Allah's covenant with persons particular about Solat

Abu Qatadah bin Rabi r.a says, "He heard the Prophet s.a.w saying, Allah has said, "O, Muhammad! I have ordained five time daily Solat for thy followers. I have made a covenant with Myself that whosoever is regular in performing his solat at its fixed hour, he shall be admitted into the Paradise. Those of thy followers who do not guard their solat, are not included in this covenant."

In another hadith, it is said that Allah has ordained five times solat and whosoever is mindful of his solat, by doing wudhu properly and by praying at fixed hours with sincerity and devotion, is assured by Allah of his entry into Paradise; and whosoever doest not guard his solat, there is no such guarantee for him; he may-or not may be forgiven. Solat is indeed a tremendous value. It affords us an opportunity to receive Allah's guarantee for Paradise. When an honourable person of some financial standing or having executive power gives us a guarantee or stands surety for meeting any of our requirements of this world. We feel quite satisfied and happy and we consider it our duty to remain obliged and devoted to him. Here Allah the Absolute Sovereign of both the worlds is giving the guarantee and is standing surety for the real success after death in return for five times daily Solat, which does not involve much effort on our part. If even then we do not avail of the opportunity, we shall have none to blame, but ourselves for the dreadful doom that awaits us.

Salmah bin Akwah faces the bandits

Ghabah was a small village at four or five miles from Madinah. The Prophet’s camels were sent to that place for grazing. Abdul Rahman Fazari, with the help of a few disbelievers, killed the person looking after the camels and took them away. The bandits were riding theirs horses and all of them were armed. Salmah bin Akwah r.a was going on foot in the morning with his bow and arrows, when he happened to see the bandits. He was only the boy but he run very fast. It is said that he could beat the fastest horses in race. He was also very good archer. No sooner did he see the bandits than he climbed up a hill and shouted towards Madinah to raise an alarm. He then chased the bandits and on approaching near them, started sending arrows one after the other. He did this so swiftly and incessantly that the bandits thought they were being chased by a large number of people. If any of the bandits happened to turn his horses towards him, he hid behind a tree and inflicted wounds on the animal with his arrow. The bandits at one retreated at full speed to escape from being captured. Salmah r.a. says:

“ I kept on chasing the bandits till all the camels taken away by them were behind me. Beside, in their flight they left behind 30 spears and 30 sheets of cloth of their own. Meanwhile, Uiniah bin Hisn (another bandits) and his party arrived on the scene to reinforce the bandits. They had meanwhile come to know that I was alone. They now chased me in large concentration and I was compelled to climb up a hill. As they were about to approach me, I shouted, “Stop! First listen to me. Do you know who I am? I am Ibnu Lakwah. By Him who has given glory to Muhammad s.a.w, if anyone of you chases me, he cannot catch me. On the other hand, if I run after any of you he cannot escape me. I kept on talking to them in that strain to beguile them till, I thought, help would reach me from Madinah. I looked anxiously through the trees, as I talked to them when at last, I noticed a group of riders headed by Akhram Asadi r.a coming towards me. As Akhram approached the bandits, he attacked Abdul Rahman and cut one leg of his horse. Abdul Rahman, as he fell down the horse, attacked Akhram and killed him. Abu Qatadah r.a had meanwhile arrived. In the combat that ensued, Abdul Rahman lost his life and Abu Qatadah his horse.”

It is written in some books of history that, when Akhram was going to attack Abdul Rahman, Salman advised him to wait till the rest of his people had joined him. But he did not wait, saying:

“I wish to die as a martyr in the part of Allah.”

He was the only person killed from among the Muslims. The bandits lost a good number of their men. Then more reinforcement reached the Muslims and the bandits took to their heels. Salmah r.a sought the Prophet’s permission to pursue the saying:

“O, Prophet of Allah! Let me have one hundred men, I shall teach them a lesson.”

But the Prophet said:

“No. they would have by now reached their bases.”

Most of historians say that Salmah r.a was hardly 12 or 13 at the time. Look how a boy of such a small age able to chase so many bandits single-handed. He recovered all the plunder and besides took a considerable booty from them. This was the outcome of Iman and Ikhlas, with which Allah had imbued the hearts of those blessed people.

Tags :religion, Holy Quran, Muhammad, Allah, bandits, archer, horse

Solat Washes Away the Sins

First Hadith

Abu Hurairah r.a, narrates that once the Prophet s.a.w asked his companions, “Do you believe that dirt can remain on a person bathing five times a day in a brook running in front of his door?” “No!” replied the companions, “No dirt can remain on his body.” The Prophet s.a.w remarked: “So, exactly similar is the effect of solat offered five times a day. With the Grace of Allah, it washes away all the sins.”

Second Hadith

Jabir r.a narrates that he heard the Prophet s.a.w saying; “ The likeness of five times daily solat is as the likeness of a deep brook running in front of the door of a person who bathes therein five times a day.”

Running water is generally free from dirt and the deeper it runs the cleaner and purer it is. A bath in such water surely removes dirt from the body and makes it cleans. Solat offered with due regard for its essentials likewise cleanses the soul of all sins. There are several hadiths of the same meaning, though with slight variations in expression, narrated by different companions of the Prophet s.a.w. Abu Saed Al-Khudri narrates that he heard the Prophets s.a.w saying: “ Each of the five solats, expiates the sins committed since the solat preceding it”. To explain, let us take the case of a person working in a factory. His job is such that his body gets covered with dust. But there are five streams of running water in between the factory and his houses and on his return from the job, he takes a bath in each stream. The effect of five times daily solat is quite similar. Any sins of omission and commission between two solats are forgiven on account of “Istighfar and Taubah in each solat.”

The Prophet s.a.w through such parables, aims at impressing that solat has the wonderful power of removing the sins. If we fail to avail of Allah’s mercy, surely we ourselves are the losers.

To err is human. We are likely to commit innumerable acts of displeasing Allah and deserve thereby, His wrath and punishment but look how relenting our dear Allah is! He has most graciously shown us the way to earn His mercy and forgiveness. It is a great pity if we do not avail of this great favour. Our Allah is always eager to show us His mercy on very small grounds. It is said in a hadith, that if person goes to bed with intention of getting up for solat tahajjud and perchance does not wake up, he receives the full reward for solat tahajjud, although he has been enjoying his sleep at the time of tahajjud. How boundless is the grace of Allah and what a tremendous loss and deprivation if we do not receive blessings from such a Giver.

Tags :religion, Holy Quran, Muhammad, Allah, Sins, washes away all the sins, solat, power of removing the sins, mercy and forgiveness, receive blessings

Kalimah Thoiyiebah (La ila ha il lallah)

The kalimah Thoiyiebah means that nobody is worthy of worship except Allah. The words “ma min ilahi ghoi ruh” and “La ila ha illa huwa” and “La nak budu illallah” also carry the same meaning. Similarly “La nak budu illa eeyah” (We do not worship anybody other than Allah) and “Ilma huwa ilahuuwahid” (He is the only one worthy of worship) also mean the same thing. There are others similar ayat, which imply the same meaning as of kalimah Thoiyiebah. The surah in which each such ayat occurs has been indicated below, so that if desired one may be able to look up the translation of the Quran. In fact, the whole of the Holy Quran is an explanation of the kalimah Thoiyiebah, because the basic objective of the Holy Quran and of the Deen of Islam is Tauheed. It is to propagate Tauheed the messengers of Allah were sent to people at different time. Tauheed is the common objective of all the revealed religions and for this reason the subject of Tauheed has all along been dealt with under different headings to establish its truth. The same Tauheed is therefore the object of Kalimah Thoiyiebah.

1. Your Allah is one Allah. There is no god save Him; most beneficent the Merciful (Surah Al-Baqarah, ayat 163)

2. There is no God but He – The Living, Eternal. (Surah Al-Baqarah, ayat 225)

3. There is no God but He – The Living, Eternal. (Surah Ale-Imran, ayat 2)

4. Allah, Himself is witness, there is no God but He. The angels and the men of learning too are withness. (Surah Ale-Imran, ayat 18)

5. There is no God but He – The Exalted in Power, The Wise. (Surah Ale-Imran, ayat 18)

6. There is no God save Allah and Allah is The Exalted in Power, The Wise. (Surah Ale-Imran, ayat 62)

7. Come to an agreement between us and you, that we shall worship none but Allah. (Surah Ale-Imran, ayat 64)

8. Allah! There is no God but He; of surenty, He will gather you together on the Day of Judgement. (Surah An-Nisa, Ayat 87)

9. There is no God save One Allah. (Surah Al-Maidah, ayat 76)

10. Say. In truth He is the One Allah. (Surah An’am, ayat 18)

11. Who – a God other than Allah, could restore them to you. (Surah An’am, ayat 46)

12. That is Allah, your Lord. There is no God save Him. (Surah An’am, ayat 102)

13. There is no God save Allah and turn away from those joints Gods with Allah. (Surah An’am, ayat 106)

14. He said; shall I seek for you a god other than Allah. (Surah A’iraaf, ayat 140)

15. There is no God save He (Allah). It is He that gives both life and death. (Surah A’iraaf, ayat 185)

16. There were commanded to worship but one Allah. There is no God save He (Allah). (Surah At-Taubah, ayat 31)

17. Allah suffices me. There is no God save He (Allah). He is the Lord of the Tremendous Throne. (Surah At-Taubah, ayat 129)

18. This is Allah, your Lord. Him, therefore you should worship. (Surah Yunus, ayat 3)

19. Such is Allah, your real Sustainer. (Surah Yunus, ayat 32)

20. He said, there is no God except Him (Allah), in Whom the Children of Israel believe and I am of those who submit unto Him. (Surah Yunus, ayat 90)

21. I worship not what you worship others than Allah. (Surah Yunus, ayat 104)

22. Know you that this revelation is sent down in the knowledge of Allah and there is no God save Him (Allah). (Surah Hud, ayat 14)

23. That ye serve none but Allah. (Surah Hud, ayat 26)

24. He said, “O my people worship Allah, you love no other than God but Him. (Surah Hud, ayat 50)

25. He said, “O my people worship Allah, you love no other than God but Him. (Surah Hud, ayat 61)

26. He said, “O my people worship Allah, you love no other than God but Him. (Surah Hud, ayat 84)

27. Are maby Lords differing among themselves better or the One Allah, The Omnipotent Allah. (Surah Yusuf, ayat 39)

28. He has commanded that you worship none but Him. (Surah Yusuf, ayat 40)

29. Say, “He is my Lord, there is no God but He (Allah). (Surah Ar-Ra’d, ayat 30)

30. And left them know that he (Allah) is only one God. (Surah Ibrahim, ayat 52)

31. There is no God but, I so do your duty unto Me. (Surah An-Nehal, ayat 2)

32. Your Allah is one Allah. (Surah An-Nehal, ayat 22)

33. He is just one Allah. (Surah An-Nehal, ayat 51)

34. And do not set up with Allah any other God. (Surah Bani Israel, ayat 39)

35. Say if there had been others gods with Him (Allah), as they say. (Surah Bani Israel, ayat 42)

36. They said, “ Our Lord is the Lord of the Heavens and of the Earth. Never shall we call upon any god others than Him (Allah).
(Surah Al-Kahfi, ayat 14)

37. There are people who chosen others gods beside Him (Allah). (Surah Al-Kahfi, ayat 15)

38. The Revelation has come to me that your Allah in one Allah. (Surah Al-Kahfi, ayat 110)

39. Verily. Allah is my Lord and your Lord, so serve Him. (Surah Maryam, ayat 36)

40. Allah! There is no god but He (Allah). (Surah At-Thoha, ayat 8)

41. Verily, I am Allah. There is no god but, I. So serve Me. (Surah At-Thoha, ayat 14)

42. But the god of you all is the one Allah: There is no god but He. (Surah At-Thoha, ayat 98)

43. If there were (in the Heavens and Earth) other gods beside Allah, there would have been disorder in boyh of them. (Surah Anbiiya, ayat 22)

44. Have they taken for worship gods besides Him (Allah). (Surah Anbiiya, ayat 24)

45. It was revealed by Us (Allah) to him (the Apostle) that there were is no god but, I (Allah). (Surah Anbiiya, ayat 25)

46. Or have they gods who can shield them from us? (Surah Anbiiya, ayat 43)

47. Do you worship besides Allah things that can neither be any good to you, nor do you harm? (Surah Anbiiya, ayat 66)

48. There is no god save Thou; Glory to Thee. (Surah Anbiiya, ayat 87)

49. What has come to me by revelation is that your Allah is one Allah. (Surah Anbiiya, ayat 108)

50. Your Allah is one Allah, submit unto Him. (Surah Al-Haj, ayat 34)

51. Worship Allah, you have no other god but Him (Allah). (Surah Al-Mukminuun, ayat 23)

52. Worship Allah, you have no other god but Him (Allah). (Surah Al-Mukminuun, ayat 32)

53. Nor is there any god along with Him. (Surah Al-Mukminuun, ayat 91)

54. Therefore Allah, Exalted, the True King! There is no god save Him (Allah). (Surah Al-Mukminuun, ayat 114)

55. If any one invokes any other god besides Allah, he has no authority therefore. His rekoning is only with Lord. (Surah Al-Mukminuun, ayat 117)

56. Can there be another god beside Allah? (Surah An-Naml, ayat 64)

57. And He is Allah. There is no god but He. To Him be praise. (Surah Al-Qosas, ayat 70)

58. Is there other than Allah, who can give you a night. (Surah Al-Qosas, ayat 71)

59. And call not, beside Allah, on any other god. There is no god but He (Allah). (Surah Al-Qosas, ayat 88)

60. And our Allah and your Allah is One. (Surah Al-Ankabut, ayat 46)

61. There is no god save Allah. How then are you deluded. (Surah Al-Fathir, ayat 3)

62. Lo! Thy Lord is surely One. (Surah As-Syafaat, Ayat 4)

63. For when it was said unto them, there is god, save Allah. They were scornful. (Surah As-Syafaat, Ayat 35)

64. Maketh he the gods One Allah? (Surah Shod, Ayat 5)

65. There is no god save Allah, the One, the Irresistible. (Surah Shod, Ayat 65)

66. He is Allah, the One, the Irresistible. (Surah Az-Zumar, Ayat 4)

67. Such is Allah, your Lord and Cherisher. His is the Sovereignty. There is no god save Him. (Surah Az-Zumar, Ayat 6)

68. There is no got save Him (Allah), to Him is the final goal. (Surah Al-Mukmin, Ayat 3)

69. There is no god save Allah. How then are you deluded? (Surah Al-Mukmin, Ayat 62)

70. He is the living (one). There is no god but He. Call upon Him. (Surah Al-Mukmin, Ayat 65)

71. It is revealed to me that your god is one Allah. (Surah Al-Fusshilat, Ayat 6)

72. Worship Ye none but Allah. (Surah Al-Fusshilat, Ayat 14)

73. Allah is our Lord and your Lord. (Surah As-Shura, ayat 15)

74. Did we appoint gods to be worshipped beside the beneficent? (Surah Az-Zukhruf, Ayat 45).

75. The Lord of Heavens and the Earth and all between them. (Surah Ad-Dukhan, ayat 7)

76. There is no god but He. It is He who gives life and gives death. (Surah Ad-Dukhan, ayat 8)

77. Worship ye none other than Allah. (Surah Al-Ahqaf, ayat 21)

78. So know (O Muhammad ) that none has the right to be worshipped but Allah. (Surah Muhammad, Ayat 19)

79. And set not up (or worship) any other god along with Allah [Glorified be He (Alone), Exalted above all that they associate as partners with Him]. Verily, I (Muhammad ) am a plain warner to you from Him.. (Surah Az-Zariyat, ayat 51).

80. He is Allah, than Whom there is none has the right to be worshipped but He. (Surah Al-Hashr, ayat 22)

81. We are guiltless of you and all that you worship beside Allah. (Surah Al-Mumtahanah, ayat 4)

82. Allah! There is no god but He. (Surah At-Taghabun, ayat 13)

83.He is the Lord of the east and the west; there is no god but He (Allah). (Surah Al-Muzzammil, ayat 9)

84. I worship not that which ye worship, nor will your worship that which I worship. (Surah Al-Kafirun, ayat 2-3)

85. Say: He is Allah, The One and Only. (Surah Al-Ikhlas)

The above are eighty five verses, in which text of Kalimah Thoiyiebah or its equivalent in meaning has occurred. There are still many more verses, which equally convey the same sense and meaning of Kalimah Thoiyiebah as I have stated is the beginning. The Tauheed is the fundamental basic of Deen. And therefore the more acquainted a man is with the requirements of Tauheed, the more steadfast he shall be in Deen. Tauheed in the Holy Quran has been described from various view points and various manner and aspects, so that it many penetrate through the very depths of the heart; so it firmly settles there, leaving no room for anything else to enter.

Tag :religion, Holy Quran, Muhammad, Allah

Umar r.a (Radhiallahu anhu) Coming To Islam

Umar r.a, of whom all the Muslims are justly proud and the disbelievers still dread, was most adamant in opposing the Prophet s.a.w and very prominent in persecuting the Muslims before he embraced to Islam. One day, the Quraysh in meeting called for somebody to volunteer himself for the assassination of the Prophet s.a.w. Umar offered himself for this job, at which everybody exclaimed:

“Surely, you can do it, Umar!”

Whith sword hanging from his neck, he set out straight away on his sinister errand. On his way he met Saad bin Abi Waqqas of Zuhrah clan. Saad inquired:

“Whither! Umar?”

Umar : “I am after finishing Muhammad.”

Saad: “But do not you see that Bani Hashim, Bani Zuhrah and Bani Abdul Manaf are likely to kill you in retaliation?”

Umar: “It seems that you also have renounced the religion of your forefathers. Let me settle with you first.”

So saying, Umar drew out his sword. Saad announcing his Islam, also took out his sword. They were about to start a duel when Saad said:

“You had better first set your own house in order. Your sister and brother-in-law both have accepted Islam”

Hearing this, Umar flew into a towering rage and turned his steps towards his sister’s house. The door of the house was bolted from inside and both husband and wife were receiving lessons in the Quran from Khabbab r.a. Umar knocked at the door and shouted for his sister to open it. Khabbab r.a hearing the voice of Umar hid himself in some inner room, forgetting to take the manuscript pages of the Holy Quran with him. When the sister opened the door, Umar hit her on the head, saying:

“O, enemy of yourself. You too have renounced your religion.”

Her head began to bleed. He then went inside and inquired, “ What were you doing?” And who was the stranger I heard from outside?” His brother-in-law replied, “We were talking to each other.” Umar said to him, “ Have you also forsaken the creed of your forefathers and gone over to the new religion?” The brother-in-law replied, “But what if the new religion be the better and true one?” Umar got beside himself with rage and fell on him, pulling his bread and beating him most savagely. When her sister intervened, he smote her so violently on her face that bled most profusely. She was, after all, Umar sister; she burst out:

“Umar! We are beaten only because we have become Muslims. Listen! We are determined to die as Muslims. You are free to do whatever you like.”

When Umar had cooled down and felt a bit ashamed over his sister’s bleeding, his eyes fell on the pages of the Quran left behind by Khabbab r.a. He said, “Alright, show me, what are these?” “No.” said the sister, “You are unclean and no unclean person can touch the Scripture.” He insisted, but the sister was not prepared to allow him to touch the leaves unless he washed his body. Umar at last gave in. He washed his body and then began to read the leaves. It was Surah “Thoha”. He started from the beginning of the Surah, and he was changed man altogether when he came to the verse”

“Lo! I, indeed I am Allah. There is none worthy of worship save Me. So serve Me and establish Solat for My remembrance.”

Umar said: “Alright, take me to Muhammad s.a.w.”

On hearing this Khabbab r.a came out from inside and said:

“O, Umar! Glad tidings for you. Yesterday (on Thursday night) the Prophet s.a.w prayed to Allah, “O, Allah strengthen Islam with either Umar or Abu Jahal, whomsoever Thou likest.” It seems that his prayer has been answered in you favour.”

Umar then went to Prophet s.a.w and embraced Islam on Friday morning. Umar’s Islam was a terrible blow to the morale of unbelievers, but still the Muslims were few in number and the whole country was agains them. The disbelievers intensified their efforts for the complete annihilation of Muslims and the extinction of Islam. With Umar r.a on their side, the Muslims now started saying their Solat in Haram. Abdullah bin Mas’ood says:

“Umar’s Islam was a big triumph, his emigration to Madinah a tremendous reinforcement and his accession to the Caliphate a great blessing for the Muslims.”

assassination, religion, forefathers, manuscript, Holy Quran, Muhammad, big triumph, Caliphate

Allah’s Treatment Is According To Ones Expectations (part two)

The second point in this hadith is “whenever a slave of Mine remember Me, I am with him.” In another hadith, it is stated “So long as one’s lips move in My remembrance I remain with him.” i.e. Almighty Allah bestows His special care and mercy on him during all this time.

The third point is that Almighty Allah mentions him with favour to the angle, which signifies the value of zikir. Firstly, this is because Allah created man such that inherently he is liable to be good as well as to go astray, as a hadith below;

From Abu Hurairah r.a and Abu Said r.a, both bore testimony to having heard from Rasulullah s.a.w that the gathering engaged in zikir of Almighty Allah is surrouned by the angles on all sides, the grace of Allah and “Sakinah” (peace and tranquility) descend upon them and Almighty Allah speaks about them by way of appreciation, to His angles.”

Submission on his part therefore deserves special appreciation. Secondly, at the time of Adam’s creation, the angels (who have no instinct for doing evil) could not understand the creation of man and had contended that he would cause blood-shed and trouble in the world, while they are always there to praise and glorify Almighty Allah. Thirdly, man’s worship of Allah and submission to His will is more commendable than that of the angles, because he does so on account of his faith in the unseen which, however, is actually seen by the angles. It is to this fact that Allah refers in the Holy Quran: “How would the man have not worshipped if he had actually seen the Paradise and the Hell.” It is for this reason that Almighty Allah praises the noble deeds of those who worship and glorify Him without seeing.”

The fourth point contained in the above-mentioned hadith is that if a man increases his devotion to Almighty Allah, the increase in His mercy and kindness upon him is proportionately far greater. “Getting near” and “running” signify immediate increase in His blessings and mercy. Thus, it is upto a person that, if he wants to enjoy more kindness and favours from Almighty Allah, he should increase his devotion to Him.

The fifth point in the above mentioned hadith is that the angles have been stated to be superior to man, while it is commonly know that man is the best creation of Allah. One reason for this has already been explained in the translation (of the hadith), that the angles are superior because they are innocent and are unable to commit sins. Secondly, they are superior because they are better than the majority of man, including even the majority of believers and yet some selected Believer like the Prophets a.s (Alaihis Salam) are superior to the angles. There are other reasons as well, which are however left out in order to prevent the discourse from getting too long.

Allah’s Treatment Is According To Ones Expectations (part one)

From Abu Hurairah r.a, narrated that Rasullulah s.a.w has said ; “ Almighty Allah says “I treat my slave (man) according to his expectations from Me and I am with him when he remember Me. If he remember Me in his heart, I remember him in My heart; if he remembers Me in a gathering, I remember him in a a better and nobler gathering, (i.e. angles). If he comes closer to Me by one span, I go towards him a cubit’s length, if he comes towards Me by a cubit’s length, I go towards him an arm’s length and if he walks towards Me, I run unto him.’ ”

Note: There are several points elaborated in this Hadith. The first point is that Allah deals with a man according to his expectations from Him. One should therefore always be hopeful of the mercy and benevolence of Almighty Allah and never be despondent of His blessings. Certainly, we are extremely sinful and justly deserve punishment on account of our evil deeds, yet in no case should we feel despondent of the mercy of Allah, as He may perhaps totally forgive us.

“Lo! Allah forgiveth not if a chosharer (partner) be ascribed unto Him and forgiveth all save that to whom He will”

But Almighty Allah may oy may not forgive; that is why the ulama (Islamic Scholar) say that true belief lies in between hope (of forgiveness of Allah) and fear (of His wrath). The Holy Prophet s.a.w, once visited a young sahabah (companion), who was breathing his last and asked him how he was feeling. He replied, “O! Messenger of Allah, I am hopeful of the mercy of Allah, and yet I am afraid of my sins.” Thereupon the Holy Prophets s.a.w said, “When the heart of a believer is filled with these two feelings of hope and fear, Almighty Allah fulfils his hope and saves him from what he is afraid of.”

It is mentioned in one hadith that a believer thinks of his sin, as if he is sitting under huge rock that is threatening to fall on him, while for a transgressor his sin is not more than a fly which is easily scared off, i.e., he takes his sins very lightly. In short, one should be appropriately afraid of one sins and at the same time remain hopeful of Allah’s mercy.

Ma’az r.a died of Plague and in the moments of death agony, he fainted many times whenever he regained consciousness for a moment, he should say, “Oh, Allah! Thou knowest that I loved Thee. By Thy Honour and Glory, Thou knowest this very well.” Just before breathing his last, he said; “O.. death, you are a welcome quest but have come at a time when there is nothing in the house to eat.” Then he said; "O Allah! Thou knowest very well that I always feared Thee, and today, I die hopeful of Thy forgiveness. Oh.. Allah! I enjoyed life, not in digging canals and planting gardens, but in remaining thirsty in the hot weather, in undergoing hardships for the sake of Islam and in taking part in the gatherings engaged in Zikir under the supervision of the ulama.”

Some ulama have written that the fulfillment of expectations promised by Almighty Allah in the aforesaid hadith is in its most general sense. It carries assurance not only in respect of forgiveness but also in respect of prayers, health, wealth and safety. For instance when a person prays to Allah an sincerely believes that Allah shall accept his prayer, then his prayer is actually accepted, but if he has doubt (that his prayer would not be accepted), it is not accepted. Thus, in another hadith is stated that the prayer of a person is granted so long as he does not say that his prayer is not granted. The same is true in the case of all blessings relating to health, prosperity, etc. According to one hadith, if a destitute person discloses his hunger to everybody, he is not relieved of his poverty, but if he shows submission to Gracious Allah, his condition may soon change for the better. However, hoping for the better from Almighty Allah is one thing, and being over-confident of His help and forgiveness is another thing. Almighty Allah has warned us against such an attitude in several verses of the Holy Quran e.g.,

“Let not the deceiver (the satan) beguile you in regard to Allah.”

i.e. one should not be misled by the Devil to commit sins just because Allah is the most Merciful and Forgiver. There is another verse,

“Hath he knowledge of the Unseen, or hath he made a pact with the Beneficent. No, never.”

To be continued…

Ibnu AzZubair's Valour against the Romans.

In 26 A.H (After Hijrah), Usman r.a, the then Khalifah, appointed Abdullah bin Abu Sarah r.a, as a governor of Egypt in place of Amar bin Aus r.a. Abdullah r.a with 20,000 Muhajidin, advanced to meet the Roman Army numbering 200,000. It was very fierce battle. The Roman commander, Jarjir made a proclamation saying:

"The person who kill Abdullah will get my dauther's hand in marriage and also 100,000 dinars in prize."

Some of the muslim grew anxious over this praclamation. When Abdullah bin Azzubair was informed of this, he said:

"There is nothing to worry about. We may also announce that the person killing Jarjir will get Jarjir's daughter in marriage, 100,000 dinars in prize and also Governorship over the area now ruled by him."

The fight was very tough and went on for a long time, Ibnu AzZubair r.a succeeded in spotting Jarjir seated behind his forces, under umbrella of peacock feathers held by two maids. Ibnu AzZubair r.a all at once, outskirted the Roman troops and approached him. He attacked Jarjir with his sword and severed his head from his body. He then fixed the head on the point of his spear and returned to his camp, to utteramazement of both the armies at his matchless valour.

When the Sahabah emigrated to Madinah, no son was borne to any of emigrants for one year after the emigration. The Jews of Madinah said:

"We have cast a spell on the emigrants. They cannot have male issue."

Abdullah bin AzZubair was the first male child born to the Muhajirin. The Muslims were, naturally, very happy over his birth. The Prophets s.a.w would not generally allow the children to take oath of allegiance to him. But Abdullah bin AzZubair had the honour of pledging allegiance to the Prophets s.a.w when he was only seven. During this battle, he was barely in his early twenties. To go single-handed and kill the commander, after hoodwinking his army of 200,000 men, at this age is really marvellous.


Roman commander, Roman, Khalifah, Muhajidin, marriage, dinars, Jews, emigrated

Elevated stage in Paradise by virtue of the Holy Quran - Part 2

Ummu Salmah r.a. (one of Rasullullah s.a.w wife) was once asked by someone as to how Rasullullah s.a.w used to recite Quran. She said, “In a way that all vowel sounds were clear and the pronunciation of each letter was distinct.” It is desirable to recite the Quran with propriety even if one may not understand the meaning. Ibnu Abbas r.a. said that he preferred to recite with propriety, short sowar (plural of surah – a chapter of the Quran) like AlQariah or Iza Zulzelat rather than to recite (otherwise long) sowar like AlBaqarah or AlImran without it.

The commentators and learned scholars explained the above-mentioned hadith to mean that, for each ayat recited, the reciter will be elevated to a higher level in Paradise. From other hadith, it appears that there are as many levels in Paradise as the number of ayat in the Holy Quran. Therefore, the status of the person will be raised by as many levels in Paradise as the number of ayat in which he is well versed. As such, the one best versed in the whole Quran will reach the highest level in Paradise.

According to Mulla Ali Qari, it is mentioned in a hadith there is no level in Jannah higher than that given to reader of the Quran. So the readers will ascend in proportion to the number of ayat recited by them in the world. Allamah Dani (RahmatulallahAlaih) says that authorities agree that there are a six thousand ayat in the Quran. But there is some difference of opinion about the number over and above six thousand. These are variously reported to be 204, 14, 19, 25 and 36.

It is written in Sharah-ul Ihya that each ayat corresponds to a higher level in Paradise. So a reader will be asked to ascend according to his recitation. One who reads the whole of the Quran will attain the highest level in Paradise. And one who knows only a part of the Quran will rise up to the proportionate level. In brief, the stage or level reached will be fixed by the numbers of ayat recited.

According to my understanding, the above hadith has a different meaning :

I think that the elevation implied in this hadith is not that which can determined by the number of ayat to be recited, i.e., when one ayat be recited, the status will be raised by one step, whether it be read with propriety of without. But this hadith points to another kind of elevation which is a type of an inner experience and is related to the recitation being with propriety or without is. So a person will be able to read in the same way as he reads in worldly life. Mullah Ali Qari (RahmatullahAlaih) has quoted from one hadith that, if a person reads the Quran very often in this life, he will remember it in the life Hereafter, otherwise he will forget it. May Allah help us there. There are many among us who memorized the Quran in their childhood through the religious zeal of their parents, but through sheer carelessness and negligence on their own part, have forgotten this capability in the later part of this very life. It is mentioned in others hadith that one who dies while labouring and working hard to commit the Glorious Quran to memory. Will be record amongst the Huffaz. Allah bounty has no limits. We should only seek it. As a poet says:

O’ Shahidi..! His bounties are common for all, you could not be denied (these bounties), if you were all worthy.


(If my interpretation is correct, it is from Allah and if is wrong, it is from me and satan, and Allah and His Prophet are free from it.)