Home Faqihul Ummah Mawa`iz (Discourses) Discourse 25 - Gaining proximity to Allah Ta‘ala is in following the lifestyle of Nabi (sallallahu ‘alaihi wasallam)

Discourse 25 - Gaining proximity to Allah Ta‘ala is in following the lifestyle of Nabi (sallallahu ‘alaihi wasallam)

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الحمد لله وكفى وسلام على عباده الذين اصطفى ، أما بعد :

It does not matter who you are and where you are

Mu'aaz bin Jabal (radhiyallahu ‘anhu) was a respected and high ranking Sahaabi of Nabi (sallallahu ‘alaihi wasallam). His merits have been recorded in the hadeeth. It was a great era of the Sahaabah. Some Sahaabah were fathers and grandfathers while others were sons and grandsons. Some Sahaabah were ustaads and others were students.

Nabi (sallallahu ‘alaihi wasallam) had dispatched Mu'aaz (radhiyallahu ‘anhu) to Yemen. Hadhrat Moosa Ash'ari (radhiyallahu ‘anhu) was already appointed as the judge of Yemen and Hadhrat Mu'aaz (radhiyallahu ‘anhu) was being appointed as the governor. When Hadhrat Mu'aaz (radhiyallahu ‘anhu) was leaving Madinah Tayyibah, Nabi (sallallahu ‘alaihi wasallam) accompanied him to the outskirts of the town. Nabi (sallallahu ‘alaihi wasallam) was walking alongside him and holding on to the reins of the horse, while Hadhrat Mu'aaz (radhiyallahu ‘anhu) was seated on the horse. Naturally, it was painful for Mu'aaz (radhiyallahu ‘anhu) to observe Nabi (sallallahu ‘alaihi wasallam) walking whilst he was riding, but this was Nabi’s (sallallahu ‘alaihi wasallam) instruction, so he abided by it.

When the time had finally arrived to bid him farewell, Nabi (sallallahu ‘alaihi wasallam) said: “O Mu'aaz, perhaps you will not see me the next time you come to Madinah Tayyibah.”

Hadhrat Mu'aaz (radhiyallahu ‘anhu) immediately concluded that this was to be the last meeting between himself and Nabi (sallallahu ‘alaihi wasallam). He began crying profusely.

Nabi (sallallahu ‘alaihi wasallam) turned his mubaarak face towards Madinah and continued his advice, “O Mu'aaz! Indeed my beloved friends are those who implement taqwa in their lives, whoever they may be and wherever they may be.”

Nabi (sallallahu ‘alaihi wasallam) was drawing Hadhrat Mu'aaz’s (radhiyallahu ‘anhu) attention to this point that whether you reside in Yemen or Madinah, if you implement taqwa in your life, you will gain closeness and proximity to Nabi (sallallahu ‘alaihi wasallam). Thus, physical and bodily separation is irrelevant and the underlying factor is attaining spiritual closeness to Nabi (sallallahu ‘alaihi wasallam).

A king appoints his son as a ruler of a certain city. Although this city is, geographically, a great distance away, the son maintains proximity with his father on account of running the daily affairs of the city and sending frequent reports to his father. The father, the king, takes immense pride in the government of his son and bestows a special and lofty position upon him.

Shaikh Abdul Haq and the bogus shaikh

There was a buzurg by the name of Moulana Abdul Haq رحمة الله عليه, who was a Sahib-e-Huzoori. A Sahib-e-Huzoori is that individual who is blessed with observing the mubaarak countenance of Nabi (sallallahu ‘alaihi wasallam) on a daily basis. This buzurg used to reside in Madinah Tayyibah, but Nabi (sallallahu ‘alaihi wasallam) instructed him to emigrate to India. Subhanallah! Look at the compassion of Nabi (sallallahu ‘alaihi wasallam) for the ummah that he had dispatched his special friend to India for the welfare and benefit of the Muslims in India.

Nabi (sallallahu ‘alaihi wasallam) had also given the following instruction: “Be compassionate to the less fortunate people of India.”

Moulana Sahib رحمة الله عليه was perturbed by one aspect, thus he asked: “Here, in Madinah Tayyibah, I am blessed with the opportunity of witnessing your mubaarak countenance everyday and presenting myself before you as well. If I leave here and go to India, this opportunity will be lost and I will not be able to tolerate losing this great benefit.”

Nabi (sallallahu ‘alaihi wasallam) said: “You will be blessed with the same opportunity over there as well.”

Hence, according to the instruction of Nabi (sallallahu ‘alaihi wasallam), he travelled to India and settled in Delhi. He then set about searching for any buzurg that he came to know of. On one occasion he was informed of the arrival of a certain saintly person, thus he went to meet him. A huge crowd mobbed this saintly person and Moulana Sahib worked his way through the crowd and greeted him. But to his dismay, he found a bottle of liquor placed beside him. He even offered Moulana to partake of it. Moulana declined and this person re-offered and Moulana refused again. Moulana then left the gathering.

That night, Moulana saw a dream in which many people were going to meet Nabi (sallallahu ‘alaihi wasallam) at a particular house. Moulana joined the group. When they had reached the house, Moulana was accosted by this same ‘saintly’ person. He was standing at the entrance of the house wielding a stick in his hand. The ‘saintly’ person rebuked Moulana and said: “Since you did not drink the liquor I offered, I will not allow you to enter.”

Moulana awoke in a state of shock and panic. He immediately recited istighfaar and ‘Laa Howla wa Laa Quwwata illa Billah’.

The next morning, Moulana went to visit this person. Upon seeing Moulana he remarked: “Now, will you drink it?”

“Show your tricks to someone else. I shall not be fooled by your magic,” Moulana retorted and left his presence without consuming the liquor.

That night, he saw the same dream and the same sequence of events. A group of people were going to meet Nabi (sallallahu ‘alaihi wasallam) and he joined them, but upon reaching the designated place, this person again prevented him from entering the house and thus he was unable to meet Nabi (sallallahu ‘alaihi wasallam).

He awoke immediately and set out to confront this saintly person. This person upon seeing him remarked: “You are deprived of seeing Nabi (sallallahu ‘alaihi wasallam) because of your refusal to drink the liquor. Now, you are going to regret it.”

“Nabi (sallallahu ‘alaihi wasallam) has declared liquor as haraam,” explained Moulana. “I shall never drink it. The only regret that I will have is breaking the commandments of Allah Ta‘ala by consuming that liquor. It does not matter whether I see Nabi (sallallahu ‘alaihi wasallam) or not, as long as my services and deeds are accepted by Allah Ta‘ala.”

Thus, the conclusion we derive from here is that no matter how close one may be to Nabi (sallallahu ‘alaihi wasallam), it will be of no benefit if our deeds are not accepted. Abu Lahab was the paternal uncle of Nabi (sallallahu ‘alaihi wasallam), yet Allah Ta‘ala has mentioned him in the Quraan under the verse,

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

“Destruction be to the hands of Abu Lahab.” (Abu Lahab: 1)

Abu Lahab had a slave girl by the name of Thuwaybah. When she had informed him of the birth of his nephew, Nabi (sallallahu ‘alaihi wasallam), he became so elated that he set her free. He possessed a great deal of love for Nabi (sallallahu ‘alaihi wasallam). Allah Ta‘ala alone only knows on how many occasions he must have placed Nabi (sallallahu ‘alaihi wasallam) affectionately on his lap and fed him and played with him, but when Nabi (sallallahu ‘alaihi wasallam) declared prophethood, he rejected it and did not submit to the laws of Allah Ta‘ala.

Consequently, his abode will be the raging fires of Jahannum and the love that he possessed for Nabi (sallallahu ‘alaihi wasallam) will be of no avail to him.

Thus, Moulana emphatically stated: “As long as I believe and obey Nabi (sallallahu ‘alaihi wasallam), it is of no consequence if I see him or not.”

On the third night, he encountered the same sequence of events. But this time, a thought crossed his mind: “O Allah! It is strange that one who disobeys Your commands gains easy access to Nabi (sallallahu ‘alaihi wasallam) and the one who adheres to Your commands does not!”

Coincidentally, a voice was heard from the house saying: “Where is Shaikh Abdul Haq? He has not visited us for two days?”

Nabi (sallallahu ‘alaihi wasallam) had noticed that Moulana did not come to meet him for the past two days. Thus he (sallallahu ‘alaihi wasallam) enquired about him.

Moulana cried out from outside: “O Rasulullah (sallallahu ‘alaihi wasallam)! I greatly desire to meet you, but this person is preventing me from entering.”

Nabi (sallallahu ‘alaihi wasallam) asked: “What is the matter?”

A voice declared: “This person is holding a stick in his hand and preventing Shaikh Abdul Haq from entering the house.”

Nabi (sallallahu ‘alaihi wasallam) then said: “Get away from here, O dog,” and Hadhrat Ali (radhiyallahu ‘anhu) descended upon him with his sword in hand.

On seeing this, this ‘saintly’ person fled and Moulana entered the house and greeted Nabi (sallallahu ‘alaihi wasallam). Nabi (sallallahu ‘alaihi wasallam) asked Moulana: “You did not come to see me for two days? Was this person preventing you from coming?”

Moulana replied, “Yes, O Messenger of Allah (sallallahu ‘alaihi wasallam). He insisted that I consume liquor, but I refused because you, O Nabi (sallallahu ‘alaihi wasallam), have declared it haraam.”

Nabi (sallallahu ‘alaihi wasallam) was greatly pleased, and very affectionately said: “O Abdul Haq! You have acquitted yourself well.”

The next day, when Moulana came to meet this individual, he noticed that the ‘shaikh’ was not emerging from the house. When he enquired about his presence, his followers told Moulana that he was in his room. Moulana knocked on the door, but there was no reply. Moulana then opened the door and found it deserted. He then asked the people gathered there: “Did you see anything coming out of this room?”

They affirmed that they had seen a dog running out of the room. Moulana then informed them that this was their ‘shaikh’ and narrated the entire episode to them and explained that when Nabi (sallallahu ‘alaihi wasallam) stated “O dog,” their ‘shaikh’ was transformed into a dog.

This pseudo-shaikh desired to disfigure and dismantle the deen of Allah Ta‘ala, hence Allah Ta‘ala had disfigured him. The entire gathering repented for their actions and took bay'at at the hands of Moulana.

Whosoever adopts taqwa and obeys the instructions of Nabi (sallallahu ‘alaihi wasallam), he will be close to Nabi (sallallahu ‘alaihi wasallam) wherever in the world he may be and whoever he may be. This was the message that Nabi (sallallahu ‘alaihi wasallam) was conveying to Hadhrat Mu'aaz (radhiyallahu ‘anhu).

The Sahaabah’s (radhiyallahu 'anhum) meticulous emulation of the sunnat

If we study the lives of the Sahaabah (radhiyallahu 'anhum), we will learn that their only desire was to live every facet of their lives in the manner and method that Nabi (sallallahu ‘alaihi wasallam) had led his life.

Once, someone enquired from Hadhrat Huzaifah (radhiyallahu ‘anhu): “How did Nabi (sallallahu ‘alaihi wasallam) lead his life?”

Hadhrat Huzaifah (radhiyallahu ‘anhu) replied: “Tomorrow, spend your entire day with Hadhrat Abdullah bin Mas`ood (radhiyallahu ‘anhu). The manner in which he spends his day, is the way that Nabi (sallallahu ‘alaihi wasallam) used to spend his day.”

The way that he ate, greeted someone, his mannerisms, his speech, style of walking, performance of wudhu, salaah; ruku, sajdah, etc. were conducted exactly in the same manner as was performed by Nabi (sallallahu ‘alaihi wasallam). Hadhrat Abdullah bin Mas'ood (radhiyallahu ‘anhu) had moulded his life in the complete obedience of Nabi (sallallahu ‘alaihi wasallam).

A Sahaabi had once accompanied his friend to an orchard. It was autumn and the trees were shedding their leaves. This Sahaabi took hold of a branch and shook it till all the leaves were displaced from it. He then turned to his companion and said: “Will you not ask me why I have done such an action?”

“Do tell me,” encouraged his companion.

“I was once walking with Nabi (sallallahu ‘alaihi wasallam),” explained the Sahaabi, “when he took hold of a branch and shook it till all the leaves dropped off. Nabi (sallallahu ‘alaihi wasallam) then turned towards me and asked: ‘Will you not ask me why I did such an action?’

“Do tell me, O messenger of Allah (sallallahu ‘alaihi wasallam),” I replied. Nabi (sallallahu ‘alaihi wasallam) then said: ‘When a believer does good deeds, his sins will fall away just as these leaves have fallen from the branch.’”

This was the state of the Sahaabah’s adherence to the way of life of Nabi (sallallahu ‘alaihi wasallam).The Sahaabah (radhiyallahu 'anhum) emulated Nabi (sallallahu ‘alaihi wasallam) to such an extent that once Hadhrat Abdullah bin Umar (radhiyallahu ‘anhuma), while on his way to Makkah, dismounted his camel and rested under a tree. When he was questioned in this regard, he calmly replied: “I had seen Nabi (sallallahu ‘alaihi wasallam) dismounting from his conveyance and resting under this very same tree.”

Nabi (sallallahu ‘alaihi wasallam) had rested under that tree due to weariness and not to initiate this action as a sunnat!

On another occasion, Hadhrat Abdullah bin Umar (radhiyallahu ‘anhuma) dismounted his camel, instructed it to sit down and then pretended to relieve himself. Thereafter, he mounted his camel and continued on his journey. He happily explained to his companions that he had witnessed Nabi (sallallahu ‘alaihi wasallam) carrying out that very same action in that very same manner.

Once, Hadhrat Ali (radhiyallahu ‘anhu), when setting out on a journey, mounted his camel, recited سبحن الله ، الحمد لله ، لا إله إلا الله ، الله أكبر – Subhanallah, Alhamdulillah, Laa ilaaha illallahu Allahu Akbar, spurred the camel to start moving and laughed. He then recited the du‘aa for travelling. His companions were bemused by his actions, but he informed them that he had witnessed Nabi (sallallahu ‘alaihi wasallam) doing the very same thing.

Hence, we understand from these incidents that it is crucial for us to adopt the lifestyle of Nabi (sallallahu ‘alaihi wasallam) if we want our actions to be accepted by Allah Ta‘ala. We will also be blessed with the vision of Nabi (sallallahu ‘alaihi wasallam) and Allah Ta‘ala will grant us the opportunity of presenting ourselves before Nabi (sallallahu ‘alaihi wasallam) in Madinah Tayyibah, Insha-Allah!

It is recorded in a hadeeth that Nabi (sallallahu ‘alaihi wasallam) had said:

إن لله ملائكة سياحين في الأرض يبلغوني من أمتي السلام

Allah Ta‘ala has appointed a group of angels to traverse the earth and convey to me the salaams of my ummah.

In another hadeeth, Nabi (sallallahu ‘alaihi wasallam) has also mentioned:

من صلى علي عند قبري سمعته . . .

Whoever recites salaam upon me by my graveside, I hear it directly and whosoever recites salaam upon me from any other place, it is conveyed to me.

In short, we will attain proximity to Nabi (sallallahu ‘alaihi wasallam) by following and obeying his instructions.

During one expedition, Nabi (sallallahu ‘alaihi wasallam) asked: “Who volunteers to stand as a sentry during the night?” Immediately a Sahaabi stood up and offered his services. Nabi (sallallahu ‘alaihi wasallam) asked him his name and requested him to sit down. Nabi (sallallahu ‘alaihi wasallam) then asked for a second volunteer and a Sahaabi stood up. Nabi (sallallahu ‘alaihi wasallam) also asked him for his name and then requested him to sit down. Nabi (sallallahu ‘alaihi wasallam) then requested for a third volunteer and a Sahaabi stood up again. Nabi (sallallahu ‘alaihi wasallam) asked for his name as well and then requested him to sit down as well.

Nabi (sallallahu ‘alaihi wasallam) then asked the volunteers to come forward, but only one person came forth.

When Nabi (sallallahu ‘alaihi wasallam) queried about the other two volunteers, this Sahaabi (radhiyallahu ‘anhu) explained that actually it was him who had stood up on all three occasions. On the first occasion, he had furnished his real name and on the second occasion he said that he was the son of fulaan (so and so), and on the third occasion, he had replied that he was the father of fulaan (so and so). This was the spirit of the Sahaabah (radhiyallahu 'anhum) in obeying Nabi (sallallahu ‘alaihi wasallam), that each one of them desired that he gains the good fortune, whereas, their lives were at stake. This Sahaabi (radhiyallahu ‘anhu) desired that no other Sahaabi should give his name before his, despite the post of a sentry being such a dangerous task.

Hadhrat Abu Bakr (radhiyallahu ‘anhu) dispatching the army of Hadhrat Usaamah (radhiyallahu ‘anhu)

Towards the end of his life, Nabi (sallallahu ‘alaihi wasallam) had dispatched an army and appointed Hadhrat Usaamah (radhiyallahu ‘anhu) as the ameer. Nabi (sallallahu ‘alaihi wasallam) had tied the flag himself and handed it over to Hadhrat Usaamah (radhiyallahu ‘anhu). While this army was proceeding on its journey, they had received news that Nabi (sallallahu ‘alaihi wasallam) had taken seriously ill and that his end was near, hence, they returned to Madinah. Shortly thereafter, Nabi (sallallahu ‘alaihi wasallam) left this temporary world and Hadhrat Abu Bakr (radhiyallahu ‘anhu) was appointed as the khaleefah.

The first act of responsibility that Hadhrat Abu Bakr (radhiyallahu ‘anhu) enacted was to dispatch the army that Nabi (sallallahu ‘alaihi wasallam) himself had sent out. However, this decision was met with objections by some Sahaabah (radhiyallahu ‘anhum) who felt that it was more appropriate for the army to remain in Madinah as there was the fear of an attack on the Muslims by the kuffaar. They feared that the kuffaar may conclude that the demise of Nabi (sallallahu ‘alaihi wasallam) had weakened the Muslims.

Hadhrat Abu Bakr (radhiyallahu ‘anhu) rejected this proposal and very sternly proclaimed: “The very first thing that I will do is to dispatch the very same army that Nabi (sallallahu ‘alaihi wasallam) himself had dispatched! Revelation has terminated, Nabi (sallallahu ‘alaihi wasallam) has left this world and there is no nabi to come after him. How can I accept a deficiency to be introduced into the deen while I am alive?”

Someone then suggested that a more experienced Sahaabi be appointed as the ameer, as Hadhrat Usaamah (radhiyallahu ‘anhu) was merely a youngster.

Hadhrat Abu Bakr (radhiyallahu ‘anhu) emphatically declared: “I shall appoint that person who Nabi (sallallahu ‘alaihi wasallam) himself had appointed as the ameer, Hadhrat Usaamah (radhiyallahu ‘anhu).”

The person who had made this suggestion was in fact Hadhrat Umar (radhiyallahu ‘anhu) and he did not give this suggestion for personal motives, rather, he felt that it was in the best interest of the army. However, Hadhrat Abu Bakr’s (radhiyallahu ‘anhu) decision was based upon the decision initially taken by Nabi (sallallahu ‘alaihi wasallam). Accordingly, he made the announcement for the army to assemble and proceed on their journey.

Hadhrat Umar (radhiyallahu ‘anhu) was also posted to this army, but Hadhrat Abu Bakr (radhiyallahu ‘anhu) required his services as an advisor. Consequently, Hadhrat Abu Bakr (radhiyallahu ‘anhu) approached Hadhrat Usaamah (radhiyallahu ‘anhu) and respectfully said: “Your soldiers are preparing themselves for this expedition and among them is Hadhrat Umar (radhiyallahu ‘anhu). If you have no objections, could you permit Hadhrat Umar (radhiyallahu ‘anhu) to remain behind as I require his services? But if you do object, I will not insist in him remaining behind.”

In fact, Hadhrat Abu Bakr (radhiyallahu ‘anhu) sat before Hadhrat Usaamah (radhiyallahu ‘anhu) when addressing him, just as a student sits before his ustaad. Ponder over this! Hadhrat Abu Bakr (radhiyallahu ‘anhu) could have merely instructed Hadhrat Umar (radhiyallahu ‘anhu) to remain behind or he could have summoned Hadhrat Usaamah (radhiyallahu ‘anhu) and informed him of his decision. But this level of respect was afforded to Hadhrat Usaamah (radhiyallahu ‘anhu) because he was the commander of the army. Hadhrat Abu Bakr (radhiyallahu ‘anhu) took into cognisance the position of Hadhrat Usaamah (radhiyallahu ‘anhu).

This is one of the major stumbling blocks in today’s society. Each individual desires that only his opinion should be worthy of acceptance and recognition and due reverence does not need to be shown to the position enjoyed by other people. This malady is the very essence of corruption that is prevalent today. It is the fundamental cause of dispute and enmity between husband and wife, brother and brother, father and son, etc. It is the basis why enmity, jealousy, speaking ill of one another, harbouring hatred and malice has become so prevalent.

Anyhow, Allah Ta‘ala had imbued Hadhrat Abu Bakr (radhiyallahu ‘anhu) with such foresight that the decision to dispatch the army left the enemies of Islam bewildered and astonished. They had assumed that the backbone of Islam was now crushed, but they realised that Islam was still a force to be reckoned with. The army left on its expedition and reinforcements were sent thereafter to assist them. This army was responsible for conquering many territories and bringing them under the banner of Islam.

Hadhrat Umar (radhiyallahu ‘anhu) dismissing Hadhrat Khalid bin Waleed (radhiyallahu ‘anhu)

Hadhrat Khalid bin Waleed (radhiyallahu ‘anhu) held a prominent position in the army. Hadhrat Umar (radhiyallahu ‘anhu) suggested that he be removed from that position, but Hadhrat Abu Bakr (radhiyallahu ‘anhu) replied that since Nabi (sallallahu ‘alaihi wasallam) had appointed Hadhrat Khalid (radhiyallahu ‘anhu) to that position, he was not going to revoke it. However, during Hadhrat Umar’s (radhiyallahu ‘anhu) reign as the khaleefah, he dismissed Hadhrat Khalid (radhiyallahu ‘anhu) from the position of a commander on account of him presenting someone with an exorbitant reward. Hadhrat Khalid (radhiyallahu ‘anhu) was summoned to the Islamic court to explain his action. When Hadhrat Umar (radhiyallahu ‘anhu) questioned him, Hadhrat Khalid (radhiyallahu ‘anhu) remained silent. Hadhrat Umar (radhiyallahu ‘anhu) reprimanded Hadhrat Khalid, but he still remained silent.

Thereafter, Hadhrat Ubaidah (radhiyallahu ‘anhu) approached Hadhrat Khalid (radhiyallahu ‘anhu), tied a turban around his body and explained: “Normally, a criminal when brought before the Islamic judge, is shackled or tied up. Hadhrat Khalid (radhiyallahu ‘anhu) was displeased that the same treatment was not meted out to him, hence he remained silent.”

Hadhrat Khalid (radhiyallahu ‘anhu) confirmed Hadhrat Ubaidah’s statement and thereafter answered the questions posed to him. Nevertheless, Hadhrat Khalid (radhiyallahu ‘anhu) was dismissed from his post.

Thereafter, Hadhrat Umar (radhiyallahu ‘anhu) was informed that Hadhrat Khalid protested at his dismissal and even made the following comment: “Umar has dismissed me. He does not appreciate and value my leadership qualities.”

Hadhrat Umar (radhiyallahu ‘anhu) summarily sent for Hadhrat Khalid (radhiyallahu ‘anhu) and questioned him in this regard.

Hadhrat Khalid (radhiyallahu ‘anhu) very calmly replied: “Whoever gave you this piece of information has erred in his statement. What I really said was that you have dismissed me from the position of a commander, but not from the position of serving Islam. Previously, I served Islam from the rank of a commander and now I serve Islam from the rank of a common soldier. Position is not my primary goal; serving Islam is my aim and goal.”

Umar (radhiyallahu ‘anhu) thereafter explained to Hadhrat Khalid (radhiyallahu ‘anhu) the reason for his dismissal. “Many lands were conquered at your hands,” Hadhrat Umar (radhiyallahu ‘anhu) pointed out, “and the enemies of Islam are stricken with awe and fear of you, whereas we want them to develop those same feelings for Islam; not for a specific individual. Hence, I have dismissed you from your post so that the kuffaar will realise that Islam will be victorious irrespective of whether you are the commander or not. This was the underlying reason for your dismissal.”

Hadhrat Khalid (radhiyallahu ‘anhu) unequivocally accepted Hadhrat Umar’s explanation.

At the time of his death, Hadhrat Kalid (radhiyallahu ‘anhu) began bemoaning loudly, and, when questioned in this regard, he lamented: “I gave my life for the sake of jihad solely to sacrifice it in the path of Allah Ta‘ala and not to conquer foreign lands and gain victory over the enemy. I always rushed headlong into the cauldron of the battlefield where I thought I would get martyred but, alas, death always eluded me and now, it is pitiful that today I will die on a bed like an old woman.”

When Ikrimah (radhiyallahu ‘anhu), the son of Abu Jahal was martyred, Hadhrat Khalid (radhiyallahu ‘anhu) was seen weeping close by and grievingly uttering, “We did not expect that those who raised their swords against Islam will be blessed with martyrdom. (Hadhrat Ikrimah (radhiyallahu ‘anhu) had fought against Nabi (sallallahu ‘alaihi wasallam) before accepting Islam.) Ikrimah has gained martyrdom, hence he is truly successful.”

Our claim of love and the Sahaabah’s (radhiyallahu ‘anhum) love

Let us examine our condition. We profess to give priority to the obedience and pleasure of Nabi (sallallahu ‘alaihi wasallam) over every facet and aspect of our lives. In fact, Nabi (sallallahu ‘alaihi wasallam) has mentioned in a hadeeth:

لا يؤمن أحدكم حتى تكون هواه تبعا لما جئت به

None of you is worthy of being called a believer until his desires are subject to my teachings.

Therefore, before engaging in any action, we should ask ourselves the following question: “Will this action of mine be in accordance to the teaching of Nabi (sallallahu ‘alaihi wasallam)?”

If it is, well and good, but if it is contrary to the teachings of Nabi (sallallahu ‘alaihi wasallam) then abandon it totally.

Once, a Sahaabi came before Nabi (sallallahu ‘alaihi wasallam) while wearing a gold ring. Nabi (sallallahu ‘alaihi wasallam) took this Sahaabi’s hand in his mubaarak hands, removed the gold ring and threw it to the ground, and thereafter said: “This is the jewellery of the people of Jahannum.” After some time, Nabi (sallallahu ‘alaihi wasallam) left that gathering. However, the Sahaabi did not even endeavour to pick up the ring which still lay there on the ground. When he was advised that he could utilise the ring in some other avenue he candidly replied: “It is impossible for me to even pick up something that Nabi (sallallahu ‘alaihi wasallam) has thrown away.”

This is the dictate of love, obedience and sacrifice. Whatever Nabi (sallallahu ‘alaihi wasallam) disliked, should not even be worthy of picking up from the ground.

Hadhrat Umar (radhiyallahu ‘anhu) once came in the presence of Nabi (sallallahu ‘alaihi wasallam) wearing a silken coat. Nabi (sallallahu ‘alaihi wasallam) said: “It is impermissible for men to wear silk.”

Immediately, Hadhrat Umar (radhiyallahu ‘anhu) went home and threw the coat in the fire. The next day, when Nabi (sallallahu ‘alaihi wasallam) asked him about the coat, Hadhrat Umar (radhiyallahu ‘anhu) calmly replied: “I have thrown in into the fire.”

Nabi (sallallahu ‘alaihi wasallam) then said: “Silk is impermissible for males only; you could have given it to your women folk.”

However, he in whose heart is entrenched the love of Nabi (sallallahu ‘alaihi wasallam) cannot fathom the alternate use of an item that Nabi (sallallahu ‘alaihi wasallam) himself has disapproved of. The only action worthy of such an item is its complete destruction.

Every claim must be supported with some proof. Thus, one who claims to love Nabi (sallallahu ‘alaihi wasallam) must furnish the necessary proof, and that proof is our lifestyle. It is the height of injustice that we claim to be the followers and ardent lovers of Nabi (sallallahu ‘alaihi wasallam), yet our lifestyles are not in accordance to the lifestyle of Nabi (sallallahu ‘alaihi wasallam).

If our lifestyles are in accordance with the way of life of Nabi (sallallahu ‘alaihi wasallam), then our claims will be justified, but if it is contrary to that of Nabi (sallallahu ‘alaihi wasallam), then how can our claims ever be acceptable?

We claim to love Nabi (sallallahu ‘alaihi wasallam) yet we earn our wealth from avenues that Nabi (sallallahu ‘alaihi wasallam) has cursed. Hadhrat Jaabir (radhiyallahu ‘anhu) has reported that:

لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهده وقال هم سواء

Nabi (sallallahu ‘alaihi wasallam) has cursed the giver of interest, the one who consumes interest, the one recording the transaction and even the witnesses to the interest bearing transaction! Nabi (sallallahu ‘alaihi wasallam) has undeniably stated that they are all equal in sin!

This very same interest is then utilised to build sprawling mansions and to lead a life of extravagance. Is this the type of love that we profess to have for Nabi (sallallahu ‘alaihi wasallam)?

We claim to love Nabi (sallallahu ‘alaihi wasallam) yet we indulge in bribery! Nabi (sallallahu ‘alaihi wasallam) has stated that both the provider and the benefactor of bribery will be thrown into the fire of Jahannum!

We claim to love Nabi (sallallahu ‘alaihi wasallam) yet we usurp the lands of others! Nabi (sallallahu ‘alaihi wasallam) is reported to have said that whosoever usurps one hand span of land, on the Day of Qiyaamah a collar constructed of the seven earths will be strung around his neck.

We claim to love Nabi (sallallahu ‘alaihi wasallam) yet we deceive people in our transactions! We conceal the inherent faults of the garments and portray the merchandise to simple-minded people as exquisite and expensive garments.

Once, Nabi (sallallahu ‘alaihi wasallam) thrust his hand into a heap of grain piled up outside a shop. Nabi (sallallahu ‘alaihi wasallam) noticed that it was wet, hence he (sallallahu ‘alaihi wasallam) enquired from the owner: “What is this?”

The shopkeeper replied: “Some of the grain was drenched in the rain. Therefore, I covered the wet grain with the dry grain.”

Nabi (sallallahu ‘alaihi wasallam) expressed his displeasure and said,

من غشنا فليس منا

Whoever deceives, is not from among us.

We claim to love Nabi (sallallahu ‘alaihi wasallam) yet we indulge in those actions that Nabi (sallallahu ‘alaihi wasallam) has described as “not from among us”. Now, if we are excluded and debarred from the group of Nabi (sallallahu ‘alaihi wasallam), then which avenue can we turn to? Today, when Muslims are bestowed with the reins of authority and non-Muslims are their subjects, we find that the rights of these non-Muslims are totally trampled upon and callously ignored, be it physical abuse, usurping their land or wealth, etc., whereas Nabi (sallallahu ‘alaihi wasallam) has stated that he will personally represent those non-Muslims and claim on their behalf on the Day of Qiyaamah.

The need to reform our lives

If the condition and the lives of the Muslim ummah are to be rectified, then adopting the lifestyle and mannerisms of Nabi (sallallahu ‘alaihi wasallam) is an absolute necessity. Today, we are stooped in aping the lifestyles of the non-Muslims – the Germans, Americans, British, Japanese, Russians, etc. We desire to imitate them in every facet of our lives. We claim to love Nabi (sallallahu ‘alaihi wasallam) yet we adopt the lifestyles of his enemies! Alas! If we truly possessed the love for Nabi (sallallahu ‘alaihi wasallam), then we would have searched the ahaadeeth and studied the lives of the Sahaabah y and led our lives accordingly.

A poet has very beautifully said:

نظر سوئے دنیا قدم سوئے مرقد

کدھر جا رہا ہوں کدھر دیکھتا ہوں

My sight is on the world but my feet are going towards the grave.

Where am I going and where am I looking?

It is only logical that we must focus in the direction that we are travelling to because, if we are negligent, then we will most certainly stumble and fall or run into some difficulty. Similarly, we are heading towards the qabr (grave), but we have developed a fixation with the world, whereas we need to be concerned about the events in the grave; what will we need in the grave? What will benefit us in the grave?

Alas, our only concerns are, what type of job will I get? What type of house will I build? How many shops will I acquire, one, two or three? We have made these desires the objectives of our very existence. The overwhelming desire to acquire these objectives belies our claim of having love for Nabi (sallallahu ‘alaihi wasallam) because, if we truly possessed it, then our outlook towards life would have been very different.

Sa'd bin Abi Waqqaas (radhiyallahu ‘anhu) - The conqueror of Persia

During the illustrious era of the Sahaabah (radhiyallahu ‘anhum), two empires were considered to be the superpowers of the world, namely Persia and Rome. Every other country would form an alliance with either one of them.

Hadhrat Sa'd bin Abi Waqqaas (radhiyallahu ‘anhu) was the conqueror of the Persian Empire. He was the third person to accept Islam and Nabi (sallallahu ‘alaihi wasallam) had given him the glad tidings of Jannat in this world. He was also among the very first group of Sahaabah (radhiyallahu 'anhum) who migrated to Madinah. Now we may think that since Hadhrat Sa'd (radhiyallahu ‘anhu) was the conqueror of Persia, he must have led a very extravagant and pompous life. He probably owned an opulent mansion, wore expensive clothes, was perpetually surrounded by bodyguards and Allah Ta‘ala alone knows what other luxuries he must have enjoyed.

But his condition was such that once he came across a decayed piece of hide embedded in a pile of dirt. Hadhrat Sa'd (radhiyallahu ‘anhu) picked it up and gratefully remarked, “Alhamdulillah! Food arrangements for the next three days have been made.” Hadhrat Sa'd (radhiyallahu ‘anhu) cleaned it thoroughly, burnt it and lived off its ashes for the next three days. This was the condition of the one who had conquered the Persian Empire.

When Hadhrat Umar (radhiyallahu ‘anhu) came to meet Hadhrat Sa'd (radhiyallahu ‘anhu), the army was leaving on its expedition. Hadhrat Umar (radhiyallahu ‘anhu) walked alongside the camel while Hadhrat Sa'd (radhiyallahu ‘anhu) was mounted on the camel. Thus, the Sahaabah (radhiyallahu ‘anhum) gauged the rank and position of Hadhrat Sa'd (radhiyallahu ‘anhu).

Hadhrat Umar (radhiyallahu ‘anhu) held on to the reins of the camel and gave the following parting advice: “O Sa'd! Do not be deceived by the fact that you are called the uncle of Nabi (sallallahu ‘alaihi wasallam). In the court of Allah Ta‘ala, lineage and family ties will be of no benefit, but service to deen will be of great value and benefit. Inculcate righteous actions, for Allah Ta‘ala removes evil actions with good actions.

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ

“Indeed, good actions obliterate evil actions.” (Hud: 114)

“Endeavour to adopt the way of Nabi (sallallahu ‘alaihi wasallam). You are setting off to wage a war with the enemies of Allah Ta‘ala, but let the war be the last resort. First and foremost, invite them towards Islam with love and compassion, explaining to them the fundamentals of deen and if they accept your invitation, that will be an excellent outcome and do not lay a finger on them or their possessions. If they do not accept Islam, then invite them to live under Islamic rule and if they accept this invitation, then do not interfere with them or their possessions. However, if they reject both these invitations, then place your trust in Allah Ta‘ala and wage a jihad against them to elevate the deen of Allah Ta‘ala in that land. But, if at any time during that war they wish to make a truce, then accept this peace offering from them.”

وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا

“And if they incline towards peace, then you also incline towards peace.” (al-Anfaal: 61)

Hadhrat Umar (radhiyallahu ‘anhu) advised Hadhrat Sa'd (radhiyallahu ‘anhu) further and thereafter dispatched the army. On reaching Persia, Hadhrat Sa'd (radhiyallahu ‘anhu) sent a letter to the Persian king stating:

إن معي قوما يحبون الموت كما تحب الأعاجم الخمر

I have in my company such people who love death just like how your people love wine.

The Persian king rejected the first two invitations. Subsequently, Hadhrat Sa'd (radhiyallahu ‘anhu) declared war on them. During the battle, Hadhrat Sa'd (radhiyallahu ‘anhu) was unable to participate in the actual battle due to the suffering caused by a large abscess. However, this did not hinder him from commanding the army. He sat on the roof of a house and shouted instructions to the army. He was scrupulously aware of every soldier’s position and, when he shouted out his instructions, his voice could be heard above the loud noise of the battlefield.

Hadhrat Sad (radhiyallahu ‘anhu) is Mustajaab-ud-Daawaat

On one particular day, the battle was very intense and raged on fiercely. Hadhrat Sa'd (radhiyallahu ‘anhu) raised his upper garment and exposed the boils and abscess on his body so that no one would entertain any incorrect opinion of him. Coincidentally, a poet present on the battlefield, recited the following couplets:

“Today the battle raged fiercely. Many children have become orphans and many women have become widows, but our commander is relaxing and took no part in the battle.”

Hadhrat Sa'd (radhiyallahu ‘anhu) immediately raised his hands and said: “O Allah! Cut his tongue off from me.”

No sooner did Hadhrat Sa'd (radhiyallahu ‘anhu) complete his du‘aa, that an arrow struck the poet in his neck and killed him. Nabi (sallallahu ‘alaihi wasallam) had made du‘aa to Allah Ta‘ala that He grant Hadhrat Sa'd (radhiyallahu ‘anhu) the position of mustajaab-ud-da'awaat (one whose supplications are readily accepted) and the manner in which Hadhrat Sa'd’s (radhiyallahu ‘anhu) du‘aa used to get accepted was really amazing and astonishing.

On one occasion, a few people were embroiled in a discussion regarding Hadhrat Ali (radhiyallahu ‘anhu), Hadhrat Talhah (radhiyallahu ‘anhu) and Hadhrat Zubair (radhiyallahu ‘anhu). The general comments passed were not befitting the status of these illustrious Sahaabah (radhiyallahu 'anhum). (This discussion centred on the conflict that had taken place between them).

Hadhrat Sa'd (radhiyallahu ‘anhu) was informed of these comments and he pleaded with them: “Brothers! Do not speak ill of these Sahaabah! They were good people and Nabi (sallallahu ‘alaihi wasallam) had given them the glad tidings of Jannat in this very world.”

However, one person from this gathering did not take heed to Hadhrat Sa'd’s (radhiyallahu ‘anhu) advice and continued slating these noble Sahaabah (radhiyallahu 'anhum). Hadhrat Sa'd (radhiyallahu ‘anhu) advised this person for the second time, but he still remained adamant in his criticism.

Hadhrat Sa'd (radhiyallahu ‘anhu) then raised his hands and made the following supplication: “O Allah! Your beloved Nabi (sallallahu ‘alaihi wasallam) had given the glad tidings of Jannat to these illustrious Sahaabah in this world. If this is true and these Sahaabah are Your beloved and accepted servants then unleash such a punishment upon that individual who speaks ill of them, which will serve as a lesson to others.”

Hadhrat Sa'd (radhiyallahu ‘anhu) had barely lowered his hands when from among a herd of camels that were passing by, a specific camel became deranged and darted in the direction of the individual who was berating these noble Sahaabah (radhiyallahu ‘anhu). It attacked him viciously and decapitated him by biting off his head. It thereafter joined its herd.

This was the swift and prompt manner in which Hadhrat Sa'd’s (radhiyallahu ‘anhu) du‘aa was accepted. He was mustajaab-ud-da'awaat, the governor of Kufa, the conqueror of Persia, but examine his worldly condition. He had sufficed on a decayed piece of animal hide for three days!

Respected brothers! The incidents of our pious predecessors are mentioned and recorded so that we ponder over them and endeavour to mould our lives according to the spirit and personality of Nabi (sallallahu ‘alaihi wasallam). This is the only way to gain success, salvation and acceptance in the court of Allah Ta‘ala.

Effect of the Sahaabah (radhiyallahu 'anhum)

The ruler of Sijistaan, which was under Muslim rule, stopped paying the tax to the Islamic government. The Ameer-ul-Mu’mineen dispatched a delegation to investigate the matter. Upon their arrival, the king of Sijistaan asked them: “Where are those people who used to come before you? What has transpired with them?”

The ameer (leader) of the delegation asked: “Whom are you enquiring about? What is the description of these people?”

The king replied: “Their cheeks were sunken in, their eyes were hollow and they were feeble and weak. Their sandals were worn out, their shawls were torn and their clothing was made of rags. They possessed neither saddles for their horses nor sheaths for their swords. This was their condition.”

The leader of the party then asked: “What was the nature of their actions?”

The king admiringly replied: “They passed the entire night in the worship of Allah Ta‘ala, crying before Him, prostrating before Him and supplicating before Him, and during the day they served the creation of Allah Ta‘ala by assisting them with their daily chores. Their condition was such that when they entered my kingdom, I became overawed with fear and I was desperate to pay my taxes so that they will leave my kingdom. Where are these people?”

The leader of the Muslim party smiled and replied: “Their era of rule has passed, it is now our era of rule.”

“This is your era of rule!” pointed out the king. “I now observe that you have fine steeds with the choicest type of saddles and you dress in fine and exquisite clothing. However, your presence does not strike that fear in me. If you want the taxes, you will have to take it by force (i.e. by defeating us in war).”

Subsequently, we conclude that it is our inner condition that has an effect on people. If we inculcate the fear of Allah Ta‘ala in our hearts, then this will certainly produce an effect on others. It is recorded in a hadeeth that two fears cannot assemble in one heart simultaneously; namely, the fear of Allah Ta‘ala and the fear of the creation. If the fear of Allah Ta‘ala encompasses the heart, then the fear of the creation cannot enter that heart.

Nabi (sallallahu ‘alaihi wasallam) had once mentioned:

نصرت بالرعب

I have been assisted with awe [which Allah Ta‘ala has placed in the hearts of people].

If we are steadfast on deen and practically implement it in our lives, it will produce a greater effect on others. Today, we have mastered the technique and the art of presenting mesmerising speeches, but the contents of our speeches are not found practically in our own lives. Hence, our lectures and bayaans have minimal effect on the people.

Moulana Husain Ahmad Madani رحمة الله عليه, who was my ustaad and shaikh, was once sitting in a gathering when an individual presented himself before Moulana and, bending slightly forward, shook his hands. Moulana very sincerely said: “You are bending and lowering yourself before me! Bow and lower yourself before Allah Ta‘ala.”

The entire gathering was reduced to tears on account of the sincerity of Moulana’s statement, which was part and parcel of Moulana’s way of life. Hence, it produced this type of effect on the gathering.

Repenting for our sins

We are all sinners. I do not say this out of humility, but Nabi (sallallahu ‘alaihi wasallam) himself has stated in a hadeeth:

كلكم خطاء وخير الخطائين التوابون

Each and every one of you is a sinner, but the best of sinners are those who repent.

Allah Ta‘ala loves those who acknowledge their mistakes, repent and are remorseful of their sins.

Hadhrat Abu Bakr (radhiyallahu ‘anhu) enjoys the status of being the greatest ummati of Nabi (sallallahu ‘alaihi wasallam). In fact, he is the greatest person after the Ambiyaa ('alaihimus salaam), but Nabi (sallallahu ‘alaihi wasallam) had taught him the following du‘aa:

اَللّهُمَّ إِنِّيْ ظَلَمْتُ نَفْسِيْ ظُلْمًا كَثِيْرًا وَّلاَ يَغْفِرُ الذُّنُوْبَ إِلاَّ أَنْتَ فَاغْفِرْ لِيْ مَغْفِرَةً مِّنْ عِنْدِكَ وَارْحَمْنِيْ إِنَّكَ أَنْتَ الْغَفُوْرُ الرَّحِيْم

O Allah! I have greatly wronged myself (by sinning) and none can forgive sins besides You. Therefore, forgive me, pardon me and shower Your mercy on me. Indeed, You are the Most Forgiving and the Most Merciful.

Nabi (sallallahu ‘alaihi wasallam) had instructed Hadhrat Abu Bakr (radhiyallahu ‘anhu) to recite this du‘aa; and we are also instructed to recite this du‘aa. However, when reciting this du‘aa, we should concentrate on its meaning and avoid reciting it in a parrot-fashion. It will only create the desired effect if we concentrate on its meaning. Thus, if we recite this du‘aa with the desired concentration and the correct intention, seeking Allah Ta‘ala’s forgiveness and acknowledging our faults, then it will prove to be extremely beneficial.

Overlooking the faults of others and being merciful

Moulana Ilyaas رحمة الله عليه had once mentioned: “Allah Ta‘ala will not forgive us on account of our ibaadat, because not a single action of ours is conducted in the correct way. Our acts of worship are not worthy of being presented in the court of Allah Ta‘ala, but Allah Ta‘ala will shower His mercy upon us and forgive our shortcomings if we overlook and forgive the faults of others. Allah Ta‘ala will forgive us if we do not retaliate and seek vengeance against those who have physically or mentally abused us or have usurped our wealth or have been a source of great inconvenience to us.”

Nabi (sallallahu ‘alaihi wasallam) is reported to have said:

ارحموا من في الأرض يرحمكم من في السماء

Show mercy to those on earth and the Being in the sky will show mercy to you.

In another hadeeth, the following has been recorded:

من لا يَرحم لا يُرحم

Whoever is not merciful to others, mercy will not be shown to him.

Allah Ta‘ala has stated in the Quraan:

وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّـهُ لَكُمْ وَاللَّـهُ غَفُورٌ رَّحِيمٌ

“Overlook (the faults of others). Would you not like Allah to forgive your faults? Allah is All-Forgiving, All Merciful.” (an-Noor: 22)

If we overlook the faults of our brothers and forgive them, Allah Ta‘ala will forgive us and overlook our faults. But if we are not prepared to forgo our rights and forgive others then how can we ask Allah Ta‘ala to overlook and forgive our faults? Allah Ta‘ala will deal with us in the same manner that we treat the creation. If we are tolerant towards people and show compassion and mercy towards them, Allah Ta‘ala will shower His mercy upon us, but if we are intolerant and merciless, then Allah Ta‘ala will take us to task for our shortcomings and punish us accordingly.

For this reason it is imperative that we implement the principles and ethos of Nabi (sallallahu ‘alaihi wasallam) in our lives, and the avenues of achieving these objectives are by listening to lectures, reading kitaabs and studying deen. It is vital that we study deeni kitaabs with the correct intention: the desire of practically implementing that which we have read. Consequently, they will be beneficial to us, but if we read them superficially, as a form of entertainment, then it will practically be of no benefit to us and be reduced to a convenient substitute for reading magazines, newspapers, and novels.

The Madrasah – A source of mercy

Masha-Allah! A madrasah has been established in this town and I make du‘aa that Allah Ta‘ala allows it to flourish and also allows its blessings to spread continuously. May Allah Ta‘ala also grant the parents the taufeeq of sending their children to this madrasah with this intention that we are making them waqf in the name of Allah Ta‘ala. In this manner, the knowledge acquired by them, will be a source of benefit for the entire town.

It is recorded in a hadeeth that a hafiz will be addressed and told on the Day of Qiyaamah: “Take with you into Jannat 10 people of your family who were supposed to be sent to Jahannum because of their sins.”

Just Imagine! Ten people will be forgiven through the intervention of a hafiz on that day where a person is unprepared to part with even a single good deed of his! It is recorded in a hadeeth that the parents of a hafiz will be wearing crowns, the brilliance of which will outshine the sun. So, if we did not get the opportunity to become huffaaz, we should endeavour to make our children huffaaz, and if this is also not possible, then we should provide the means for others to achieve this goal.

This path is a fountain of blessings of which no one should remain deprived. The more opportunities we will grab, the more fortunate we will be. This path is a means of salvation and great honour. However, a very salient point to remember is that the assistance rendered should be from halaal and pure sources. The source from which wealth is acquired plays a fundamental role in the type of actions carried out. If we nourish our bodies with halaal food, then we will get the taufeeq to perform righteous actions and, conversely, nourishing it with haraam food will inspire us towards irreligious actions.

Our hearts will then become oblivious to the concept of halaal and haraam and our dominant concern will be to amass as much wealth as we can, irrespective of the source of this wealth. Once, a person sent me a money order with the following instruction: “This is the interest money accrued from my savings. Please spend it on the students of hadeeth.”

I returned the money admonishing him: “Is this the value you attach to hadeeth? That money which is haraam and impure, which you cannot use personally nor on your family, you request that we utilise it for the benefit of the students studying hadeeth? Is this the status you hold for the guests of Nabi (sallallahu ‘alaihi wasallam)? Was it not possible for you to send wealth from halaal sources?”

We must not delude ourselves into thinking that since this is a madrasah, we can donate wealth acquired from any source. No! We must donate only pure and halaal wealth to the madrasah. If we are entertaining an honourable and noble guest, will we feed him with food of an inferior quality? Most certainly not! We will set down before him only the choicest and most superior quality of food. Similarly, these students are the guests of Nabi (sallallahu ‘alaihi wasallam), they have come to gain the knowledge of Nabi (sallallahu ‘alaihi wasallam). Are we now going to nourish their bodies with haraam and impure food? Astaghfirullah! Never! We will have to feed them with pure and halaal sustenance.

Those who can neither become huffaaz, nor is it possible for their children to become huffaaz, nor is it plausible for them to sponsor others to become huffaaz, they can make du‘aa for the benefit of the madrasah. And, as far as du‘aa is concerned, everybody can make du‘aa. The young, old, infirm, weak, bedridden, everyone can make du‘aa for the benefit of the madrasah. Service to deen is rendered according to one’s capacity, and making du‘aa is also a service to deen. Therefore, no one can have any excuse to not provide some service to deen.

Remember! The students of the madrasah will become a great army that will crush evil practices and customs, challenge the enemies of Islam and defeat their baseless arguments and objections, and spread the message of Islam throughout the entire world. The madrasah is like a fortified garrison and the students are the soldiers being trained to serve deen. Insha-Allah, Allah Ta‘ala will place the flag of Islam in their hands and they will spread deen to the four corners of the world.

We know how many ulama had come from Iran, Hamdaan, Turan and, Allah Ta‘ala alone knows, from which other places, to Kashmir to establish deen. And thereafter, ulama were dispatched from Kashmir to every nook and cranny of the world to serve and propagate the deen of Allah Ta‘ala. We do not know what type of service and what position will be bestowed upon which student. Therefore, we should make du‘aa for every student and ask Allah Ta‘ala to use each one for the service of deen.

It is recorded in a hadeeth that the du‘aa, which was not commenced and terminated with Durood Shareef, will remain suspended between the skies and the earth and will not be presented in the divine court of Allah Ta‘ala. There is no need to recite aameen loudly; it can be said softly. You can make du‘aa and I will also make du‘aa and those who cannot make du‘aa, can recite aameen to my du‘aa.

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