IN THE NAME OF ALLAH THE MOST GRACIOUS, THE MOST MERCIFUL
INTRODUCTION
In this generation, we are at an unprecedented time where everything was on a lockdown and things may never be the same again. Even though shops are reopening, our lives may never be the same. For us Muslim, one of the worst things that could ever happen in our lives did happen – THE CLOSURE OF THE MOSQUES. Especially in Ramadan, it does affected many people in many ways. To make things worse, some people lose their jobs and may be facing rent arrears. Parents have not been able to focus on their work because children are at home all the times.
Despite these challenges that we face, life MUST GO ON, and our purpose in life must still be the same – TO WORSHIP ALLAH. Even if we sulk the whole day and be depressed, the world will still continue with or without our active participation. At this stage, where morale may be at an all-time, low, we have no option to try and put in more effort to be closer to Allah so that He will Alleviate us from this situation that we are in.
WHAT SHOULD BE DO TO GET CLOSER TO ALLAH?
Allah Test us in order to inshaAllah bring us closer to Him.
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.). Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. 2: 155-157
Perhaps this test would elevate us to a higher level in Jannah if we continue to obey Him and worship Him despite difficult circumstances.
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al Lawh Al Mahfooz) before We bring it into existence. Verily, that is easy for Allaah.” (57:22)
“And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darkness of the earth and nothing wet or dry but that it is in a clear record.” (6:59)
Ibn Abbas reported: I was riding behind the Messenger of Allah, peace and blessings be upon him, when he said to me, “Young man, I will teach you some words. Be mindful of Allah and he will protect you. Be mindful of Allah and you will find him before you. If you ask, ask from Allah. If you seek help, seek help from Allah. Know that if the ngtations gathered together to benefit you, they will not benefit you unless Allah has decreed it for you. And if the nations gathered together to harm you, they will not harm you unless Allah has decreed it for you. The pens have been lifted and the pages have dried.” Sunan al-Tirmidhī 2516
Som this Covid-19 has been Decreed by Him and we have to Accept it and be patient, and continue to be grateful to Him.
Wondrous is the affair of the believer for there is good for him in every matter and this is not the case with anyone except the believer. If he is happy, then he thanks Allah and thus there is good for him, and if he is harmed, then he shows patience and thus there is good for him. Source: Sahih Muslim 2999,
Abu Sa’eed Al-Khudri reported: The Messenger of Allah, peace and blessings be upon him, said:
Whoever would be patient, then Allah will make him patient. There is no gift that is better and more comprehensive than patience.
Source: Sahih Bukhari 1400, Grade: Sahih
According to Ibn Al-Qayyim in his work Uddat As-Sabirin, patience is divide into three components:
Regarding the first aspect of patience, it is to have perseverance in fulfilling the obligations of Islam such as prayer, giving charity, and fasting.
“O you who believe! Seek help in patience and As-Salat (the prayer). Truly! Allah is with As-Sabirin (the patient ones, etc.).” 2: 153
Patience is the foundation of the believer’s faith which has no other foundation. The one who has no patience has no faith, and if he has any, then it is only a little faith and it is very weak, and such a person worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter (cf. al-Hajj 22:11). All he gets from them is a losing deal.
The best life is attained by the blessed through patience, and they rise to the highest degrees through their gratitude. So they fly on the wings of patience and gratitude to gardens of delight (i.e., Paradise). That is the bounty of Allaah that He bestows upon whomsoever He will, and Allaah is the Owner of Great Bounty. End quote from ‘Uddat al-Saabireen by Ibn al-Qayyim, p. 3-5.
With regard to the ahaadeeth which speak of the virtue of patience, they include the following:
Al-Bukhaari (1496) and Muslim (1053) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “…whoever is patient Allaah will bestow patience upon him, and no one is ever given anything better and more generous than patience.” And Muslim (918) narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (S) say: “There is no Muslim who is stricken with a calamity and says what Allaah has enjoined – ‘Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my affliction and compensate me with something better’ – but Allaah will compensate him with something better.”
And Muslim (2999) narrated that Suhayb (may Allaah be pleased with him)said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him.”
Ibn Taymiyyah said:
Three qualities are essential for enjoining good: knowledge, gentleness, and patience. Knowledge is required before enjoining and forbidding, gentleness is required during it, and patience is required after it. (Source: Amr bil-Ma’ruf wa Nahi ‘an al-Munkar)
Say: “O ‘Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. 39: 53
The Prophet ( sallAllaahu ‘alayhi wa sallam) said: “Verily, Allaah extends His hand out at night in order to accept the repentance of the sinner by day. And He extends His hand out during the day in order to accept the repentance of the sinner by night, until (the day) when the sun will rise from its west.” [Reported by Muslim]
And how many people have repented to Allaah from numerous and enormous sins and Allaah has accepted their repentance? Allaah says: “And those who do not supplicate to another god along with Allaah, nor do they kill a person that Allaah has made forbidden (to kill) except with just cause, nor do they commit fornication. And whoever does this shall receive the punishment. The torment will be doubled for him on the Day of Resurrection and he will abide therein in disgrace. Except those who repent and believe and do righteous deeds, for those, Allaah will change their sins into good deeds. And Allaah is Most Forgiving, Most Merciful.” [Surah Al-Furqaan: 68-70]
Sincere Repentance: Must meet five conditions (in order to be accepted), which are:
1. Sincerity to Allaah, the Most High: This is by the person doing it only for the sake of Allaah and seeking His reward and salvation from His punishment.
2. Remorse: for the sin that was committed, such that he is sad he did it and wishes he had never done it.
3. Ceasing: to commit the sin immediately. If the sin was against Allaah, then he should (1) stop doing it if it was an unlawful act, or (2) hasten to do it if it was an obligation that he abandoned doing. And if the sin was against a created being (such as humans), then he should hasten to free himself from it, whether by returning it back to him or seeking his forgiveness and pardon.
4. Determination: to not go back to doing that sin again in the future.
5. The repentance should not occur before the time when its acceptance is terminated, either by death or by the sun rising from the west. Allaah says: “Repentance is of no effect for those who commit sins constantly until when death faces one of them, he says: Verily I repent now.” The Prophet ( sallAllaahu ‘alayhi wa sallam) said: “Whoever repents before the sun rises from its west, Allaah will accept his repentance.” [Reported by Muslim]
We know both from Quran and Hadith that Allah gets very pleased when we leave all that is undesirable to Allah, and revert to the straight path. The prophet (s) said in a Hadith:
“Every son of Adam sins, and the best of those who sin are those who repent.” Narrated by al-Tirmidhi, 2499; classed as hasan by al-Albaani.1
Let’s remind ourselves that turning to Allah in repentance greatly pleases Him because it is one of the most beloved acts of worship to Him. By joining the rank of those who repent, we also earn Allah’s love. Allah says in the Quran:
“…Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves” Quran (Surah Al-Baqarah, Verse 222)
In narrating one of the popular hadith, Ibn Masud stated that Allaah’s Messenger (sal allaahu alaiyhi wa sallam) said:
Allah is more pleased with the repentance of his slave than a man who encamps at a place where his life is jeopardized. But he has his riding animal carrying his food and water. He then rests his head and sleeps for a short while and wakes up to find his riding animal missing. He starts looking for it and suffers from severe heat and thirst or what Allah wished him to suffer from. He then says: ‘I will go back to my place.’ He returns and sleeps again. Then when he wakes up, he raises his head to find his riding animal standing besides him. So one can imagine the happiness that this brings to him. (The prophet continued by stating that) Allah is more pleased with the repentance of His slave than the situation of happiness that this person experiences after he was saved from death.’
And who can be better in religion than one who submits his face (himself) to Allah (i.e. follows Allah’s Religion of Islamic Monotheism); and he is a Muhsin (a good-doer – see V.2:112). Qur’an surah 4: 125
Yes, but whoever submits his face (himself) to Allah (i.e. follows Allah’s Religion of Islamic Monotheism) and he is a Muhsin (good-doer i.e. performs good deeds totally for Allah’s sake only without any show off or to gain praise or fame, etc., and in accordance with the Sunnah of Allah’s Messenger Muhammad Peace be upon him ) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve. 2: 112
Who is a muhsinun?
A good-doer who performs good deeds 1) Totally for Allah’s sake only without any show-off or to gain praise or fame, and 2) In accordance with the Sunnah of Allah’s Messenger, Muhammad (peace & blessings be on him). These are also the 2 conditions for any good deeds to be accepted by Allah.
To be a Muhsinun is to reach among the highest ranks in the religion. The Arabic word ‘Muhsinun’ comes from the word ‘Ahsan’ which means the best ie worshipping Allah in the best way possible.
How to do ‘ibadah in the best way possible?
Abu Darda (R) said: “From the completion of Taqwa is that the servant fears from His Lord even with regards to things, the weight of an atom.” Abu Darda’s advice for servants who wish to accomplish a character of Taqwa should fear to commit the smallest of sins.
The messenger of Allah said in a Hadith, reported in the Sahih Muslim that, “Taqwa is here”, and he pointed to his chest.
Taqwa is profoundly explained in a discussion, between Umar (R) and Kaab (R) who were companions of the Prophet (S) of Islam. Umar (R) asked Kaab (R), the meaning of Taqwa as he was renowned for his deep understanding of the Qur`an Al Kareem.
Kaab (R) then inquired from Umar (R), whether he had walked through a thorny bush path with his cloak. Umar (R) replied that he had done so on numerous occasions. Kaab (R) asked Umar (R) to describe his movements through this thorny path. Umar (R) replied that he moved very cautiously, so as not to tear his clothing. Kaab (R) said that was the description and the meaning of Taqwa.
And fear Allah, and know that Allah is with Al-Muttaqoon
Yes, whoever fulfils his pledge and fears Allah much; verily, then Allah loves those who are Al-Muttaqoon.
Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa (i.e. one of the Muttaqoonnh. Verily, Allah is All-Knowing, All-Aware.
Verily, Allah accepts only from those who are Al-Muttaqoon.
O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion ((to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)), and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty. (8:29)
“Say: ‘Nothing shall ever happen to us except what Allah has ordained for us. He is our Lord, Helper and Protector’ and in Allah let the believers put their trust.” (9:51)
Abū Hurairah (raḍiy Allāhu ʿanhu) reported,
The Prophet (sall Allāhu ʿalayhi wa sallam) said, ‘A group of people (both men and women) whose hearts will be like the hearts of birds, will enter Jannah’.[MUSLIM]
In an authentic ḥadīth contained in Bukhārī and Muslim, Ibn ʿAbbas (raḍiy Allāhu ʿanhu) reported that the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) used to supplicate:
‘O Allāh! To You I have submitted, and in You do I believe, and in You I put my trust, to You do I turn, and for You I argued. O Allāh, I seek refuge with You through Your Power; there is none worthy of worship except You Alone; that You safeguard me against going astray. You are the Ever Living, the One Who sustains and protects all that exists; the One Who never dies, whereas human beings and jinn will all die’.
What this demonstrates is just how necessary this trust and reliance on Allāh is, whereby we make Allāh the disposer of our affairs. As it becomes clear from the aforementioned ḥadīth, Tawakkul is interlinked, fused even, with submission to Allāh, and belief in Allāh. This becomes apparent in the ḥadīth, ‘O Allāh! To You I have submitted, and in You do I believe, and in You I put my trust’. In a single breath the Prophet (sall Allāhu ʿalayhi wa sallam) refers to submission, īmān, and Tawakkul
Tawakkul itself translates as ‘trust and reliance’which means that, in a way, it is quite dualistic and has two different facets which are not independent of each other, but are interlinked. The āyah which first comes to mind when we think of Tawakkul (or trust and reliance in Allāh) is,
‘And He will provide him from [sources] he could never imagine. And whoever puts their trust in Allāh, then He will suffice him. Verily, Allāh will accomplish His purpose. Indeed, Allāh has set a measure for all things.’[65: 3]
The root of Tawakkul is ‘reliance’ or ‘dependence’. We say that we depend on Allāh (subḥānahu wa taʿālā) for everything, and place reliance on Him. The reality of Tawakkul is that we place our trust and reliance on Allāh (subḥānahu wa taʿālā) in terms of both our worldly affairs, as well as our Dīn, as well as utilising our visceral, or tangible means of attaining that which we want to attain. Tawakkul, therefore, involves belief, dependence, and action. This is because in order to gain at least some level of Tawakkul, the slave needs to be aware of the fact that all the matters of this world and the Hereafter lie in the Hands of Allāh (subḥānahu wa taʿālā). Nothing occurs except by His Permission and His Leave. It is worth noting that depending upon Allāh in attaining one’s provision is itself a form of worship, and is from the completion and perfection of one’s īmān. It is a realisation of the verse from Umm-ul-Qur’ān, ‘You alone we worship, You alone we ask for help’ and is a requirement of one’s īmān because depending on other than Allāh (subḥānahu wa taʿālā) for that which Allāh (subḥānahu wa taʿālā) alone can provide, or (in the case of a tribulation) Allāh alone can save a person from is major Shirk. As Allāh (subḥānahu wa taʿālā) says ‘so worship Him and put your trust in Him. And your Lord is not unaware of what you do’.[2] We also know that He states in Sūrah Al-Anfāl, referring to the qualities of Al-Mu’minūn:
‘The believers are only those who, when Allāh is mentioned, feel a fear in their hearts and when His Verses are recited to them, they increase their Faith; and they put their trust in their Lord.’ QUR’AN SURAH 8: 2
If Allāh helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allāh (Alone) let the believers put their trust’ 3: 160
When we continue to seek knowledge, especially on Tawheed, we will appreciate Him and ger closer to Him inshaAllah due to His immense Mercy
The Qur’an is a Guidance and as we receive His Light through the Qur’an, it will draw us closer to Him.
Look at yesterday’s class
CONCLUSION
Abu Hurairah (May Allah be pleased with him) reported: The Prophet (SAWS) said, “When Allah loves a slave, calls out to Jibril and says: ‘I love so-and-so; so love him’. Then Jibril loves him. After that he (Jibril) announces to the inhabitants of heavens that Allah loves so-and-so; so love him; and the inhabitants of the heavens (the angels) also love him and then make people on earth love him”. (Al-Bukhari and Muslim)
Another narration of Muslim is: Messenger of Allah, (SAWS) said: “When Allah loves a slave, He calls Jibril (Gabriel) and says: ‘I love so-and-so; so love him.’ And then Jibril loves him. Then he (Jibril) announces in the heavens saying: Allah loves so-and-so; so love him; then the inhabitants of the heavens (the angels) also love him; and then people on earth love him. And when Allah hates a slave, Allah calls Jibril and says: ‘I hate so-and-so, so hate him.’ Then Jibril also hates him. He (Jibril) then announces amongst the inhabitants of heavens: ‘Verily, Allah hates so-and-so, so you also hate him.’ Thus they also start to hate him. Then he becomes the object of hatred on the earth also”. (Al-Bukhari and Muslim)
Commentary: This Hadith mentions the reward of love for the sake of Allah. A person who loves for the sake of Allah is not only loved by Allah but also by the inhabitants of the earth as well as the heavens. On the other hand, those who are hated by Allah are also hated by the inhabitants of the earth and the heavens. It must be borne in mind that they alone remain popular in this world who are righteous by nature -who strictly maintain the distinction between the lawful and the unlawful (Ma’ruf and Munkar). But those whose nature is defected by constant sins, cease to distinguish between right and wrong and lose their credibility. They generally hate the pious persons for the reason that every category of people loves and likes people of its own kind.
