Greatness and significance of Ayat al-Kursi [2:255]

Greatness and significance of  Ayat al-Kursi [2:255]

	اللّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
	Allah: There is no god but He, the Living, the All-Sustaining. Neither dozing overtakes Him nor sleep. To Him belongs all that is in the heavens and all that is on the earth. Who can intercede with Him without His permission? He knows what is before them and what is behind them; while they encompass nothing of His knowledge, except what He wills. His Kursiyy (Chair) extends to the Heavens and to the Earth, and it does not weary Him to look after them. He is the All-High, the Supreme.

Imam Ibn Katheer (may Allah have mercy on him) said in his Tafseer of Ayat
al-Kursiy from Soorat al-Baqarah:


The greatest verse of the Quran!

This is Aayat al-Kursiy, which has a high status. It was reported in a saheeh
hadeeth from the Messenger (peace and blessings of Allaah be upon him) that it
is the greatest aayah in the Book of Allaah… It was narrated from Ubayy, i.e.,
Ubayy ibn Ka'b that the Prophet (peace and blessings of Allaah be upon him)
asked him which aayah in the Book of Allaah was the greatest. He said, "Allaah
and His Messenger know best." He repeated it several times, then he said, "Aayat
al-Kursiy." The Prophet (peace and blessings of Allaah be upon him) said,
"Congratulations upon your knowledge O Abu'l-Mundhir. By the One in Whose hand
is my soul, it has a tongue and two lips, and it glorifies the Sovereign (i.e.,
Allaah) at the foot of the Throne." This was also narrated by Muslim, without
the phrase "By the One in Whose hand is my soul…".

Imaam Ahmad narrated: Muhammad ibn Ja'far told us, `Uthmaan ibn `Itaab told us,
he said: I heard Abu'l-Sulayl saying: a man from among the companions of the
Prophet (peace and blessings of Allaah be upon him) addressed the people until a
large number had gathered around him, then he climbed onto the roof of a house
and addressed the people, saying: "The Messenger of Allaah (peace and blessings
of Allaah be upon him) said, `Which aayah of the Qur'aan is the greatest?' A man
said, ` "Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but
He), the Ever Living, the One Who sustains and protects all that exists…"
[al-Baqarah 2:255 _ Aayat al-Kursi _ interpretation of the meaning].' He said:
he put his hand between my shoulders and I felt coolness in the centre of my
chest, or he put his hand on the centre of my chest and I felt coolness between
my shoulders, and he said, `Congratulations on your knowledge, O Abu'l-Mundhir."

It was narrated that Abu Dharr (may Allaah be pleased with him) said: "I came to
the Prophet (peace and blessings of Allaah be upon him) whilst he was in the
mosque and sat down. He said, `O Abu Dharr, did you pray?' I said, `No.' He
said, ` Get up and pray.' So I got up and prayed, then I came and sat down. He
said, `O Abu Dharr, seek refuge with Allaah from the devils of men and jinn.' I
said, `O Messenger of Allaah, are there devils among men?' He said, `Yes.' I
said, `O Messenger of Allaah, what about salaah?' He said, `It is the best, so
let whoever wants to, do a little of it and let whoever wants to, do more of
it.' I said, `O Messenger of Allaah, what about fasting?' He said, `It is
obligatory and it is good, and the reward with Allaah is greater.' I said, `O
Messenger of Allaah, what about sadaqah (charity)?' He said, `Allaah multiplies
it many times over.' I said, `O Messenger of Allaah, what (charity) is best?' He
said, `What a person gives at times of hardship, or what he gives in secret to a
poor person.' I said, `O Messenger of Allaah, which of the Prophets was first?'
He said, `Adam.' I said, `O Messenger of Allaah, was he a Prophet?' He said,
`Yes, a Prophet to whom Allaah spoke.' I said, `O Messenger of Allaah, how many
Messengers are there?' He said. `Three hundred and umpteen [sic], a great
crowd.' And once he said, `(Three hundred and) fifteen.' I said, `O Messenger of
Allaah, what is the greatest thing that has been revealed to you?' He said,
`Aayat al-Kursiy, "Allaah! Laa ilaaha illa Huwa (none has the right to be
worshipped but He), the Ever Living, the One Who sustains and protects all that
exists…" [al-Baraqah 2:255 _ interpretation of the meaning].'" (Narrated by
al-Nasaa'i).


Protection from Jinn and devils:

It was narrated from `Abd-Allaah ibn Ubayy ibn Ka'b that his father told him
that he had a vessel in which he kept dates. He used to check on it and found
that the number was decreasing. So he kept guard on it one night and saw a beast
that looked like an adolescent boy. He said: "I greeted him with salaams and he
returned my greeting, then I asked him, `What are you, a jinn or a human?' He
said, `A jinn.' I said to him, `Show me your hand.' So he showed me his hand,
and it looked like a dog's paw with dog's fur. I said, `Do all the jinn look
like this?' He said, `I know no one among the jinn who is stronger than I.' I
said, `What made you do what you did [i.e., taking the dates]?' He said, `We
heard that you are a man who loves charity, and we wanted to have some of your
food.'" Ubayy asked him, "What will protect us from you?" He said, "This aayah,
Aayat al-Kursiy." Then the next day he [Ubayy] went to the Prophet (peace and
blessings of Allaah be upon him) and told him (about what had happened) and he
said, "The evil one spoke the truth."…

Al-Bukhaari narrated that Abu Hurayrah said: "The Messenger of Allaah (peace and
blessings of Allaah be upon him) appointed me to guard the Ramadaan zakaah.
Someone came and started taking some of the food. I grabbed hold of him and
said, `I am going to take you to the Messenger of Allaah (peace and blessings of
Allaah be upon him)!' He said, `Let me be, for I am in need and I have children
and am in great need.' So I let him go. The following morning, the Prophet
(peace and blessings of Allaah be upon him) said, `O Abu Hurayrah, what did your
prisoner do last night?' I said, `O Messenger of Allaah, he complained of being
in great need and having children to look after, so I took pity on him and let
him go.' He said, `But he was lying, and he will be back.' So I knew that he
would come back, because of what the Messenger of Allaah (peace and blessings of
Allaah be upon him) had said. I lay in wait for him, and he came and started
taking some of the food. I grabbed hold of him and said, `I am going to take you
to the Messenger of Allaah (peace and blessings of Allaah be upon him)!' He
said, `Let me be, for I am in need and I have children. I will not come back
again.' So I took pity on him and let him go. The following morning, the Prophet
(peace and blessings of Allaah be upon him) said, `O Abu Hurayrah, what did your
prisoner do last night?' I said, `O Messenger of Allaah, he complained of being
in great need and having children to look after, so I took pity on him and let
him go.' He said, `But he was lying, and he will be back.' So I lay in wait for
him on the third night, and he came and started taking some of the food. I
grabbed hold of him and said, `I am going to take you to the Messenger of Allaah
(peace and blessings of Allaah be upon him)! This is the third and last time.
You said that you would not come back, then you did come back.' He said, `Let me
go, and I will teach you some words by which Allaah will benefit you.' I said,
`What are they?" He said, `When you lie down in your bed, recite Aayat
al-Kursiy, "Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped
but He), the Ever Living, the One Who sustains and protects all that exists…"
[al-Baraqah 2:255 _ interpretation of the meaning] until the end of the aayah,
then you will have a protector from Allaah and no shaytaan (devil) will come
near you until morning comes.' Then I let him go. The following morning, the
Prophet (peace and blessings of Allaah be upon him) said, `What did your
prisoner do last night?' I said, `O Messenger of Allaah, he claimed that he
would teach me some words by which he said Allaah would benefit me, then I let
him go.' He asked, `What are they?' I said, `He told me, when you lie down in
your bed, recite Aayat al-Kursiy, from the beginning to the end of the aayah,
"Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the
Ever Living, the One Who sustains and protects all that exists…" [al-Baraqah
2:255 _ interpretation of the meaning]. And he told me, you will have a
protector from Allaah and no shaytaan (devil) will come near you until morning
comes.' And they [the Sahaabah] were always keen to do good.' The Prophet (peace
and blessings of Allaah be upon him) said: `He indeed told you the truth,
although he is a liar. Do you know who you have been speaking with for the past
three nights, O Abu Hurayrah?' I said, `No.' He said, `That was a shaytaan (a
devil).'"

According to another report, "… `I was taking food to a very poor family among
the jinn.' So he let him go, and he came back on the second night and then the
third night. I said, `Did you not promise me that you would not come back? I
will not leave you today until I bring you to the Prophet (peace and blessings
of Allaah be upon him).' He said, `Do not do that. If you let me go, I will
teach you some words which, if you say them, no one among the jinn, great or
small, male or female, will come near you.' He said, `Will you do that?' He
said, `Yes.' He said, `What are they?' He said, `"Allaah! Laa ilaaha illa Huwa
(none has the right to be worshipped but He), the Ever Living, the One Who
sustains and protects all that exists…" [al-Baraqah 2:255 _ interpretation of
the meaning], and recited Aayat al-Kursiy until the end. So he let him go and he
went away and did not come back. Abu Hurayrah told the Prophet (peace and
blessings of Allaah be upon him) about that, and the Messenger of Allaah (peace
and blessings of Allaah be upon him) said to him: "Did you not know that
before?" This was narrated by al-Nasaa'i from Ahmad ibn Muhammad ibn
`Ubayd-Allaah from Shu'ayb ibn Harb from Ismaa'eel ibn Muslim from
Abu'l-Mutawakkil from Abu Hurayrah. We have noted above that something similar
happened to Ubayy ibn Ka'b, so these are three separate incidents. Abu `Ubayd
said in Kitaab al-Ghareeb: Abu Mu'aawiyah told us, from Abu `Aasim al-Qaffi,
from al-Shu'bi from `Abd-Allaah ibn Mas'ood, who said: "A man from among the
humans went out and was met by a man from among the jinn, who said, `Will you
wrestle with me? If you throw me to the ground I will teach you an aayah which,
if you recite it when you enter your house, no shaytaan will enter.' So he
wrestled with him and threw him to the ground. He said, `I see that you are very
small and your forearms are like the front paws of a dog. Are all the jinn like
this, or only you?' He said, `I am strong among them. Let us wrestle again.' So
they wrestled again and the human threw him to the ground. So he (the jinn)
said, `Recite Aayat al-Kursiy, for no one recites it when he enters his house,
but the Shaytaan leaves, farting like a donkey.'" It was said to Ibn Mas'ood,
"Was that man `Umar?" He said, "Who else could it have been, other than `Umar?"
…

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "In Soorat al-Baqaraah there is an aayah
which is the best of all the aayahs of the Qur'aan. It is never recited in a
house but the Shaytaan leaves: Aayat al-Kursiy." This was also narrated via
another isnaad, from Zaa'idah from Hakeem ibn Jubayr. Then he said, its isnaad
is saheeh although they [al-Bukhaari and Muslim] did not narrate it. It was also
narrated by al-Tirmidhi from the hadeeth of Zaa'idah, with the wording,
"Everything has its pinnacle and the pinnacle of the Qur'aan is Soorat
al-Baqarah. In it there is an aayah which is the greatest in the Qur'aan: Aayat
al-Kursiy." Then he said: (it is) ghareeb, we do not know it except from the
hadeeth of Hakeem ibn Jubayr. Shu'bah discussed it and classed it as da'eef
(weak). It was also classed as da'eef by Ahmad, Yahyaa ibn Mu'een and other
imaams. Ibn Mahdi classed it is matrook and al-Sa'di classed it as false.

It was narrated from Ibn `Umar that `Umar ibn al-Khattaab went out one day to
some people who had prepared a meal. He said, "Who among you can tell me which
is the greatest aayah in the Qur'aan?" Ibn Mas'ood said, "You are asking one who
knows. I heard the Messenger of Allaah (peace and blessings of Allaah be upon
him) say, `The greatest aayah in the Qur'aan is `Allaah! Laa ilaaha illa Huwa
(none has the right to be worshipped but He), the Ever Living, the One Who
sustains and protects all that exists…' [al-Baraqah 2:255 _ interpretation of
the meaning]."


Concerning the fact that it includes the greatest name of Allaah

 Imaam Ahmad said: "It was narrated that Asmaa' bint Yazeed ibn al-Sakan said: `I heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say about these
two aayahs (interpretation of the meanings) — "Allaah! Laa ilaaha illa Huwa
(none has the right to be worshipped but He), the Ever Living, the One Who
sustains and protects all that exists…" [al-Baraqah 2:255] and "Alif-Laam-Meem.
[These letters are one of the miracles of the Qur'aan, and none but Allaah
(Alone) knows their meanings.] Allaah! Laa ilaaha illa Huwa (none has the right
to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who
sustains and protects all that exists)" [Aal `Imraan 3:1-2] _ that they contain
the greatest name of Allaah.'" This was also narrated by Abu Dawood from
Musaddid and by al-Tirmidhi from `Ali ibn Khashram, and by Ibn Maajah from Abu
Bakr ibn Abi Shaybah, all three of them narrating from `Eesa ibn Yoonus from
`Ubayd-Allaah ibn Abi Ziyaad . Al-Tirmidhi said: it is saheeh hasan.

It was narrated in a marfoo' report that Abu Umaamah said: "The greatest name of
Allaah, which if He is called by it, He responds, is in three (soorahs): Soorat
al-Baqarah, Aal `Imraan and Ta-Ha." Hishaam, i.e., Ibn `Ammaar, the khateeb of
Damascus, said: "In al-Baqarah, it is `Allaah! Laa ilaaha illa Huwa (none has
the right to be worshipped but He), the Ever Living, the One Who sustains and
protects all that exist' [al-Baraqah 2:255 _ interpretation of the meaning]. In
Aal `Imraan it is `Alif-Laam-Meem. [These letters are one of the miracles of the
Qur'aan, and none but Allaah (Alone) knows their meanings.] Allaah! Laa ilaaha
illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the
Ever Living, the One Who sustains and protects all that exists)' [Aal
`Imraan3:1-2 _ interpretation of the meaning]. And in Ta-Ha it is `And (all)
faces shall be humbled before (Allaah), Al-Hayyul-Qayyoom (the Ever Living, the
One Who sustains and protects all that exists)' [Ta-Ha 20:111]."


Concerning the virtue of reciting this aayah after the prescribed prayers (salah):

 It was narrated that Abu Umaamah said: "The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Whoever recites Aayat al-Kursiy
immediately after each prescribed prayer, there will be nothing standing between
him and his entering Paradise except death." This is how it was narrated by
al-Nasaa'i in al-Yawm wa'l-Laylah, from al-Hasan ibn Bishr. It was also narrated
by Ibn Hibbaan in his Saheeh from Muhammad ibn Humayr, who is al-Homsi, and is
also one of the men of al-Bukhaari. The isnaad meets the conditions of
al-Bukhaari.

And Allaah knows best.
-----
(Reference: http://books.google.co.uk/books?vid=ISBN1861791542)

Blaming Allah’s Decree When We Fall into Sin

One of the common tricks of the 'Nafs' (ego) and shaytaan that prevents us from accepting responsibility for our mistakes and stopping us from the first step towards sincere 'Tawba' or repentence. Nicely explained by the shaykh in the below article.

Invoking Allah’s Decree When We Fall into Sin

by Sheikh Nâsir al-Zahrânî       

We often hear it: A person falls into temptation and commits a major sin. Instead of regretting it and repenting, that person shrugs it off, arguing: “I fell weak, but Allah decreed for me to be weak, so it is not entirely my fault…”

Now, there can be no doubt that believing in Divine Decree is one of the principles of Islam and a pillar of faith.

Whatever Allah determines to take place, good or bad, will take place. Whatever He determines that it will not take place, then indeed it will not take place.

However, that does not mean that the person who perpetrates an evil act and sins can use Allah’s decree as an excuse for his ignoble actions.

Allah rebukes the polytheists when they used His decree as excuse for their false worship. Allah says: “Those who are polytheists will say: If Allah had pleased we would not have associated (aught with Him) nor our fathers, nor would we have forbidden (to ourselves) anything. Those who came before them likewise rejected, until they tasted Our punishment. Say: Have you any knowledge with you so you should bring it forth to us? You only follow a conjecture and you only tell lies.” [Sûrah al-An`âm: 148].

Had they been excused for their unbelief on account of Allah’s decree, then would not have tasted Allah’s punishment.

It is wrong for a person to cite Allah’s decree as an excuse for the sins and evil deeds he commits and thereby attribute those deeds to Allah.

Whoever attributes that to Allah, blaming Allah for his misdeeds and excusing himself of responsibility, then he has fabricated a lie against Allah.

Allah says: “Surely those who forge a lie against Allah shall not prosper.” [Sûrah al-Nahl: 116]

Different meanings of attributing one’s deeds to Allah’s decree

For greater understanding, we should know that there are two ways that Allah’s decree can be invoked with respect to a person’s actions.

The first of these is the wrong way.

It is to excuse oneself of the responsibility for one’s sins by referring those sins to Allah’s predetermination – or even worse: to give oneself an excuse to persist in such sinful behavior. This is impermissible. It is similar to the act of the polytheists, some sinful people, and the extreme (so-called, pseudo) Sufis.

Allah says: “And they who give associates (to Allah) say: If Allah had pleased, we would not have served anything besides Allah, (neither) we nor our fathers, nor would we have prohibited anything without (order from) Him. Thus did those before them; is then aught incumbent upon the messengers except a plain delivery (of the message)?” [Sûrah al-Nahl: 35]

When `Umar (RA) was caliph, a man was brought to him for stealing. When `Umar (RA) sentenced that man to have his hand cut off, he said: “O Commander of the faithful! I have only stolen, because it had been Allah’s decree.”

`Umar (RA) replied: “And we are only cutting your hand off by Allah’s decree.”

When `Umar (RA) decided not to enter a city that was affected by plague, Abû `Ubaydah (RA) asked him: “Do you flee from Allah’s decree?”

`Umar replied: “We flee from Allah’s decree to Allah’s decree.

There is a second way of invoking Allah’s decree upon our actions which is permissible. It has two contexts. Allah’s decree might be invoked to reconcile oneself to misfortune. Alternatively, it might be invoked by the sinner after his sincere repentance for having committed a sinful act. This is how Adam invoked Allah’s decree to defend himself against Moses (peace be upon them both).

Prophet (peace be upon him) relates their argument as follows:

There was argument between Adam and Moses. Moses said to Adam: “You are our father. You did us harm by causing us to be cast out of Paradise.”

Adam replied: “You are Moses. Allah selected you to speak to directly and wrote for you (the Book) by His hand. Do you then blame me for an act which Allah had ordained for me forty years before He created me?”

In this way, Adam got the better of Moses in the argument. [Sahîh al-Bukhârî (6614) and Sahîh Muslim (2652)]

There are two ways of understanding this hadîth:

1. Adam (A.S.) protested by invoking Allah’s decree with respect to the calamity of his being cast out of Paradise, and not with respect to the sin that he ate from the tree.

2. He may have invoked Allah’s decree after having repented for the sin to save himself from blame and not so he may continue in his sins.

In summary, we would say that invoking Allah’s decree is permissible with reference to the misfortune of the deeds and not to exonerate oneself from the sinfulness of those deeds. There is a difference between the one who invokes Allah’s decree in reference to something that had already passed, while he regrets it and promises himself not to do it again, and the one who protests by Allah’s decree in order to justify his sins and persist in committing them. The former is acceptable while the latter is not.

-Taken from Islam today website.

The effects of Takbeer on the Heart of a Muslim: Shaykh Abul Hassan Ali Nadwi (RA)

The effects of Takbeer on the Heart of a Muslim:

By Shaykh Abul Hassan Ali Nadwi (RA)

Taken from “The Four Pillars of Islam”

 We are required to begin the Salat with Takbeer or the prescribed formula of Allaho‐Akbar (God alone is Great). It is that clear, eloquent and forceful affirmation which is capable of evoking a ready response among all peoples and at all times. Before it, the magic spell of the mightiest of rulers and the most powerful of men, as well as of the man‐made deities, idols and images is broken and they are reduced to a heap of ashes provided, of course, that it is uttered with conviction and understanding and the pretenders to divine power and majesty know what its implications are and how far‐reaching can its effects be.

 In truth, the desire for divine power and eminence is the common attribute among all the images of stone that are worshipped, the personalities to which reverential homage is paid, the things that are held in fear and respect, the forces of nature before which prostration is carried out and the national leaders and men of authority who are blindly followed and to whom unqualified obedience is rendered.

This brief but revolutionary proclamation, enjoined by the Quran through the exhortation of ‘And glorify thy Lord’, strikes at the root of all such claims, pretensions, myths and deceptions and destroys them forever. It rejects and repudiates the power and authority of everyone except God and puts an end to each and every source of tyranny and corruption.

IMPORTANCE

When a person believes with a sincere heart in this affirmation and proclaims Allaho‐Akbar as a mark of testimony to the Greatness and Majesty of the Lord and this conviction sinks into the innermost depths of his heart and begins to pervade his entire existence the mighty and splendour of the worldly kings, political leaders and overlords loses its significance in his eyes and they evoke no fear or wonder in him. He becomes supremely indifferent to them and the display of their wealth or power fails to make any impression on him.

 

*                                 *                                 *                                 *

 Three Examples from our History:

 

Innumerable instances of the glorious unconcern and contemptuous disregard shown in the holy Companions at the display of wealth, power and position are available in history.

We have it, for example, on the authority of the well‐known historian, Ibn Kathir that Rabee bin Aamir (RA) was once sent by Hazrat Saad (RA) as his envoy to the court of Rustam, the commander‐in‐chief of Iran. Rustam received him in a grand durbar hall which was decorated with magnificent carpets. The Commander in‐Chief, wearing a crown and robes which sparkled with gems, sat on a throne. Rabee, in contrast, was very poorly attired. He was almost in rags and carried a shield that was too small for him. His horse, too, was of a common breed, on which he rode straight towards Rustam, the pony trampling the costly carpets under its hoofs. On getting closer to the throne, he dismounted, tied the reins of the horse to a bolster and started walk up to Rustam, still wearing his helmet and arms. The officers of the court remonstrated against it, saying that he should, at least, take off the helmet before going in the presence of the Commander‐in‐Chief. But Rabee retorted, “I have come not of my own accord but at your request. If you do not want me, I will go back”.

Rustam, thereupon, intervened and told his officers to let him come as he liked. Rabee proceeded, leaning upon his lance and piercing the carpets with it at each step.

 

People enquired about the object of his visit and he said, “we have been sent by Allah to deliver whom He pleases from the over lordship of His slaves (i.e. men) to His own over lordship, and from the narrow confines of this world to the boundlessness of the next and from the oppression of other religions to the fairness and justice of Islam” [Al-Bidaya Wan-Nihaya, Vol III, p.9]

The strength of faith and courage of conviction flowing out of the confessional formula had endued these blessed Muslims with almost superhuman qualities. Extraordinary deeds of bravery and resoluteness have, indeed, been performed because of it throughout the annals of Islam. The Muslims had begun to conduct themselves at such a high level of dignity and self‐respect in the presence of kings and potentates that it is not easy for many a people to maintain it even in their dealings with the weak and the poor. The bubble of their imperial pomp and splendour was pricked.

 

*                                 *                                 *                                 *                             

 
A friend of Sheikhul Islam Izzuddin bin Abdus Salam (RA) has related an incident of the same kind in these words:

“Our mentor, Sheikh Izzuddin, once went to the Sultan AI-Malik-us-Saleh Najmuddin Ayub of Egypt in the fort. It was the day of Eid. He saw that the royal durbar was being held and the troops were arrayed before the sovereign. The Sultan was present in his full magnificence and the grandees

and noblemen were kneeling on the ground out of awe and deference. The Sheikh turned towards the Sultan, and addressing him by name, said, ‘O Ayub! What answer would you give to God if He were to ask you: We gave thee the kingdom of Egypt and thou permitted wine?’ The Sultan enquired, ‘Is it so?’ ‘Yes’, replied the Sheikh, ‘On such‐and‐such a shop wine is being sold and other forbidden things are also taking place while you are lost in luxury and self‐indulgence’. He spoke in a loud voice and the soldiers looked on respectfully. The Sultan, thereupon, remarked. ‘It is not of my doing. Things have been like that since the time of my father’. ‘Are you’, interjected the Sheikh ‘among those who say: “We found our forefathers on the same path?”’

The Sultan ordered the shop to be closed at once.

 

When the Sheikh returned and the news of the incident spread I enquired from him about it. He said, ‘My friend! When I saw his splendour I felt that it was for his own good that he should be humiliated a little otherwise his ego would swell and become uncontrollable. I asked ‘Were you not afraid’? The Sheikh replied, ‘As surely as I believe in God! When I reflected upon the Power and Glory of the Lord in his presence it appeared to me that a cat was sitting on the throne’.”

[Tabaqat-ul-Shafiyatul-Kubra, Vol. V p. 82]

 

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The history of the power of faith and earnestness of religious endeavour has continuously been repeating itself. We will reproduce another event belonging to the same category.

It is narrated by Sheikh Mahmud bin Mubarak Kirmani that:

“Once Sultan Mohammad bin Tughlaq summoned Sheikh Qutubuddin Munawwar to Delhi. The saint had not paid homage to the king on a certain occasion and he wanted to take him to task for it.

When the Sheikh came to the royal palace, the court nobles, ministers, heralds and attendants were standing in a double row in front of the throne. On seeing the glittering spectacle, the Sheikh’s son, Nuruddin, who was with him and had never been in a king’s court before, was struck with fear. The Sheikh admonished him sternly. ‘Glory is for God, Baba Nuruddin,’ he said to him in a loud voice. The son related later that as soon as he had heard these words, he felt a new strength within him and all the fear disappeared and it began to look to him that the court grandees were not men but sheep and goats.” [Siyar-ul-Aulia, pp. 353-55]

 

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Levels of trust in Allah and our livelihood: Shaykh Abdul Qadir Jilani (r.a)

“And whosoever puts his trust in Allah then He will suffice him.” (65:3)

The prophet, sallallahu alayhi wa sallam, said, “If you all depend on Allah with true reliance, He would certainly give you provision as He gives it to birds who go forth hungry in the morning and return with a full belly at dusk.” (Related by Tirmidhi, who graded it authentic).

Depending upon Allah in attaining one’s provision is itself a form of worship, and is from the completion and perfection of one’s Iman. People are of different levels in this issue. Shaykh Abdul Qadir Jilani (r.a) has discussed these levels and their consequences in his inimitable style...

Stage I :

Nothing blocks you from direct receiving of Allah's grace and favor except your reliance upon people and connections, on good turns and handouts. Thus creatures are your obstacle to gaining a proper livelihood, in keeping with the exemplary practice of the Prophet. As long as you continue to depend on fellow creatures, hoping for their gifts and favors, going from door to door with your requests, you are associating His creation with Allah. He will therefore punish you with deprivation of that proper livelihood, namely the lawful earnings of this world.

Stage-II

Then, when you have renounced the habit of depending on people and associating them with your Lord (Almighty and Glorious is He), and have resorted to earning your own livelihood, you get to rely on this earning power and become complacent about it, forgetting the gracious favor of your Lord. You are once again behaving like a polytheist [mushrik], only now the polytheism [shirk] is concealed, of a subtler nature than the previous kind. Allah (Almighty and Glorious is He) will therefore punish you by depriving you of His favor and of direct access to Him.

Stage-III

When you turn from this in repentance, ceasing to allow the encroachment of polytheism, and forsaking reliance on your own earning power and abilities, you will see that Allah (Almighty and Glorious is He) is the Provider. It is He who supplies the means, the facilities and the energy one needs to make a living, and He is the One who enables all good results to be achieved. All sustenance is in His hand. At times He may supply it to you by way of other people, through your appealing to them while in distress or trying straits, or in response to your appeal to Him (Almighty and Glorious is He), sometimes by way of earned remuneration, and at still other times by His spontaneous favor, in such a way that you do not see the intervening cause and means.

Stage-IV

You have turned again to Him, casting yourself down before Him, and He has lifted the veil between you and His favor. He has made Himself accessible to you, and graciously ministers to all your needs in the measure appropriate to your condition, acting like a kind and tactful physician who is also a friend to the patient. As a precaution on His part, and to purge you of any attachment to anyone but Him, He satisfies you with His favor.

-Taken from the Sixteenth Discourse from Futuh al-Ghaib of Shaykh Abdul Qadir Jilani (r.a)

The urge to do Good is like a “guest” sent by Allah by Mufti Taqi Usmani

The urge to do Good is like a “guest” sent by Allah

By Mufti Taqi Usmani D.B.

If an urge (or desire) arises to do some good deed, do it at once, because the next day you may forget the urge or who knows one will live or not live till the next day. Even if one lives, the urge may disappear in the rush of so many pressing issues of life. In case the urge remains, the circumstances favourable for execution may not be there.

The urge to do good may be considered to be a guest sent by Allah that must be welcomed with honour. The honour lies in prompt execution of the urge. If the urge is to offer some optional prayer and you ignore it by arguing that it is neither obligatory nor essential, then you dishonour the divine guest that Allah had sent to reform you. If you show this cold attitude to the guest, it may never visit you again (You may never get that tawfeeq again). Although the golden rule is to attend to all business with promptitude yet if an urge arises in you for some particular good deed it is highly appreciable to put that urge into practice quickly.

-Taken from Islahi Khutbaat [Discourses on Islamic Way of Life] (Vol: 1) page- 68

The Ten Ways to Expiate Your Sins -Shaykh ibn Taymiyyah

The Ten Ways to Expiate Your Sins

 Shaykh ibn Taymiyyah in Al 'Iraqiyyah fil 'Amaal al Qalbiyyah

If a believer falls into sin, it’s punishment would be repelled from him in ten ways:

1. He repents and therefore Allah would accept his repentance. The one who repents from a sin is as the one who hasn’t sinned.


2. He asks for forgiveness and he would therefore be forgiven.


3. He performs acts of righteousness that would erase his sins, for indeed righteous actions erase sins.


4. His brothers supplicate for him; that his sins be forgiven - while he is alive and after his death.


5. His brothers gift the reward of their actions to him so that Allah may benefit him through them.


6. That prophet Muhammad - صلى الله عليه وسلم - intercedes for him.


7. That Allah puts him through trials in the life of this world that would expiate his sins.


8. That Allah puts him through trials in the Barzakh and the Sa’iqah that would expiate his sins.


9. That Allah puts him through the trials of the Day of Resurrection and its horrors, that which would expiate his sins.


10. Or that the Most Merciful of the merciful has mercy over him.

Whoever lets these ten pass him by, then let him blame no one but himself, as Allaah the Exalted said in a Hadeeth that was narrated by His Messenger:

“O My servants, they are only your own deeds, I take them into account for you, and then give (their reward or punishment) back to you. So whoever finds good then let him praise Allah. And whoever finds other than that then let him blame no one but himself.”

[Reported by Muslim: #2577]

Control Four to be Protected from Shaytaan

Control your self during 4 occasions to be Protected from Shaytaan

Al Hasan [RA] stated:
“If there are four things present in a person, Allah would preserve him from the Shaytaan and prevent him from entering the Fire: Whoever has control over himself during times of:

1. Raghbah - Longing


2. Rahbah - Fear


3. Shahwah - Desire/Lust


4. Ghadab - Anger.”

Ibn Rajab [RA] stated: “These four that al Hasan mentioned are the basis of all evil.”

To have Raghbah for something is to want it and believe that it is beneficial for you. So whoever has a need for something, this need may drive him to attain it through any means possible, a lot of which could be impermissible, and the object that is longed for itself could be prohibited.

Rahbah is to fear something. If a person fears something he would try to repel it by any means necessary, a lot of which may be impermissible.

Shahwah is to desire something that you take pleasure from. A person may desire a lot of things that are prohibited such as fornication, theft, alcohol, disbelief, magic, hypocrisy and innovations.

Ghadab - Anger: It is the boiling of the hearts blood to repel a harm fearing that it would take place, or to take revenge from someone who has previously caused harm. A lot of impermissible things take place as a consequence of anger, such as fighting, hitting as well as other types of oppression and transgression. A lot of impermissible forms of speech also take place such as defamation, insults, and evil words. This may even reach the level of disbelief.