Friday, September 07, 2007

Ramadhan - The Purpose of Fasting

شـهـر رمـضـان

The month of Ramadhan is approaching and the majority of us will have to continue our usual lifestyles to some extent; we will have to attend school whilst others will have to go to work; the women in the house will also have their daily household duties of cooking and cleaning.

However, the month of Ramadhan necessitates and demands a change in our day-to-day life; a change which will enforce upon us self control and spiritual recognition.

Ramadhan brings with it opportunities for a fresh start; it is a cocktail of mercy, forgiveness, salvation and blessings. This cocktail contains all the ingredients that are required for spiritual increment and fortification.

Therefore, a person is required, by Shari’ah, to ensure that preparations have been made to fulfil all the requirements for an uplifting Ramadhan, and that a person continues to strive in the month of Ramadhan to gain the salvation from the Fire of Hell.

As mentioned above, these preparations are an obligation upon each and every man who is present in the month of Ramdhan:

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

[Surah al-Baqarah 2:185]

The month of Ramadhan is that within which the Qur'an was sent down, (it is) a guide for mankind and (contains) clear signs of guidance and differentiating (between right and wrong). Therefore, whosoever is present during this month should fast; and whosoever is ill, or on a journey, then the prescribed period (should be made up) in other days. Allah intends ease and He does not intend any difficulties (upon you). (He wants you) to complete the prescribed period, and to glorify Him In that He has guided you; and so that you may be grateful.

In the above verse Allah states that Ramadhan is the month within which the Qur’an was revealed; the book of Allah, which contains the qualities of guidance and differentiating between right and wrong. It can be depicted from this portion of the verse that the month of Ramadhan also contains the same qualities as the Qur’an and therefore it was revealed within this month to emphasise these qualities.

Ramadhan is a month of guidance, it endeavours to make man realise the path he is upon and what he can do to rectify errors in this path; effort in this month will allow an individual to manoeuvre from the path of worldly desires and satisfaction to that which leads to Allah and His pleasure.

Similarly, the month of Ramadhan improvises in increasing the judgement of an individual in a manner that it stimulates the thinking of a believer towards the commandment of Allah during the month of Ramadhan. In this month, the main prohibitions, during fasting, are of eating, drinking and intercourse. However, these are activities which are not prohibited for mankind in any other month. Thus through this prohibition we are taught a greater level of self control for an entire month. We strive to strengthen this self control in such a manner that along with those things which are impermissible in all twelve months, we also refrain from other activities which are impermissible specifically for this month.

One our will power has been strengthened, our spiritual status elevated, our self restraint fortified, our attitudes changed, our lifestyles dedicated and our vision and aim contains nothing but the pleasure of Allah through the hard work and effort placed within this month we will have achieved the true blessings of this month and will be able to continue throughout the remaining eleven months worshipping and pleasing Allah.

In the above Qur’anic verse, Allah clearly states that a person who is present in the month of Ramadhan is required to fast the obligatory fasts; this order entails the requirement to maintain the etiquettes, manners and necessities for of the fast; for fasting literally means “to abstain.” This meaning of abstention and refraining has been mentioned in the Qur’an in the following words:

فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا َ

[Surah Maryam – 19:26]

So eat and drink and be consoled, and if you see any human being, say: ‘Indeed I have vowed a fast unto the Most Beneficent (Allah) so I shall not speak to any human being this day.’

In the above verse the word
صوما is indicating that Hadhrat Maryam عليها السلام had intended to refrain from talking as opposed to eating and drinking which is evident from the beginning of the verse, ‘eat and drink and be consoled.’ Therefore, refraining from eating and drinking alone cannot be regarded as صوم but there are other criterions which have to be taken in consideration and upheld also.

The above has also been emphasised in a Hadeeth:

ليس الصيام من الأكل والشرب، إنما الصيام من اللغو والرفث، فإن سابك أحد أو جهل عليك فقل: إني صائم.. إني صائم

[Ibn Hibaan]

صيام is not the name of forsaking food and drink, in reality, it is the forsaking of idle and shameless talks. Thus if someone swears you of acts in an ignorant manner with you, then say, ‘I am fasting, I am fasting.’

Similarly, it has been mentioned in another Hadeeth:

كُلُّ عَمَلِ ابْنِ آدَمَ لَهُ اِلاَّ الصَّوْمَ فَإِنَّه لِيْ وَ اَنَا اَجْزِيْ بِهِ، والصِّيَامُ جُنَّةٌ، فَإذَا كَانَ يَوْمَ صَوْمِ أَحَدِكُمْ فَلاَ يَرْفُثْ وَلاَ يَصْخَبْ؛ فَإنْ سَابَهُ أَحَدٌ أوْ قَاتَلَهُ، فَلْيَقُلْ: إنِّي صَائِمٌ، إنِّي صَائِمٌ؛ وَ الَّذِيْ نَفْسُ مُحَمَّدٌ بِيَدِهْ لَخُلُُوْفُ فَمِ الصَّائِمِ اَطْيَبُ عِنْدَ اللهِ مِنْ رِّيْحِ المِسْكِ؛ لِلصَّائِمِ فَرْحَتَانِ يَفْرَحُهُما: اِذَا اَفْطَرَ فَرِحَ بِفِطْرِهِ، وَاِذَا لَقِيَ رَبَّهُ فَرِحَ بِصَوْمِهِ

Every (good) deed of the son of Adam is for him except for fasting; for indeed that is for me and I shall recompense for it. And fasting is a shield (from sins and consequently Hell Fire). Therefore, when any one of you is fasting, let him not utter obscenities or raise his voice with immoral talks, and if anyone should insult him or desires to fight or argue with him, then he (the fasting person) should say, ‘I am fasting, I am fasting.’ By Him within whose hands lies the life of Muhammad, the smell from the mouth of a fasting person is more pleasing to Allah than the fragrance of Musk. For the fasting person there are two times he will be pleased; When he breaks his fast he will be pleased and (the second time) when he meets his Lord, he will be pleased with his fasting.

[متفق عليه]

It is clear from the above Hadeeth that the fast has been made obligatory upon a person so that it can act as a shield from sins and through its blessings and honour a person refrains from any act of sin and, by doing so, attain Taqwa (piety).

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ َ

O you who believe! Fasting has been made an obligation upon you as it was (made obligatory) for those before you, so that you may acquire Taqwa (piety).

[Surah al-Baqarah – 2:183]

So what is Taqwa? It is a term that can never be easily translated into English; it is a compound of many characteristics, the most common are the fear of Allah and the refraining from sins.

سَأَلَ عُمَرُ كَعْبًارَضِيَ الله عَنْهُمَا فَقَالَ لَهُ: مَا التَّقْوى؟ فَقَالَ كَعْبٌ: يَا أَمِيْرُ المُؤْمِنِيْنَ أَمَّا سَلَكْتَ طَرِيْقًا فِيْهِ شَوْكٌ؟ قَالَ: نَعَمْ. قَالَ: فَمَاذَا فَعَلْتَ؟ فَقَالَ عُمَرُ : أَشَمِّرُ عَنْ سَاقَيَّ، وَانْظُرُ إِلى مَوَاضِعِ قَدَمَيَّ وَأُقَدِّمُ قَدَمًا وَأُؤَخِّرُ أُخْرى مَخَافَةً أَنْ تُصِيْبَنِيْ شَوْكَةٌ. فَقَالَ كَعْبٌ: تِلْكَ هِيَ التَّقْوى.

Hadhrat Umar once questioned Hadhrat Ka’b رضي الله عنهما, so he said, ‘What is Taqwa’, in reply Hadhrat Ka’b questioned, ‘O leader of the believers! Have you ever treaded upon a thorny path?’ Hadhrat Umar replied, ‘yes’. Thereafter Hadhrat Ka’b asked, ‘What did you do?’ In reply, Hadhrat Umar stated, ‘I gathered my clothing and lifted it up to my shin, thereafter I kept my glance towards my feet and I put one foot forward followed by the other whilst fearing that a thorn should prick me.’ Hadhrat Ka’b responded, ‘This is Taqwa’.

Meaning that we should become such that our gaze is constantly upon the path we are walking, the path leading to Jannah, ensuring that we take full precautions whilst upon this path that Shaytaan does not deviate us from this path. This is the purpose of Ramadhan, to instill Taqwa within the hearts of the believers so that every month, be it Ramadhan or not, we are constantly aware of the presence of Allah and respond to that awareness in the correct manner, by observing our obedience to Him and refraining from matters that will displease and anger Him.

However, in order to acquire this Taqwa we have to ensure that our fasts are in accordance to the teaching of the Shari’ah, that we observe the commandments placed by Allah in regards to our fasts and our daily lives and avoid those matters and actions which will classify our fasts as void or devoid us from obtaining the benefits of the fast. Our beloved Messenger صلى الله عليه و سلم has indicated towards these criterions in the following words:

مَنْ لَمْ يَدَعْ قَوْلَ الزُّوْرِ وَ الْعَمَلَ بِهِ فَلَيْسَ للهِ حَاجَةٌ فِي أَن يَّدَعَ طَعَامَهُ وَ شَرَابَهُ


Whoever does not give up false speech and acting upon it, Allah has no need of his giving up his food and drink.

And in another Hadeeth it is mentioned:

رُبَّ صَائِمٍ لَيْسَ لَهُ مِنْ صِيَامِهِ اِلاَّ الظَّمَأُ


There are many who fast but who do not gain anything from their fast except for thirst.

In the first Hadeeth the Prophet صلى الله عليه و سلم has mentioned two qualities that deems the rewards of a person negated; the act of lying and acting upon these lies. The Muhaditheen (commentators) have mentioned that the by قول الزور the meaning is that of every sin committed through the tongue whilst عمل به refers to any sin which is carried out. A person who commits such atrocities in the month of Ramadhan will deprive himself of the rewards of fasting and its benefits and consequently the purpose of the fast will not be achieved; and if this is the case then Allah is in no need of Him leaving his food and drink for the leaving of the eating and drinking is not the aim but to achieve control over our Nafs (Self Desire) is the actual intent.

In the latter Hadeeth there is further emphasis on this notion within which our Beloved Nabi صلى الله عليه و سلم mentions the state and rewards of those people who outwardly perform good deeds in Ramadhan by fasting whilst neglecting the actual purpose of these fasts, he صلى الله عليه و سلم states that there are many people who fast during the month of Ramadhan but they achieve nothing from these fasts except for hunger and thirst. Meaning that their fast does not bear any reward neither does it elevate their ranks or increase their spiritual status; instead the only achievement is that which they observed and took consideration over, the leaving of food and drink.

Our days of fasting and our days of not fasting should never be the same:

وَ لاَ تَجْعَلْ يَوْمَ صَوْمِكَ وَ يَوْمَ فطْرِكَ سَوَاءٌ

Make not you days of fasting the same as the days you do not observe a fast.

We should remember that just as the month of Sha’baan is a month for the preparation for Ramadhan, similarly, the month of Ramadhan is for the preparation for the remaining eleven months, which in turn are for the preparation of the grave and Hereafter. A person who fails to prepare for Ramadhan may lose the blessings of the month of Ramadhan and the person who misses the blessings of Ramadhan will falter through the eleven months and in turn will destroy his Hereafter. It is for this reason that Rasoolullah صلى الله عليه و سلم states in the famous Hadith where he ascended the Mimbar and said Aameen:

إن جبريل عليه السلام عرض لي فقال : بعدا لمن أدرك رمضان فلم يغفر له .قلت : آمين


Indeed Jibraeel عليه السلام approached me and said, ‘Destruction be to that person who attains the month of Ramadhan but is not forgiven. I replied, Aameen.

May Allah give us all the inclination to acquire Taqwa through Ramadhan and reap the benefits of this blessed month. Aameen.

Source: Zain121 Forum

Friday, June 29, 2007

zain121 - Forum

السلام عليكم

I have recently created a new forum for members to be able to seek a different Islamic information.

This forum has been created to achieve a different purpose to other Islamic forums on the internet.

The aim of the forum is not to provide the Muslim community with a place to be able to interact with other Muslim's and benefit from the various and vast knowledge that other members hold.

It is neither a place that will be filled with articles, talks, audios and sections that are found on other forums.

The main objective and aim of this forum is to educate the Ummah in regards to the detailed information and knowledge of the religion of Islam, going, at times, into depth and presenting the pearls of wisdom safeguarded from our pious predecessors.

It will be a place where the Qur'an and Hadeeth will be discussed in depth and its relevance to today's world will be depicted.

Whatever is produced on this forum will be from the Shari'ah and I pray that it is beneficial to the Muslim Ummah as well as those who seek the understanding of Islam.

This forum is an attempt to gather Knowledge of different areas of Islam and present them in a range of depth which will be suitable for beginners as well as people who have a greater level of understanding and Knowledge.

The link to the forum is: Zain121 - Forum.

May Allah make it a source of salvation for me as well as the readers. Aameen.

Wednesday, March 14, 2007

A Daughter

"On the Day of Qiyaamah you will be called by your (own) names and the names of your fathers. Therefore keep good names."

[Sunan Abi Dawood]

One of the teachings of our beloved Prophet صلي الله عليه و سلم is that we should choose good names. It is also mentioned in a Hadith that to whomever a child is born to they have a responsibility of giving that child a good name.

The 'goodness' of a name determined by either its meaning or to whom the name belonged to.

The Messenger of Allah صلي الله عليه و سلم said,

"Whoever is named after me with the hope of being blessed, he will be blessed and will be in peace till the day of Qiyaamat."

The name محمد holds great spirituality, rank and status because it is the name of the most beloved and final messenger of Allah. It is due to these reasons that the name holds great rank.

Similarly, the names of the Sahaaba رضه الله عنهم also hold rank and status as well has having an influence and effect on the name-bearer.

The name and personality I want to discuss today is فاطمة, a distinguished personality in history who has set a peak example for all women. Insha Allah in this post I will mention some of her characteristics as a daughter to the Prophet صلي الله عليه و سلم. Although justice cannot be done to her character and her rank cannot be described in words, I pray that the short description of her life will make us realise the qualities she possessed as a daughter and the peak she set to all daughters alike.

There are many narrations and opinions regarding the year she was born. Many say she was born before Prophethood was given to her father and many say that her birth took place before Prophethood. Those who say she was born before Prophethood vary in the amount of years. One of the strongest opinions is that she was born five years before Prophethood, when the Prophet صلي الله عليه و سلم was thirty-five years of age.

Her mother was Hadraht Khadija رضي الله عنها and she had three elder sisters, Ruqayya, Umm Kulthum and Zaynab رضي الله عنهم who were all married. Although Hadhrat Khadija رضي الله عنها gave birth to three boys, Qasim, Tayyib and Tahir رضي الله عنهم, they passed away at a very young age and therefore Fatimah رضي الله عنها had no elder brothers to look after her.

In the household of the Prophet صلي الله عليه و سلم lived ‘Ali رضي الله عنه who was the cousin of Hadhrat Fatimah رضي الله عنها and also Zayd ibn Haritha رضي الله عنه who was the freed slave of the Prophet صلي الله عليه و سلم. Both of these were like the brothers of Fatimah رضي الله عنه. Baraka, the maid servant of Hadhrat Amina رضي الله عنها was also in the household and occasionally the house would be frequented by the elder sisters of Hadhrat Fatimah رضي الله عنها.

As a daughter, she was the closest and most beloved to our Prophet صلي الله عليه و سلم. When Hadhrat Aisha رضي الله عنها was asked who the most beloved person was to our Prophet صلي الله عليه و سلم she replied that it was Fatimah رضي الله عنها and from the men it was her husband, Hadhrat ‘Ali رضي الله عنه.

Her childhood was during the first years of Prophethood where the Prophet صلي الله عليه و سلم had but a few followers and the enemies of Islam were at large. Many a times she would see her father being physically abused by the disbelievers as well as verbally abused.

On one occasion the disbelievers placed a load of filthy intestines on him and Hadhrat Fatimah رضي الله عنها removed it not fearing the group of enemies around her. On another occasion when the Prophet صلي الله عليه و سلم was at the Ka’bah the enemies of Islam started beating him and once again Hadhrat Fatimah رضي الله عنها went to call Hadhrat Abu Bakr رضي الله عنه to his aid. In her young age Hadhrat Fatimah رضي الله عنها had seen many of the torments of the disbelievers that took place against her father, at times she would see him return home with dust all over his clothes and would hasten to clean him whilst tears would roll down from her eyes.

Her love for her father was immense and could not be described. This love was equally matched by that of the Prophet صلي الله عليه و سلم for her and he would show her equal respect. After the death of her beloved mother, Hadhrat Khadija رضي الله عنها she made a great effort to comfort her father and immediately began to take care of his affairs and needs. Her efforts were such that she became known as ام ابيها (Umm Abeeha – The mother of her father).

When the Prophet of Allah صلي الله عليه و سلم would be hungry he would frequent the house of Hadhrat Fatimah رضي الله عنها in search of food only to find that her house would also be bare of food, he صلي الله عليه و سلم would then return to his house. When receiving any food he would first go to Hadhrat Fatimah رضي الله عنها and give her whatever he صلي الله عليه و سلم had received. Hadhrat Fatimah رضي الله عنها would do the same for her father and it would be in this manner that they passed their days.

Her suffering as a child were due to the fact that she was the daughter of the Prophet of Allah صلي الله عليه و سلم and a believer in his message. However, never did she complain to the sufferings she received.

The proposal of Hadhrat ‘Ali رضي الله عنه and the silence of Hadhrat Fatimah رضي الله عنهاwas the beginning of a new life for both great personalities. The Prophet of Allah صلي الله عليه و سلم performed the Nikaah ceremony himself and told Hadhrat Fatimah رضي الله عنها that he had married her to the person in his family who was the dearest to him.

This is an attempt to provide a brief summary of the life of Hadhrat Fatimah رضي الله عنها as a daughter. Insha Allah Sister Mujahidah an Nafs will do a much greater job in providing more articles on this topic.

May Allah give us all the inclination to take lessons from the life of Hadhrat Fatimah رضي الله عنها and adopt them into our lives. Aameen.

‏عن ‏ ‏المسور بن مخرمة ‏ ‏رضي الله عنهما ‏أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال
‏ ‏فاطمة ‏ ‏بضعة مني فمن أغضبها أغضبني

"Fatimah is a piece of my flesh (is my beloeved),
who ever angers her has angered me"

Sunday, February 18, 2007

Tasawwuf & Tazkiyya - Sufism & Reformation

A recent comment on my zain121 blog propelled me to writing a short description on Tasawwuf and Tazkiya; its meaning, methods, purpose and reality in Islam.

Tasawwuf and Tazkiya are regarded, by some, as a completely separate section, department and form of worship in Islam. It is regarded as a path that one ‘specialises’ in. However, in reality every part, section and action in Islam contains the essence of Tasawwuf and requires its presence.

Tasawwuf and Tazkiya are usually translated in the English language as Sufism or Reformation of the Self and its master is regarded as a Sheikh or a Sufi, whilst the followers of the masters are regarded as Mureeds.

There is a variation of opinions regarding the etymology of Tasawwuf in the Arabic language. Some regard it to originate from the word Saff (صَفَّ), whilst others from Safa (صَفَا), Suffa (صُفَا) or Soof (صُوف).

Saff means the row in congregation prayer which in denotes to the piety of the people that stand in the first row in prayer whilst; Safa refers to purity and cleansing. It is an indication towards the cleansing of the heart and the efforts placed by the Sufi in cleansing his inner self.

Suffa is the Arabic word for platform. Its indication is towards the residents of the platform of the Masjid Nabawi. These people were those who dedicated their lives for the knowledge of Islam and bore the difficulties of huger etc.

Finally, the word Soof, which has also been mentioned to be the one which is most grammatically correct, means wool. Once again its reference is towards the Sahaba رضي الله عنهم who used to wear woollen clothing either as a sign of their detachment from and discomfort with the material world or due to their dedication towards the religion of Islam whilst refraining from the pleasure of the world. The rough woollen cloak without any undergarments would be constant irritation to the skin. This pricking of the skin by the wool would keep the wearer in discomfort. This would serve as a constant reminder that the seeker has nothing to do with the comforts of this world, his only goal being to please Allah.

Another word used for Tasawwuf, as mentioned above, is Tazkiyah. Similarly, the word Ihsaan has also been used. These are the synonyms of Tasawwuf and denote the same principle of Sufism and spiritualism. It is these words that have come in many places in the Qur’an and Ahadeeth:


It should be noted that even if the word Tasawwuf or Tazkiyah did not exist in the time of our beloved Prophet صلي الله عليه و سلم its reality and practice always existed amongst the Prophet صلي الله عليه و سلم, the Sahaba رضي الله عنهم and those who followed their examples. The word Tasawwuf, as explained by Ibn Khaldun, is “the name of ‘total dedication’ to Allah the Most High. Thus, its existence in the time of our beloved Prophet صلي الله عليه و سلم was essential and obvious taking into consideration his rank, status and devotion”.

The actual word of Tasawwuf does not exist in the Qur’an within context. However, there are many places in the Qur’an where the synonym of the word has appeared or places where its notion and concept have been discussed.

Following are but a few examples of the mention of Tasawwuf in the Qur’an:

قَدْ أَفْلَحَ مَن زَكَّاهَا

“Indeed he has achieved success who purifies it (the soul)”
[Surah as-Shams - 91:9]

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

"It is He who sent among the unlettered ones a Messenger from amongst themselves who recites upon them His Verses, purifies them and teaches them the Book (Qur'an) and Hikmah (wisdom). And verily, before this, they had been in manifest error."
[Surah Jumu’ah – 62:2]

جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاء مَن تَزَكَّى

"Everlasting Gardens, under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves."
[Surah Ta Ha – 20:76]

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَى إِنَّمَا تُنذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالغَيْبِ وَأَقَامُوا الصَّلَاةَ وَمَن تَزَكَّى فَإِنَّمَا يَتَزَكَّى لِنَفْسِهِ وَإِلَى اللَّهِ الْمَصِيرُ

"And a burdened soul cannot bear the burden of another and if one weighed down by burden should call another to carry his it they shall not carry in, even though he is closely related. You warn only those who fear their Lord in secret and keep up prayer; and whoever purifies himself, he purifies himself only for (the good of) his own soul; and to Allah is the eventual coming."
[Surah Fatir - 35:18]

قَدْ أَفْلَحَ مَن تَزَكَّى

"Indeed whosoever purifies himself has achieved success."
[Surah al-A'laa – 87:14]

فَقُلْ هَل لَّكَ إِلَى أَن تَزَكَّى

"Then say, do you desire to purify yourself?"
[Surah Naziaat - 79:18]

الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى

"He who spends his wealth for increase in self-purification."
[Surah Layl - 92:18]


قال: فأخبرني عن الإحسان, قال “أن تعبد الله كأنك تراه, فإن لم تكن تراه فإنه يراك

He (Hadhrat Jibreel عليه السلام) questioned, “What is Ihsaan?” He صلي الله عليه و سلم replied, “That you worship Allah as though you are able to see Him, and if you are not able to see Him then (to bear in mind) that He is watching you."
[Saheeh Muslim]

ان الله لا ينظر الى صوركم ولا الى اجسامكم ولكن ينظر الى قلوبكم وأعمالكم

"Indeed Allah does not look towards your appearance and neither towards your bodies (physique) but instead He looks towards your hearts and actions."

ان القلوب لتصدأ كما يصدأ الحديد قيل وما جلاءها يا رسول الله، قال ذكر الموت وتلاوة القرآن

"The Prophet of Allah صلي الله عليه و سلم stated, “Indeed the hearts rust just as metal does.” It was asked, “What is its treatment O Messenger of Allah صلي الله عليه و سلم?” He صلي الله عليه و سلم replied, “The remembrance of death and the recitation of the Qur’an."

These are just a few of the Ahadeeth that have a connection with Tasawwuf and Sufism. Any Hadeeth that relates to the heart will have some sort of connection with spirituality and ‘Tazkiya’. Therefore, there are many Ahadeeth that contain this notion.

In addition to the above mentioned, there are various other topics related to the topics of Tasawwuf; these include topics such as methods of finding a Guide (Shaykh), things to look for in a Shaykh, methods of reformation, chains of Sufism etc. Insha Allah, if the opportunity arises I will mention these on another occasion.

May Allah guide us all and give us the inclination to reform ourselves so that when we appear before Him we come with a قلب سليم (sound heart). Aameen.

Saturday, February 17, 2007

Collection of Treasures - Blog

For some time I have been preparing a blog dedicated to my Darul Uloom and teachers. From even before enrolling until present I have received a lot from my Madrassah, in the form of guidance, knowledge, support as well as advice.

The Madrassah, over the years, has provided many students with various knowledge through many different teachers. However, along with this knowledge it has guided its students in many matters relating to this world and the Hereafter.

The principles of the Madrassah were clear that knowledge without practice was not regarded as knowledge at all. In fact, it was as though a donkey was made to carry books on its back; it becomes a burden and bears no fruit. In effort to avoid being in the above category, an effort was made on each student to provide them with spiritual guidance and understanding of the responsibilities this knowledge brought along with it. Without such guidance, I am certain that our knowledge would come from our mouths and surpass through the listeners' ears; but practice creates sincerity and through sincerity do these words fall upon the heart.

My Darul Uloom made every effort to provide us with loving, caring teachers, who regarded us as not mere students but also like their sons. Through their dedicated efforts and loving nature they taught us the knowledge contained within the books through their various different personalities and whilst doing so teaching us much more than can be found within books.

The environment we were provided to learn and seek the knowledge Islam within is non-comparable and inexpressible; the only expression I can say is that it became our first home whilst our residence became our second home. The relaxation and comfort we received and continue to receive is a blessing of our Madrassah that cannot be explain but only experienced.

Today, I feel obliged to these teachers for giving me the honour of being their student. I pray to Allah that I remain their student for eternity and am able to accumulate their pearls of wisdom and also bring them into practice.

In an effort to preserve my days at the Madrassah and to spread the wisdom of my respected teachers, I have made an attempt to post some of their words and advices on a new blog, I pray that its message and posts are beneficial to the students of knowledge as they have been to me.

I pray to Allah to grant the Madrassah strength upon strength and to make it successful in all its aims. May He spread the work of the Jame'ah across the globe. Aameen.