During one of our lessons my Ustadh, Maulana Anwar Sahib, mentioned an incident which he experienced whilst offering Salaah in the Masjid.
My Ustadh would mention this story on many occasions to inform us and educate in regards to the religion and to show us the importance to understand the teachings of religion to ensure that the individual is actually following the true teachings of the religion and not just his whims and desires.
He mentioned, on one occasion when I was offering Salaah in the Masjid I saw an individual whose back was exposed whilst in Sajdah due to the short top he was wearing. I was offering Salaah behind him and when I completed my Salaah and he had completed his I approached him and told him politely, 'brother, I believe that your Salaah has become invalidated because your back was visible during Sajdah. However, it is best if you seek advise from a learned scholar just to confirm.'
Hearing this the brother became very annoyed and said, 'Dil Saaf Hona Chahye', translated as 'the heart needs to be pure'.
By this statement the individual was implying that these 'small' things don't matter, what actually matters is your intentions and the purity of your heart. If within your heart you have a clean intention then these things are trivial.
My Ustadh would relate this story and then inform us how many people's understanding religion is misplaced and through this misplaced understanding how people's actions become invalidated.
Indeed, one's heart needs to be pure and clean. Yet this does not mean that the teachings of the Prophet صلى الله عليه و سلم can be overlooked and misinterpreted. It is therefore essential that one learns the teachings of Islam in light of the Qur'an and Sunnah; an important lesson for any individual but more so for a student of knowledge.
Showing posts with label Sunnah. Show all posts
Showing posts with label Sunnah. Show all posts
Sunday, December 19, 2010
Friday, May 01, 2009
Make your Food Salaah
Whilst is Darul Uloom we came across a Hadith which stated along the lines that if Salaah time due and a person was hungry then he should eat first and the same for a person who needed to relieve himself from the call of nature.
The Hadith was explained in some detail whilst the conclusion was that you should not make your Salaah your food.
Meaning that a hungry person who is offering Salaah would make his Salaah his food by constantly thinking of eating and awaiting the end of the Salaah so he could fulfil his need to eat. Therefore, his entire Salaah would primarily be without concentration and his attention would have been on food.
However, some after graduating, whilst in the company of my respected teacher, Maulana Imran Sahib, this Hadith was brought up and Maulana Imran Sahib gave me an explanation, whilst quoting someone, which shows another perspective and the true purpose of this Hadith.
He said:
This was in response to those people who take this Hadith to avoid offering Salaah whilst they are hungry and hence giving food preference and priority.
Indeed our Salaah should not be an opportunity to think of our meal and need to eat but at the same time when we are asked to eat it should be such that our food should become Salaah...
With every morsel that we take our attention and concern should be of Salaah and therefore our food becomes Salaah.
This Hadith has been stated for those people who are extremely hungry and cannot wait any longer, or that waiting will cause distractions within their Salaah. However, whilst resolving to eat first, one should eat enough to suffice him to offer Salaah.
Therefore, in such cases one's food should become his Salaah and not vice versa.
The Hadith was explained in some detail whilst the conclusion was that you should not make your Salaah your food.
Meaning that a hungry person who is offering Salaah would make his Salaah his food by constantly thinking of eating and awaiting the end of the Salaah so he could fulfil his need to eat. Therefore, his entire Salaah would primarily be without concentration and his attention would have been on food.
However, some after graduating, whilst in the company of my respected teacher, Maulana Imran Sahib, this Hadith was brought up and Maulana Imran Sahib gave me an explanation, whilst quoting someone, which shows another perspective and the true purpose of this Hadith.
He said:
'Do not make your Salaah food but instead make your food Salaah'
This was in response to those people who take this Hadith to avoid offering Salaah whilst they are hungry and hence giving food preference and priority.
Indeed our Salaah should not be an opportunity to think of our meal and need to eat but at the same time when we are asked to eat it should be such that our food should become Salaah...
With every morsel that we take our attention and concern should be of Salaah and therefore our food becomes Salaah.
This Hadith has been stated for those people who are extremely hungry and cannot wait any longer, or that waiting will cause distractions within their Salaah. However, whilst resolving to eat first, one should eat enough to suffice him to offer Salaah.
Therefore, in such cases one's food should become his Salaah and not vice versa.
Thursday, September 04, 2008
3rd Ramadhan 1429
Hadith 1
مَا أنْزَلَ الله دَاءً إلاَّ أنْزَلَ لَهُ شِفَاءً
مَا أنْزَلَ الله دَاءً إلاَّ أنْزَلَ لَهُ شِفَاءً
For the past couple of days we have been discussing the above Hadith in which our Nabi صلى الله عليه و سلم clearly states that there is no illness without a cure. I have explained various different issues on this Hadith during the past couple of days.
This Hadith and many of its kind make it known to us that seeking treatment for any disease is not opposing the idea of Tawakkul (concrete trust in Allah). Some people become extreme in Sufism (spiritualism) and have a make-up belief that seeking treatment denotes that a man does not have trust in Allah and therefore had to resort to medication. This is a completely wrong notion and should be avoided.
It is necessary to always remain in the boundaries of Shari’ah; and to seek medication in within the boundaries of Shari’ah as well as Tawakkul. Even within the seeking of treatment there is the element of Tawakkul; if Allah wishes then this treatment will benefit and cure me and if Allah does not wish it then there is no possibility of recovery from any ailment.
Another simple example to explain Tawakkul is the matter of eating and drinking; when we feel hungry we eat and when we feel thirst we drink; neither of these activities defies or contradicts our trust in Allah. These are just means which even our beloved صلى الله عليه و سلم took aid of.
These means were used by our Nabi صلى الله عليه و سلم in order to educate the Ummah. On the occasion of Hijrah (migration) our Nabi صلى الله عليه و سلم took refuge in the cave whilst hiding from the enemies; this was also a means of safety which the Prophet صلى الله عليه و سلم took aid of.
The same applies to working; a person struggles to earn a Halal (permissible) livelihood to sustain himself and his family. This is not only a means but is also a necessity upon each person.
The scholars have stated that to seek treatment from minor and major illnesses and Mustahab (encourage) and Mandoob (recommended). The person who seeks treatment for any illness or disease, with the right intention, will be rewarded.
Imam Shafi’ee and Imam Ahmed ibn Hanbal رحمهم الله have declared the seeking of treatment as Wajib (obligatory) for the simple reason that this body and soul is the property and Amaanah (belonging) of Allah; and no individual has the right to mistreat or neglect his body or soul. It is for this reason that suicide has also been made Haraam (forbidden) and its punishment is so severe that the person will continue to injure himself in the manner which he committed suicide. So if a person was to kill him self by drinking poison then he will continue to drink poison until the day of judgement and if a person was to commit suicide by stabbing himself then he will continue to, and experience the pain of, stabbing himself until he is resurrected. May Allah save us all. Aameen.
Therefore, true Tawakkul is to place your trust in Allah after having made all the arrangements and effort from your own self.
On the topic of Tawakkul I recall an incident which took place; a scholar once came to a town and gave a speech on Tawakkul to such an extent that one of the listeners was inspired by his speech. He therefore went into seclusion to submit himself to Allah whilst having complete trust in Him. However, his trust was flawed from the beginning as he chose to seclude himself in such an area where there was a well and shade of trees; a place where people would frequent and have picnics. Nevertheless, he sat there began his ‘Tawakkul’. After some time a person came and took out his lunch; seeing the person staring at him he was irritated and therefore took his food and walked away. After some while another person came who did the same thing; seeing that this man was staring at him he quickly ate his food and went away.
Now it was starting to get late and another person came have his food where this person had decided to sit. When this third person sat down to eat the man who was observing Tawakkul decided to do something as he knew there was no possibility of someone coming after this; therefore he started coughing and clearing his throat. The person who was eating saw this said, come and eat if you must but stop coughing, to which the person jumped at the chance.
After this incident, the person went back to the scholar and told him, ‘the talk you did on Tawakkul was very inspiring, but you forgot one thing, it should be توكل مع تنحنح (Trust in Allah with the aid of coughing).
This Hadith and many of its kind make it known to us that seeking treatment for any disease is not opposing the idea of Tawakkul (concrete trust in Allah). Some people become extreme in Sufism (spiritualism) and have a make-up belief that seeking treatment denotes that a man does not have trust in Allah and therefore had to resort to medication. This is a completely wrong notion and should be avoided.
It is necessary to always remain in the boundaries of Shari’ah; and to seek medication in within the boundaries of Shari’ah as well as Tawakkul. Even within the seeking of treatment there is the element of Tawakkul; if Allah wishes then this treatment will benefit and cure me and if Allah does not wish it then there is no possibility of recovery from any ailment.
Another simple example to explain Tawakkul is the matter of eating and drinking; when we feel hungry we eat and when we feel thirst we drink; neither of these activities defies or contradicts our trust in Allah. These are just means which even our beloved صلى الله عليه و سلم took aid of.
These means were used by our Nabi صلى الله عليه و سلم in order to educate the Ummah. On the occasion of Hijrah (migration) our Nabi صلى الله عليه و سلم took refuge in the cave whilst hiding from the enemies; this was also a means of safety which the Prophet صلى الله عليه و سلم took aid of.
The same applies to working; a person struggles to earn a Halal (permissible) livelihood to sustain himself and his family. This is not only a means but is also a necessity upon each person.
The scholars have stated that to seek treatment from minor and major illnesses and Mustahab (encourage) and Mandoob (recommended). The person who seeks treatment for any illness or disease, with the right intention, will be rewarded.
Imam Shafi’ee and Imam Ahmed ibn Hanbal رحمهم الله have declared the seeking of treatment as Wajib (obligatory) for the simple reason that this body and soul is the property and Amaanah (belonging) of Allah; and no individual has the right to mistreat or neglect his body or soul. It is for this reason that suicide has also been made Haraam (forbidden) and its punishment is so severe that the person will continue to injure himself in the manner which he committed suicide. So if a person was to kill him self by drinking poison then he will continue to drink poison until the day of judgement and if a person was to commit suicide by stabbing himself then he will continue to, and experience the pain of, stabbing himself until he is resurrected. May Allah save us all. Aameen.
Therefore, true Tawakkul is to place your trust in Allah after having made all the arrangements and effort from your own self.
On the topic of Tawakkul I recall an incident which took place; a scholar once came to a town and gave a speech on Tawakkul to such an extent that one of the listeners was inspired by his speech. He therefore went into seclusion to submit himself to Allah whilst having complete trust in Him. However, his trust was flawed from the beginning as he chose to seclude himself in such an area where there was a well and shade of trees; a place where people would frequent and have picnics. Nevertheless, he sat there began his ‘Tawakkul’. After some time a person came and took out his lunch; seeing the person staring at him he was irritated and therefore took his food and walked away. After some while another person came who did the same thing; seeing that this man was staring at him he quickly ate his food and went away.
Now it was starting to get late and another person came have his food where this person had decided to sit. When this third person sat down to eat the man who was observing Tawakkul decided to do something as he knew there was no possibility of someone coming after this; therefore he started coughing and clearing his throat. The person who was eating saw this said, come and eat if you must but stop coughing, to which the person jumped at the chance.
After this incident, the person went back to the scholar and told him, ‘the talk you did on Tawakkul was very inspiring, but you forgot one thing, it should be توكل مع تنحنح (Trust in Allah with the aid of coughing).
As a poet rightfully says:
لَيْسَ لِلإنْسَانِ إِلا مَا سَعَى كو ياد ركہ
كر توّكل پهر تيري تدبير ہي تيري تقدير ہے
كر توّكل پهر تيري تدبير ہي تيري تقدير ہے
'And remember the verse, for man is only that for which he strives,
then striving will be your regarded as your fate'
then striving will be your regarded as your fate'
So my respected brothers, this is not the name of Tawakkul and its reality is far from this. We should therefore take aid from the words of the Qur’an and treat ourselves with it. In fact, if there is no fear of Fitnah (sinning and immorality) and we cannot find a person of the same gender to treat us then we can acquire treatment from the opposite gender. But this is if there is no fear of Fitnah, which is usually the case as a person is worried about his health, life and treatment. This is for the sole reason that the aim is to save your life.
In summary, it should be understood that there is no harm in seeking treatment for any disease. Moreover, the treatment should be commenced early and from the beginning of the treatment we should have hope in Allah keep our attention towards him by continuously reciting Tasbeeh, the first Kalimah etc.
Furthermore, if there is a bodily pain or illness then our Nabi صلى الله عليه و سلم has also given us a method and Du’a to recite:
1. First of all the right hand should be taken and placed on the area where there is pain.
2. Thereafter, بسم الله (Bismillah) should be recited three times.
It should be only بسم الله and not the complete بسم الله الرحمن الرحيم. It should be remembered that whatever words our Nabi صلى الله عليه و سلم has used it is those words we must also use. On one occasion our Nabi صلى الله عليه و سلم taught a Sahabi رضي الله عنه a Du’a in which the Sahabi رضي الله عنه replaced the word نبي with رسول, which is not a major change as our Nabi صلى الله عليه و سلم has both of these statuses. However, our Nabi صلى الله عليه و سلم refused the Sahabi رضي الله عنه from doing this and to use his exact words.
Therefore, the amount should be the same and also the words should be that as instructed.
3. Then finally the following Du’a should be recited seven times:
In summary, it should be understood that there is no harm in seeking treatment for any disease. Moreover, the treatment should be commenced early and from the beginning of the treatment we should have hope in Allah keep our attention towards him by continuously reciting Tasbeeh, the first Kalimah etc.
Furthermore, if there is a bodily pain or illness then our Nabi صلى الله عليه و سلم has also given us a method and Du’a to recite:
1. First of all the right hand should be taken and placed on the area where there is pain.
2. Thereafter, بسم الله (Bismillah) should be recited three times.
It should be only بسم الله and not the complete بسم الله الرحمن الرحيم. It should be remembered that whatever words our Nabi صلى الله عليه و سلم has used it is those words we must also use. On one occasion our Nabi صلى الله عليه و سلم taught a Sahabi رضي الله عنه a Du’a in which the Sahabi رضي الله عنه replaced the word نبي with رسول, which is not a major change as our Nabi صلى الله عليه و سلم has both of these statuses. However, our Nabi صلى الله عليه و سلم refused the Sahabi رضي الله عنه from doing this and to use his exact words.
Therefore, the amount should be the same and also the words should be that as instructed.
3. Then finally the following Du’a should be recited seven times:
أعُوْذُ بِعِزَّةِ اللهِ وَ قُدْرَتِهِ مِنْ شَرِّ مَا أجِدُ وَ حَاضِرُ
“I seek refuge in the status of Allah and in His power from that evil which I am experiencing and that which is present”
Whilst reciting this Du’a one should keep a count with his right hand which he has placed over the concerned area.
It should be noted that this Du’a should be commenced from the day one fears an illness or feels a pain. This is what turning our attention to Allah means. Thereafter, let the x-rays and operations take place but remember to pray this Du’a continuously. Insha Allah it will be of great benefit.
May Allah give us all Shifaa (cure from diseases). Aameen.
Some may say, ‘why are you scared?’ We all have to return to Allah one day or another and the pious one is he who awaits the meeting of Allah. But it should be remembered that this eagerness to meet Allah is created by Allah alone; and a servant is granted this eagerness prior to his death, either hours before, days before or months before. But it is not something that is granted to a servant a long time before his death.
May Allah give us all the understanding. Aameen.
It should be noted that this Du’a should be commenced from the day one fears an illness or feels a pain. This is what turning our attention to Allah means. Thereafter, let the x-rays and operations take place but remember to pray this Du’a continuously. Insha Allah it will be of great benefit.
May Allah give us all Shifaa (cure from diseases). Aameen.
Some may say, ‘why are you scared?’ We all have to return to Allah one day or another and the pious one is he who awaits the meeting of Allah. But it should be remembered that this eagerness to meet Allah is created by Allah alone; and a servant is granted this eagerness prior to his death, either hours before, days before or months before. But it is not something that is granted to a servant a long time before his death.
May Allah give us all the understanding. Aameen.
Saturday, March 17, 2007
Religion is Easy
On many occasions, my Ustadh, Maulana Anwar Sahib, would relate an incident that occurred whilst he was in the company of Hadhrat Yusuf Motala Sahib, in Umrah.
Maulana Anwar Sahib, by narrating this incident, would educate us in many ways and teach us many lessons from this one single episode. I have never forgotten this incident and it remains clear and fresh in my mind as the day it was told to us.
He stated: On one occasion, when we were near the Ka’bah, Hadhrat Yusuf Sahib saw a man taking support on the Mataaf (area near the Ka’bah) whilst doing Tawaf. On seeing this Hadhrat explained to him that this was against the Sunnah and that one should not lean on the Mataaf, especially if he is able.
On hearing this that man replied, “الدين يسر” (religion is simple), to which Hadhrat immediately replied, “اليسر ما ثبت عن اليني صلي الله عليه و سلم” (easiness is in that which has been established from the Prophet صلي الله عليه و سلم).
On hearing this reply the man felt ashamed and straight away removed his hand from the Mataaf.
From this incident, my Ustadh, taught us that although religion is simple, easy and compromising as well as lenient, we cannot start doing our own actions and say that religion allows it because easiness lies in what we are doing. Instead, we are taught that whatever the Prophet of Allah صلي الله عليه و سلم has taught is easy and simple to act upon and carry out as he was the Prophet of Mercy.
Another point which my Ustadh pointed out was the love of such saints for the Prophet صلي الله عليه و سلم. Their love reached to such an extent that they were unable to see a person go against the Sunnah and they would not remain silent upon it. If this was the case, then we can imagine how punctual and dedicated they must be on their Sunan. Furthermore, if their dedication to the Sunan is as mentioned, then what would be the possibility of them committing a sin due to negligence?
May Allah increase our love for our Beloved Prophet صلي الله عليه و سلم and make this love reflect in our actions. May he give us the inclination to adopt all the Sunan and refrain from the Haram.
Maulana Anwar Sahib, by narrating this incident, would educate us in many ways and teach us many lessons from this one single episode. I have never forgotten this incident and it remains clear and fresh in my mind as the day it was told to us.
He stated: On one occasion, when we were near the Ka’bah, Hadhrat Yusuf Sahib saw a man taking support on the Mataaf (area near the Ka’bah) whilst doing Tawaf. On seeing this Hadhrat explained to him that this was against the Sunnah and that one should not lean on the Mataaf, especially if he is able.
On hearing this that man replied, “الدين يسر” (religion is simple), to which Hadhrat immediately replied, “اليسر ما ثبت عن اليني صلي الله عليه و سلم” (easiness is in that which has been established from the Prophet صلي الله عليه و سلم).
On hearing this reply the man felt ashamed and straight away removed his hand from the Mataaf.
From this incident, my Ustadh, taught us that although religion is simple, easy and compromising as well as lenient, we cannot start doing our own actions and say that religion allows it because easiness lies in what we are doing. Instead, we are taught that whatever the Prophet of Allah صلي الله عليه و سلم has taught is easy and simple to act upon and carry out as he was the Prophet of Mercy.
Another point which my Ustadh pointed out was the love of such saints for the Prophet صلي الله عليه و سلم. Their love reached to such an extent that they were unable to see a person go against the Sunnah and they would not remain silent upon it. If this was the case, then we can imagine how punctual and dedicated they must be on their Sunan. Furthermore, if their dedication to the Sunan is as mentioned, then what would be the possibility of them committing a sin due to negligence?
May Allah increase our love for our Beloved Prophet صلي الله عليه و سلم and make this love reflect in our actions. May he give us the inclination to adopt all the Sunan and refrain from the Haram.
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