Qard hasana

THE PROHIBITION OF RIBA IN THE QUR’AN AND SUNNAH

QARD HASANA

Assisting someone to pay his or her debt can take two forms. The debtor can be assisted with a grant or a loan. Loans in turn, are of two kinds: dain i.e. a debt contracted with some definite term fixed for repayment (of principal sum without interest), and qard hasana i.e. a loan given without any fixed term for repayment (of principal sum without any interest).

The Qur’an makes mention of dain in the following:

Oh you who believe, when you contract a debt (dain) for a fixed period, put it in writing . . .So do not fail to put your debts (dain) in writing, be they small or big, together with the date of payment. This is more just in the sight of Allah. . .

(Qur 'an; al-Baqarah:-2:252)

The Qur’an also makes mention of qard hasana (a generous loan) in several verses. Although the reference is always to making a generous loan to Allah the Most High, (2:245) (5:12) (57:11) (57:18) (64:17) (72:20), the term qard hasana has been used to designate a loan which is given without any fixed term for repayment: it being also understood that if the debtor has difficulty in repaying the loan it will be written off: Qard hasana therefore constitutes a charitable loan.

Who will grant Allah a generous loan (qard hasana)? He will repay him many times over. It is Allah who enriches and makes poor and to Him shall all return.

(Qur’an: al-Baqarah :- 2:145)

A qard hasana which is extended to assist someone to pay a dain will still constitute a charitable loan and will thus bring a manifold reward from Allah the Most High!

ON SEEKING HELP AND ENTERING INTO DEBT

Even though one may be in great need, a Muslim should still hesitate to take a loan or to ask for help:

Ibn Abbas reported Allah's Messenger as saying: If anyone is hungry or in need and conceals it from others, it will be due from Allah Who is great and glorious to give him a year’s provision from what is lawful.

(Baihaqi)

Imran bin Husain reported Allah's Messenger as saying: Allah loves His poor believing servant who refrains from begging and yet has children. (I understand this to mean: who refrains from begging even though he has (hungry) children).

(Ibn Majah)

Abu Kabsha al-Anmari said that he heard Allah's Messenger say: There are three things which l swear to be true and I shall tell you something else so keep it in memory. The three things which I swear to be true are that a man's property does not become less on account of sadaqa, that when a man is wronged and bears it patiently Allah will give him greater honor on that account, and that when a man opens a door towards begging Allah opens for him a door towards poverty.

The thing I am going to tell you which you must keep in memory is this. The world has four types of people, 

• a man whom Allah provides with property and knowledge in which he fears his Lord and joins ties of relationship, acting in it towards Allah as is due to Him, this man being in the most excellent station; 
• a man whom Allah provides with knowledge but not with property, who says with sincere intention that if he had property he would act as so and so does, their reward being equal; 
• a man whom Allah provides with property but not with knowledge, in which he acts in a random manner ignorantly, not fearing his Lord respecting it or using it to join ties of relationship or dealing with it in a right way this man being in the worst station; 
• a man whom Allah provides with neither property nor knowledge, who says that if he had property he would deal with it as so and so does, (i.e. the third man) and has this Intention, the load they have to bear being equal.

(Trmidhi)

Source: IMRAN N. HOSEIN

to be continued . . . . 

The Prohibition of Riba (Interest) by Imran Hosein

The Prohibition of Riba (Interest) (Q&A) by Imran Hosein

Healing Plague

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing Diseases

Plague

وَقُلِ الْحَمْدُ لِلّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَم يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلَّ وَكَبِّرْهُ تَكْبِيرًا

Prophet commanded Muslims not to enter a plague-infested area

In the Sahihain, it is narrated that Sa'ad bin Abi Waqas Radi Allaho Anh asked Usamah bin Zayd about what he heard Prophet Muhammad Sallallaho Alaihe Wasallam say concerning the plague. Usamah said that the Messenger of Allah said:

الطاعُونُ رِجْزٌ أُرْسِلَ عَلَى طائفةٍ من بنى إسرائيلَ، وعَلَى مَن كان قَبْلَكم، فإذا سَمِعْتُم به بأرضٍ، فَلا تَدْخُلوا عليه، وإذا وَقَعَ بأرضٍ وأنْتُم بها، فلا تَخُرُجوا منها فِرَاراً مِنْهُ

The plague is a punishment that was sent down on some of the Children of Israel and on those who were before your time. So if you hear that it has struck a land, do not enter that land, and if it breaks out in a land that you are residing in, do not go out of that area escaping from it

Furthermore, in the Sahihain, it is narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said:

‏‏الطَّاعُونُ شهادةٌ لكلِّ مُسْلِم

"The plague is martyrdom for every Muslim".

Linguistically, Ta'oon, the plague, is a type of disease. In medical terms, the plague is a fatal, vicious tumor that causes a very strong and painful infection, quickly turning the infected area into black, green or brown color. Soon afterwards, ulcers start to appear around the infected area. The plague usually strikes three areas, under the alms, behind the ear and the tip of the nose, and / or, the soft (flaccid) tissues of the body. Ayesha Radi Allaho Anha narrated that she asked the Prophet about the plague, and he said:

غُدَّةٌ كَغُدَّةِ البَعيرِ يَخْرُجُ في المَرَاقِّ والإِبْط

"A gland that is similar to the camel’s gland and which appears in the tender parts of the abdomen and under the arms".

Doctors say that when a septic infection occurs in the soft flesh, such as under the arms or behind the ears, it is called the plague. The plague is caused by spoiled, septic blood [infected by a bug that carried the disease from infected rodents]. The infected blood spoils the part of the body that it strikes, sometimes causing blood hemorrhaging and pus. In this case, the inflicted organ sends the infected blood to the heart, thus causing vomit, unconsciousness and rapid heartbeat. Although the plague describes every infection that sends septic blood to the heart, becoming fatal sometimes, it particularity describes the infection that attacks the soft tissues of the body. Since the infected blood is septic, the various organs reject the blood, except those that have become weak. The worst types of the plague are those that strike behind ears and under the arms, because they are closer to the essential organs of the body. There is little chance to be cured from the black plague, while the red plague and the yellow plagues are the least dangerous. Since the plague breaks out in polluted areas, it is called a plague, although this word describes every epidemic, as we have stated, and as Al-Khalil has concurred.

The word epidemic is more general than the plague; every plague is an epidemic while not every epidemic is a plague.

The plagues cause infections, ulcers and malignant growths in the areas of the body we described. It is my judgment that these are only the symptoms of the plague, since this is what doctors visibly observe, thus prompting the doctors to call them symptoms of the plague.

There are three meanings for the word plague. First: the symptoms of the disease that the doctors observe and record. Second, the death that occurs to those inflicted by the plague, as our beloved Prophet said, "The plague is martyrdom for every Muslim".

Third, the reason behind the outbreak of the plague, which is mentioned in the Hadith "The plague is the remnant of a punishment that was sent on the Children of Israel". In addition, the plague was described in another Hadith that "it is a result of the Jinn’s touch.” Furthermore, Prophet Muhammad Sallallaho Alaihe Wasallam said that the plague is a Prophet’s supplication.



The doctors cannot refine the seasons we have mentioned explaining why the plague breaks out, although they feel that thorn is no physical proof that supports them. The Messengers informed us of matters of the Unseen, while a doctor's expertise deals with the physical symptoms of the plague. However, the symptoms of the plague that doctors are familiar with do not provide them with any material evidence that the plague does not engage the soul in some manner, for there is a tremendous connection between the soul and what the body suffers due to disease and ultimately death. Only the most ignorant people will deny the effects of the soul on the body and on human nature as a whole. Allah gives the soul certain powers over the body when someone is attacked by plague; & at such times when an epidemic breaks out or when the air is unhealthy. In addition, the soul has certain effects on the body when it experiences the ailments that are caused by septic substances, especially when blood, semen or black bile is irritated. Evil forces take control of the body when it experiences such emotions and ailments, unless the person repels it with an even stronger power, such as remembering Allah, supplicating to Him, invoking and pleading to Him, giving in charity and reciting the Quran. In this case, angels will descend and will defeat and neutralize the evil effects of the devilish souls (evil forces). 

We have successfully tried this method many times, that which only Allah is Able to count, and we witnessed the wonderful effects of such positive forces (good souls) in strengthening one’s resolve and ridding him of bad elements when in the early stages. This method almost never fails. When one feels that evil is close-by him, he should turn to good deeds as we have explained, so that they deter and fend off the evil forces (souls). This is the best medicine in such cases for those whom Allah leads to success. But when Allah Decides that His appointed destiny takes over; He draws the slave’s heart away from knowing and intending to perform these good deeds. In this case, the slave does not decide or intend to perform Saalehaat (good deeds), so that what Allah has Decided over rules.

We must reemphasize the fact that unhealthy air plays a major role in causing the plague. Air becomes unhealthy when it becomes polluted because of septic materials or pollutants, no matter what time of year, although it usually happens in the latter part of the summer and in the autumn. This is because during these times of the year (and when the air is most polluted), acute bilious excretions will accumulate during the summer, yet would not have maturated by the end of the season. In autumn, the air is usually cold and thus the immature excretions that accumulated in the summer will heat up and start to get spoiled and decayed, thus causing putrid illnesses. This is especially the case when the body is ready to accept such ailments, being inactive and having abundant septic materials, both of which rarely spare the body from ailments.

We should state that the best season of the year is spring especially regarding the air. Hippocrates said, "Autumn carries the worst types of ailments and fatal diseases. Spring on the other hand, is the best season and has the least occurrences of deaths, pharmacists and those who prepare dead bodies for burial usually borrow money during spring and summer, rather than autumn. This is because to them, autumn is their spring that they are eager for its coming and feet happy when it starts (due to the increased number of deaths in the autumn).

It was reported in Hadith that

‏‏إذا طَلعَ النَّجْمُ ارْتَفَعَت الْعَاهَةُ عن كلِّ بَلَدٍ

"When the Najm (literally: star) appears, every epidemic is removed from every land".

The Najm is said to mean the star, or the plants that appear in spring.

‏وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَان‏

"And the herbs (or stars) and the trees both prostrate themselves (to Allah)". (55:6)

Meaning during spring, because it is the season when the trees are at their prime and thus the epidemics are removed.



As for the Najm (North Star in this case), ailments intensify when it rises and then sets just about dawn. Al-­Tamimi said in his book, ‘The Secret of the Existence’, “The worst two times of the year and the most harmful for the body are when the North star sets just before dawn, and when it appears from the east before the sun rises on the world. This is the time when spring is about to end. Yet, the harm that occurs when it appears is less than the harm caused by its setting. Further, Abu Muhammad bin Qutaibah said:

‘Whenever the Pleiades (in astronomy, the star cluster was named by the ancient Greeks after the “Seven Sisters” of mythology, the Arabs called it الثُّريا  Thuraiya) rises or sets, it brings about an epidemic for people and camels. Yet, its setting is worse than when it is rising”

There is a third opinion regarding the meaning of the Hadith, that is, the star means the Pleiades and the epidemic is that which attacks the plants and fruits during winter and in the beginning of spring. When the star rises, the plants will be safe from such epidemics during that time, this is why our beloved Prophet disallowed selling or buying fruit before it is apparent that they are good.

Prophet Muhammad Sallallaho Alaihe Wasallam commanded Muslims not to enter a plague-infested area and to remain in the infected area. This is the best type of prevention, for when one enters a plague infested area; he exposes himself to the risk of infection and harm. Exposing oneself to such danger defies religion and a sound mind. Staying away from plague infested areas is a type of prevention that Allah has directed and guided the people to. In this case, one observes a form of diet or prophylactic by avoiding contaminated areas and air.

As for the Prophet’s sayings for prohibiting the Muslims from escaping the epidemic infested area, it has two possible meanings.

1. Encouraging the heart to depend and rely on Allah while observing patience and being content with what Allah has decided.

2. The best medical authorities say that in order to avoid becoming sick during an epidemic requires helping the body to get rid of harmful fluids and moisture, observing a diet and preserving the body’s dryness in general, they warn against sports activities and taking baths. The human body usually contains harmful substances that are idle and which sometimes become activated by sports and taking a bath. They would then mix with the beneficial substances in the body and cause several ailments. Therefore, when the plague strikes a land, the best thing one can do is to remain idle in that area, so that the harmful substances in his body are not aroused or irritated. Leaving the plague-infested area requires motion and physical effort, both of which are very harmful in this case.

These are the statements of the best medical authorities of old and present, helping to shed light on the correctness of the Prophet’s commands that assure the well being of the heart and body.

If someone asks about what our beloved Prophet said, "Do not abandon it and take flight", refutes the meaning that has been stated. Leaving the infested land for another purpose than escaping, such as traveling, is exempted from the prohibition.

We answer this question by stating that no person, whether a doctor or otherwise, said that all types of motion are prohibited when the plague strikes a land, or the people cannot act as if they were fixed objects. Rather, engaging in excessive physical movements and activities that are not necessary is discouraged during the outbreak of an epidemic. There is no reason behind abandoning the plague-infested land other than escaping from the plague, whereas being idle and calm are better for the people’s hearts and bodies in this situation. In addition, staying inactive satisfies the required dependence and reliance on Allah and submitting to His decisions. As for those who need to move about, such as hired hands, manufacturers and travelers, they are not required to remain completely inactive, but to refrain from any unnecessary movements such as traveling to escape the plague.

There is a great wisdom behind commanding the people to remain in the plague-infested area which is as under:

1. Avoiding harm and the paths that might lead to harm.

2. Preserving one’s health, which is the vehicle that people rely on to acquire life’s necessities and to fulfill the requirements of the Hereafter.

3. So that the people do not fall sick upon breathing polluted and contaminated air.

4. Avoiding close association with those afflicted with the plague, so as not to catch the plague themselves.

5. Preserving the body and soul from contamination and superstition; this only harms those who believe in it.

In short, prohibiting entrance to plague-infested areas is a preventive measure and a type of diet (prophylactic) that leads away from the paths of harm. To prohibit leaving the area where the plague has struck entails submitting to Allah’s Will and decisions. The first order teaches and trains, while the second order entails submission and referring all matters to Allah’s will.

وفى "الصحيح": أنَّ عمر بن الخطاب خرج إلى الشام، حتى إذا كان بِسَرْغَ لَقيه أبو عُبيدة بن الجرَّاح وأصحابه، فأخبرُوه أنَّ الوَباءَ قد وقع بالشام، فاختلفوا، فقال لابن عباس: ادعُ لى المهاجرينَ الأوَّلينَ، قال: فدعوتُهم، فاستشارهم، وأخبرهم أنَّ الوباء قد وقع بالشام. فاختلفوا، فقال له بعضُهم: خرجتَ لأَمر، فلا نرى أن تَرْجِعَ عنه. وقال آخرون: معك بقيةُ الناس، وأصحابُ رسول الله صلى الله عليه وسلم، فلا نرى أن تُقْدِمَهُم على هذا الوَبَاء، فقال عمر: ارتفعوا عَنِّى، ثم قال: ادعُ لى الأنصار، فدعوتُهم له، فاستشارهم، فسلكُوا سبيلَ المهاجرين، واختلفوا كاختلافهم، فقال: ارتفعوا عَنِّى، ثم قال: ادْع لى مَنْ هَهُنَا من مشيخةِ قريشٍ من مُهاجرةِ الفتح، فدعوتهم له، فلم يختلف عليه منهم رجلان، قالوا: نرى أن ترجِعَ بالناس ولا تُقْدِمَهُم على هذا الوباء، فَأَذَّنَ عمر فى الناس: إنى مُصبحٌ على ظَهْرٍ، فأَصْبِحُوا عليهِ. فقال أبو عُبيدة بن الجرَّاح: يا أميرَ المؤمنين؛ أفِرَاراً من قَدَرِ الله تعالى ؟ قال: لو غيرُك قالها يا أبا عُبيدة، نعم نَفِرُّ من قَدَرِ الله تعالى إلى قَدَرِ الله تعالى، أرأيتَ لو كانَ لك إبلٌ فهبطتَ وَادِياً له عُدْوَتَان، إحداهما خِصبة، والأُخرى جَدْبة، ألستَ إنْ رعيتَها الخِصبة رعيتَها بَقدَرِ الله تعالى، وإن رعيتها الجدبةَ رعيتَها بقدر الله تعالى ؟. قال: فجاء عبد الرحمن بن عَوْف وكانَ متغيباً فى بعض حاجاتِهِ، فقال: إنَّ عندى فى هذا علماً، سمعتُ رسول الله صلى الله عليه وسلم يقول: "إذا كان بِأَرْضٍ وأنْتُمْ بها فلا تَخْرُجوا فِرَاراً منه، وإذا سَمِعْتُم به بأرضٍ فلا تَقْدَموا عَلَيْهِ".

Umar Bin Khattab radi Allaho Anh was on his way to Ash-Sham when he reached the area of Sargh where he met Abu Ubaydah bin Al-Jarrah Radi Allaho Anh with some people. They told the Caliph that there was an outbreak of the plague in Ash-Sham. They disputed among each other about what to do. So Umar said to lbn Abbas "Summon the early Migrants". Ibn Abbas said, ‘I summoned them and they disputed, as some of them said to Umar that you went out for a certain purpose and we recommend that we do not go back until it is fulfilled. Other Migrants said, ‘You have the best of the people in your company and the remainder of the Companions of the Messenger of Allah.  Therefore, we do not recommend that you send them towards the epidemic. Umar said, ‘Go away from here.’ He then said, "Summon Al-Ansar for me". Ibn Abbas summoned them and Urnar asked for their opinions. The Ansar disputed just as the Migrants disputed and copied their behavior. Umar said, ‘Go away from here. Umar then said, "Summon whoever is present from the leaders of Quraish from those who embraced Islam in the aftermath of the Fath (conquering of Makkah)". Ibn Abbss summoned them and no two among them disputed, as they all said, "We recommend that you go back with the people and do not expose them to the epidemic". Umar Radi Allaho Anh then ordered the people to leave saying, "In the morning, I will be riding on my animal’s back, and so you too should". Abu Ubaydah bin Jarrah Radi Allaho Anh said, O leader of the believers! Do you run away from Allah’s appointed destiny? Umar said, "I wish that somebody else had uttered these words, O Abu Ubaydah Yes, we run away from Allah's appointed destiny to Allah’s appointed destiny. If you had a herd of camels that arrived at a valley that has two slopes, one fertile and the other barren and you let your camels graze on the fertile slope, you will do so by Allah’s Leave, will you not? And if you allow them to graze on the barren slope, you will do so by Allah’s Leave, will you not? Soon after, Abdur Rahman Bin Awf Radi Allaho Anh came back from attending to some of his needs and said, "I have knowledge regarding this matter. I heard the Messenger of Allah said:

"If you bear about it (the plague) in a land that you are in, do not run away from it, and if you hear that it broke out in a certain land, do not enter that land." [Bukhari, Muslim, Abu Dawood, Tirmizi, An-Nasaii, lbn Majah and Ahmad].

Source

to be continued .....

Healing by Salaat ~ Prayer

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

SALAAT ~ Prayer

صَلاَةٌ‏:‏ قال اللهُ تعالى‏:‏ ‏{‏وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ وَإنَّهَا لَكَبِيرَةٌ إلاَّ عَلَى الْخَاشِعِينَ‏}‏ ‏[‏البقرة ‏:‏ 45‏]‏ وقال‏:‏ ‏{‏يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ إنَّ اللهَ مَعَ الصَّابِرِينَ‏}‏ ‏[‏البقرة ‏:‏ 44‏]‏‏.‏ وقال تعالى‏:‏ ‏{‏وَأْمُرْ أَهْلَكَ بِالصَّلاَةِ وَاصْطَبِرْ عَلَيْهَا لاَ نَسْئَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى‏}‏ ‏[‏طه ‏:‏ 132‏]‏ وفى ‏(‏السنن‏)‏‏:‏ ‏(‏كان رسول الله صلى الله عليه وسلم إذا حَزَبَهُ أمْرٌ، فَزِعَ إلى الصَّلاةِ‏)‏‏.‏ وقد تقدَّم ذكر الاستشفاء بالصلاة من عامة الأوجاع قبل استحكامها‏.‏

والصلاة مجلبةٌ للرزق، حافظة للصحة، دافعة للأذى، مطردة للأَدواء، مقوِّية للقلب، مبيِّضة للوجه، مُفْرِحةٌ للنفس، مُذهبة للكسل، منشِّطةٌ للجوارح، ممدَّة للقُوَى، شارحِة للصَّدر، مغذِّية للروح، مُنوِّرة للقلب، حافِظةٌ للنعمة، دافعة للنقمة، جالِبة للبركة، مُبعِدة من الشيطان، مُقرِّبة من الرحمن‏.‏ وبالجملة‏.‏‏.‏ فلها تأثير عجيب في حفظ صحة البدن والقلب، وقواهما، ودفع المواد الرديئة عنهما، وما ابتُلى رجلان بعاهةٍ أو داءٍ أو مِحنةٍ أو بَليةٍ إلا كان حظُّ المُصَلِّى منهما أقلَّ، وعاقبتُه أسلم‏.‏

وللصلاة تأثيرٌ عجيب في دفع شُرور الدنيا، ولا سِيَّما إذا أُعطيت حقها من التكميل ظاهراً وباطناً، فما استُدْفِعَتْ شرورُ الدُّنيا والآخرة، ولا استُجْلِبَت مصالِحُهُمَا بمثل الصلاة، وسِرُّ ذلك أنَّ الصلاة صِلةٌ باللهِ عَزَّ وجَلَّ، وعلى قدر صِلَةِ العبد بربه عَزَّ وجَلَّ تُفتح عليه من الخيرات أبوابَها، وتُقطعُ عنه من الشرور أسبابَها، وتُفِيضُ عليه موادَ التوفيق مِن ربه عَزَّ وجَلَّ، والعافية والصحة، والغنيمة والغِنى، والراحة والنعيم، والأفراح والمسرَّات، كلها محضرةٌ لديه، ومسارِعةٌ إليه‏.‏

قال اللهُ تعالى‏:‏ ‏{‏وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ وَإنَّهَا لَكَبِيرَةٌ إلاَّ عَلَى الْخَاشِعِينَ‏}‏

 ‏[‏البقرة ‏:‏ 45‏]‏

And seek help in patience and As-Salaat (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi'een (i.e. the true believers in Allah — those who obey Allah with full submission, fear much from His punishment, and believe in His Promise (Paradise) and in His Warnings (Hell). (2:45)

وقال‏:‏ ‏{‏يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ إنَّ اللهَ مَعَ الصَّابِرِينَ‏}

‏ ‏[‏البقرة ‏:‏ 44‏]‏‏

"O you who believe! Seek help in patience and As-Salaat (the prayer). Truly, Allah is with As-Sabirun (the patient)". (2:153)

وقال تعالى‏:‏ ‏{‏وَأْمُرْ أَهْلَكَ بِالصَّلاَةِ وَاصْطَبِرْ عَلَيْهَا لاَ نَسْئَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى‏}‏ ‏[‏طه ‏:‏ 132‏]‏ ‏‏

Furthermore, Allah Said,

"And enjoin As-Salaat (the prayer) on your family, and be patient in offering them (i.e. the Salaat (prayers)). We ask not of you a provision (i.e. to give Us something: money): We provide for you. And the good end (i.e. Paradise) is for the Muttaqoon (the pious). (20:132)

وفى ‏(‏السنن‏)‏‏:‏ ‏(‏كان رسول الله صلى الله عليه وسلم إذا حَزَبَهُ أمْرٌ، فَزِعَ إلى الصَّلاةِ‏)‏‏.‏ ‏‏

Furthermore, in the Sunan, it is narrated:

"Whenever the Messenger of Allah Sallallaho Alaihe Wasallam would be concerned about a matter, he would turn to prayer".

The prayer (Salaat) brings about sustenance, preserves the health, discards harm, eradicates illness, strengthens the heart, radiates the face with light, brings joy to the soul and dissipates laziness. Also, the prayer energizes the limbs, sustains power, opens the chest, nourishes the soul, brings light to the heart, protects the bounty, shields from the anger (of Allah), brings about blessings, takes one away from Sheytaan (Satan) and draws him closer to the Most Beneficent.

In general, the prayer has a profound effect in preserving the heath of the body and the heart. The prayer also discards harmful substances. No two persons would catch a type of disease or suffer an affliction, but whoever prays among them would suffer the minimal effects of the illness or the affliction.

The prayer has a profoundly wonderful effect in repelling the evils of this life; especially when the prayer is given its due right inwardly and outwardly. Certainly, the evils of this life and the Next Life would be most effectively repelled while their good would be most effectively brought forth through prayer. The secret in this is that the prayer is the connection with Allah. The closer the connection is between the slave and his Lord, the more open the doors of all types of good will be for the slave, while closing the ways to evil. In this case, the tools of success will descend on the slave from his Lord, along with good health, many bounties and riches, comfort, delight, joy, happiness and the good things of life

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to be continued .....

WHAT CAN WE DO TO MAKE GOD'S LIGHT SHINE FORTH THROUGH THE DARKNESS AROUND US?

WHAT CAN WE DO TO MAKE GOD'S LIGHT SHINE FORTH 

THROUGH THE DARKNESS AROUND US?

After over fourteen hundred years of our reading, and chanting the Quran in every rhythmic style, we still hear this poignant cry:

But Most of mankind still do not know. Holy Quran 34:28

This is the concluding phrase of the verse revealed fourteen hundred years ago. It was the factual situation of the then religious world. The question which must be asked is if it is any different today? Not at all! There are today more Mushriks in the world than there are believers in the One True God.

Is there any hope of changing this situation? Allah commanded His Prophet then as He is commanding us now through the first seven verses of Sura Muddaththir (chapter 74).

1. O THOU WRAPPED UP (IN A MANTLE)! "As usual, there is these wonderful early mystical verses (including the ones that follow), a triple thread of thought:

(a) A particular occasion or person is referred to

(b) a general spiritual lesson is taught, and

(c) a more profound mystical reverie is suggested.

As to (a), the Prophet was now past the stage of personal contemplation. Wearing his mantle; he was now to go forth and boldly deliver his Message and publicly proclaim Allah The One True God. His heart had always been purified, but now all his outward doings must be dedicated to God, and conventional respect for ancestral customs or worship must be thrown aside. The work of his Messengership was the most generous that could flow from his personality, but no reward or appreciation was to be expected from his people, but quite the contrary, there would be much call on his patience, but his contentment would arise from the good pleasure of God.

As to (b), similar stages arise in a minor degree in the life of every good man, for which the Prophet's life is to be a universal pattern.

As to (c), the Sufis understand, by the mantle and outward wrappings, the circumstances of our phenomenal existence, which are necessary to our physical comfort up to a certain stage; but we soon outgrow them, and our inner nature should then boldly proclaim itself, not that it brings any credit or reward with men; the very hope of expectation of such would be inconsistent with our higher nature, which should bear all checks and rejoice in the favour of God."

2. ARISE AND DELIVER THY WARMING!

3. AND THY LORD DO THOU MAGNIFY!

4. AND THY GARMENTS KEEP FREE FROM STAIN!

5. AND ALL ABOMINATION SHUN! 

"(a) Rujz or Rijz means abomination and is usually understood to mean idolatry. It is even possible that there was an idol called RUJZ. But these days it has a wider significance as including a mental state opposed to true worship, a state of doubt or indecision."

6. NOR EXPECT, IN GIVING, ANY INCREASE (FOR THYSELF)!

"(b) The legal and commercial formula is that you give in order to receive what is worth to you a little more than you give, but expect nothing from the receiver. You serve God and God's creatures."

7. BUT, FOR THY LORD'S (CAUSE) BE PATIENT AND CONSTANT!

(c) [Remember to memorize Allah's Kalaam with its meaning] Holy Quran 74:1-7

"(c) Our zeal for God's Cause itself requires that we should not be impatient, and that we should show constancy in our efforts for His Cause. For we have faith, and we know that He is All-Good, All-Wise, and All Powerful, and everything will ultimately be right." AbdullahYusuf Ali [The English translation and the commentaries were by Abdullah Yusuf Ali. Obtain your volume from the IPCI at a specially subsidised price. Ako order a volume for your non-Muslim friends.]

To the Arabs in general and to our Holy Prophet in particular "a mantle" was the protective covering used for protection against the sun, wind and sand. He was so to say girding himself, rolling up his sleeves, to accomplish his task. Although most of the Muslims in the world do not cover themselves with shawls (mantles), in their day to day living, they carry a host of mantles in the way of inferiority complexes.

WHAT CAN WE DO TO MAKE GOD'S LIGHT SHINE FORTH THROUGH THE DARKNESS AROUND US? 

 

WE MUST FIRST LET IT SHINE IN OUR OWN TRUE SELVES WITH THAT LIGHT IN THE NICHE OF OUR INMOST HEARTS WE CAN WALK WITH STEPS BOTH FIRM AND SURE: WE CAN HUMBLY VISIT THE COMFORTLESS AND GUIDE THEIR STEPS. NOT WE, BUT THE LIGHT WILL GUIDE! BUT OH! THE JOY OF BEING FOUND WORTHY TO BEAR THE TORCH, AND TO SAY TO OUR BRETHREN- 
"I TOO WAS IN DARKNESS, COMFORTLESS, AND BEHOLD, I HAVE FOUND COMFORT AND JOY IN THE GRACE DIVINE!" 

THUS SHOULD WE PAY THE DUES OF BROTHERHOOD, - - BY WALKING HUMBLY SIDE BY SIDE, IN THE WAYS OF THE LORD, WITH MUTUAL AID AND COMFORT, AND HEARTFELT PRAYER, BACKED BY ACTION, THAT GOD'S GOOD PURPOSE MAY BE ACCOMPLISHED, IN US ALL TOGETHER!

BUT MOST OF MANKIND STILL DO NOT KNOW

Thus spake, inspired our Holy prophet, Muhammad (pbuh) on whom we invoke God's blessings for ever and ever - AAMEEN!

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