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.)

Solat Wipes Out the Sins

From Abu Dzar r.a narrates that once the Holy Prophet s.a.w came out of his house. It was autumn and the leaves were falling off the trees. He caught hold of a branch of a tree and its leaves began to drop in a large number. At this he remarked, “O, Abu Dzar! When a Muslim offers his Solat to please Allah, his sins are shed away from him just as these leaves are falling off this tree.”

In autumn, usually, the leaves of the trees fall in large number, so much so that some trees not a single leaf is left behind. The same is the effect of solat perfomed with sincerity and devotion. All the sins of the person offering solat are wiped off. Its should, however, be remembered that according to the verdict of the theologians, it is only the minor sins that are forgiven by the performance of solat and others services. The major sin are not pardoned without repentance. We should, therefore in addition to saying solat, be particular about doing “Taubat” (repentance) and “Istighfar” (seeking forgiveness). Allah may however, pardon by His bountiful Grave, even the major sins of any person because of his solat.




Solat Wipes Out the Sins, Holy Prophet, autumn, theologians, seeking forgiveness, major sins

Abu Dzar Ghifari’s Conversion to Islam

Abu Dzar Ghifari r.a is very famous among the Sahabah (Prophet’s companion) for his piety and knowledge. Ali r.a used to say:

“Abu Dzar is the custodian of such knowledge as other people are incapable of acquiring.”

When he first got news of the Prophet’s mission, he deputed his brother to go to Mecca and make investigations regarding ‘the person’ who claimed to be the recipient of Divine revelation. His brother returned after necessary enquiries and informed him that he found Muhammad s.a.w to be a man of good habits and excellent conduct and that his wonderful revelations were neither poetry nor soonth-sayings. This report did not satisfy him and he decided to set out for Mecca and find out the facts for himself. On reaching Mecca he went straight to the Haram. He did not know the prophet s.a.w and he did not consider it advisable (under the circumstances prevailing at the time) to enquire about him from anybody. When it became dark, Ali r.a noticed him and seeing in him a stranger; could not ignore him, as hospitality and care for the travelers, the poor and the strangers, were the sahabah’s second nature. He therefore, took him to his place. He did not ask him about the purpose of his visit to Mecca, nor did Abu Dzar himself disclose it. Next day, he againt went to the Haram and stayed there till nightfall without being able to learn who the Prophets was. In fact everybody knew that the Prophets and his companions were being persecuted in Mecca and Abu Dzar might have had misgivings about the result of his quest for the Prophet s.a.w . Ali r.a again took him home for the night, but again did not have any talk with him about the purpose of his visit to the city. On the third night, however after Ali had entertained him as on the two previous nights, he asked him:

“Brother, what brings you to this town?”

Before replying. Abu Dzar took undertaking from Ali r.a that he would speak truth and then he enquired from him about Muhammad s.a.w. Ali replied:

“He is verily the Prophet of Allah. You accompany me tomorrow and I shall take you to him. But you have be very careful, least people come to know of your association with me and you get trouble. When on your way, I apprehend some trouble, I shall get aside pretending some necessity or adjusting my shoes, and you will proceed ahead without stopping, so that the people may not connect us.”

Next day, he followed Ali r.a. who took him before the Prophet s.a.w. In the very first meeting, he embraced Islam. The Prophet s.a.w, fearing that the Quresh might harm him, enjoined upon him not to make an open declaration of his Islam. And bade him to go back to his clan and return when Muslims had gained the upper hand. Abu Dzar r.a. replied:

“O, Prophet of Allah! By Him who is the master of my soul, I must go and recite the Kalimah in the midst of these unbelievers.”

True to his word, he went straight to the Haram, and right in the midst of the crowd and at the pitch of his voice, recited Shahadah viz:

“I bear witness that there is no god save Allah and I bear witness that Muhammad s.a.w is the Prophet of Allah.”

People fell upon him from all sides and would have beaten him to death if Abbas (the Prophet’s uncle, who had not till then embraced Islam) had not shielded him and saved him from death. Abbas said to the mob:

“Do you know who he is? He belongs the Ghifar Clan, who live on the way of our caravans to Syria. If he killed, they will waylay us and we shall not be able to trade with the country.”

This applead to their prudence and they left him alone.

The next day, Abu Dzar r.a repeat his perilous confession of iman and would have surely been beaten to death by crowd, had not Abbas intervened once again and saved him for the second time.

The action of Abu Dzar r.a was due to his extraordinary zeal for proclaiming Kalimah among the disbelievers, and the prohibition by the Prophet s.a.w was due to the soft corner in his heart for Abu Dzar r.a, lest he be put to hardships that might prove too much for him. There is not the least shadow of disobedience in this episode. Since the Prophet s.a.w himself was undergoing all sorts of hardships in spreading the message of Islam, Abu Dzar r.a also thought it fit to follow his example. Rather than avail of his permission to avoid danger. It was this spirits of Sahabah that took them to the heights of material and spiritual progress. When a person once recited the Kalimah and entered the fold of Islam, no power on earth could turn him back and no oppression or tyranny could stop him from tabligh.


recipient of Divine, Muhammad, Mecca, stranger, embraced Islam