At - Taqwā April - June 2014

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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.

10

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

12

At - Taqwā April - June 2014