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Importance Of Humility In Islam

1. Allah’s Question
[1] Why did they not learn humility?
“Before thee We sent (messengers) to many nations, and We afflicted the nations with suffering and adversity, that they might learn humility. When the suffering reached them from us, why then did they not learn humility? On the contrary, their hearts became hardened, and Satan made their (sinful) acts seem alluring to them.” [6:42-43]

[2] Has the time not come yet?
“Has the time not yet come for those who believe that their hearts should be humble for the remembrance of Allah and for the truth that has descended (through revelation)? They must not be like those to whom the Book was given before, but a long period passed on them (in which they did not repent), therefore their hearts became hard, and (thus) many of them are sinners.” [57:16]

2. The Successful Ones
“Successful indeed are the believers. Who are humble in their prayers” [23:1-2]

Muslims constantly strive to remember and practice Islamic virtues and put them into practice throughout their daily lives. Among these great Islamic virtues are submission to Allah, self-restraint, discipline, sacrifice, patience, brotherhood, generosity, and humility.

In English, the word “humility” comes from the Latin root word which means “ground.” Humility, or being humble, means that one is modest, submissive, and respectful, not proud and arrogant. You lower yourself to the ground, not elevate yourself above others. In prayer, Muslims prostrate themselves to the ground, acknowledging human beings’ lowliness and humility before the Lord of the Worlds.

In general, humility is the quality of being modest and respectful, to all, at all times. Humility, in Islam, is widely considered a virtue. Being humble and having humility is opposite of being arrogant and having arrogance (kibr). Humility leads one to the pleasure of Allah and it causes one to enter into paradise, whereas arrogance leads to the displeasure of Allah and it leads one to the Hellfire. [1]

3. Majesty, Glory, Honor For Allah
[1] “Therefore exalted be Allah, the King, the Reality: there is no god but He, the Lord of the Throne of Honour!” [23:116]

[2] “Blessed be the name of thy Lord, full of Majesty, Bounty, and Honor.” [55:78]

[3] “You should not be grieved by what they say. All glory is wholly for God: He is the one who hears and knows everything.” [10:65]

[4] “Yea, to those who take for friends unbelievers rather than believers: is it honor they seek among them? Nay,- all honor is with Allah.” [4:139]

[5] “Glory to thy Lord, the Lord of honor and Power! (He is free) from what they ascribe (to Him)!” [37:180]

[6] “That ye (mankind) may believe in Allah and His messenger, and may honor Him, and may revere Him, and may glorify Him at early dawn and at the close of day.” [48:9]

Take Not Unbelievers As Friends Allies Or Helpers

[1] “Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah, except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination.” [3:28]

[2] “Those who take infidels for friends, instead of the believers. Seek they honor with them verily then honor is Allah’s altogether.” [4:139]

[3] “O you who believe, do not take the disbelievers for friends instead of the believers. Do you want to produce before Allah a clear evidence against yourselves?” [4:144]

[4] “O you who believe! do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people.” [5:51]

[5] “O you who believe! do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the unbelievers; and be careful of (your duty to) Allah if you are believers.” [5:57]

[6] “Thou seest many of them turning in friendship to the Unbelievers. Evil indeed is (the works) which their souls have sent forward before them (with the result), that Allah’s wrath is on them, and in torment will they abide.”
[5:80]

[7] “If they were indeed faithful to Allah and to the Prophet Muhammad and gave credence to the Quran sent to him, they would not have sought the infidels’ tutelage, but many of them are indeed wicked.” [5:81]

[8] “Those who disbelieve – they are friends and protectors of one another (especially against you). Unless you do it also (i.e. maintain solidarity among the believers) there will be unrest on the earth and great corruption.” [8:73]

[9] “O ye who believe! Take not my enemies and yours as friends (or protectors),- offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in Allah your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path.” [60:1]

[10] “O you who believe! do not make friends with people who have incurred the displeasure of Allah. They are indeed despaired of the Hereafter (since they have no faith in it), just as the disbelievers are despaired of those who are in the graves (as they do not believe that the dead will ever come to life again).” [60:13]

The Honor Of The Masjid

Allah(SWT) says in the Qur’an: And the Masaajid are for the worship of Allah (alone) so invoke not anyone along with Allah (Surah Al-Jinn 72:18)

The renowned meaning of a Masjid is the place where Allah is Worshipped and that which is made waqf for Salaat. This is what we call a Masjid, if all the Masaajid are for the Worship of Allah then why do you go and worship others apart from Allah? The reality should be that the masaajid should be kept pure of Aqaaid-e-Fasidah (wrong beliefs) and Aamal-e-Baatilah (Wrong actions) (Maariful Qur’an)

It is related by Wassila bin el Asq’a(RA) that the Messenger of Allah (SAW) said: “Keep away from your Masjids:- your little children and the lunatics, and in the same way those who quarrel and those who speak loudly. (Ibn-i-Majah, Tabrani)

Imam Abul Hafz Siraj Ud-Din Al Ansaari(ra)(A.H 723- 804) states: it is not permissible for a guardian to bring a child/ lunatic who they know will urinate etc.. (in the place of prayer) to the Masjid. Otherwise, it is Makrooh. (Al Ashbah Wan Nathahir) Allamah Shami(ra) has also agreed with this statement of Abul Hafz.

It is related by Hasan Basri(ra) through Mursal, that Rasul Allah (SAW) said: ‘A time will come when the conversation of the people in the mosques will center around their worldly affairs. You must not sit with such people. Allah (SWT) has nothing to do with them. (Baihaqi, Shubu Iman)

Attachment to the Masjid is a sign of Faith
It is related by Abu Sa’eed Khudri (RA) that the Apostle of Allah said: “When you see that a person is attached to the Masjid and looks after it (devotedly), give the testimony of Faith for him because Allah says that only those who believe in Allah and the last day they are the ones who frequent the masjids of Allah and keep them occupied” (Tirmizi, Ibn-i-Maja, and Daarmi)

In the light of the above Hadith, it can be clearly understood that it is not just obligatory to ensure that the sanctity of the Masjid is preserved and we remain silent. Rather we should make it our duty not to entertain those who intend to harm our Masaajid.

The Masjid is a place of worship and a symbol of Faith. Sincere attachment to it, care and concern for its maintenance, and the desire to see it humming with the worship and the remembrance of Allah are thus the signs of true Faith. (Ma’ariful Hadith) May Allah Ta’ala protect the Imaan of our youth from this FITNAH. Aameen Al Kauthar

by Mufti Yusuf Danka

Rights Of The Wife Over The Husband In Islam

Dowry (Mahr)

This right of the wife has been discussed in some detail.  Allah said in the Qur’an: {And give women their dowries as a gift.  Then, if they are pleased to give some of it to you, consume it with good health and enjoyment.}  An-Nisaa:4

The payment of the dowry to the wife is an obligation and a debt upon the husband until he pays it and there is no escaping it unless the wife freely and willingly gives up her right to it.  In the past, and in many cases today, the father tries to take the mahr away from his daughter.  In the jahiliya, this was justified by saying that the father was merely recouping all the expenses he put forth for his daughter who is now a member of another family and benefits them.

Nowadays, it occurs often in this country that the husband tries to take back the dowry (if it is even paid in the first place) or make use of it in forms of spending that were obligatory upon HIM in the first place.  This is a lowly practice and is completely forbidden unless she explicitly allows it without any coercion or pressure.  Otherwise, it is HER property and she may dispose of it (or not) as she alone sees fit.

Support (Nafaqah)

Allah says: {…And upon the father is the mother’s sustenance and her clothing according to what is reasonable.  No person shall have a burden on him greater than he can bear…}  Al-Baqara:233

Her support is one of the most important rights of the wife over her husband.  Ibn Katheer commented that the above verse implies that he must provide for her without extravagance or the opposite, according to his ability and the standards set by his society at his time.  When the Prophet (sallallahu alaiyhi wassallam) was asked by a man, “What is the right of our wives upon us?”, he (SAS) answered: “That he should feed her whenever he eats and clothe her whenever he clothes himself, that he did not hit her face, that he does not call her ugly and that he does not boycott her except within the house.”  Ibn Majah

A woman is even allowed to take from her husband’s property without his knowledge if he falls below this basic level of supporting her.  In a hadith recorded in Muslim and Bukhari, the Prophet (sallallahu alaiyhi wassallam) told Hind bint Utbah, after she complained that her husband, Abu Sufyan, was stingy and was not maintaining her and she asked if she could take from his property without his knowledge: “Take was is sufficient for you and your child according to what is customary.”  Muslim & Bukhari

Support of one’s wife is one of the most important obligations of the husband.  It is one of the distinguishing aspects of “husbandhood”.  Allah said in the Qur’an: {Men are in charge of women because of what Allah has given to some more than others and because they support them from their property.}  An-Nisaa:34

If a husband does not support his wife, she has no obligation to fulfill her obligations to him.  If a woman goes to a judge and shows that her husband will not support her, the judge may immediately separate them according to numerous scholars.

The verse makes clear that the man is “in charge” and goes back to the two causes mentioned.  This means two things:

1) both men and women need to be aware of this right and this obligation and that the woman is under no obligation to stay in the marriage if she is not supported – regardless of his wealth and hers.

2) Muslim society must be organized in such a way that Muslim men are able to get the means to support a wife.

This second point is critical.  If society reaches a state where women are more able to earn a living than men, this will undermine the “in charge” status of many men in their households.  It will in fact undermine the Islamic household altogether.  This is what is happening in virtually every Muslim land today with the U.N. and other organizations giving primary attention to helping women to be economically viable and independent even when a large percentage of the men still cannot find the means to support a family.  (It is the same destruction they inflicted on families in the U.S. in the ’50s 60’s with the welfare system.)  The corrupting influence this will have on society as a whole cannot even begin to be described.

Women are absolutely ALLOWED in Islam to pursue business ventures (the Prophet’s first wife Khadija was a major businesswoman in Makka), employment, and other means of earning money.  They are, in fact, needed in various sectors such as women doctors and women teachers.  However, facilitating the ability of men to earn a living and support a family is the FIRST priority in an Islamic society.  All economic planning and social/economic programs must be in line with this principle.

Kind and Proper Treatment

Allah says: {…And consort with your wives in a goodly manner for, if you dislike them, it may well be that you dislike something which Allah makes a source of abundant good.} An-Nisaa:19

Commenting on this verse, Ibn Katheer wrote: “That is, have a kind speech for them, deal with them with kind deeds and in a beautiful manner to the best of your ability.  In the way that you love them, behave in that way towards them.  As Allah has said, “They have rights similar to those upon them according to what is right” (Al-Baqarah:228).  The Messenger of Allah (sallallahu alaiyhi wassallam) said: “The best of you is the best of you to his wives and I am the best of you to my wife.”  It was from his behavior that he would treat them in a beautiful fashion, with a smiling face.  He would sport with his wives, be gentle with them and spend generously upon them.  He would laugh with his wives and he even raced Aisha… Every night, he would gather his wives together in the house of the one with whom he (sallallahu alaiyhi wassallam) was going to spend the night and eat dinner with them on occasion… After he prayed the night prayer, he would enter his house and talk to his wife a little bit before sleeping, making them comforted thereby.  And Allah has said: {You have in the Messenger of Allah the best example.}”

Part of the problem is Muslims buying into the fantasy world being propagated in television, movies and other media.  The hadith about the rib makes it clear that it is rare to find a “perfect wife” and in the same manner, no woman should expect to find the “perfect husband”.  If one is living in some fantasy world, they are apt to be greatly disappointed with real life.

Physical Relations

In Sahih Ibn Hibban, the following was narrated: “The wife of ‘Uthman ibn Madh’oon complained to the Messenger of Allah (sallallahu alaiyhi wassallam) that her husband had no need for women.  During the days he would fast and at night he would pray.  The Prophet (sallallahu alaiyhi wassallam) asked him: “Am I not the best example for you to follow?”  He answered: “Certainly, may my father and mother be sacrificed for you.”  The Prophet (sallallahu alaiyhi wassallam) then told him:  “As for you, you pray during the night, and you fast during the day.  Certainly, your wife has a right upon you and your body has a right upon you so pray and sleep and fast and break your fast.”

There are several similar incidents narrated where Companions of the Prophet (sallallahu alaiyhi wassallam) gave similar decisions in similar situations.  In one story which took place in the presence of Umar, the Companion who was judging told the husband that since Allah had given him the right to four wives and he had only one he could practice his praying and fasting three out of four nights, but that at least one in four had to be reserved for his wife.

Not to be Beaten

It is the right of the Muslim wife that she is not to be struck except in the case of nushooz (rebellion against the husband’s authority).  Even in that case, the husband is only allowed to “strike” her, but in a way that does no harm, similar to the proper disciplining of a child.  It is never lawful for him to strike her face or cause her any bruise or injury.  Allah says in the Qur’an: {…And (as for) those (women) from whom you anticipate rebellion, admonish them, avoid them in the sleeping place, and hit them.  If they obey you, do not desire any further way to (harm) them.  Surely, Allah is Knowing, Great.}  An-Nisaa:34

It is incomprehensible how so many translators have translated the word “wadhriboohunna” in the above verse as “beat them” or, even more laughable:  “beat them [lightly]”.  This is wrong, wrong, wrong.  It is an abomination that has caused much misunderstanding and opened the door to the enemies of Islam.  The word in Arabic means to “strike” or “hit”.  It includes everything from a tap with a tooth stick to what in English we call beating.  If it is stated that so-and-so “hit” so-and-so without further description, it would be assumed to be a single blow and it could be of any magnitude.

When the Prophet (sallallahu alaiyhi wassallam) took a tiny stick and tapped one of the Muslims on the stomach to straighten the ranks in preparation for war, he “hit” him with this meaning.  Contrast this to the English phrase:  “beat them”.  The meaning is totally different.  If you took a shoelace and hit someone on the hand with it, you could properly say dharabtahu in Arabic but in English, you could never say that you had “beaten” that person.  Please get this straight and correct anyone you hear distorting the meaning of this verse in this way.

The verse mentions admonition, boycotting, and hitting in the case of nushooz.  This refers to a rebellion against the husband’s authority within the marriage which amounts to a breach of the marriage contract on her part.  Ibn Taimia said about this: “Nushooz in the verse: {…And (as for) those (women) from whom you anticipate rebellion (nushooz)…} means that she is recalcitrant to her husband and she is estranged to him inasmuch as she does not obey him when he calls her to bed, or she leaves the house without his permission and other similar things in which she is required to obey him.”

Many scholars have stated that the three steps must be taken sequentially, i.e, admonition then separation in sleeping, and finally hitting, making hitting a last resort only in extreme situations.  Thus the vast majority of what men do to their wives in spontaneous fits of rage often over trivial issues is absolutely haraam and not sanctioned by Islam in any way.  An-Nawawi said about his:

“At the first indication of disobedience to marital authority, a wife should be exhorted by her husband without his immediately breaking off relations with her.  When she manifests her disobedience by an act which, although isolated, leaves no doubt to her intentions, he should repeat his exhortations and confine her to the house but without striking her… Only when there are repeated acts of disobedience may a husband strike his wife.”

As we said, this can NEVER be a “beating”.  A husband is never allowed to strike his wife in any way which causes injury or leaves any kind of mark.  The Prophet (sallallahu alaiyhi wassallam) said: ” “So beware of Allah regarding women for you have taken them as a trust from Allah and you have made their bodies lawful with the word of Allah.  You have the right over them that they should not allow anyone on your furnishings who you dislike.  If they do that, hit them in a way that causes no injury.  And, they have the right over you to provision and clothing according to custom.” Bukhari & Muslim

Privacy

It is actually the right of both spouses that the other not discuss their private moments with anyone else.  Note the following sahih hadith: “Is there any man among you who goes to his wife, closes the door behind them, covers themselves, and conceals themselves by Allah’s concealing?”  They said: “Yes.”  He then said: “Then he sits after that [with others] and says, ‘I did this and that.'”  They were silent.  He then turned to the women and said: “Do any of you talk about such things?”  They, too, were silent.  Then a young girl stood up on her toes so the Prophet (sallallahu alaiyhi wassallam) could see her and hear her and she said: “O Messenger of Allah they [the men] certainly talk about that and they [the women] also talk about it.”  He (sallallahu alaiyhi wassallam) said:  “Do you know what they are like?  They are like a female devil who met a male devil in the street and they satisfied their desires with the people looking on.”  Abu Daud (sahih)

Justice

If a man has more than one wife, he is required to do justice between them in terms of physical things (housing, clothing, food, etc.) and nights spent with each.  Allah said: {And you will not be able to effect justice between the women no matter how hard you try.  So do not incline [toward some] completely such that you leave [another] as if suspended.  And if you reform and fear Allah, surely Allah is ever Forgiving, Merciful.}  An-Nisaa:129

The Prophet (sallallahu alaiyhi wassallam) indicated that there are forms of justice that are required just as there are forms of justice that are beyond human ability.  Those which are required are money, housing, clothing, and the like as well as nights spent with her.  Those beyond human ability are feelings of the heart and things like that.  He  (SAS) said: “O Allah, this is my division in what I control, so do not blame me regarding that which You control and I do not.”  Abu Daud (some graded it weak, others graded it, Hassan).

Also, the Prophet (sallallahu alaiyhi wassallam) warned of the dangers of not fulfilling justice where it is required between wives, saying: “Whoever has two wives and favors one of them will be resurrected on Qiyama with one of his sides hanging down.”  Abu Daud (sahih)

To Be Taught Her Religion

The Prophet (sallallahu alaiyhi wassallam): “All of you are shepherds and all of you will be asked about your wards.  The ruler is a shepherd and shall be asked about his wards.  The man is a shepherd of his family and will be asked about his ward.”  Bukhari

Knowledge in Islam is of two types:  1) that which is obligatory upon each and every Muslim and 2) that which must be learned by some among the Ummah.  Of the first type, it is obligatory for every Muslim woman to know her beliefs, how to pray, how to fast, as well as issues particular to women such as how to purify herself from her monthly course, etc.  She must also know her obligations toward her parents, her husband (and his obligations toward him), her children, her neighbors, etc. as well as her rights over each of those.

It is the obligation of the husband to make sure that she acquires all the knowledge that it is obligatory for her to acquire.  If this means that he has to spend money on books or tapes, then he must do so.  Scholars have emphasized the importance of this right of women to the extent that many of them have given her permission to leave the house to attend a lecture at the masjid even without her husband’s permission.

It is well-known that the Prophet (sallallahu alaiyhi wassallam) said that seeking knowledge is incumbent upon every Muslim male and female.  Allah said in the Qur’an: {O you who believe guard yourselves and your family members from a fire whose fuel are people and stones.  Over it are tough and fearsome angels.  They do not disobey Allah in any order they carry out that which they are ordered to do.}  At-Tahreem:6

Part of the meaning of this verse is that the husband/father (the “shepherd” of the household) must take all necessary means to ensure that all those under his guardianship (wives and children) have the opportunity and the means to acquire all the knowledge they need to worship Allah and live their lives as Allah has prescribed that we live our lives.  If he has fulfilled that, then he has fulfilled his obligation and will not be asked about the sins of his wife and children.  If he fails to fulfill this, then he himself will be asked about their sins and they are going astray based on HIS shortcomings in not fulfilling his obligations in this regard.

In another version of the hadith about the “shepherds”, the Prophet (sallallahu alaiyhi wassallam) continues: “…until the man will be asked about the people in his household:  did he establish among them the law of Allah or did he allow it to become lost?”

To Defend Her Honor

A man should be “jealous” with regard to his wife’s honor and standing.  He should defend her whenever she is slandered or spoken ill of behind her back.  Actually, this is a right of every Muslim in general but a right of the spouse specifically.  He should also be jealous in now allowing other men to look at his wife or speak with her in a manner that is not appropriate.  The Prophet (sallallahu alaiyhi wassallam) mentioned in a sahih hadith that “Three will never enter paradise… ad-dayyooth.”  Ad-dayyooth (sometimes translated “henpecked”) is the weak husband who has no jealousy toward his wife and other men.

“Jealousy” in this sense means fervor for the boundaries of Allah and anger when they are transgressed.  The Prophet (sallallahu alaiyhi wassallam) said: “Verily, Allah has jealousy and the believer has jealousy.  Allah’s jealousy is due to a believer committing that which He has forbidden him.”  Muslim

This does not mean, however, that a Muslim should go overboard on this point suspecting his wife at every turn and trying to spy on her.  This becomes Adh-dhann (suspicion) which the Prophet (sallallahu alaiyhi wassallam) warned us about in the following hadith in Bukhari and Muslim:

Obstacles In The Path Of Knowledge

All Praise is due to Allah SubHanuhu wa Ta’ala and Choicest Salutations upon His August Habib Peace and Blessings of Allah be Upon Him.

I am sharing this brief note extracted from “Fadl al-Ilm wa al-Ulama”, the Blessed book by Aarife-Billah, ash-Shaykh al-Imam Naqi Ali al-Qadiri Radi Allahu Ta’ala Anho on the Excellence of Knowledge and the Ulama. Here we will discuss some obstacles to the path of seeking knowledge. I humbly pray that this note will enlighten the hearts and encourage my Muslim brothers and sisters to acquire the knowledge of Deen.

Firstly, The strong resistance from the cursed Shaytan.
Be aware that the most hated and dangerous thing to the Cursed Shaytan is the seeking of knowledge. Therefore, he uses all his powers and resources to stop a student from learning. The Shaytan puts the most Waswasa (interference) on a student of Din. No other deed or worship besides the seeking of knowledge experiences such as intensified opposition. The methods of combating these interferences are very simple. All the student has to do is remember all the Ayahs and Ahadith pertaining to the excellence of Ilm-e-Din and never pay attention to the obstruction of the evil Shaytan. Surely, an intelligent man will not give preference to the cursed Shaytan over the Bounties of the Merciful Lord SubHanuhu wa Ta’ala.

Secondly, Carnal desires (Nafs) are very demanding.
It hates hardship and loves relaxing. But when one realises that this world (Duniya) is temporary and that the Hereafter (Akhirah) is the everlasting and original abode, then indeed, the hardship of seeking knowledge becomes a pleasure. One must realise that the hardship of seeking knowledge lasts for a very short period and its benefits and pleasures are limitless. As time passes and the student gets the taste of knowledge, he will develop such pleasure that he will never be at peace without reading a book. No matter where he goes or what he does, he will never be relaxed if he does not read a book on Din.

Thirdly, Association with the public.
In the inception, set out some time to study in privacy and as one progress in this field, one will develop the love of knowledge so much so that everything else will have no value.

Fourthly, Worldly fame and honour.
It is obvious that the seeker of worldly fame is never successful and fades away in time to come. Worldly fame and honour are of no comparison to the honour of the Hereafter. How unfortunate are those who seek knowledge for this world and discard the wealth and dignity of the Hereafter? Such people destroy themselves by thinking that they are successful.

On the contrary, those who give preference to Ilm-e-Din over worldly fame, the Merciful Lord SubHanuhu wa Ta’ala certainly blesses them with honour and integrity in both the worlds. Shaykh Abu-Aswad Radi Allahu Ta’ala Anho states that there is no merit greater than knowledge. A King rules over the people and the Ulama rules over them. Have you not seen that rulers have no choice but to implement the verdicts of the Ulama when matters are brought to their courts?

Anyone who loves and appreciates knowledge will surely not give preference to the kingdom of the world over it. It is reported that a destitute went to a King for a job. The King said that he was ignorant and not fit to serve him. He left and humbled himself at the feet of Imam Ghazali Radi Allahu Ta’ala Anho to study Ilm-e-Din. There, he learnt about the dangers of this world and harms of associating with Kings and the wealthy people. However, Imam Ghazali’s company and tutorship made him an intellectual celebrity. One day, the King called him and assessed his profound knowledge. He was overwhelmed and said: “Now you are worthy of my service. What post would you like to take up?” The ‘Aalim replied, “In the past, I was of no use to you and now you are of no use to me. Previously, you did not like me and now I do not like you.”

Fifthly, The greed of wealth.
It is obvious that the perishable wealth of this mundane world cannot be compared to the wealth of knowledge. When a man dies, his wealth does not accompany him to the grave, but the knowledge accompanies him to the grave and always assists him until he enters Jannah. Worldly wealth decreases when it is spent but knowledge increases when it is imparted. The wealthy have to protect his wealth while knowledge protects the Alim. Furthermore, Allah SubHanuhu wa Ta’ala does not leave one a destitute if one gives preference to the seeking of knowledge over business and trade. Imam Ghazali Radi Allahu Ta’ala Anho records in his Ihya al-Uloom,

One who develops understanding in Din, Almighty Allah SubHanuhu wa Ta’ala protects him from depression and provides sustenance for him from places he cannot imagine of.

Sixthly, The destruction of wealth.
Man gets very worried and depressed when he thinks of his undetermined life span and shortage of time. Hence, he wrongfully deduces that knowledge is an ocean and one’s entire life span is too little to achieve it. This is absolute ignorance. No soul can reach the ultimate peak of perfection in knowledge in one’s lifetime, so much so that Allah SubHanuhu wa Ta’ala Commands His Beloved Rasool Peace and Blessings of Allah be Upon Him

قُلْ رَبِّ زِدْنِيْ عِلْماً
Beloved Rasool, say, “O my Lord! Increase my knowledge”. [Surah Taha: 114]

Taking all this into account, there is still no seeker of knowledge that is deprived of honour and excellence. A sincere student of Ilm-e-Din will not experience embarrassment and failure. All the branches of Ilm-e-Din are certainly profitable no matter how little is acquired. The Hadith Sharif states that if a person dies whilst studying Ilm-e-Din and did not complete his course, he will be raised amongst the Ulama on the Day of Qiyamah. Another narration says that if a student of Din dies while studying, the Angels will complete his studies for him in his grave. Is this a small benefit that Almighty Allah SubHanuhu wa Ta’ala Divinely provides for the people of learning (Ulama)?

Seventh, Not to get a compassionate teacher (Ustaz).
This is of paramount importance to a successful student. Surely, one will not be able to achieve anything if the Ustaaz does not teach correctly. Nowadays, there are very few sincere teachers of Din that are dedicated to their students and this has greatly contributed to the dwindling number of good students.

Eighth, The concern for livelihood.
Eight obstructions are the most difficult one and this refers to obtain just enough to carry on with one’s daily needs. Always remember that extra is always extra. The greed for extra is generally found in every human. This greed for extra has destroyed many people. The last two obstructions are serious problems because if one does not get a compassionate teacher what can one benefit from him and if one does not get enough food to eat then how is one to concentrate on studies? Weakness and hunger are serious problems that cannot be controlled by a student. Therefore, it is very important for the wealthy to cater for the student.

Likewise, the financial contributions of generous Muslims to Islamic Institutes will certainly remove these problems. There are enormous virtues for the teachers and students of Din and even more so for those who financially keep these Institutes operational. The same will apply to those who encourage people to support such an institution. The Hadith Sharif states:

إِنَّ الدَّالَّ عَلَى الْخَيرِ كَفَاعِلِهِ
Indeed, the promoter of virtue is like the virtuous. [Sunnah Tirmidhi, Hadith 2739]

Besides the above Hadith Sharif, there are numerous other Ahadith Sharif in the Siha-Sitta that speaks of the virtues on this subject. However, be mindful that the Thawab of actions varies according to situations and moments. Therefore, the status of the noble Sahaba Radi Allahu Ta’ala Anho is so lofty because they promoted the Din and sacrificed their lives in the most difficult and volatile moments and situations in the history of Islam. Hence, if one promotes Ilm-e-Din in these distraught moments of poverty, one will certainly achieve more Thawab than the wealthy individuals and rich Kings of the past who promoted knowledge. This is so because firstly, the Kings had a great resource available and secondly, they lived in the era when Ilm-e-Din was well and alive, progressing day-by-day. The people too were very honourable and loved to study the Din.

A Sincere Request
Beloved Muslim brethren! Awaken from your dreams of fantasies and seek the knowledge of Din. This is your guide to success in the Hereafter. Why do you waste so much of time in fruitless activities in this temporary abode and pay no heed to the real success and salvation? Spend some time to acquire Ilm-e-Din so that you may distinguish between good and bad. Ignorance is no excuse in the Divine Court of Almighty Allah SubHanuhu wa Ta’ala. In fact, it is a sin on its own. This knowledge is helpful in all aspects of this world and the Hereafter. It will save you from embarrassment and humiliation. Spend some money and time to earn this great wealth. Do not wait for the last moment before you think of studying. It will be useless!!

Extracted From
The excellence of Knowledge and the Ulama by Mufti Naqi Ali al-Qadiri
English Translation by Shaykh ‘Abd al-Hadi al-Qadiri

Learning How To Be Evil Or To Be Muslim At All Times?

An absurd phenomenon among Muslims today is to wear the garb of Islam at some times and places and removing it off at other times and places. No, the garb is not mere physical appearance, but practices and characteristics that make us a Muslim.

For instance, you may meet a Muslim at the masjid who appears to be Masha Allah the best person you’ve met in your life. The warm smile, soft words, and loving character that you experienced in the masjid have no trace at all when you meet him at your workplace.

Another example: A Muslim boy grows up in a good household. He is taught the proper Islamic etiquette and manners. He knows the Halaal and the Haraam. He has lived a life that has helped him to implement Islam in all walks of life; in short, he is treading upon the path of success in this world and the hereafter.

The boy finishes his graduation and travels abroad for masters as a mature adult. The university where he is to study has a peculiar atmosphere, which is where the first test comes.

His classmates are involved in filthy deeds and have no proper etiquette towards the teachers and professors. The boy has two choices: One, he can live up to the ideals he grew up with or he can discard them for the “easier” filth he sees around him. The professors wouldn’t mind, because they aren’t used to dealing with good students; his classmates wouldn’t mind either, because the boy is just like them.

The other choice would be to stick to his principles. Live his faith and continue practicing what he grew up with. It would be going against the norm, but it may have good results. His classmates may realize and feel ashamed of their deeds when they come across the boy’s morals, and they may actually mend their ways. The professors would come across the way of life that teaches students to not only respect but also serve their teachers.

Honor, respect, and victory come by practicing Islam and implementing its teachings, not the other way round. The story of Umar Bin Al-Khattab, the second rightly-guided caliph, always comes to mind. When Umar (may Allah be pleased with him) was on his way to take over Al-Quds (Jerusalem), he would take turns with his slave to ride the camel. Al-Quds was near, the city’s gates were almost in sight, and it was the slave’s turn to ride the camel. While Umar walked, he passed through a pool of mud, so his clothes got soiled.

Abu Ubaidah Bin Al-Jarrah, commander of the Muslim army, was worried. He came to Umar and suggested that he rode the camel as they were about to enter the city. He thought the Romans, who are used to pomp and glory, will not respect his leader if he entered with such simplicity.

Umar’s reply (may Allah be pleased with him) is worth engraving in stone. He said, “We were a people who lived in humiliation before. Allah gave us honor through Islam. If we sought honor through anything else (at the cost of Islam) then Allah will humiliate us again.”

It is reported that when he entered Al-Quds, people burst out in tears at seeing the simplicity of Umar. Early Muslims, when they went abroad for trade, told their customers the defects of their products. This “business model” astonished people who were used to cheating traders. The point is Muslims could have done what other traders were doing in foreign lands without having to worry about going to a Shariah court, but they didn’t.

They chose to be truthful and sincere to other people. This was the Iman of the early generations and this is why they were successful. They lived the Hadith of the Prophet (peace be upon him): “Fear Allah wherever you are and follow up a bad deed with a good one and it will wipe it out, and behave well towards people.” (Ahmad and Al-Tirmidhi)

In contrast, is the present generation of Muslims. We are eager to discard the garb of Islam – our principles – for filthy alternatives. The expert advice we receive nowadays is how to be treacherous; how to manipulate, cheat, and win. Sadly, some even boast of their cunningness and cleverness. This is a sure recipe for failure in this world and the hereafter.

The intention behind everything we do in our diverse roles – as a son, daughter, husband, wife, father, mother, employer, or employee – should be to please Allah alone. Ask yourself before every action: Is this good? Will Allah be pleased with this? If the answer is no, then leave it and do deeds that will please Him.

If Allah gave us talents like knowledge, maturity, and power, the responsibility that comes with them is to utilize them in the worship of Allah and in ways that are beneficial to women who stood up to Pharaoho people. Do we not realize that we have to return to Allah and give an account of our deeds.

All That Is On Earth Will Perish

[ALLAH’S Quran – 55:26-27] “All that is on earth will perish: But will abide (for ever) the Face of thy Lord- full of Majesty, Bounty and Honour”

THE PROPHET ( Peace Be Upon Him ) SAID :
[Bukhari, Book #58, Hadith #181] “Narrated Abu Huraira: The Prophet said, “The most true words said by a poet was the words of Labid.” He said, Verily, Everything except Allah is perishable and Umaiya bin As-Salt was about to be a Muslim (but he did not embrace Islam).”

[Bukhari, Book #76, Hadith #496] “ Narrated Abu Huraira: The Prophet said, “The truest poetic verse ever said by a poet, is: Indeed! Everything except Allah, is perishable.”

[55:26-27 – Commentary]

“The most magnificent works of man-such as they are-are but fleeting. Ships, Empires, the Wonders of Science and Art, the splendors of human glory or intellect, will all pass away. The most magnificent objects in outer Nature-the mountains and valleys, the sun and moon, the Constellation Orion and the star Sinus-will also pass away in their appointed time. But the only One that will endure forever is the “Face” of ALLAH. “Face” expresses Personality, Glory, Majesty, Inner Being, Essence, Self-all the noble qualities which we associate with the Beautiful Names of ALLAH.

Ikram: two ideas are prominent in the word. (1) the idea of generosity, as proceeding from the person whose attribute it is, and (2) the idea of honor, as given by others to the person whose attribute it is. Both these ideas are summed up in “nobility”. To make the meaning quite clear, I have employed in the translation the two words “Bounty and Honour” for the single word Ikram. The same attributes recur in the last verse of this Sura. In the Fact of ALLAH’S Eternity is the Hope of our Future.”

ALLAH HAFIZ.

Husband And Wife: Mutual Rights And Obligations

In Islam the marriage of a man and a woman is not just a financial and physical arrangement of living together but a sacred contract, a gift of God, to lead a happy, enjoyable life and continue the lineage. The main goal of marriage in Islam is the realization of tranquility and compassions between the spouses. For the attainment of this supreme goal, Islam defines certain duties and rights for the husband and wife.

Piety is the basis of choosing the life partner. Several statements of Holy Qur’an and Sunnah prescribe kindness and equity, compassion and love, sympathy and consideration, patience and goodwill. The Prophet (peace be upon him), says: “The best Muslim is the one who is best to his family.” Also, he says, “… and the most blessed joy in life is a good, righteous wife.” (Reported by At-Tirmidhi)

The role of the husband revolves around the moral principle that it is his solemn duty to Allah to treat his wife with kindness, honor, and patience; to keep her honorably or free her from the marital bond honorably; and to cause her no harm or grief. Allah Almighty says : “…and live with them honorably. If you dislike them, it may be that you dislike a thing through which Allah brings a good deal of good.” (4:19)

The role of the wife is summarized in the verse that women have rights even as they have duties, according to what is equitable; but men have a degree over them. Allah Almighty says, “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.” (2:228)

This degree is usually interpreted by Muslim scholars in conjunction with another passage which states, among other things, that men are trustees, guardians, and protectors of women because Allah has made some of them excel others and because men expend of their means. Allah Almighty says: “Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient and guard in their husband’s absence what Allah orders them to guard. As to those women on whose part you see ill condct, admonish them (first), (next) refuse to share their beds (and last) and beat them (lightly, if it is useful). But if they obey you, seek not against them means (of annoyance). Surely, Allah is ever Most High, Most Great.” (4:34)

Since the Holy Qur’an and the Sunnah have commanded kindness to women, it is the husband’s duty to: consort with his wife in an equitable and kind manner; have responsibility for the full maintenance of wife, a duty which he must discharge cheerfully, without reproach, injury, or condescendence. Allah Almighty says: “Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease. (65:7)

Components of maintenance:
Maintenance entails the wife’s incontestable right to lodging, clothing, nourishing, and general care and well-being.

The wife’s residence must be adequate so as to provide her with the reasonable level of privacy, comfort, and independence. The welfare of the wife and the stability of the marriage should be the ultimate goal.

What is true of the residence is true of clothing, food, and general care. The wife has the right to be clothed, fed, and cared for by the husband, in accordance with his means and her style of living. These rights are to be exercised without extravagance or miserliness.

Non-material rights:
A husband is commanded by the law of God to treat his wife with equity; respect her feelings, and to show her kindness and consideration.

The husband is also commanded not to show his wife any aversion or to subject her to suspense or uncertainty. He should not keep his wife with the intention of inflicting harm on her or hindering her freedom.

Let her demand freedom from the marital bond, if he has no love or sympathy for her.

Wife’s obligations:
The main obligation of the wife as a partner in a marital relationship is to contribute to the success and blissfulness of the marriage as much as possible. She must be attentive to the comfort and well being of her mate. She may neither offend him nor hurt his feelings. Perhaps nothing can illustrate the point better than the Qur’anic statement which describes the righteous people as those who pray saying: “… Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqun (the pious).” (25:74)

This is the basis on which all the wife’s obligations rest and from which they flow. To fulfill this basic obligation, a wife must be faithful, trustworthy, and honest. She must not deceive her mate by deliberately avoiding conception lest it deprives him of legitimate progeny. She must not allow any other person to have access to that which is exclusively the husband’s right, i.e. sexual intimacy. She must not receive anyone in his home whom the husband does not like. She may not accept their gifts without his approval. This is probably meant to avoid jealousy, suspicion, gossip, etc., and also to maintain the integrity of all parties concerned.

The husband’s possessions are her trust. If she has access to any portion thereof, or if she is entrusted with any fund, she must discharge her duty wisely and thriftily. She may not lend or dispose of any of his belongings without his permission.

With respect to intimacy, the wife is to make herself desirable, to be attractive, responsive, and cooperative.

A wife may not deny herself to her husband; due consideration is, of course, given to health and decency.

Moreover, the wife is not permitted to do anything that may render her companionship less desirable or less gratifying. If she neglects herself, the husband has the right to interfere with her freedom to rectify the situation and ensure maximum self-fulfillment for both partners. She is not permitted to do anything on his part that may impede her gratification.

The Greatest Delight: Ridwaan Allah And Looking At His Face

“Some faces that Day will be Nadhirah [shining, radiant], Looking at their Rabb.” [75:22-23]

Ibn al-Itheer said, “Seeing Allah is the ultimate joy in the Hereafter, the most precious gift of Allah. May Allah (swt) help us reach that goal.” [Jaami’ al-Usool, 10/557]

Abu Sa’eed al-Khudri reported that the Prophet (saw) said that “Allah will say to the people of Paradise, “O People of Paradise! They will say, “We are at Your Worship, our Rabb, and all goodness is in Your hand.” He will say, “Are you content?” They will say, “Why should we not be content, O Rabb, when you have given us what you have not given to anyone else of Your Creation?” He will say, “Shall I not give you better than that?” They will say, “O Rabb, what could be better than that?” He will say, “I grant you My pleasure and I will never be displeased with you after that.” [al-Bukhaari and Muslim, Mishkaat al-Masaabeeh]

Muslim and at-Tirmidhi reported from Suhayb ar-Rumi that the Messenger of Allah (saw) said: “When the people of Paradise enter Paradise, Allah will say: “Do you want anything more?” They will say, “Have You not made our faces white [i.e. honored us]? Have You not admitted us to Paradise and saved us from the Fire?” Then the veil will be lifted, and they will never have been given anything more dear to them than looking at their Rabb, may He be Blessed and Exalted.”

One report adds, “Then the Prophet (saw) recited the aayah, “For those who have done good is the best [reward i.e. Paradise] and even more [i.e. the honor of glancing at the Countenance of Allah]…” [10:26]

Thus seeing the Face of Allah (swt) was interpreted as part of the “more” [mazeed] which Allah has promised to al-Muhsinoon [those who have done good]:

“There they will have all that they desire – and We have more [for them, i.e. a glance at the All-Mighty, All-Majestic.” [50:35]

This is a joy and honor that will be denied to the Kuffaar and Mushrikeen:

“Nay, surely they [evildoers] will be veiled from seeing their Rabb that day.” [83:15]

Imaam Maalik ibn Anas, the Imaam of al-Madinah, used this aayah as proof that “Looking at their Rabb” [75:23] literally meant they would see the face of Allah, as some had interpreted it as meaning the people would be waiting for their reward. Maalik said, “They have lied…. The people will look at Allah on the Day of Resurrection with their own eyes. If the believers are not going to see their Rabb on the Day of Resurrection, why did Allah (swt) say that the kuffaar would be veiled from Seeing Him?” [See Sharh as-Sunnah, Mishkaat al-Masaabeeh, 3/100 no. 5662]

at-Tahhaawi, the great Hanafi Imaam, said in his “al-‘Aqeedah at-Tahhaawiyyah”, “This seeing [Allah] is true, something that will happen to the people of Paradise; it is not necessary to attempt to define it or describe how it will happen. It is mentioned in the Book of Our Rabb [75:23]. The way it will happen is according to the will and knowledge of Allah and we have to believe in it as it was narrated from the Messenger of Allah in the saheeh hadith. We should not interpret it according to our own inclinations and opinions, for no one is sound in his deen except the one who submits fully to Allah and His Messenger. What is ambiguous should be referred to one who has knowledge (i.e. a scholar)” [Sharh at-Tahhaawiyyah, 203]

Love One Another For The Sake Of Allah

Many hadith describe the status of two people who love one another for the sake of Allah, and describe the high position in Paradise which He has promised them and the great honor which He will bestow upon them on the Day when mankind is resurrected to meet the Rabb (Lord) of the Worlds: Among them is the hadith which describes the seven whom Allah will shade on the Day when there is no shade but His:
1, a just leader;
2, a youth who grows up worshiping Allah;
3, a person who is deeply attached to the masjid;
4, two people who love one another for the sake of Allah, meeting for His sake and parting for His sake;
5, a man who is called by a beautiful woman and says, I fear Allah;
6, a person who gives charity in secret such that their left hand does not know what their right hand is doing;
7, a person who remembers Allah when they are alone and their eyes fill with tears.” (Bukhari and Muslim)

The two who love one another for the sake of Allah are clearly shown to be among those whom Allah will shelter with His shade and upon whom He will shower His mercy and kindness. What a great honor! It is enough honor for those who love one another for the sake of Allah (Subhanahu wa Ta`ala) that their Almighty Rabb will greet them on the Day of Resurrection and say to them:
“Where are those who loved one another for My glory? Today I will shade them in My shade on the Day when there is no shade but Mine.” (Muslim)