اعوذ باللہ من الشیطٰن الرجیمبسم اللہ الرحمٰن الرحیمالحمد لله رب العالمين ، أرسل رسوله بالهدى و دين الحق ليظهره على الدين كله و كفي بالله شهيدا ، و أشهد ألا إله إلا الله وحده لا شريك له ؛ له الملك و له الحمد ، يحيى و يميت و هو على كل شئ قدير و إليه المرجع و المصير ..و أشهد أن محمدا عبده و رسوله ، و صفيه من خلقه و حبيبه.رب اشرح لي صدري و يسر لى أمري و احلل عقدة من لساني يفقهوا قولي ..
My Dear respected Brothers Sisters and Elders,
Assalam o allaikum Wr. Wb.
Qalallahu Azza Wajal:
لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ
128. Verily, there has come unto you a Messenger (Muhammad SAW) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad SAW) is anxious over you (to be rightly guided, to repent to Allâh, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he SAW is) full of pity, kind, and merciful.
I have recited before you a verse of Suratu Tauba. This Surah commences in the last part of Juz 10 and it continues and concludes in Juz 11. It is the last complete Surah of the Quran to be revealed on Rasulallah SAW. It is a surah that is a very comprehensive Surah of the Quran and it deals with many aspects of the life of Rasulallah SAW. It deals with the Makki life of the Rasulallah SAW, the life before making Hijrah and it deals with the life after the Hijrah in Madinah. It covers up almost every aspect of Rasulallah SAW in a brief manner.
The verse recited before you is the second last verse of Suratut Tauba. Abduallah Ibn Abbas RA narrates that this verse was the very last verse to be revealed to Rasulallah SAW and after this verse, he SAW passed away.
In this verse, Allah SWT tells the mankind about the coming of Rasulallah SAW to this world. Indeed, his coming to this world was a great event and every Nabi and every prophet had informed their followers about the coming of Rasulallah SAW. From the time of Adam AS right until Isa AS, every nabi has informed their ummats the coming of the final prophet and messenger, Rasulallah SAW. If one studies, once can find that the Old Testament and the New Testament ( Taurat and Injil), have enough verses about the coming of Rasulallah SAW. It is a different issue whether the adherence of the Old Testament and the New Testament interpreted the correct way or the incorrect way. A very clear indication in the Old Testament about the coming of Rasulallah SAW is in Deutronomy 18:18. If you see it is a very clear verse that if its interpreted and understood in a proper way, then no Christian and no Jew can deny that it refers to none other than Rasulallah SAW.
Once a Jinn came to Rasulallah SAW. Rasulallah SAW was a prophet of Insan as well as Jinnats. He was the greatest of all prophets and he was the seal and Khatim of all the prophets. There is no Nabi to come after Rasulallah SAW. If anyone claims that another Nabi will come after Nabi SAW is deviated from the correct path of Islam. It is our aqeedah and the aqeedah of the Ahlus Sunnah Wal Jamaah that every nabi preceded Rasulallah SAW and no Nabi will come after Rasulallah SAW.
So one Jinn came to Rasulallah SAW and said that I have a very long life and a I have a history to my life. He said that I have sat in the gathering of Nuh AS. When all the creation of Allah SWT who were obedient and went into the boat of Nuh AS, I was among them. I was also in the gathering of Idris AS, I was very close to Musa AS and I also used to sit often in majlis of Isa AS and O Prophet of Allah, I have an amanah and a trust to convey to you. Rasulallah SAW asked what is that amanah?
He replies, that once I was greeted by Isa AS and he told me that if you have to outlive me and if you live until the time of the final Messenger Mohammad SAW, then convey my salaam unto him. He said, O Prophet of Allah, I hereby convey to you the salaam of Isa AS. Nabi SAW responds with tears in his eyes and he tells to this Jinn, that O Jinn, If you are to outlive me and a time comes when Isa AS returns to this duniya, then you in turn convey my salams to Isa AS.
Nabi SAW is the final prophet and final messenger. Just as his coming was great, his departing was equally a sad event for this Ummah. Allah SAW knew that Rasullah SAW would leave the world and it would a very painful experience for the Ummat of Rasulallah SAW to witness his demise, so Allah SWT tells us in the verse of the Quran:
لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ
Till the end of the verse…that the very Nabi SAW that you used to see his presence among you, that you used to see his humbleness, that you used to see his humility, that you used to see his noble character, soon he is going to be taken away. But if you were to see the final Nabi and Rasul after his demise you would see it in this verse. In this verse, Allah SWT very briefly explains the character of Rasulallah SAW.
لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ
Verily, there has come unto you a Messenger (Muhammad SAW) from amongst yourselves.. He is no stranger to you. You are an arab, he is also an arab.
عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ
When you experience any hardship and any difficulty, that is also very burdensome on him. He feels for your pain. Your discomfort is his discomfort.
حَرِيصٌ عَلَيْكُم
And he is very exited upon your success and your progress.
بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ
And he is very loving and compassionate and upon the believers.
In this verse, Allah SWT very briefly and yet very deeply explains the great Akhlaq and the great character of Rasulallah SAW. Rasulallah SAW’s greatest concern and the greatest attention and the focus was the success of the Momineen and the believers.
Rasulallah SAW was once seated in the masjid. He was grieved and was sad. Jibraeel AS comes up to him and asks him, O Prophet of Allah SAW, what is the matter? He SAW replies, I am concerned about my Ummat that what is going to happen to them on the day of Qayamah. What will happen to them?
Jibraeel AS goes up to Allah SAW and tells , O Allah SAW, your Habib and beloved Mohammad SAW is concerned about his ummat, that what will happen to them on the day of Qayyamah? Allah SAW then revealed the verse:
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى
93:5. And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased.
When this verse was revealed, Imam Jalaluddin Suyuti Rahimahullah, a great commentator of Quran, explains that when this verse was revealed, Rasulallah SAW replied that Mohammad SAW will never be happy, until each and every ummati of his goes to paradise and Jannah.
It is mentioned in a hadeeth that Aishah RA said to Rasulallah SAW that, O Prophet of Allah, when you make salaat and when you make Dua do you make dua for me? Nabi SAW replied that yes I pray for you, but I pray for my Ummat more than what I pray for you. This was the love and the concern that Rasullalah SAW had for each and everyone of us.
Then in return it is our duty and responsibility to respond to this love and concern of Nabi Mohammad SAW with the love for Rasulallah SAW. The love of Rasulallah SAW is an integral part of our deen and an important aspect of our life.
It is mentioned in one hadeeth:
You cannot be a true Momin, until I am not more beloved to you than your father, than your child and all of mankind.
There are two types of love.
One is the natural love like the mother’s love for a child. If you ask the mother why does she love her child, she cannot answer you because it is a love beyond any reason. And the other is the inculcative love, the love that you may have for someone because of some reason. The kind of love we are expected to have for Rasuallah SAW is the natural love. A love that is similar that we have for our mothers, that we have for our fathers and children. This is the love that is demanded of us.
قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللّهِ وَرَسُولِهِ
9:24 Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight … are dearer to you than Allâh and His Messenger… then wait for the azaab and the punishment of Allah SWT.
This was the kind of love that Sahabah had for Rasulallah SAW.
There was a sahabi who was taken as a captive by the enemy and they said to him that we are going to kill you. One of them said, that don’t you wish, that today instead of your life be taken away, the life of Mohammad SAW be taken away because he is the reason you are here in this condition. The sahabi turned around and said that I know very well that I will be killed today. If my life is taken away, my wife is going to be a widow, If my life is taken away, my children will become orphans, If my life is taken away, my friends and associates will miss me. But inspite of all that if my life is taken away and spears and arrows are put in my body even in this condition I cannot bear that even a thorn pricks into the foot of Rasulallah SAW. The pain of the thorn pricking into his feet is more painful to me than anyother pain. This was the love that sahabah had for Rasulallah SAW.
A woman, who was on an expedition with Rasulallah SAW and she was informed that her husband was martyred and you have become a widow. She said Inna Lillahi Wa inna Ileyhi Raajion. She asked the news bearer, How is the messenger of Allah SWT? He informed that he is fine by the grace of Allah SWT. A little later she gets the news that one of children has been martyred? She says Inna lillah…. How is the messenger of Allah SWT? She is informed that he is fine by the grace of Allah. Again a little while later, she is informed that another of her son is martyred. She says Inna Lillah…. And inquires, how is Rasulallah SAW? She is informed that he is fine by the grace of Allah SWT. She says that I will not be satisfied until I see him alive with my own eyes. Finally when she says Rasulallah SAW she says:
Ya Rasulallah! I have become a widow, I have lost my children but you are alive and
After seeing you no Museebah is a museebah , nor difficulty is any difficulty. This is the love that sahabah AS used to have for Rasulallah SAW.
A person may love someone because of an inculcative reason as well, such as because of the physical appearance. We all know very well the story of Yusuf AS to whom Allah SWT gave a lot of beauty and the women of Misr cut their hands when they saw his face. One may love someone because of some favors they may have bestowed upon us, but our Nabi SAW was Kamil in each and every aspect.
Inallaha Ala Khuluqin Azeem – O Mohammad! You are created on perfect and sublime character.
Story of Jew:
- A jew came to rasuallah
- Rasulallah had dealing with him and he wanted his money back
- He came before the date that was settled for the return of the loan
- Rasulallah said that its not the time yet
- He said that he wants the money now
- Sahabah got a bit angry to his behaviour
- Rasulallah did not have the money , neither did the sahabah
- Jew said he will not leave until he gets the money
- He came at around Dhohr time – asr time – maghrib – until next day fajr
- He came before Rasulallah and said shahadah –
- Rasulallah asked him what happened, just in the last few hours you were demanding me the money and now you accepted islam, what changed you.
- He said that he is a wealthy person and he is a scholar of taurat as well.
- I have read in there about the final messenger. I have been observing you for a very very long time and every description that is mentioned in Taurat about the last messenger befits you. There was one aspect that Taurat talks about and that is the last messenger will be a very tolerant person. To check this, I decided to come myself and see if you befit this description and after spending these few hours, I can say that there is no other person that I have met in my life that has more tolerance than you.
Rasullah SAW and his life was the perfect example for the muslims and non-muslims alike.
My dear Brothers and Sisters, we being the momins and true believers in Allah SWT claim that we love Rasullalah SAW. However, with any claim, there must be a proof.
There must be an evidence that shows that we really love Rasulallah SAW. If a husband tells his wife that he loves her but he does not show that in action, he does not take care of the children, he does not provide the requirements of the household but in the end still professes to his wife that he loves her. Then, it will be termed as the lipservice and the real love.
The way to substantiate our love of Rasulallah SAW is to inculcate in our life the ways and sunnah of Rasulallah.
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
21. Indeed in the Messenger of Allâh (Muhammad SAW) you have a good example to follow for him who hopes in (the Meeting with) Allâh and the Last Day and remembers Allâh much.
May Allah SWt give us the taufeeq to bring into our lives the Uswa and example of Rasulallah SAW and give us the natural love for our nabi Mohammad SAW.
Wama Taufiqi Ilallah Billah…
Special thanks to Mufti Ebrahim Desai
Delivered at Fredericton Islamic Association, Masjid on February 8, 2008
Tuesday, February 12, 2008
Al Hajj - الحج
اعوذ باللہ من الشیطٰن الرجیم بسم اللہ الرحمٰن الرحیم الحمد لله رب العالمين ، أرسل رسوله بالهدى و دين الحق ليظهره على الدين كله و كفي بالله شهيدا ، و أشهد ألا إله إلا الله وحده لا شريك له ؛ له الملك و له الحمد ، يحيى و يميت و هو على كل شئ قدي
In the name of Allah, the most beneficient, the most merciful, majestic and all powerful, master of this world and everything that is contained herein. Salutations be upon prophet Mohammad SAW, who was sent as a guide to this mankind.
My Dear respected Brothers and Sisters,
Assalam o allaikum Wr. Wb.
The first ten days of Hajj have already started and the Hujjaj have commenced their journey to the great land of Hijaz, towards the Kaaba where centuries ago Ibrahim AS was given the duty to construct a place of worship recognizing the oneness of Allah SWT. These pilgrims come from all walks of life, some are rich, some are poor, some are healthy, some are sick, some seek the Hajj to say thanks for all the bounties given to them by Allah SWT and some go their to seek repentance of what they did in their lives. All have one thing in common and that is the recognition, that Allah SWT is one and alone and that there is no deity worthy of worship other than Him.
Rasuallah SAW performed his pilgrimage towards the end of his life and it can be viewed as conclusion of his mission or his life.
On the one hand there is the physical Hajj, which is specific to those who embark on the physical journey towards Makkah. Conversely there is also another level of Hajj, a Hajj that we are all a part of – the “Hajj of Life”. This is our journey through life. In it, there are various stations, challenges, and decisions.
The Holy Prophet (S.A.W.) commands us in the imperative
كُنْ فِيْ الدُّنْيَا كَأَنَّكَ غَرِيْب أَوْ عَابِرُ السَّبِيْل
“Be in this world as if you are a traveller, or a wayfarer”.
(Al-Hadīth)
Meaning that we are to see ourselves as travellers or wayfarers, embarking on a travel. However, wherever we stop our stay is never permanent. Such is our journey in this world, temporary, and not permanent. Thus, when we view the Hadith in light of the above we find that our life on earth is not permanent.
"وَ مَا الحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الغُرُوْر"
“And the life of this world is but a deception of the eye”
(Al-Qur’ān – 3:185)
The journey inevitably comes to an end, as we must return home. This is our true abode. It is the hereafter. Our hearts must therefore not be too attached to this world as it is not the end itself, but rather it is the means towards the end i.e. the hereafter ('Ākhirah). In addition to this the Qur'ān makes us aware;
وَ لاَ الآخِرَةُ خَيْرٌ لَّكَ مِنَ الأُوْلَى
“And the life of the Hereafter is better for you than the Present life”.
(Al-Qur'ān - 93:4)
Here the Qur'ān specifically addressed the Holy Prophet, in a time of difficulty. However, the verse does have a general connotation and applies to all of us.
The physical Hajj symbolically deals with the most important aspects of this journey. It is therefore essential for us, before embarking on the physical Hajj to understand the “ Hajj of life”. The understanding of this Hajj however, is embedded in the deeper meanings of the rituals of the physical Hajj.
The physical Hajj starts at the Ka`bah – Minā - `Arafah – Muzdalifah – Minā – and full circle back to the Ka`bah.
The Ka`bah
This is where the physical Hajj begins. We perform the tawāf (circumambulates) around the Ka’bah, seven times. The initial tawāf is referred to as the tawāf al-qudūm (the introductory tawāf).
The Ka’bah is a symbol of Allah and His Unity. This beginning of the physical Hajj could be seen as the beginning of life. Allah SWT says in the Quran:
"إِنَّا ِللهِ وَ إِنَّا إِلَيْهِ رَاجِعُوْن"
“Indeed we come from Allah and to Him is our return”.
(Al-Qur’ān - 2:156)
Our journey in this world is thus suspended between “we come from Allah” and “our return is to Allah”.
Furthermore, tawaf around the Ka`bah symbolically denotes our acknowledgement of Allah, our relationship with Him, and our reliance on Him. Throughout the Hajj, we are continuously involved with Du`ā’ (supplication), whether we are performing the tawāf, taking a bus, or sitting on the plain of `Arafah. Our supplication embodies acknowledgement, relationship and reliance. Many scholars have considered Du`ā’ to be the essence of worship. In fact the Holy Prophet (S.A.W.) has equated it to worship (`Ibādah) –
"الدُّعَاءُ هُوَ العِبَادَة"
“Du’ā’ is worship”
(Al-Hadīth)
Therefore when we perform tawwāf around the Ka`bah, the meanings of the prophetic words come to life. We then understand the true meaning of du`ā’.
The Sa`y:
Immediately after the tawaf we move on to the next ritual of the Hajj i.e. the Sa`y between the hills of Saf-fā and Marwah, symbolising a mother’s appeal to Allah. It was between these two hills that the mother of Islam, Hājar, ran desperately in search of water to quench the thirst of her infant son, Ismā`il. Hājar calls upon no one for assistance but Allah.
In the vicinity of the Ka`bah there are various traces of the founder of Islām, Ibrāhīm (A.S.) and his family reminding us of their acknowledgement of Allah, their relationship with Him and their reliance on Him. These are referred to in the Qur'ān;
In fact the entire Hajj focuses on relationships, the relationship between mother and child, the relationship between father and child, and this family’s relationship with Allah. Central to all these relationships is the individual relationship with Allah, which impacts inevitably on their interpersonal relationships –
"الدِّيْنُ مُعَامَلاَت"
"يَا أَبتِ اِفْعَل مَا تُأْمَر سَتَجِدُنِيْ إِنْ شَاءَ اللهُ مِنَ الصَّابِرِيْن"
"كَلاَّ سَوْفَ تَعْلَمُوْنَ، ثُمَّ كَلاَّ سَوْفَ تَعْلَمُوْنَ"
If we do not realise Allah in this life we are sure to realise Allah in the next life, however it would be too late and we will be of the losers. Even our request to return to earth in order to realise Allah would be futile. Allah’s response to such request would be,
"وَ لَنْ يُّؤَخِّرَ اللهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا"
“Allah does not grant anyone respite if his time (on earth) has lapsed”.
(Al-Qur'ān – 63:11)
Conclusively, `Arafah is an essential component of life. However, when one reaches `Arafah it does not, in any way, signify the end of the journey. Our “`Arafah”, by no means, will go unchallenged. Thus the journey continues. We then prepare ourselves for the next phase – Muzdalifah.
Muzdalifah and Minā
Muzdalifah is the station between `Arafah and Minā. Here, on the eve of the 10th of Dhū al-Ḥijjah we gather our pebbles to pelt the Jamarāt the next day. The Jamarāt are the symbols of Shaytān/Evil. In the “Hajj of life” it symbolises the challenge to our “`Arafah” (realisation). Allah makes us aware,
أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَايُفْتَنُونَ
"وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ
وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ..."
“Be sure We shall test you with something of fear and hunger,
some loss in goods or lives or the fruits (of your toil)…”
(Al-Qur'ān - 2:155)
For this challenge one needs the tools or the ammunition. The pebbles are thus symbolic of the tools or ammunition required for the challenge, which in the physical Hajj takes place the next day. The major question is what are these tools?
The tools are beautifully laid out for us in the following chapter of the Holy Qur’ān - Surat al-`Asr.
"وَالْعَصْرِ، إِنَّ الْإِنسَانَ لَفِي خُسْرٍ، إِلَّا الَّذِينَ آمَنُوا
وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ"
By (the Token of) time (through the Ages),
Verily Man is in loss, except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.
(Al-Qur'ān - 103:1-3)
In the above sūrah, Allah warns us that we will always lose unless we have the “tools”.
Tools:
Faith coupled with action – except those who believe and do righteous deeds – faith and action are inseparable. True faith is entrenched in the physical action – to act upon our belief. Various verses of the Holy Qur'ān, including the above, whenever it speaks about faith it couples it with action.
The Holy Prophet (S.A.W) states in a Ḥadith that,
"اَلإِيْمَانُ وَ العَمَلُ قَرِيْنَان"
“Faith and action are two inseparable elements”.
(Al-Hadīth)
It is the transforming of faith into action that awards us the title of a true believer (a Mu’min), which is the second level of our spiritual development – the first level is when we realise Allah, or when we reach ‘`Arafah” – this is when we become Muslim in the true sense, and do not merely carrying a Muslim name.
Patience – this essentially is rooted in our faith. Thus if we have a strong degree of faith it will impact on our ability to patiently persevere and easily overcome the obstacles hindering our “path towards Allah”.
It is with these tools that our father Ibrāhīm (A.S.) walked on the battlefield. Without it we would surely lose the battle –
"إِنَّ الْإِنسَانَ لَفِي خُسْرٍ"
Special thanks to Shaykh Talieb Bakr 'Arabic Phrase Book of Hajj and Umrah'
Delivered at Fredericton Islamic Association, Masjid on December 21, 2007
In the name of Allah, the most beneficient, the most merciful, majestic and all powerful, master of this world and everything that is contained herein. Salutations be upon prophet Mohammad SAW, who was sent as a guide to this mankind.
My Dear respected Brothers and Sisters,
Assalam o allaikum Wr. Wb.
The first ten days of Hajj have already started and the Hujjaj have commenced their journey to the great land of Hijaz, towards the Kaaba where centuries ago Ibrahim AS was given the duty to construct a place of worship recognizing the oneness of Allah SWT. These pilgrims come from all walks of life, some are rich, some are poor, some are healthy, some are sick, some seek the Hajj to say thanks for all the bounties given to them by Allah SWT and some go their to seek repentance of what they did in their lives. All have one thing in common and that is the recognition, that Allah SWT is one and alone and that there is no deity worthy of worship other than Him.
Rasuallah SAW performed his pilgrimage towards the end of his life and it can be viewed as conclusion of his mission or his life.
On the one hand there is the physical Hajj, which is specific to those who embark on the physical journey towards Makkah. Conversely there is also another level of Hajj, a Hajj that we are all a part of – the “Hajj of Life”. This is our journey through life. In it, there are various stations, challenges, and decisions.
The Holy Prophet (S.A.W.) commands us in the imperative
كُنْ فِيْ الدُّنْيَا كَأَنَّكَ غَرِيْب أَوْ عَابِرُ السَّبِيْل
“Be in this world as if you are a traveller, or a wayfarer”.
(Al-Hadīth)
Meaning that we are to see ourselves as travellers or wayfarers, embarking on a travel. However, wherever we stop our stay is never permanent. Such is our journey in this world, temporary, and not permanent. Thus, when we view the Hadith in light of the above we find that our life on earth is not permanent.
"وَ مَا الحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الغُرُوْر"
“And the life of this world is but a deception of the eye”
(Al-Qur’ān – 3:185)
The journey inevitably comes to an end, as we must return home. This is our true abode. It is the hereafter. Our hearts must therefore not be too attached to this world as it is not the end itself, but rather it is the means towards the end i.e. the hereafter ('Ākhirah). In addition to this the Qur'ān makes us aware;
وَ لاَ الآخِرَةُ خَيْرٌ لَّكَ مِنَ الأُوْلَى
“And the life of the Hereafter is better for you than the Present life”.
(Al-Qur'ān - 93:4)
Here the Qur'ān specifically addressed the Holy Prophet, in a time of difficulty. However, the verse does have a general connotation and applies to all of us.
The physical Hajj symbolically deals with the most important aspects of this journey. It is therefore essential for us, before embarking on the physical Hajj to understand the “ Hajj of life”. The understanding of this Hajj however, is embedded in the deeper meanings of the rituals of the physical Hajj.
The physical Hajj starts at the Ka`bah – Minā - `Arafah – Muzdalifah – Minā – and full circle back to the Ka`bah.
The Ka`bah
This is where the physical Hajj begins. We perform the tawāf (circumambulates) around the Ka’bah, seven times. The initial tawāf is referred to as the tawāf al-qudūm (the introductory tawāf).
The Ka’bah is a symbol of Allah and His Unity. This beginning of the physical Hajj could be seen as the beginning of life. Allah SWT says in the Quran:
"إِنَّا ِللهِ وَ إِنَّا إِلَيْهِ رَاجِعُوْن"
“Indeed we come from Allah and to Him is our return”.
(Al-Qur’ān - 2:156)
Our journey in this world is thus suspended between “we come from Allah” and “our return is to Allah”.
Furthermore, tawaf around the Ka`bah symbolically denotes our acknowledgement of Allah, our relationship with Him, and our reliance on Him. Throughout the Hajj, we are continuously involved with Du`ā’ (supplication), whether we are performing the tawāf, taking a bus, or sitting on the plain of `Arafah. Our supplication embodies acknowledgement, relationship and reliance. Many scholars have considered Du`ā’ to be the essence of worship. In fact the Holy Prophet (S.A.W.) has equated it to worship (`Ibādah) –
"الدُّعَاءُ هُوَ العِبَادَة"
“Du’ā’ is worship”
(Al-Hadīth)
Therefore when we perform tawwāf around the Ka`bah, the meanings of the prophetic words come to life. We then understand the true meaning of du`ā’.
The Sa`y:
Immediately after the tawaf we move on to the next ritual of the Hajj i.e. the Sa`y between the hills of Saf-fā and Marwah, symbolising a mother’s appeal to Allah. It was between these two hills that the mother of Islam, Hājar, ran desperately in search of water to quench the thirst of her infant son, Ismā`il. Hājar calls upon no one for assistance but Allah.
In the vicinity of the Ka`bah there are various traces of the founder of Islām, Ibrāhīm (A.S.) and his family reminding us of their acknowledgement of Allah, their relationship with Him and their reliance on Him. These are referred to in the Qur'ān;
"مِنْ شَعَائِرِ اللهِ"
“…among the Religious Symbols of Allah”
(Al-Qur'ān – 2:158)
(Al-Qur'ān – 2:158)
In fact the entire Hajj focuses on relationships, the relationship between mother and child, the relationship between father and child, and this family’s relationship with Allah. Central to all these relationships is the individual relationship with Allah, which impacts inevitably on their interpersonal relationships –
"الدِّيْنُ مُعَامَلاَت"
“Dīn is good interpersonal relations”.
(Al-Hadīth)
(Al-Hadīth)
Essentially life revolves around our relationship with Allah, which is deeply rooted in our relationships with others.
Minā – Yaum at-Tarwiyah
On the 8th day of Dhū al-Hijjah we proceed to Minā. This is referred to as Yaum at-Tarwiyah – the day of reflection. It is also a preparation and a prelude to the highlighting event of the Hajj - `Arafah. Here we prepare ourselves for `Arafah, engaged in nothing but Salāh, Dhikr and reflection.`Arafah is a very important event, which forms an integral part of the rituals of Hajj; in fact without it there is no Hajj. Therefore the pilgrim has to be physically, psychologically and spiritually prepared for `Arafah. Symbolically in the “Hajj of life” Minā denotes our upbringing and education as a preparation for recognizing Allah – realising Who Allah is – which is the point of `Arafah. It is only with a sound upbringing that we are able to recognise Allah and the true meaning of life. It is because of this that Prophet Ibrāhīm and his family were able to realise and recognise Allah. It was because of a sound upbringing that Prophet Ismā`īl, as a young child, could fully understand the commandment of Allah. Thus the boy’s response to Allah’s commandment when informed by his father was,
Minā – Yaum at-Tarwiyah
On the 8th day of Dhū al-Hijjah we proceed to Minā. This is referred to as Yaum at-Tarwiyah – the day of reflection. It is also a preparation and a prelude to the highlighting event of the Hajj - `Arafah. Here we prepare ourselves for `Arafah, engaged in nothing but Salāh, Dhikr and reflection.`Arafah is a very important event, which forms an integral part of the rituals of Hajj; in fact without it there is no Hajj. Therefore the pilgrim has to be physically, psychologically and spiritually prepared for `Arafah. Symbolically in the “Hajj of life” Minā denotes our upbringing and education as a preparation for recognizing Allah – realising Who Allah is – which is the point of `Arafah. It is only with a sound upbringing that we are able to recognise Allah and the true meaning of life. It is because of this that Prophet Ibrāhīm and his family were able to realise and recognise Allah. It was because of a sound upbringing that Prophet Ismā`īl, as a young child, could fully understand the commandment of Allah. Thus the boy’s response to Allah’s commandment when informed by his father was,
"يَا أَبتِ اِفْعَل مَا تُأْمَر سَتَجِدُنِيْ إِنْ شَاءَ اللهُ مِنَ الصَّابِرِيْن"
“O my beloved father, do as you were ordered,
you will surely find me from amongst those who patiently persevere”
(Al-Qur'ān – 37:102)
`Arafah
On the morning of the 9th of Dhū al-Hijjah then we set out for the plains of `Arafah. `Arafah is a place of historic significance. Here in particular the Prophet (S.A.W.) made his final address. It is not surprising that the essence of this address was relationships. `Arafah is essentially about our relationship with Allah, and in turn, our relationships with others. Once we become aware of this we become aware of the essence of life. In the physical Hajj `Arafah is the most significant pillar. Regarding `Arafah the Holy Prophet (S.A.W.) said, “Hajj is `Arafah” – meaning that without `Arafah our Hajj is incomplete. In relation to our lives it will be incomplete without the realisation and acknowledgement of Allah. Therefore as `Arafah plays a significant role in the physical Hajj it also plays a significant role in the “Hajj of life”. In the “Hajj of life” we must realise and acknowledge Allah. However the point of realisation differs from person to person. For some individuals `Arafah might come early in their life on earth, for others it might come later. And then there is a final group of people who may never experience ‘Arafah on earth. With reference to the latter group the Qur'ān reads:
you will surely find me from amongst those who patiently persevere”
(Al-Qur'ān – 37:102)
`Arafah
On the morning of the 9th of Dhū al-Hijjah then we set out for the plains of `Arafah. `Arafah is a place of historic significance. Here in particular the Prophet (S.A.W.) made his final address. It is not surprising that the essence of this address was relationships. `Arafah is essentially about our relationship with Allah, and in turn, our relationships with others. Once we become aware of this we become aware of the essence of life. In the physical Hajj `Arafah is the most significant pillar. Regarding `Arafah the Holy Prophet (S.A.W.) said, “Hajj is `Arafah” – meaning that without `Arafah our Hajj is incomplete. In relation to our lives it will be incomplete without the realisation and acknowledgement of Allah. Therefore as `Arafah plays a significant role in the physical Hajj it also plays a significant role in the “Hajj of life”. In the “Hajj of life” we must realise and acknowledge Allah. However the point of realisation differs from person to person. For some individuals `Arafah might come early in their life on earth, for others it might come later. And then there is a final group of people who may never experience ‘Arafah on earth. With reference to the latter group the Qur'ān reads:
"كَلاَّ سَوْفَ تَعْلَمُوْنَ، ثُمَّ كَلاَّ سَوْفَ تَعْلَمُوْنَ"
“Indeed you will soon realise (the truth), and again,
you will soon realise (the truth)”
(Al-Qur'ān - 102:3-4)
you will soon realise (the truth)”
(Al-Qur'ān - 102:3-4)
If we do not realise Allah in this life we are sure to realise Allah in the next life, however it would be too late and we will be of the losers. Even our request to return to earth in order to realise Allah would be futile. Allah’s response to such request would be,
"وَ لَنْ يُّؤَخِّرَ اللهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا"
“Allah does not grant anyone respite if his time (on earth) has lapsed”.
(Al-Qur'ān – 63:11)
Conclusively, `Arafah is an essential component of life. However, when one reaches `Arafah it does not, in any way, signify the end of the journey. Our “`Arafah”, by no means, will go unchallenged. Thus the journey continues. We then prepare ourselves for the next phase – Muzdalifah.
Muzdalifah and Minā
Muzdalifah is the station between `Arafah and Minā. Here, on the eve of the 10th of Dhū al-Ḥijjah we gather our pebbles to pelt the Jamarāt the next day. The Jamarāt are the symbols of Shaytān/Evil. In the “Hajj of life” it symbolises the challenge to our “`Arafah” (realisation). Allah makes us aware,
أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَايُفْتَنُونَ
"Do men think that they will be left alone on saying,
We believe, and that they will not Be tested?"
(Al-Qur'ān – 29:2)
In another verse the Qur'ān reads;
We believe, and that they will not Be tested?"
(Al-Qur'ān – 29:2)
In another verse the Qur'ān reads;
"وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ
وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ..."
“Be sure We shall test you with something of fear and hunger,
some loss in goods or lives or the fruits (of your toil)…”
(Al-Qur'ān - 2:155)
For this challenge one needs the tools or the ammunition. The pebbles are thus symbolic of the tools or ammunition required for the challenge, which in the physical Hajj takes place the next day. The major question is what are these tools?
The tools are beautifully laid out for us in the following chapter of the Holy Qur’ān - Surat al-`Asr.
"وَالْعَصْرِ، إِنَّ الْإِنسَانَ لَفِي خُسْرٍ، إِلَّا الَّذِينَ آمَنُوا
وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ"
By (the Token of) time (through the Ages),
Verily Man is in loss, except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.
(Al-Qur'ān - 103:1-3)
In the above sūrah, Allah warns us that we will always lose unless we have the “tools”.
Tools:
Faith coupled with action – except those who believe and do righteous deeds – faith and action are inseparable. True faith is entrenched in the physical action – to act upon our belief. Various verses of the Holy Qur'ān, including the above, whenever it speaks about faith it couples it with action.
The Holy Prophet (S.A.W) states in a Ḥadith that,
"اَلإِيْمَانُ وَ العَمَلُ قَرِيْنَان"
“Faith and action are two inseparable elements”.
(Al-Hadīth)
It is the transforming of faith into action that awards us the title of a true believer (a Mu’min), which is the second level of our spiritual development – the first level is when we realise Allah, or when we reach ‘`Arafah” – this is when we become Muslim in the true sense, and do not merely carrying a Muslim name.
Patience – this essentially is rooted in our faith. Thus if we have a strong degree of faith it will impact on our ability to patiently persevere and easily overcome the obstacles hindering our “path towards Allah”.
It is with these tools that our father Ibrāhīm (A.S.) walked on the battlefield. Without it we would surely lose the battle –
"إِنَّ الْإِنسَانَ لَفِي خُسْرٍ"
“Verily Man is in loss”
Finally success in this world is not based on worldly achievements but rather it is based on our faith in Allah and ability to persevere, and show gratitude.
وَبَشِّرِ الصَّابِرِينَ، الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ، أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـئِكَ
هُمُ الْمُهْتَدُونَ
“And give glad tidings to those who persevere, they are those who when a difficulty afflicts them they say, Verily from Allah do we come and to Him is our return, they are indeed on the Right Path”.
(Al-Qur'ān - 2:155-156)
Thus, these are the ones who will win the battle and return to Allah successfully.
Finally success in this world is not based on worldly achievements but rather it is based on our faith in Allah and ability to persevere, and show gratitude.
وَبَشِّرِ الصَّابِرِينَ، الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ، أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـئِكَ
هُمُ الْمُهْتَدُونَ
“And give glad tidings to those who persevere, they are those who when a difficulty afflicts them they say, Verily from Allah do we come and to Him is our return, they are indeed on the Right Path”.
(Al-Qur'ān - 2:155-156)
Thus, these are the ones who will win the battle and return to Allah successfully.
Special thanks to Shaykh Talieb Bakr 'Arabic Phrase Book of Hajj and Umrah'
Delivered at Fredericton Islamic Association, Masjid on December 21, 2007
Friday, February 8, 2008
World and Hereafter - الدنیا و الآخرۃ
اعوذ باللہ من الشیطٰن الرجیم بسم اللہ الرحمٰن الرحیم الحمد لله رب العالمين ، أرسل رسوله بالهدى و دين الحق ليظهره على الدين كله و كفي بالله شهيدا ، و أشهد ألا إله إلا الله وحده لا شريك له ؛ له الملك و له الحمد ، يحيى و يميت و هو على كل شئ قدير
In the name of Allah, the most beneficient, the most merciful, Master of the day of Judgement. Peace and blessings be upon the noble Prophet Mohammad SAW, his family and his companions who conveyed the message of Islam through their words, deeds and actions.
My dear respected Brothers, Sisters and Elders in Islam, Assalam o allaikum Wr Wb…..
Allah SWT says in the Holy Quran:
الَر كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ
14:1 - (This is) a Book which We have revealed unto you (O Muhammad SAW) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief in the Oneness of Allâh and Islâmic Monotheism) by their Lord's Leave to the Path of the All-Mighty, the Owner of all Praise.
Allah SWT has revealed this book so we can be guided from the darkness towards the light of truth. A human being has been struggling since the beginning of its creation to find a path that is peace and solace and that can bring one to the internal peace and tranquility. Allah SWT like many other needs of a human beings, sent anbiya kiram aleyhimus salam to fulfil this need. Each messenger was sent to guide his nation out of the darkness and towards the light of Allah SWT. With the final message of Rasulallah SAW, this guidance has been preserved in the Kalaam of Allah SWT – the Quran.
Quran is the source that brings peace and tranquility in the hearts of the those who are truly seeking for truth. Allah SWT says:
وَإِذَا قُرِىءَ الْقُرْآنُ فَاسْتَمِعُواْ لَهُ وَأَنصِتُواْ لَعَلَّكُمْ تُرْحَمُونَ (7:204
204. So, when the Qur'ân is recited, listen to it, and be silent that you may receive mercy.
There is no book in existance whose followers have committed themselves to memorizing it as much as the huffaz of the Holy Quran. Also, there is no other book on the face of the earth that is read as beautifully as the Quran. It is not the miracle of the recitors but it’s a miracle of the book whose reading has been made to vary in such a manner. If this was the miracle of the recitors, then they could memorize any other book and recite it like Quran. The tonal reading with varying intonations is indeed the speciality of Quran only.
If we see the lives of the sahaba we will find that they had extreme love towards Holy Quran.
Ibn Ka'ab RA was a Sahabi who held a high rank among the Sahabah as a teacher. One day he was reading the Holy Quran and the Messenger of Allah passed. Ibn Ka'ab RA fell silent upon seeing him, but the Messenger of Allah told him to keep reading. Ibn Ka'ab RA said, "How can I read in front of the one upon whom this Quran was revealed?" The Prophet replied, "This is so, but this is how I have been commanded."
Ibn Ka'ab RA realized that Allah Himself had issued a command. He asked, "O Messenger of Allah, did Allah specify me by name?" The Prophet replied, "Yes, Allah inspired me to tell you to read so that He may listen." These were the people who would read the Holy Quran with such love and sincerity that Allah Himself would request them to read the Holy Quran.
Fatima RA would become so absorbed in her reading of the Holy Quran and read with such desire that the whole night would pass unawares. Upon noticing the dawn, she would raise her hands and complain to Allah, "O Allah, I made intention for just two rakats, and Your whole night passed away." These were people who would complain that nights were too short for worship.
Returning from an engagement with the enemy, the Messenger of Allah set up camp along the way and ordered two Sahabah to keep watch during the night while the rest of the army slept. The two Sahabah divided the night into shifts, and one would keep watch while the other slept; this way they would both could get equal sleep. The Sahabi who opted to stay awake for the first part of the night decided to stand up and offer prayer, and in the prayer he started reciting Surah al-Kahf[6].
Enemy scouts approached and saw that the Muslim camp was asleep. Scanning the surrounding hills, they noticed a lone figure standing atop a cliff edge. They shot an arrow that struck the Sahabi in the chest, and he started bleeding. However, the Sahabi did not move from his position. Two more arrows hit him in the chest, but he kept reciting. When a fourth arrow struck him, he awoke his companion because of fear that he might lose consciousness.
According to some different sources of this hadith, the Sahabi's streaming blood fell upon his companion's face and thus he awoke. This Sahabi said to his now awakened companion, "Had I not had to wake you for the safety of the others, I would have taken arrow after arrow but would not have interrupted Surah al-Kahf for the pleasure it was bringing me."
The love of this Holy Book was immense in the hearts of these people whose lives revolved around this one Book. They took every benefit out of it and that guarantee their success. They considered their lives to be elevated because of Islam.
Umar RA was leading an army back to Madinah after an expedition when he stopped at a valley in the height of noonday. He dismounted and appeared lost in thought for a very long time. The soldiers starting sweating, but dared not move for their leader appeared to be contemplating something in the valley.
Someone worked up the courage to ask Umar RA what he was doing, since the army behind him was waiting. Umar RA sighed and said, "There was a time before accepting Islam that I used to herd camels in this very valley. I did not know how to herd them properly. My father used to beat me and say that I wouldn't amount to anything because I don't even know how to herd camels. Now Allah has made Umar the Amir-ul-Mumineen through the glory of Islam and the Holy Quran." Umar RA used to say, "The Holy Quran has come to give us honor."
Dear Brothers and Sisters! We need to establish a connection with this Glorious Quran, and read it constantly so that we become lovers of this Holy Book. We need to enlighten our hearts with the light of this Glorious Book and then we will be successful both in this life and the next.
A guest came to Husain RA’shouse, so he sent his slave girl out for some food, because there was limited supply in the house. Upon reentering the house, she tripped and hot gravy burned through Husain RA’s clothing. Husain RA grew intensely angry and glared at the girl. However scared the slave girl became at seeing this in her master, she knew his character and the strong principles by which he lived.
The frightened girl immediately quoted a verse from the Noble Quran:
الَّذِينَ يُنفِقُونَ فِي السَّرَّاء وَالضَّرَّاء وَالْكَاظِمِينَ الْغَيْظَ
(The believers are) those who spend in the path of Allah when they are blessed with more and when they are in hardship and those who restrain anger (3:134)
Husain RA’s expression changed and he said to her, "I have absorbed my anger." The girl continued:
وَالْعَافِينَ عَنِ النَّاسِ
And pardon all men (3:134)
Husain RA said, "I forgive you for your mistake." The slave girl then said:
وَاللّهُ يُحِبُّ الْمُحْسِنِينَ
Allah loves those who do good (3:134)
Hadrat Husain then replied, "Go, I have freed you for the sake of Allah."
These were people who used to change their lives while listening to the Holy Quran. One moment Hadrat Husain was glaring at his slave girl in anger, and the next moment he freed her for the sake of Allah.
Today our copies of the Glorious Quran are sitting on shelves in silk coverings but we do not find the time to read them. We waste our time in useless television and drama shows. We watch television and read the newspaper for hours without realizing the time, and months go by like this, but nobody has the time to pick up the Glorious Revelation of Allah.
وَاذْكُرُواْ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِي الأَرْضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ النَّاسُ فَآوَاكُمْ وَأَيَّدَكُم بِنَصْرِهِ وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ
26. And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His Help, and provided you with good things so that you might be grateful.
My dear Brothers and Sisters,
When we see the lives of our predecessors, we see that they were few in number but they became successful, because they held fast to Quran. They understood its message in completeness and they implemented that message in their daily lives. We have to wake ourselves up and return to the teachings of Quran, the only true message on Allah SWT.
May Allah make us lovers of the Holy Quran, writers of the Holy Quran, huffaz of the Holy Quran, and give us taufeeq to act upon the Holy Quran. May Allah spread the light of the Glorious Quran throughout the world and enlighten our hearts with it.
Wa akhiru dawaana anil hamdulillahi rabbilaalimeen
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