanded and imposed upon the servant. To this extent, fearing the possibility of punishment is a compulsory condition of faith. At the motivation of sin, this faculty has to be put into operation. The warnings and punishments of Allah Most High should be recalled and considered so as to save oneself from sin. This degree of fear is obligatory. Its non-existence induces and involves one in sin. It is the medium of exhorting toward virtue and steering one away from sin.

Allah Most High has combined the noble attributes of guidance, mercy, knowledge, and contentment for those who are imbued with His fear. The servant of Allah who on earth entertains fear of Allah Most High will be fearless in the Hereafter, and he who had no fear of Allah Most High on earth will be overtaken by fear and calamity. Fear is thus obligatory upon every believer.

The fear station is one of the most splendid stations on the road and the most beneficial to the heart. Allah also praised His people in His book, saying, “Verily! Those who live in awe for fear of their Lord . . . It is these who race for the good deeds and they are foremost in them.” (23:57-61)

Abu Hafs said, “Fear is the whip of Allah. He corrects with it those straying from His door.” He also said, “Fear is a light in the heart, with it one can see the good and evil. Everyone you fear you run away from except Allah. When you fear Him, you run away to Him.” The person with fear is a person fleeing from His Lord to His Lord.

Abu Sulaiman said, “When fear of Allah departs from any heart, it falls apart.”

Ibrahim bin Sufyan said, “When the fear of Allah settles in the heart, it burns the places of vain desires within it and it kicks out the love for this world.”

Hazrat Thun-Nun Misri said, “People are on the Straight Path as long as the fear of Allah is instilled in their hearts. When they lose the fear of Allah, they stray from the road.”

Shaikhul-Islam Ibn Taymiyyah says, “The commendable fear of Allah is what restrains you from the prohibitions of Allah.”

Al-Harawi said, “Fear is to slip away from comfort and security by recognizing the warning of Allah .” The beginning of fear of Allah is to fear the punishment. This is the kind of Khawf that produces sound faith. This can be attained by believing in the warnings of Allah and remembering the sin. Fear of Allah is preceded by feeling and knowledge.

The fear of Allah is associated with two things: first, the things feared; and second, anything that may lead to it. The fear of Allah can then be as great as the feeling of the person to the feared thing and what leads to it. When a person doesn’t think that something would lead to the object that should be feared, then would not fear that thing. The same is true if he does not know the measure of the fearful thing then, he would not have the correct fear.

Fear and hope complement one another. The similitude of the heart in its travel to Allah is like a bird. Love is its head, and fear and hope are the wings. When the head and both wings are sound, the bird is capable and skilled in flying. However, when the head is cut off, the bird will die. When the bird loses a wing, it then becomes a target for every hunter and predator. The scholars favored the wing of fear over the wing of hope, especially when the person is young and healthy. They favored the wing of hope over the wing of fear when the person is about to leave this world.

Abu Sulaiman said, “The heart should be dominated with the fear of Allah. When hope dominates, it ruins it.” It was also said, “The best state is to have the same amount of fear and hope but to have more love for Allah. Love of Allah is the boat, hope is the leader, fear is the driver, and Allah is the One Who helps those reach the goal by His Grace and Generosity.”

‘The state of your life is nothing more than a reflection of your state of mind. Inner development is just as important as outer physical development.’

Servants Of Allah: Spend Night In Worship

‘And those who spend the night in the worship of their Lord, prostrating and standing.’ (25:64)

Special mention of the night worship has been made because worshipping at the time of rest, requires a lot more effort than worshipping at other times. One of the advantages of spending the night in worship is that it rules outperforming the act of worship for show.

Abu Umamah narrates that the Holy prophet said, ‘Remain steadfast to your night prayers as this has been the practice of all the righteous people before your time and this will bring you closer to Allah and will expiate the evils and keep you away from sins.’ (Tirmizi)

Hazrat Uthmaan is reported to have observed that the Holy Prophet (PBUH) has said, ‘One who has offered Isha prayer with the congregation would be regarded as having worshipped half the night and one who has offered Fajr prayer with congregation would be regarded as having offered the other half of the night in prayers.’ (Muslim)

In early Islam, prior to the five Salah becoming obligatory, Tahajjud was Fardh on Rasulullah (PBUH) and the Ummah. Rasulullah and the Sahaba were so vigilant in executing this duty that they would remain awake most of the night performing Tahajjud. Rasulullah’s blessed feet would swell because of excessive standing in Tahajjud. “This is a time of peace and tranquillity in which the ears respond quicker and the heart is more alert and receptive to one’s devotions..”

Allah Ta’ala says, “As for the Righteous, they will be in the Gardens and fountains [of Jannah], with joy the rewards which their Lord gives them, before this (in the world) they were virtuous. They slept but little at night, and they prayed for forgiveness in the hours of early dawn.” (51:15,16,17)

Hadhrat Abdullah bin Abbas (RA) has stated that this ayah conveys glad tidings to all those who spend a portion of the night, however short it may be, in the Ibadah of Allah Ta’ala. (Ibn e Kathir)

Hadhrat Abdur Rahmaan bin Zaid relates that once a person from the Banu Tameem clan remarked to his father, “O Abu Usamah, we do not find that quality within us about which Allah Ta’ala praised the righteous. i.e. they remain awake most of the night. Our condition is such that we remain awake for a very short time only to render our Ibadah. His father replied,” Glad tidings are for those who sleep when sleep overtakes them, but they fear Allah on awakening.” (Maariful Quraan vol.5)

Although it is virtuous to perform the Tahajjud Salaah after rising up from one’s sleep, one may perform it before retiring to bed. Hadhrat Hassan said, “Any Nafl Salah performed after Isha is regarded as Tahajjud, although it is normally referred to as a Salah performed after one sleeps a portion of the night. (Maariful Quran vol.5)

Rasulullah (PBUH) said, “When Allah Ta’ala resurrects the entire mankind on the Day of Qiyamah, an announcer will announce, and his voice will be heard by the entire creation, “O you who have been resurrected, on this day you will come to know those who deserve honor and reverence, O you who have been resurrected, Stand up, those among you who possess the quality of “Their sides remained away from their beds”. A small group of people will stand up. Another narration states, “They will enter Jannah without reckoning. Thereafter the rest of mankind will be called for the reckoning. (Ibn e Kathir)

Hadhrat Abu Hurairah (RA) relates that Nabi (PBUH) said, “Allah Ta’ala has mercy on a person who stands up at night to perform Tahajjud and also awaken his wife. If she does not wake up he sprinkles water on her face. And Allah Ta’ala has mercy on a woman who stands up for Tahajjud and also awakens her husband. If he does not wake up, she sprinkles water on his face.” (Abu Dawood – Mishkaat).

In another Hadith, Rasulullah (PBUH) said, “The closest Allah Ta’ala gets to his servant is in the last portion of the night. If you possess the ability to be from among those who remember Allah, then become one of them.” (Tirmizi)

Our righteous predecessors would spend the entire night engrossed in the recitation of the Quran Shareef. At the time of Rasulullah (PBUH), in Madinah, if a person was walking outside at the time of the Tahajjud prayer, he would hear the recitation of the Quran Shareef like the buzzing of bees around their hive. Hazrat Imam Abu Hanifah used to complete one recitation of the Quraan Shareef during the day and one during the night. It is said that in the month of Ramadhaan, he would finish his recitation sixty-three times.

It is said of the daughter of Imam Ahmad bin Hanbal, recited seven chapters of the Quran during her Tahajjud prayer on her wedding night. A person remarked to Abdullah bin Abbas, “I always intend awakening in the last portion of the night to perform Salat but sleep overpowers me.” Ibne Abbas replied, “Before sleeping recite from “QUL LAW KAANAL BAHRU MIDADAL…” to the end of Surah Kahf. Allah Ta’ala will waken you at whatever time you intend rising.” (Tha’labi)

May Allah through His infinite Grace and Mercy, give us the ability to be amongst the servants who abandon their sleep to present ourselves in from of Him.

Servants Of Allah: Reply Peacefully To Ignorant

‘And when the ignorant address them (with bad words) they reply back peacefully.’ (25:63)

Here by a foolish person, it is meant a person who comes across as foolish even though he may be knowledgeable. The special characteristic of this servant of the All Merciful is that when he comes across an ignorant person he remains composed and answers with calmness so that he doesn’t commit a sin by offending anyone.

This special servant of Allah remains tolerant when dealing with insolent people and overlooks them, he deals with them with patience and overlooks any hostility. Rasulullah (PBUH) himself practically displayed the best character in every aspect of life. Likewise, he exhorted the Ummah to also adopt good character. Hence he would repeatedly say: “The best amongst you is the one who has the best character.” (Sahih Bukhari)

In another Hadith, Rasulullah (PBUH) is reported to have said: “There will be nothing weightier in the scales of a Believer on the day of Judgement than good character, and verily Allah detests a vulgar and foul-mouthed person.” (Tirmizi)

From the above Hadeeth, it is understood that good character has a very strong bond with Iman. It was the “sword” of good character. Rasulullah was blessed with the most excellent character. This powerful magnet drew the people to him and even his enemies fell meekly at his feet.

Good character is a comprehensive code of conduct encompassing all aspects of life for example, how should one conduct the matters that pertain to him and Allah, how should he behave with his family, how should he conduct himself in business or in social life. A good character has to be adopted in all these spheres of life. However, the bottom line of good character is that no person must be unjustly inconvenienced in any way. Rather, as far as possible suppress one’s own rights, overlook the faults of others, and be kind and good to them. Luqmaan gave the following advice to his son: “Never remember two things – Firstly, the favors that you have done for others. Secondly, the harm that others have done to you.”

One of the great predecessors has stated: “Nobody will enter Jannah on the basis of his worship since we cannot perform any action perfectly enough to be regarded as worthy of presenting in the court of Allah Ta’ala. Despite this, the Ibaadat must never be neglected since Allah, of His grace will absolve us of the obligation if we try to perform it as best we can. However, overlooking some person’s fault, and forgiving somebody, are actions upon which we can hope for the mercy of Allah .”

A simple prescription for rectifying one’s character is to adopt the advice of Hakimul Ummah. He states: “Before doing or saying anything … THINK: Will this word or action cause any inconvenience to anybody?” For instance, a perfect thing to ponder about daily in our case would be: “How have I parked my car in the Masjid parking?” Likewise think: “Am I disturbing anybody by talking aloud at this late hour of the night? Am I hurting somebody’s feelings in any way?” By making a habit of thinking first in this manner, we would become conscious of refraining from any such action and deed that may inconvenience others. May Allah adorn us with the character of Rasulullah and make us true ambassadors of Deen. Aameen.

Servants Of Allah: Humble And Sedate

‘And the faithful servants of the Most Gracious Allah are those who walk on the earth in humility and sedateness.’

This final chapter of Surah Furqaan refers to those special servants of Allah who conform to the will of Allah and his Messenger and follow the Shari’ah: ‘And the faithful servants of the Most Gracious Allah are those who walk on the earth in humility and sedateness.’

The characteristics of the servants of the All-Merciful Allah are that they are the slaves of Allah. Generally, a slave becomes the property of the master and becomes completely subservient to his commands, and will do everything to please his lord.

Here, only such a person can claim to be Allah’s slave whose views and beliefs are completely in accordance with the pleasure of his lord. For a person to attain the pleasure of his lord, he needs to carry out the commands that Allah has made obligatory for him as and when he is required to do so.

‘They walk on the earth in humility and sedateness.’
Humbly does not mean slowly, it means to walk with modesty and free from arrogance. The Holy Prophet did not walk slowly; it is recorded in a Hadith that ‘He used to walk as if the earth was shrinking away from him.’ (Ibn Kathir) Our past predecessors have regarded walking slowly without reason as Makrooh because it resembles the walk of a sick person.

Hazrat Hasan Basri has mentioned that the organs of the believers are always humble to Allah so much so that one who is not familiar with them feels sick or disabled, while they are fit and healthy. It is the fear of the hereafter that has caused the humble servants of Allah to refrain from acts that oppose humility.

Arrogance and pride are called the root of all sicknesses of the heart. Prophet Muhammad warned that a person having even an iota of it in his heart will never enter paradise. The deadliest of all sins is arrogance.

We never like a person who is haughty, too proud, or condescending. We detest a person who belittles us and has a huge ego. Similarly, we love people who are humble, polite, and easy to talk to. We love people who give us respect and honor. Thus if we follow the principle of treating others the way we like to be treated, most of these problems might be cured.

We need to appreciate the difference between manners, and morals on the other. While manners deal with one’s external disposition, morals are dealt with our inner thoughts, feeling, and attitudes. In a healthy personality, manners and morals are in harmony. But it is also possible to have the former without having the latter. The first concerns itself with how a person deals with others. The second is concerned with what a person thinks of himself. Two persons showing humbleness in their dealings with others may have exactly opposite ideas in their minds. One may do it out of his or her “generosity”; the other may do it because he genuinely thinks that he is not better than the other person. The first person only has a shell of humbleness, which will crumble when tested. It is the second person who is really free of arrogance.

Real greatness belongs only to Allah, our Lord, Creator, and Master. Human beings are just a creation of Allah and very small creation in comparison to the unimaginably vast universe. Anyone who understands this will realize that our proper status is only that of servants of Allah. In fact, for a Muslim, the real human model is none other than Prophet Muhammad, who is the greatest of all human beings. His greatness lies in being the humblest of all servants of Allah. It is impossible for any person who has this consciousness to entertain any notions of his own greatness.

This leads us to the definition of arrogance, given in a famous Hadith: “Arrogance is to knowingly reject the truth and to belittle other people.”

This Hadith exposes two strains of this deadly disease, both dealing with our exaggerated ideas of self-importance. The first suggests that I am more important than the truth. The second suggests that I am more important than other people.

The Quraish and Jews of Arabia, who had come in contact with Prophet Muhammad (PBUH), knew in their heart of hearts that he indeed was the Messenger of Allah. Their arrogance created an obstacle for them to accept it. History has recorded statements from some of them who said we know he is the Promised Prophet but we will keep on opposing him to maintain our leadership.

While that was the most manifest form of arrogance, we can witness the same attitude on a smaller scale in our discussions and arguments. A person realizes that he was wrong, but then his pride keeps him from admitting it. No matter how polite or “humble” that person may appear to be ordinarily, this test shows the presence of arrogance in his heart.

The second strain involves our feeling of superiority with respect to other people. Islam’s teaching is that one should never consider oneself greater than other people, because that Judgment will come from Allah, and Allah alone, on the Day of Judgment. None of us knows what our end will be, whether we will end up being a winner or loser over there. The person, who appears to be nobody, may end up with eternal bliss because of his goodness that only Allah knew. On the other hand, the person who was of a supposedly high rank here may end up among the sinners who will be punished because of his evil that only Allah knew.

Islam does not ask us to reject reality and imagine we don’t have what we really do. Rather it asks us to take a deeper look at reality and not be misled by a superficial perception of it. And the simple reality that escapes many is that our health, wealth, talents, and power are not of our own creation. Allah gave those to us as a test and He can take them back whenever He wills. For those who are conscious of this reality, their blessings will produce gratitude in them; those who are blind to it will develop pride and arrogance.

Moulana Ashraf Ali Thanwi says: “Some forms of arrogance are subtle. If a person is embarrassed to bow to Allah in the presence of non-believers, that is a case of arrogance in the face of Allah.” The truth is that problems arise when we turn away from reality. A humble person is a happy, content, grateful person who thanks God for his blessings and has no notions of his own superiority. False notions of superiority or of one’s entitlements in life, on the other hand, lead to frustrations and complexes.