Monthly Archives: September 2007

The Importance of the Arabic language & Ramadan: The Month of the Qur’an

The Qur’an begins the description of this blessed month with, ‘Ramadan is the month in which was revealed the Qur’an – a guidance for mankind, and clear proofs of the guidance, and the criterion (between right and wrong)’1. Ever since divine revelation was inspired to Muhammad (peace be upon him), people (Muslims as well as non-Muslims) have marvelled at the Qur’an’s inimitability, both in reference to its content and language. Great scholars such as Imam al-Shafi’i have stated that if no other chapter were to be revealed except al-‘Asr, it would be sufficient for mankind. This is due to the concise text and meaning which provides a wealth of information and direction although the chapter only consists of three verses. The Qur’an carries such conciseness throughout being a light of guidance2 and wisdom3, admonition4 and a clear message5 in the Arabic language6. In this article I would like to discuss two main points: the importance of the Qur’an as a source of guidance and its relationship with the Arabic language. As is evident to all Muslims, the Qur’an is Allah’s supreme word to mankind revealed in the Arabic language, and thus, both the Qur’an and the Arabic language have become synonymous with one another.

The Qur’an was revealed over a period of twenty three years to the Prophet Muhammad (peace be upon him) and is the first source of Islam and the speech of God. It is referred to as the book, guide, glad tidings and criterion amongst others, although most titles tend to point to the same semantic meaning. It delivers guidance to mankind by providing them with a criterion between truth and falsehood and thereafter gives glad tidings to those who successfully adhere to it.

Inevitably, being a source of guidance, The Qur’an is a manual for our lives, encouraging and ordering the believers towards righteousness and warning the evil doers and disbelievers. Its commandments are full of divine wisdom and those who adhere to them will attain felicity. However, how can a person adhere to something that he or she does not understand?

As a result of a lack of understanding, many people neither study the Qur’an nor ponder over its verses. Many argue that a study of the Qur’an is time consuming and that such study is not viable due to other commitments such as work, study etc. However, throughout life we read many things in an attempt to gain a better degree of understanding such as newspapers, books and magazines. Throughout our schooling we study various languages and books on various disciplines seeking to learn not only their contents but to also enhance skills of reading, writing, speaking etc. Thus we must also equally dedicate time to study Arabic and the Qur’an which will not only save us in the hereafter but also enhance our intellectual abilities and life skills. Studying increases the individual in reading and comprehension ability, and seeking a deeper insight into specific verses enhances one’s analytical ability. Additionally, the Qur’an provides life skills which if adhered to, would create an exceptional society whereby citizens would be prime examples of good manners, etiquette, patience and humility, as well as other traits. For example, with regard to interaction between one another we are commanded ‘when you are greeted with a greeting (of peace), answer with an even better greeting, (or at least) with the like thereof.’7 Thereafter you should ‘abstain from lewd speech, from all wicked conduct, and from quarrelling’8. If the Muslims ‘hear vain talk, they turn away from it and say “To us our deeds, and to you yours; peace be to you – we seek not the ignorant.”’9. If anybody engages in moral and conceptual bankrupt speech about Islam, we are commanded ‘leave them to indulge in idle talk and play [with words] until they face that [Judgment] Day of theirs which they have been promised’10. When we do speak we ‘enjoin in virtue and forbid vice’11, ‘extol His (Allah) limitless glory and praise’12 and ‘invite (all) to the Way of thy Lord with wisdom and beautiful preaching’13. Additionally, you should be humble and ‘be moderate in thy pace, and lower thy voice; for the harshest of sounds without doubt is the braying of the ass’14. This is just a snippet of the beautiful conduct encouraged in the Qur’an. However, due to the lack of knowledge of the Arabic language in the West, we are seemingly oblivious to the wisdoms found in it.

In addition, there tends to be a culture of ignorance particularly among South Asian communities where the emphasis is on the recitation of the Qur’an while neglecting its translation and meanings. Thus, there has been an air of ignorance among such communities, although surprisingly, such ignorance is either encouraged or overlooked by scholars respected by these communities. It would be true to say that many of these scholars do not know Arabic themselves and are ignorant in terms of Islamic laws and rules of conduct. Recently, in a discussion about the importance of Arabic language with a colleague (a teacher in the UK madrasah system), I enquired as to why children in madrasah’s were not required to learn the Arabic language as well as the Qur’an. I was informed that the majority of teachers (as well as parents) among the South Asian community believe that learning the entire language is not important, learning to read the Qur’an by deciphering the alphabet is sufficient to accrue blessing and fulfil the obligations of prayers. They have completely disregarded the importance of understanding the words they recite, and are content in blindly following the ‘Maulana’s’ in the community.

Such beliefs are unislamic and it is certainly time that we as Muslims procure adequate facilities to learn Arabic alongside the Qur’an for both ourselves and our children as they will be the flag bearers of Islam in the West tomorrow.

It is most certainly a blessing to be able to read the Qur’an in Arabic, but understanding it holds equal weight as both are considered by the vast majority of scholars as fard al-ayn (incumbent upon all individuals). Ibn Taymiyyah wrote, ‘Arabic language is from the religion and knowledge of it is an obligation. Understanding the Qur’an and the sunnah is an obligation, and they cannot be understood except by understanding the Arabic language. Whatever it takes to complete an obligation is in itself an obligation.’15 Allah states: ‘We have sent it down as an Arabic Quran, in order that you may learn wisdom.’16 How can we learn the divine wisdom if the wisdom revealed is not even understood? Additionally, Allah states: ‘And certainly We have set forth to men in this Quran similitudes of every sort that they may reflect. An Arabic Qur’an without any crookedness, that they may guard (against evil).’17 Allah specifically mentions that the Qur’an is an Arabic one, which we must use to guard ourselves, although this task is unfeasible for those who have no command over the language. It is evident from the above verses that the purpose of Qur’an was not only to be recited, but also to be understood.

In the time of the Prophet (peace be upon him), people submitted to the religion of Muhammad by merely overhearing a few verses (as opposed to now where people recite it repetitively although their hearts are empty). Famous is the story of Umar bin Khattab who heard the opening of chapter TaHa which brought him to tears and consequently led to his conversion. For over a millennium people have been memorising the Qur’an, and the best practice is that of the early generations [salaf] whereby the sahabah (companions of the prophet) would commit ten verses to memory, study their meanings and explanations, and then act upon them before memorising another ten. Memorising the divine scripture is a great act which Allah encourages ‘Saad. Consider this Qur’an, endowed with all that one ought to remember!’18 The noble companions of the prophet memorised the book of Allah in its entirety and fashioned their lives, actions and beliefs around the divine revelation. The fact that it was the main source from which they understood and acquired their deen was a major factor in making them not only some of the most distinctive individuals in history, but also the most honoured and pleased with by Allah.

It is incumbent upon us (may Allah have mercy upon us) to understand the Qur’an, its warnings, stories, laws and glad tidings so that we may be successful. If we believe it to be a manual, how do we expect to benefit from it? Knowledge of the Qur’an and its language is essential for protection against misguided innovated ideas and beliefs such as shirk, forbidden types of tawassul etc. which become rampant due to ignorance of the correct beliefs. Allah states, ‘And [on that Day] the Apostle will say “O my Sustainer! (some of) my people have come to regard this Qur’an as something (that ought to be) discarded!”’19 This will not only be the disbelievers, but also those individuals who pay no heed to it, ignoring its heightened importance and disregarding its significance as a communication from Allah the Most High. As was discussed in the previous paragraph, the sahabah’s relationship with the Qur’an was one of the fundamental reasons as to why Allah gave them status and honour, to the extent that people 1400 years later still read their stories and aspire to imitate their heroic actions.

We must also recognise that the Arabic language has a much larger part to play then we as a community in the West have previously assumed. Ibn Taymiyyah wrote ‘As for becoming accustomed to talking to one another in a language other than Arabic…undoubtedly this is makrooh (disliked)…Such was also the case in Khurasaan in the past (that they spoke Arabic), then they became lax with regard to the language and got used to speaking Farsee (Persian) until it became prevalent and Arabic was forgotten by most of them. Undoubtedly this is disliked. The best way is to become accustomed to speaking Arabic so that the young people will learn it in their homes and schools, so that the symbol of Islam and its people will prevail. This will make it easier for the people of Islam to understand the Qur‘aan and Sunnah, and the words of the salaf…Know that being used to using a language has a clear and strong effect on one’s thinking, behaviour and religious commitment. It also has an effect on making one resemble the early generations of this Ummah, the Companions and the Taabi’een. Being like them improves one’s thinking, religious commitment and behaviour.’20 Research undertaken by Coffman (in Algeria) reiterates this whereby he states ‘My research shows that the language of study is the most significant variable in determining a student’s attachment to Islamic or Islamist principles’21. During the occupation of Algeria by the French, officials noted that they would never be able to fully colonialise Algeria unless they were able to remove the Arabic language from Algerian society.

Learning from the mistakes of those before us, we come to realise that many follow scriptures recorded in dead languages. For example, the Christians first spoke Aramaic and some spoke Hebrew. Both languages died out (among Christians) and in their stead Greek was adopted as the language of Christianity. Later on, Latin (the language of the Romans) was adopted and now English has become the main language of Christendom. As a result of the loss of the first languages, Christianity and the Bible have found themselves in a dilemma. The bible has changed through so many languages that the semantics of many words were either corrupted and altered or lost. The original manuscripts of the bible no longer exist and with regards to the oldest copies of the Gospels, no two are identical. This led to the division of Christianity into many different sects where each sect claims to hold the ‘truth’. However, as Allah stated in the Qur’an ‘and from them are illiterate (people) who do not know the scriptures, but they rely upon false desires and they follow nothing but conjecture’23. From this verse we may deduce that the people were illiterate and could not read, and that they were also considered ‘illiterate’ due to their lack of knowledge about the scriptures. As a result, they had to speculate parts of their faith and in their attempt they resulted in following their desires (what they wanted to believe in, and what seemed correct to them) as their conjecture was baseless.

As is evident, the impact of the Qur’an and Arabic as its language is multifaceted; enhancing an individual’s behaviour and providing them a deeper understanding about the world around them, as well as benefiting Muslims as a community by improving their religious commitment and sense of Islamic culture. Fundamentally, studying both Arabic and the Qur’an is important for our success in this life and in the hereafter. What better language than the one with which Allah spoke to mankind, and what better speech is there than the speech of Allah?



1. 2:185
2. 42:52
3. 10:1
4. 38:1
5. 43:2
6. 20:113
7. 4:86
8. 2:197
9. 28:55
10. 70:42
11. 3:110
12. 25:58
13. 16:125
14. 31:19
15. Ibn Taymiyyah. Iqitidaa Siratul Mustaqeem. 1/470
16. 12:2
17. 39:27-28
18. 38:1
19. 25:30
20. Ibn Taymiyyah. Iqitidaa Siratul Mustaqeem.
21. James Coffman. Does the Arabic Language Encourage Radical Islam?
22. The role of Arabic language in Muslim societies may be discussed in another article as it is beyond the scope of this one.
23. 2:78

(Courtesy of

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The Provisions of a Traveler

In our quest to reach Allah we must understand the provisions we need in order to reach our destination. These provisions are of three types: physical, ethical/intellectual and spiritual. We will discuss all of these three types of provisions.

Physical Provisions

Human beings live in the context of time and space. The physical well-being and development of the traveler (saalik) is necessary in as far as the body being a vehicle for the soul (rooh). So anything and everything that supports the necessary function of a physical body must be acquired as a provision. In the past, guides (shuyookh) have usually discouraged the saalik from engaging in over catering for the physical body. Hence, precepts like reducing food, speech, sleep, and mixing with people were the guidelines for a saalik. In our context of time and space today this approach would be extremely detrimental. Therefore contemporary shuyookh do not promote these precepts.

However the ideal is to slowly reduce dependency upon the physical world in such a way that the saalik does not violate anyone’s rights. These precepts should be stored somewhere underneath the saddle.

Earning a halal living is virtuous. Anything and everything that a saalik does to earn halal sustenance is considered an act of worship (‘ibaadat). But the saalik must realize that earning a living is not living: it is only a means to live. So a saalik cannot afford to be psychologically entrapped in a rat race to earn money and to hoard wealth. If a saalik decides upon a profession or a venture that yields plenty then he should see that as a grace (fadl) from Allah and appropriate charity (sadaqah). This means that a saalik can maintain an adequate standard of living devoid of greed, envy, jealousy, and vanity. He must also enjoy the passion of assisting others through his profession and his wealth. A saalik requires physical companionship as part of his human need. Marriage therefore is a Sunnah of the prophet Muhammad (SA). When a saalik lives with his/her spouse with this in mind the whole marriage (in time and space) will be an act of ‘ibaadah. The saalik must again realize that this companionship is not an end in itself; it is a means or a necessary provision for the journey. The saalik must fulfill his obligations towards the spouse, children, parents, and in-laws because these obligations enhance the marriage. However, the saalik must discern with maturity what is an obligation and what are social vanities.

Likewise a saalik lives in the context of a human society. He must therefore fulfill all necessary social obligations like attending salaat, frequenting masjids, promoting necessary activities in the community like Muslim schools, and working towards the general well-being of the national community. The saalik must also be aware of the global human society and participate wherever and whenever possible without compromising obligations towards the family and the local community.

A prerequisite for the saalik is to understand that this world is temporary and he is merely crossing the road in this world, the world being the road that he is crossing. The saalik does not regard anything or anyone as permanent in this world. Someone who has a mindset of living in this world as if he is not going to die can never be a saalik. Likewise, someone who believes that a particular human being for instance is indispensable then he also will never start this journey. The prophet Muhammad (AS) was the closest human being to total indispensability. But even he had to leave. So as much as it is natural for human beings to comfort each other and to feel secure around family members, friends, and patrons, an ordinary muslim is required to appreciate both his impermanency and theirs. The saalik is someone who wishes to be a notch higher than the ordinary muslim. So the mindset of a saalik must also be a notch higher. If you (the reader of this) feel that this is beyond his/her grasp then do not read any further. This journey might prove to be more than you can handle at this moment.

Aisha (RA) quoted the prophet (SA) as saying,” the world is a house for the one who has no house. And for it, the one who has no brain gathers.” This means that the one who does not construct a house for himself in jannah will expend all his resources (time and money) in this world. Consequently he will have a home in this world but he will be homeless in the hereafter. Likewise someone who waits in the transit lounge of an airport for a plane that will arrive in the next half-an-hour and expends all of this time frantically collecting and gathering peanuts and candy from every available stand at the airport must be a moron (someone who does not use his brain).

A salalik will gather only what is necessary to sustain his wait in the transit lounge and then prepare for the journey ahead. He will realize that his stay in the lounge is but for a short while. He cannot afford to make this time and space his ultimate goal. His goal lies further ahead and he will intelligently make the intelligent decision not to fantasize about the glory of the transit lounge – no matter how grand it may appear. This is the mind-set required for the first type of provision: the physical type.

Ethical Provisions

A saalik needs to arm himself with ethical provisions and weapons. Some ethical qualities serve as provisions like gratitude (Shukr) while others may serve as weapons like self-control. Weapons for the saalik are for defensive purposes only and not for any offensive needs. The saalik has no offensive agenda other than against his own nafs (ego and self).

Works such as Ihya al-Uloom of al-Ghazali are indispensable for a saalik to read and understand. Ethical and moral reform was part and parcel of all Prophets’ mission. There are two phases in the development of human moral excellence. The first phase is known as Takhliyah (also Tasfiyah and Tazkiyah) or catharsis. This phase focuses on removing all detrimental habits, traits and propensities in the saalik. The second phase is known as Tahliyah or beautifying. This phase focuses on helping the saalik don garbs and cloaks of moral perfection.

In the phase of Takhliyah, there are primarily two moral forces that have to be developed and reformed. They are the forces of passion (Shahwah) and anger (Ghadab). Passion and anger are used here as terms and not as actual traits. The development and reformation and then, the ultimate refinement of these two forces form the crux of moral purification on the paradigm of Prophets. The details of this process can be – and have been – written in volumes. The following is but an introductory synopsis on the subject.

Premise and Pre-Requisite

The guide (sheikh) of the saalik is always more important than the saalik’s own reading. The Prophet SAW said: “A believer is like a mirror unto another believer.” The sheikh can look into the mirror of the saalik’s being and detect faults and mistakes much more than anyone else. The sole purpose of taking on a sheikh is not so much for the purpose of spiritual progress as it is for purification. Understanding the pitfalls of the devil and the nafs can only be acquired from a human living sheikh and not from a spiritual sheikh who has passed away. The sheikh will always be gracious about most moral deficiencies and try to reform the saalik with the Prophet Muhammad’s example in mind. However, there may occasions when some critical evaluation needs to be dispensed and the sheikh will do so. A saalik must be ready to read between the lines; to understand the direction in which the sheikh is pointing and to be prepared to reform himself according to his immediate abilities.

This readiness – on behalf – of the saalik is half of the journey. Those who tread this path and are not ready to relinquish themselves – morally – will have a much longer journey than those who accept the sheikh’s evaluation and prescription willingly. The first priority for the saalik is to subdue his desire to excel in the spiritual world. The initial enthusiasm is good enough to get the saalik to the gate, but not nearly enough to start his journey. The saalik must hitch a ride from someone somewhere. When a saalik acquiesces and shows eagerness to control this desire, the other desires follow suit – very easily.

This is the easiest method of controlling and developing the force of passion (Shahwah).

The force of anger (Ghadab) can be treated through the method of employing Tawheed to all events and phenomena of and in life. That everything happens because of the Will of Allah is a given in our faith. We are not Muslim if we do not subscribe to this belief. A saalik uses this belief and applies to every event and phenomena in his life. The macro-belief is incorporated in the micro extensions of life. If something does not work out to a saalik’s liking or if someone does something to annoy and irritate him, he sees that particular event and phenomena as appearing only because of the Will of Allah. If a saalik believes this, then the natural conclusion is that he should belief that whatever he wanted did not happen and whatever Allah willed happened. And that is all He wrote and willed.

Once a saalik begins to discipline his thoughts and emotions on this paradigm of Tawheed, he will begin to notice that anger really has no application in his life. There are obviously issues of fighting injustices and preventing violations against life, but they will be discussed later. At this point, the saalik’s ship is not ready to sail and accordingly, he must cast his anchor in the harbor of self-control. If he has no anchor, the ship may capsize even before he begins his voyage. This is why the Prophet SAW and his early Companions dressed themselves with tremendous self-control, restraint and patience in Makkah – before they made their journey to Madinah. In Madinah, they were allowed to express their desire to prevent others from violating human dignity. The Makkah paradigm was the foundation upon which the Madinian paradigm of promoting human dignity was built. For the institute of Jihad, Makkah was the phase of Takhliyah and Madinah was the phase of Tahliyah.

This is a very easy method of controlling and developing the force of anger (Ghadab). The sheikh may see this in a saalik, he may not. The saalik knows exactly how many times he becomes angry and for what reasons every day. The saalik must audit his own emotions and feelings to this end. If he has difficulties, he must notify the sheikh who will assist him through prescriptions.

(Courtesy of

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Riyadus Saliheen, Imam Abu Zakariyya Muhy ad Deen Yahya An Nawawi : Translation by Ustadha Aisha Bewley (eBook)


The famous 5th Century Hijri, hadith compilation by Imam Al-Nawawi, The ahadith are predominantly from Sahih Bukhari and Sahih Muslim (Other ahadith are from the reliable Books such as Tirmidhi, Ibn Majah and Muwatta Imam Malik). Considered by Many as the most important book after the Qur’an simply because it is a summary of authentic traditions of the Prophet Muhammad (upon him be peace).

Comprising of 1900 hadiths in 372 Chapters and 19 Sections: The Book of Good Manners – The Book about the Etiquette of Eating – The Book of Dress -The Book of the Etiquette of Sleeping, Lying and Sitting, etc.- The book of Greetings – The Book of Visiting the Sick – The Book of Etiquette of Traveling – The Book of Virtues – The Book of I’tikaf – The Book of Hajj – The Book of Jihad – The Book of Knowledge – The Book of Praise and Gratitude to Allah – The Book of Supplicating Allah to Exalt the Mention of Allah’s Messenger (phuh) – The Book of the Remembrance of Allah – The Book of Du’a (Supplications) – The Book of the Prohibited Actions – The Book of Miscellaneous Ahadith of Significant values – The Book of Forgiveness

About Imam al-Nawawi (d. 676/1277)
Imam Yahya ibn Sharaf al-Nawawi was Born in the village of Nawa in Southern Syria, Imam Nawawi spent most of his life in Damascus where he lived in a simple manner, devoted to Allah, engaging single-mindedly in worship, study, writing and teaching various Islamic sciences. .
Although best known for his works in hadith, Yahya ibn Sharaf al-Nawawi (d. 676/1277) was also the Imam of the later Shafi’i school of Jurisprudence, and widely acknowledged as the intellectual heir to Imam Shafi’i. He was a renowned scholar and jurist who dedicated his life to the pursuit of Islamic learning. Imam Nawawi died at the young age of 44 years, leaving behind him numerous works.

Download Book [pdf document with search feature]

(Courtesy of Central Mosque)


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An Unacceptable Attack on Shaykh Riyadh ul Haq

The anniversary of 9/11 each year brings with it sorrow for the many who lost loved ones and a time of reflection for many others. For journalists, it seems to have become almost a ritual in some quarters to use it as an opportunity to run alarmist headlines regarding the so called ‘Islamist threat’.

The Times, which has done its fair share of Muslim bashing over the years, headlined its Friday September 7 paper with an alarming, blatantly misleading and absolutely perplexing story which must give rise to concern from all British Muslims.

The supposed expose on how Deobandi scholars and in particular one man, Shaykh Riadh ul Haq, has managed to gain control of 600 of the 1,350 mosques in Britain , is absolutely baseless.

The game being played out here is clear. This ritual has been followed through before, and media ‘policing’ in this way has led to mistrust and suspicion of many other Islamic groups, thoughts and ideologies, including the Hizb ut-Tahrir, Jamaat al-Islamia, Tablighis, Salafis to name but a few. In 2004, The Times even managed to headline of “Islamic colleges in Britain linked to terrorists”. And now the Deobandis are in the spotlight.

The Deobandis represent a significant part of the Muslim population in Britain . They form a mainstream ideology, and they do not preach hatred or isolationism. Yet with a few unsubstantiated quotes, placed in a different context, we have the picture of a hate infested religious doctrine, and this is outrageous and unacceptable. Surely the work of those wishing to create separation and division where there is none, and put up barriers carved out of myths and perverse distortions.

The fact is, many quotes attributed to Shaykh Riyadh ul Haq were made by him with direct reference to the Qur’an or the sayings of the Prophet Muhammad. One would not be hard pressed to find similar, if not more severe verses from the Bible talking of death to infidels, and isolation from non-believers amongst others. Yet similar scrutiny is not heaped on preachers of other religions who refer to these to their congregations.

Moving away from the baseless propaganda against the Deobandis, Shaykh Riyadh ul Haq has been propped up as the head of ‘600 mosques’, while in reality he does not even hold the post of Imam of a single mosque in the country. This is a far cry from becoming a “spiritual leader” of the Deobandis in Britain , and the assertion that there is or has ever been a spiritual leader of this sort is in itself ludicrous.

Islam does not have the equivalence of a Pope and the only real leadership level that exists in mosques is the position of Imam. It is also ironic that Shaykh Riyadh ul Haq, the so called champion of the separatist movement, resides in Leicester , and has done so for most of his life. With his alleged great influence over the masses of Muslims, one would imagine that Leicester would as a result be far from Britain ‘s most ethnically harmonious city, yet that is exactly what it has been to now.

One can speculate on the agenda for this attack against the Deobandis and Shaykh Riyadh ul Haq in particular, but the lack of credibility of this headline story is clear to Britain ‘s Muslims. It is time for such irresponsible and hate filled journalism to stop and be replaced with stories that are based on at least some truths. Such journalism relies on fear and unawareness of the masses in order to be taken seriously. It is time for Muslims to put forward the facts and not hide indoors while such hate-mongering against them is allowed to freely exist.

Ismail Patel, Chair Friends of Al-Aqsa

(Courtesy of

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Humility and Serving the people

The lives of our elders were modeled on those of the illustrious companions and the good character that was found in them was consciously imitated by our pious predecessors. A similar account can be found in Tabaqat ibn Sa’d about the Prophet’s (peace be upon him) companion Salman Farsi (May Allah be pleased with him)
In the caliphate of Hazrat Umer, (may allah be pleased with him) Salman Faarsi was appointed governer of Madain, and remaining true to what he learnt from the Prophet (peace be upon him) lived a meagre existence.

Once he was strolling the streets of Madain, as the commoners did, when a trader from Syria walked over. Thinking he was a lowly labourer, the trader ordered Hazrat Salman to pick up his baggage and without any hesitation he hoisted it on his back and followed the trader to where he wanted.

When the inhabitants of Madain saw their governor like this, they immediately rebuked the Syrian trader saying ‘this is the Amir of the city’. Surprised and ashamed, he began to apologise and sought to take the load from Hazrat Salman but he refused saying ‘no, I have made the intention to perform a good deed so I will see it through to the end’ and did not stop till he took the baggage to the traders desired place.

Maulana Muzaffar Hussain (ra) of Kandhla (India) once was journeying to a place and on the way he met an old man who was struggling with his luggage and had put it on his back. Immediately he took the burden from the old man and carried it with him to his destination. The man asked him where he was from, and he answered ‘I am from Kandhla’. Hearing this the old man said ‘Oh so do you know that great saint Muzaffar Hussain, he is so devoted and righteous, such a great man…’ and he went on like this for quite some time. Maulana simply answered ‘hmm well I don’t really think he is that wonderful actually, but yeah he reads his salah’. The old man was quite affronted by this, saying ‘You can’t say that about such a pious man, no, no he is truly great’ but the Maulana merely replied ‘No…I am telling you the reality’, angering the man even more. A passer-by stopped to see why the he was so outraged, and immediately recognised Maulana Muzaffar. He told the old man ‘Uncle, this is Maulana Muzaffar Hussain’ at which he fell to the Maulana’s feet weeping. Tears came to the Maulana’s eyes as well, and he consoled him kindly.

(Hikayat Auliya, Maulana Ashraf Ali Thanvi)



(Courtesy of Beneath the Shade)

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Recitation of a few verses of the Quran by Shaykh Hajjaj al Hindawi

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Alleviate the Pain through Crying

by Huda

Shaykh teaches through the following lecture ‘Museebat mey shukr ka pehlu’
(19 may 2006) the method of carrying on with life and relieving the heart of hardship through crying:

“The Ulamaa have stated that when under sorrow and distress, a person should not try to swallow the pain, but allow the pain to ease by shedding tears. Sorrow can affect a person’s health if it is not alleviated and can make a person weak.For this reason, if we experience grief and feel the need to release the pain through crying, then we should do so. This will allow the burden upon the heart to lighten and help us to recover from the shock and the sadness.”

(Courtesy of In Shaykh’s Company)

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