at · entering hellfire first. imãn and amal as-sãlih go hand in hand to guarantee success in...
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At - Taqwā April - June 2014
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At - Taqwā April - June 2014
Editorial The opening verses of the Qur‟ãn read,
“...This is The Book in which there is no doubt. It is a
guide for those who are God conscious (2:2)
As Muslims we turn to the Qur‟ãn for guidance. The
book of Allãh S gives us direction towards true
success. Throughout the Qur‟ãn we find many verses
making reference to two particular things which if
adopted will guarantee success for any human. These
two things are Imãn (belief) and amal as-sãlih
(righteous deeds).
Imãn + Righteous deeds = Success in this world
The Most Beneficent will place love in the hearts of
the creation for those who believe and do righteous
deeds. Allãh S says,
“Surely the Beneficent will bring about love for those who
believe and do good deeds.”
Allãh S promises leadership and a position of
authority in this world for those who adopt Imãn and
righteous deeds,
“Allãh has promised those of you who believe and do
good deeds that He will most surely make them vicegerent
in the earth as He made their ancestors before them, and
that He will establish for them their religion, the one
which He has chosen for them, and that He will change
their present state of fear into peace and security.” (24:55)
Ones prayers will be accepted in this world and Allãh
S will increase His bounties upon one in this world
through Imãn and righteous deeds. Allãh S says,
He answers the prayers of those who believe and do good deeds
and gives them even more out of His bounty. As for the
unbelievers, they shall have severe punishment. (42:26)
Imãn + Righteous deeds = Success in the
hereafter
Allãh S gives glad tidings of success in the hereafter
for the people of Imãn and righteous deeds,
“And give glad tidings (O Muhammad) unto those who
believe and do good works; that theirs are Gardens
underneath which rivers flow; as often as they are regaled
with food of the fruit thereof, they say: This is what was
given us a foretime; and it is given to them in
resemblance. There for them are pure companions; there
forever they abide.” (2:25)
As Muslims we have already been blessed with the first
stage of success, Imãn. We should thank Allãh S from
the bottom of our hearts for this great blessing and we
should ask the Almighty to grant us the ability to
protect and safeguard our Imãn until we breathe our
last.
We must note however that just Imãn without good
deeds cannot guarantee success in both worlds. Allãh
S by His mercy can give success in this world through
tranquillity, piece of mind, increase in bounties and
love etc but there is also the possibility of the contrary.
Similar is the case of success in the hereafter for one
with just Imãn void of good deeds. Allãh S may enter
one directly into paradise through His mercy but there
is also fear that one may have to expiate his sins by
entering hellfire first. Imãn and amal as-sãlih go hand
in hand to guarantee success in both worlds that is
why repeatedly Allãh S mentions them together
throughout the Qur‟ãn.
Therefore, to guarantee true success in both worlds,
the performance of amal as-sãlih must be an integral
part of our efforts.
Two levels of righteous deeds
There are two levels to righteous deeds. The first level
is to refrain from all those things which displease Allãh
S. This includes the omission of fardh, wãjib and
sunnah muakkadah acts.
The second level is to do all those things which bring
the pleasure of Allãh S. This includes the execution of
sunnah muakkadah, nafl and mustahab acts.
(Continued on next page)
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In Shaykh’s CompanyIn Shaykh’s Company www.shaykh.org
shaykh.org is a blog maintained by the students of Shaykh Mawlānā Muhammad Saleem Dhorat (may Allāh S
preserve him). It aspires to meticulously record the eminent Shaykh’s teachings, discourses, and advices in the
light of the Sharī’ah.
Lectures of Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh to listen out for at:
www.at-tazkiyah.com 1) Urdu: Amaliyyãt ke Mut’alliq Sãf Sãf Bãte(n) (28/02/14)
2) English: The Harms & Dangers of Intoxicants (Al-Adab Al-Mufrad, Bab 8, Part 4) (04/03/14)
(Continued from previous page)
Abũ Huraira t narrated: The Messenger of Allãh s said: “Allãh the Almighty has said, „Whoever has mutual animosity with
a friend (wali) of Mine, I declare war upon him. My servant does not draw near to Me with anything more beloved to Me than th e
religious duties that I have imposed upon him; and My servant continues to draw near to Me with supererogatory works so that I
love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he
strikes, and his leg with which he walks. Were he to ask of Me, I would surely give him; and were he to ask Me for refuge, I would
surely grant him it.” (Bukhãrĩ)
We deduce from the above Hadĩth that by adopting the first level of righteous deeds one draws near to Allãh S
becoming an Ãshiq (one who loves Allãh S) and by adopting the second level one becomes a Mashũq (the
beloved of Allãh S).
Let us now take the guidance of the Qur‟ãn and strive for guaranteed success in both worlds as promised by our
creator by preserving our Imãn and adopting both levels of amal as-sãlih.
True Value “A jewellery box is only valuable when there is jewellery in it; otherwise it is just a box. Similarly, the heart will only
be valuable if love for Allāh S is in it; otherwise it is just a piece of flesh.”
The Need for both Good Company and a Good Environment “It is necessary to adopt good company and also to remain in a good environment. Adopting one without the other
is not sufficient.
A person could be sitting in the masjid (a good environment), but due to sitting with the wrong people still engage in
sin.
Similarly, a person may be in good company but due to being in a bad environment still become involved in sin.
It is thus evident that we need both, the adoption of good company and good environment.”
A Sign of Love
“The sign of having love for Allāh S is that you strive to emulate the Prophet s in every aspect of your life. Allāh S
says: „Say (O Muhammad s): “If you really love Allāh then follow me, Allāh will love you…” (3:31)
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The nature of worship in Islãm By Shaykh Muftĩ Muhammad Taqĩ Al-`Uthmãnĩ hafizahullãh
The Purpose of Man‟s Creation
Know that Allãh S created man for His worship. Thus,
Allãh S states in the Noble Qur‟ãn:
“I have not created jinn and humankind but to worship
Me.” (51:56)
Meaning, I created jinn and man only for one purpose,
which is My worship. The original purpose of man‟s life
and the original purpose of his coming into this world
and residing in the world is that he worships Allãh S.
Are not Angels Sufficient for Worship?
If this question arises in one‟s mind, that Allãh S had
already created Angels previously for this purpose, so
what need is there now to create another creation,
meaning mankind? The answer to this is that although
Angels were created for the purpose of worship, they
were created in such a fashion that by their nature they
were compelled to worship, because only the substance
of worship was placed in their innate natures. Besides
worship, the substance of sin, disobedience and rebellion
were not placed in them. However, humankind were
created in such a fashion that the substance of
disobedience was also placed within them, the substance
of sin was also placed within them, and thereafter, they
were given the command to worship. This is why it is
easy for Angels to worship. But within people there are
desires, emotions, temptations, and needs, and
incitements to sin, and after this they were given the
command to save themselves from those inclinations to
sin and to control those urges and suppress those desires
and worship Allãh S.
Two Types of Worship („ibãdah)
Here, another matter ought to be understood, because of
not understanding which, people are often led astray.
That is, from one perspective it can be said that every act
of a believer is worship. Meaning, if the intention of the
believer is correct, and his methods are correct, and he
passes his life in accordance with the sunnah, then his
eating will also be worship, his sleep will also be worship,
his to-ing and fro-ing will also be worship, his work will
also be worship, his playfulness with his wife and
children will also be worship. Now, the question arises
that in the same way that all these acts are worship for a
believer, Salãh is equally worship, so what then is the
distinction between these two types of worship? The
difference between these two [types of worship] should
be understood well, and because of not understanding
this difference, some people have been led astray.
The First Type: Intrinsic Worship
The difference between these two types of worship is
that one category of actions are those that are
intrinsically worship, and have no other purpose besides
servitude to Allãh S, and those actions were only
instituted for servitude to Allãh S, like salãh. The
purpose of salãh is only servitude to Allãh S, that the
slave by means of it worships Allãh S and bows his head
before Allãh S. This salãh has no other purpose or
objective. This is why salãh is original and intrinsic
worship. The same is the case with fasting, zakãh, dhikr,
recitation (of the Qur‟ãn), supplication (du„ã), Hajj, and
„umrah. All these actions are such that they were all
instituted only for the purpose of worship, and they have
no other objective or purpose. These are categorised as
„intrinsic worship‟.
The Second Type: Extrinsic Worship
In contrast to them are some activities which originally
have another purpose like fulfilling worldly needs and
desires. But Allãh S, by His grace, said to the believer
that if you fulfil your worldly activities with a good
intention, within My prescribed limits, and in accordance
with the sunnah of My noble Prophet s, then I will give
you such reward for those acts that I give to the first
category (of worship). This is why these are not intrinsic
worship, but are extrinsic worship. This is the second
category of worship.
Halãl Earning is Extrinsic Worship
For example, if in order to fulfil the rights of one‟s wife
and children, while staying within the limited boundaries
[of the Sharĩ„ah], you earn a living, and you earn it with
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the intention that my wife‟s rights are from my
responsibilities, and my children‟s rights are from my
responsibilities, and my body‟s rights are from my
responsibilities, and in order to fulfil these rights, I am
earning a living, then this earning will also become
worship of Allãh S. However, earning a living was not
originally instituted for worship, which is why it is not
intrinsic worship, but extrinsic.
Intrinsic Worship is Superior
By this explanation is understood that those types of
worship that are intrinsic worship are manifestly superior
to that worship which is extrinsically worship, and it has
a higher rank. This is why, that which Allãh S said, that I
only created jinn and humankind for My worship, its
intent is worship of the first category, which is intrinsic
worship. The second category of worship, that is
extrinsic worship, is not intended.
The Incident of a Doctor
Some days ago, a woman asked me about her husband
who is a doctor.
[She said:] He keeps his clinic open and sees his patients,
and when the time of salãh comes, he does not offer
salãh at its time, and when he closes the clinic at night
and returns home, he prays three salãh at one time; so I
asked him, why do you read all your salãh at one time
once you have come home, and why do you not pray
there in the clinic so you do not have to make them up?
In response, the husband said that the treatment I give to
patients is work in service of creation, and service of
creation is a great act of worship, and it relates to the
rights of slaves, which is why I give it preference, and
since offering salãh is my personal affair, this is why I
pray them all at once when I reach home.
The woman asked me: “What answer can I give to this
reasoning of my husband?”
Salãh is not Forgiven in any Circumstance
In reality, her husband had a faulty understanding here
because of not appreciating the difference in the grades
that exist between the two types of worship. This
difference is that the worship of salãh is intrinsic,
regarding which Allãh S stated that even if you are in
the battlefield, and the enemy is facing you, even then
you must pray. Although some ease has been created in
the method of salãh in such a circumstance, yet the
obligation of salãh at this time is not waived. Thus, Allãh
S has decreed the following verdict with respect to
Salah:
“Surely, salãh is an obligation on the believers at fixed
times.” (4:103)
Now, ponder: Which act is greater than jihãd? Yet this
command has been issued, that even (while engaging) in
jihãd, salãh must be offered at its (set) time.
Service of Creation is Worship of the Second
Category
Such that even if a person was to have fallen ill, and was
so ill that he is unable to perform any action, even in this
situation, his ruling is that he must not leave salãh, and
he must offer salãh, but some allowance has been given,
that if you are unable to pray standing you can pray
sitting, and if you are unable to pray sitting you can pray
lying down while gesturing; if you are unable to perform
wudũ, do tayammum, but you must certainly pray.
Salãh has not been forgiven in any circumstance because
salãh is intrinsic worship that is desired in itself, and is
worship of the first rank. The treatment the doctor offers
his patients is service of creation which is also a great act
of worship, but is from the second rank of worship, not
intrinsic worship. This is why if there is any disparity or
opposition between these two types of worship, then in
such a situation, that worship which is intrinsic worship
will be given priority. Because the doctor did not
recognise this distinction between the two types of
worship, he was, as a consequence, afflicted by this error.
In Comparison to other Needs Salãh is more
Important
Ponder! When you are sitting in the clinic to serve
creation, at this time you have to get up for other needs,
like if there is a need to go to the lavatory or to take a
bath, in such a circumstance you will eventually leave the
patients and go (to fulfil these needs). Similarly, if in this
time, hunger is felt, and the time for eating comes, will
you take a break for eating or not? Since you can pause
for those acts, then if the time of salãh comes, what
trouble is there if at that time you pause for salãh?
(Continued on page 9)
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Indeed with hardship comes ease By Mawlãnã Ashraf Madari
Living in todays world where Muslims are being
persecuted, tortured and killed in the most inhumane
manner, Allãh S reminds the believers in the Noble
Qur‟ãn that the life of this world is a test, wherein Allãh
S will most definitely afflict each and every single person
with a difficulty and hardship of some degree. This is a
test from Allãh S which is inevitable for all.
Allãh S says,
“Most definitely we will test you with a bit of fear, hunger
and a deficiency in wealth, life and provisions. And give
glad tidings to the patient ones.” (2:155)
As well as making clear to us that we will indeed have to
endure hardships throughout life, out of His infinite
mercy, Allãh S also gives us the glad tidings that after
every hardship, there will most definitely come ease. He
says,
“There is certainly ease after every difficulty. Without doubt,
there is ease after every difficulty.” (94:5, 6)
It cannot happen that a person only suffers hardship
without respite. It is the law and principle of Allãh S,
that He has made only Jannah (paradise) a place of
eternal bliss and happiness, where there is not even an
ounce of grief and sorrow, and Jahannam (hell-fire) a
place of eternal grief and sorrow, where there is not even
an ounce of joy and bliss. In contrast to this Allãh S has
created the world in a manner that every person in this
world will experience times of comfort and discomfort,
health and sickness, joy and grief. Allãh S reiterates His
divine principle of, “Without doubt, there is ease after
every difficulty”, to grant solace and comfort to every
believer at the time of difficulty and hardship.
From the noble Qur‟ãn and the blessed teachings of our
beloved Prophet s we are given advices on how to
endure hardships in a manner which is pleasing to Allãh
S:
1) Bear the difficulty with patience and prayer and
always remember, Allãh S is with the patient ones.
“Oh you who believe! Seek help by means of patience and
salaah .Verily, Allah is with the patient ones.” (2:153)
2) Allãh S only tests those whom He truly loves.
Hadhrat Abũ Hurayrah t narrates from the Prophet s,
“When Allãh wills good for a person, He afflicts him with a
calamity.” (Bukhãrĩ)
3) Allãh S promises a reward without measure for
the truly patient ones.
“It is the patient ones alone, who receive a reward without
measure.” (39:10)
4) A believer exercises patience on the first
occurrence of a difficulty. This is real patience for
which there is definite reward. Those who are
impatient and complain are deprived of reward and
gradually, though it is after sometime, they too will
be forced to be patient and forget the calamity.
Hadhrat Umãmah t narrates that the Prophet s said,
quoting the words of Allãh S that, “Oh Son of Ãdam!
Should you exercise patience immediately upon the advent of the
calamity, anticipating the reward thereof, I will record for you no
less a reward than Heaven.” (Ibn Mãjah)
5) Allãh S afflicts a person with hardships and
difficulty as a means of forgiving his sins and
raising his status in Jannah.
Hadhrat Abũ Hurayrah t narrates that the Messenger
of Allãh s said, “Calamities and hardships will continually
afflict a believing man and believing woman as regards his or
herself, children and wealth, till he or she meets Allãh (on the day
of Resurrection) with no sin whatsoever.” (Tirmidhĩ)
6) A truly patient person recites: “Innãlillãhi wainnã
ilayhi rãjiũn” at the time of difficulty.
“The patient ones are those who, when any adversity befall
them, say, „Verily to Allãh we belong, and to Him is our
return.” (2:157)
(Continued on page 7)
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(Continued from page 6)
To conclude, whenever we experience a moment of happiness or grief, let us remember the precious words of our
beloved Prophet s,
“How excellent is the situation of a believer. All his situations are to his advantage. This is enjoyed by none but a believer. When he
experiences occasions of happiness and he is grateful over this, it is to his advantage. When he experiences occasions of distress and he is
patient over it, it is to his advantage.” (Muslim)
May Allãh S grant all the Muslims the ability to exercise true patience during these testing times. Ãmĩn.
Allah And His Messenger s In Our Lives
By Bint Muhammad Idris Allãh S has made humans and jins sentient beings. He
has given us the ability to feel complex emotions,
understand difficult concepts and express ourselves in
meaningful ways. He has given us these abilities as gifts
but also as tests.
One of these abilities is the feeling and expression of
love. He S, has blessed us with many different levels
and forms of love. We love our parents, our children,
our spouses, our friends, our teachers, our houses, our
pets, our favourite foods and many different things. It
is not a sin to love these things; rather it is human
nature. Allãh S mentions in the Qur‟ãn,
“Beautified for people is the love of that which they desire -
of women and children, heaped-up sums of gold and silver,
fine branded horses, and cattle and tilled land. That is the
enjoyment of worldly life, but Allãh has with Him the best
return.” (3:14)
However, there is also a test in this love. Allãh S
mentions in the Qur‟ãn,
“Your wealth and your children are only a trial, whereas
Allãh! With Him is a great reward.” (64:15)
What is this test? How is Allãh S testing us in relation
to the ones we love, and the possessions we love?
“Say [oh Nabĩ Muhammad], If your fathers, children,
brothers, spouses, relatives, the property that you possess,
the trade you fear may have no profit and the homely life
are more beloved to you than Allãh, His Messenger and
fighting for His cause, wait until Allãh fulfils His decree.
Allãh does not guide the evil-doers.” (9:24)
The test is whether we put others before Allãh S and
His Messenger s. Are they our priority; more beloved
to us than all else? Or do we put others before them;
make them our second, third or fourth priority?
Let us look at the example of a man called Qays ibn
Muzahim. His love for a woman called Laylã bint
Mahdi was so great that it eclipsed his own identity. He
became known as the Majnũn [madman] of Laylã.
So intoxicated was he by her love that he used to hug
the walls of the city she lived in, and kiss the dogs that
would roam her streets. He would recite,
I pass by these walls, the walls of Laylã
And I kiss this wall and that wall
It‟s not Love of the houses that has taken my heart
But of the One who dwells in those houses
He was once waiting outside a village where she was
residing. He sat down with his feet resting towards the
eastern side of the village. Immediately he thought to
himself, „what if my Laylã is in that side of the village?
How could I face my feet towards my beloved?‟ He then
moved his feet towards the western side of the village.
Again the same thought plagued him. He repeated this
process and only managed to satisfy himself by hanging
upside down from a tree!
Such was the Majnũn of Laylã. He dedicated his love for
a woman; for her worldly beauty. Yet Majnũn died alone,
far from his beloved, far from his desire. This is the
nature of worldly love.
(Continued on page 9)
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Eating Halal By Mawlānā Muhammad Erak Miah
We have been blessed with a complete religion which
guides us in all aspects of our lives. Whether related to
one‟s social life or private life, transactions or relations,
Islãm has set guidelines for all our worldly affairs and
solutions to all our problems.
One such aspect which Islãm has set guidelines and
boundaries for is food. Not only do our lives depend on
it, but it is also a very important aspect of Islãm. A
human‟s existence actually depends on two things, water
and food. Water, which is very important for us, has not
been bound by any restrictions.
However, with regards to the second item, which is also
important for our existence, Allãh S has made
restrictions. But Allãh S being extremely kind has
favoured mankind in this matter too, prohibiting only a
number of foods, and leaving an endless list of
permissible items to consume from.
Consuming halãl food is of extreme importance to a
believer. This is because the sole purpose of our creation
is the worship of Allãh S, and food plays a vital role in
this. Every morsel of food we eat becomes a part of us.
If the food we eat is pure and halãl then it will influence
us to do good deeds. On the other hand, if the food is
harãm, a person will not only lose the ability to do good
deeds, but his inclination towards the disobedience of
Allãh S will also increase. Allãh S explains this
distinctive connection between the consumption of halãl
food and the performance of good deeds in the glorious
Qur‟ãn,
“O messengers! Eat from the good things and act
righteously.” (23:51)
When Ãdam u was in Jannah, everything was made
permissible for him except one tree which he was
prevented to eat from. But Shaytãn convinced him that
this is a beneficial tree and he should partake from it. As
a result, eating just one fruit from the tree which was
made harãm upon him landed Ãdam u into this world.
The Prophet s, in a hadĩth explains the condition of a
man travelling on a long journey. His hair is dishevelled
and his body is covered in dust. He raises his hands
towards the sky supplicating, “O my lord! O my lord!”,
whilst his food is harãm, his drink is harãm and his
clothing is harãm. (Muslim)
Through this, the Prophet s is hinting towards the fact
that how can he expect his du‟ã to be answered in this
state!
This clearly illustrates the importance of consuming
halãl, earning halãl livelihood and refraining from all
types of harãm and doubtful sources. Consuming and
earning halãl is one of the most important factors which
contribute towards the acceptance of our worship.
Allãh S has clearly explained the harãm foods in the
Qur‟ãn. However, there are also many doubtful products
in the market. Nowadays there are so many E numbers,
that it is very hard to stay up to date. Therefore, in these
situations we should restrain ourselves from proceeding
into these doubtful matters, so that we remain on the
safe side with regards to the commands of Allãh S. All
this matter requires is adopting a simple principle which
has been taught in a hadĩth:
“Leave that thing which leaves a doubt, for that thing which leaves
no doubt” (Al Bukhãrĩ)
If we apply this principle in our lives, then it will become
very easy to consume only halãl food. Besides, if one
chocolate is harãm then there are still more to eat from.
If a restaurant is not serving halãl food, or we are in
doubt then there are many more restaurants where we
can eat from. In other words, an alternative is always
available. If it so happens that an alternative is not
available and we sacrifice our want for the pleasure of
Allãh S, then Allãh S will appreciate this sacrifice of
ours and will grant us an alternative in Jannah, as Allãh
S mentions in the glorious Qur‟ãn,
“For you in Jannah is whatever your souls desires, and for
you here is whatever you ask for” (41:31)
Surely the blessings of the hereafter are far greater than
the blessings of the world!
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(Continued from page 5)
And what barrier to the service of creation will be created? While in comparison to other needs, salãh is more
important.
In reality, because of not understanding the difference between the two types of worship, this misunderstanding was
created. Although in terms of the second category of worship, a believer can make all his acts worship, as if a
believer were to work with a good intention and in accordance with the sunnah, his entire life would be worship, but
this is worship of the second rank. Worship of the first rank, salãh, fasting, hajj, zakãh, dhikr of Allãh S etc. are
intrinsic worship of Allãh S, and in actual fact, mankind was created for this worship.
Mankind is being Tested
Mankind was created for such worship in order to see that if the human being, in whom I (i.e. Allãh S) have placed
various types of desires and urges, I have placed in him inclinations and attractions towards sins, despite all of this,
will this human being come towards Me and remember Me, or will he go in the direction of the invitations to sin and
will those urges overcome him? It was for this purpose that mankind was created.
Translated by Mawlãnã Zameelur Rahman
Courtesy : Deoband.org
(Continued from page 7)
A person may be as loyal as Majnũn in their love for it -
but it will be as unattainable as Laylã. So which
intelligent person will give his heart to such a thing which
runs from him, the more he runs after it?
Majnũn – you gave your heart to Laylã
Yet you remained distanced from her
He would never have forsaken you
Had you given your heart to Allãh
On the other hand, there is a man named Owaise ibn
Ãmir Qarnĩ. He embraced Islãm in the life of Nabĩ s.
His greatest desire was to meet Nabĩ s. However, he
had an ailing mother who had no carer besides her son.
He sent a message to Nabĩ s about his situation and
Nabĩ s advised him to care for his mother, for this was
his main priority. Obeying his beloved, Owaise spent his
years dutifully serving his mother until she passed away.
When he finally had an opportunity to meet his beloved,
he set off to Madĩnah. Upon reaching Madĩnah he
received the news that Nabĩ s, whose face Owaise‟s eyes
has yearned restlessly to meet, had just passed away.
Though this lover did not get an opportunity to meet his
beloved, his love was not in vain. Nabĩ s would talk
about Owaise to his Sahãbã and said regarding him,
“If he would take an oath in the name of Allãh [for something],
He [Allãh] would honour it. Ask him to beg forgiveness [from
Allãh] for you if it is possible for you.” (Muslim)
He also said about him, “The best one of the next generation
[At-Tabi`ũn] is a man called Owaise.” (Muslim)
One who gives his heart to Allãh S and His Messenger
s will be met with love from all sides. Indeed, the
scholars have said it right when they have said, „We, the
Ummah of Muhammad s, are at a lofty rank resting
between two Karĩms. Allãh S is Al-Karĩm [the most
generous] and His Nabĩ s is Karĩm.
Thus, we should take advantage of this opportunity and
become loyal to Allãh S and His Messenger s.
However, this can only be achieved if we place them
beyond all others. Once we do this, we will see the
blessings of this in our lives and the lives of those around
us. Allãh S tells us about Himself in a Hadĩth Qudsĩ,
“When he [my servant] comes closer to Me by a handspan, I come
closer to him an arm's length.” (Bukhãrĩ)
Meaning when a servant takes one step to draw nearer to
Allãh S, Allãh S will envelope him in His mercy and
acceptance, many more times than the servant even
imagined.
May Allãh S enable us to make Him and His Messenger
s our priority in life. Ãmĩn.
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At - Taqwā April - June 2014
ATAT--TaqwaTaqwa
The True Treasure A burglar climbed the wall of Mãlik ibn Dĩnãr t's house one night and easily managed to get
inside. Once inside the house, the thief was disappointed to see that there was nothing inside
actually worth stealing. Mãlik ibn Dĩnãr t was inside at the time, and he was busy performing
prayer. Realising that somebody was in his home, he quickly ended his prayer and turned around
to face the thief. Without showing any sign of being shocked or afraid, Mãlik ibn Dĩnãr t calmly
extended greetings of peace and then said, "My brother, may Allãh S forgive you. You entered
my home and found nothing that is worth taking, yet I do not want you to leave my home without
taking away some benefit."
He stood up, went to another part of the room, and came back with a jug full of water. He looked
into the eyes of the burglar and said, "Make wudhũ and perform two rakãts of salãh; for if you
do so, you will leave my home with a greater treasure than you had initially sought when you
entered it."
Much humbled by Mãlik ibn Dĩnãr t's manners and words, the thief said, "Yes, that is a generous
offer indeed."
After making wudhũ and performing two units of salãh, the burglar said, "O Mãlik! Would you
mind if I stayed for a while, for I want to stay to perform two more units of prayer?"
Mãlik ibn Dĩnãr t said, "Stay for whatever amount of salãh Allãh S decrees for you to perform
now."
The thief ended up spending the entire night at Mãlik ibn Dĩnãr t 's house. He continued to pray
until the morning. Then Mãlik ibn Dĩnãr t said, "Leave now and be good."
But instead of leaving, the thief said, "Would you mind if I stayed here with you today, for I
have made an intention to fast the day?"
"Stay as long as you wish", said Mãlik ibn Dĩnãr t.
The burglar ended up staying for a number of days, praying during the late hours of each night
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At - Taqwā April - June 2014
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and fasting throughout the duration of each day. When he finally decided to leave, the burglar
said, "O Mãlik! I have made a firm resolution to repent from my sins and from my former way of
life."
Mãlik ibn Dĩnãr t said, "Indeed, that is in the Hands of Allãh S."
The man did mend his ways and began to lead a life of righteousness and obedience to Allãh S.
Later on, he came across another burglar he knew who said to him, "Have you found your treasure
yet?"
In reply, the former burglar said, "My brother! What I found is Mãlik ibn Dĩnãr t. I went to
steal from him, but it was he who ended up stealing my heart! I have indeed repented to Allãh S,
and I will remain at the door (of His Mercy and Forgiveness) until I achieve what his obedient,
loving slaves have achieved."
(Adapted from the works of 'Allãmah Ibn-Al-Jawzĩ RA)
ACTIVITY!!! Using the clues below
complete the crossword
ACROSS
5. The third Khalĩfah
6. Cloth worn during hajj
8. Prophet Muhammad s travelled on this
animal during Mi'rãj
10. This Prophet ruled the entire world
DOWN
1. Language of the Holy Qur'ãn
2. This Prophet was ordered to build an ark
3. Method of Prophet Muhammad s
4. The first female martyr in Islãm
7. The Prophet s was from this tribe
9. The second major battle in the history of
Islãm
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At - Taqwā April - June 2014