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Abū ‘Abd Allāh Muḥammad ibn Ismā‘īl ibn Ibrāhīm ibn al-Mughīrah ibn Bardizbah al-Ju‘fī al-Bukhārī 19 July 810 – 1 September 870), or Bukhārī, commonly referred to as Imam al-Bukhari or Imam Bukhari, was a Persian Islamic scholar who was born in Bukhara (the capital of the Bukhara Region (viloyat) of Uzbekistan). He authored the hadith collection known as Sahih al-Bukhari, regarded by Sunni Muslims as one of the most authentic (sahih) hadith collections. He also wrote other books such as Al-Adab al-Mufrad.
Imam al-Bukhari was the great theologian of the East. He collected and recorded about 600 thousand hadith, i.e. legend based on cases of life or some sayings of the Prophet. Out of them, al-Bukhari selected as “flawless” about 7400 hadith to include into the famous “As-Sahih” which became the second most important book after the Koran for the majority of Sunni.
The mausoleum of Imam al-Bukhari presents in all of its magnificence. In the complex that occupies a vast territory, there are mausoleums, mosques, hotel for tourists and pilgrims, souvenir shops and religious literature.
The mausoleum of Imam al-Bukhari is one of the main pilgrimage sites in Uzbekistan. The visiting of three shrines in Samarkand – the mausoleums of al-Bukhari, Shakhi-Zinda and Rukhabad – within one day, is called “small Hajj”.
'Evet', said the white-bearded Turkish gentleman -ak sakallı dede -, 'evet'; 'yes, flowers are good for the heart', I understood him to say. And he shuffled away over the muddy path.
So at home i went to Google to look up daffodils or narcissus and Islam. There's a large literature in the East about flowers and plants in prose and in poetry as well.
But I was searching more specifically for my bulb-friends. Almost immediately I hit upon a quote attributed to the Prophet: 'If a man has two loaves of bread, let him exchange one for some flowers of the narcissus; for bread only nourishes the body, but to look on the narcissus feeds the soul'. For various reasons, it seemed to me that this quote - in circulation perhaps 150 years in the western world - must be apocryphal. Moreover, I couldn't find any reputable source traceable to either Quran or Hadith.
I carried on and saw that somtimes 'daffodil' or 'narcissus' is replaced by 'hyacinth', and that others claim the quote goes back on Abū-Muhammad Muslih al-Dīn bin Abdallāh Shīrāzī's, Gulistan (Rose Garden), middle of the thirteenth century CE. But I couldn't find that citation there either.
Anyone out there in Flickrland in the know? Please tell me.
Regardless, my heart danced with this Late-Winter Yellow, to half-quote someone.
The musaharati is a public waker for suhur and dawn prayer during Ramadan. According to the history books, Bilal Ibn Rabah was the first musaharati in Islamic history, as he used to roam the streets and roads throughout the night to wake people up.
According to Abbas Qatish, who is considered Sidon's best musaharati, the attributes every musaharati should possess are physical fitness and good health, "because he is required to walk long distances every day. He should also have a loud voice and good lungs, as well as an ability to read poems. A musaharati should supplicate God throughout the night to wake the sleepers.
The tradition is practised in countries such as Egypt, Syria, Sudan, Saudi Arabia, Jordan, Pakistan and Palestine. However, there has been a gradual disappearance of the musaharati due to several factors, including: Muslims staying up later; using technology such as alarm clocks to awake for suhur; and louder and larger homes and cities that make the voice of the musaharati harder to hear. However the old Dhakaiya tradition of singing qasidas can still be found in the streets of Old Dhaka in Bangladesh.
Similarly, in Indonesia and nearby countries, a slit drum known as a kentongan is used to wake households up to eat the suhur meal.
Sahūr or Suhūr, also called Sahrī or Sehri is the meal consumed early in the morning by Muslims before fasting (sawm), before dawn during or outside the Islamic month of Ramadan. The meal is eaten before fajr prayer. Sahur is matched to iftar as the evening meal, during Ramadan, replacing the traditional three meals a day (breakfast, lunch and dinner) although in some places dinner is also consumed after iftar later during the night.
Being the last meal eaten by Muslims before fasting from dawn to sunset during the month of Ramadan, suhur is regarded by Islamic traditions as a benefit of the blessings in that it allows the person fasting to avoid the crankiness or the weakness caused by the fast. According to a hadith in Sahih al-Bukhari, Anas ibn Malik narrated, "The Prophet said, 'take suhur as there is a blessing in it. Source Wikipedia.
TD : Agfapan 100 Professional 35mm film, developed in D-76 1+1 for 7 minutes. Exposure ISO 100 @35mm lens, natural daylight. Scanned with Alpha 6000 edited in ACR, inverted in CS6.
"When My servants ask you concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calls on Me: let them also, with a will, listen to My call, and believe in Me: that they may walk in the right way." [Al-Baqarah, 2:186]
"O My servant! Take one step towards me, I will take ten steps towards you. Walk towards me, I will run towards you" [Hadith Qudsi]
The Hadith claims that Muslims dress modestly and different than non-believers. Women in Cairo take this more seriously than men. Read more in my blog.
Abdul Somad Batubara (born May 18, 1977), also known as Ustadz Abdul Somad, is an Indonesian Islamic preacher and ulama from Asahan, North Sumatra. He lectures on various religious issues, especially regarding hadith studies and Islamic jurisprudence. He is very famous in Indonesia today since his lectures often broadcast through the YouTube channel and other social media. Every time he lectures anywhere, people are very enthusiastic to come and listen, hundreds to thousands.
On October 31 to November 4 2018, he gave public religious lectures in some places in Jabodetabek (Greater Jakarta), Indonesia. I attended his lectures three times. I not only heard the lecture, but also took a close photo like this one :)
This photo: Ustadz Abdul Somad on Pondok Pesantren Quraniyyah, Jurang Mangu, Pondok Aren, Tangerang Selatan, Indonesia. Closing lecture on November 4, 2018.
Salam & Good Night To All My Beloved Friends..
Alhamdulillah,at the end, I got another subject.Talk about this spider,It is very small, around 2-3mm and I just shot with my built in flash in the dark of the night..
Hadith :
Dari Abdullah bin Qais r.a katanya: “ Rasulullah saw bersabda:”Tidak ada yang lebih sabar mendengar ejekan selain Allah Taala. Orang-orang kafir mengatakan-Nya berbilang (banyak atau bersekutu) atau mereka mengangkat anak bagi-Nya. Namun begitu Allah tetap memberi mereka rezeki, memaafkan mereka dan memberikan apa yang mereka minta.”
(Muslim)
All that is beautiful comes from the Beauty of God; says a hadith.
Moslems readily affirm the link between beauty and love and show little inclination to dissociate these two elements which for them are but the two faces of one and the same reality; whoever says beauty, says love, and conversely, whereas for Christians mystical love is almost exclusively associated with sacrifice, except in chivalric esoterism and its prolongations.
The hadith just quoted really contains the whole doctrine of the earthly concomitances of the love of God, in conjunction with the following hadith: 'God is beautiful, and He loves beauty'; this is the doctrine of the metaphysical transparency of phenomena. This notion of beauty or harmony, with all the subtle rhythms and symmetries which it implies, has in Islam the widest possible significance: 'to God belong the most beautiful Names; says the Quran more than once, and the virtues are called 'beautiful things'. 'Women and perfumes': spiritually speaking these are forms and qualities, that is to say, they are truths that are both dilating and fruitful, and they are also the virtues which these truths exhale and which correspond to them within us.
'Everything on earth is accursed except the remembrance of God; said the Prophet, a saying which must be interpreted not only from the standpoint of abstraction but also from that of analogy; that is to say, the remembrance of God is not only an inwardness free from images and flavours, but also a perception of the Divine in the symbols (ayat) of the world. To put it another way: things are accursed (or perishable) in so far as they are purely outward and externalizing, but not in so far as they actualize the remembrance of God and manifest the archetypes contained in the Inward and Divine Reality.
And everything in the world that surrounds us which gives rise to a concomitance of our love of God or of our choice of the 'inward dimension; is at the same time a concomitance of the love which God shows towards us, or a message of hope from the 'Kingdom of Heaven which is within you.'
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Frithjof Schuon
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Quoted in: The Essential Frithjof Schuon (edited by Seyyed Hossein Nasr)
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Image: Kano Eitoku - Cypress Trees
RAMADAN AL-MUBARAK ( HAPPY RAMADAN)
Ramadan and Islam: Introduction to Ramadan, the month of fasting for muslims•*´¨´¨*•.¸♥♪♥
Ramadan (Arabic: رمضان Ramaḍān) is the ninth month of the lunar Islamic calendar, which lasts 29 or 30 days according to the visual sightings of the crescent moon according to numerous biographical accounts compiled in Hadiths. It is the Muslim month of fasting, in which Muslims refrain from dawn until sunset from eating, drinking, and sexual relations.
The sawab (rewards) of fasting are many, but in this month, they are believed to be multiplied.Muslims fast in this month for the sake of demonstrating submission to God and to offer more prayers and Quran recitations.
For more: en.wikipedia.org/wiki/Ramadan
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Hadith :
Dari jabir r.a katanya Rasulullah s.a.w bersabda:”Perumpamaanku dengan kamu sekelian ialah bagaikan seorang yang menyalakan api. Maka serangga-serangga berterbangan menjatuhkan diri ke dalam api itu. Padahal orang tersebut telah berusaha menghalaunya. Dan aku telah mencegah kamu semua agar tidak jatuh ke dalam api tetapi kamu meloloskan (melepaskan) diri dari tanganku.”
(Muslim)
Sebaik-baik Rezeki
Hadith :
Dari Miqdam r.a, dari rasulullah s.a.w,:”Tidak ada makanan yang dimakan oleh seseorang sekali-kali tidak, yang lebih baik daripada memakan makanan hasil dari usaha tangannya sendiri. Sesungguhnya nabi Allah daud a.s makan dari hasil usaha tangan baginda sendiri.”
(Bukhari)
🇫🇷 S’appuyant sur un verset du Coran rejetant les statues des idoles et sur un hadîth accusant les faiseurs d’images de vouloir rivaliser avec Dieu, seul créateur et insuffleur de vie, certains théologiens musulmans ont condamné formellement la représentation des êtres animés. Cet interdit de la figuration, strictement appliqué pour le Coran et les ouvrages de hadîths ou de fiqh, a favorisé l’émergence des arts de la calligraphie et d’une ornementation fondée uniquement sur l’arabesque et la géométrie. Cette règle est généralement suivie , sauf exception....
.(essentiels.bnf.fr/fr/societe/spiritualites/c9241816-9f5b-...)
🇬🇧 Based on a Qur'anic verse rejecting idol statues and a hadîth accusing image-makers of competing with God, the sole Creator and Breather of life, certain Muslim theologians formally condemned the depiction of animate beings. This ban on figuration, strictly applied to the Qur'an and hadîth or fiqh works, encouraged the emergence of the art of calligraphy and ornamentation, based solely on arabesque and geometry. This rule is generally followed, with some exceptions....
🇩🇪 Gestützt auf einen Koranvers, der Götzenstatuen ablehnt, und einen Hadith, der die Bildhauer beschuldigt, Gott, dem einzigen Schöpfer und Lebensspender, Konkurrenz machen zu wollen, haben einige muslimische Theologen die Darstellung von Lebewesen ausdrücklich verurteilt. Dieses Bilderverbot, das im Koran, in den Hadithen und in den Werken des Fiqh strikt eingehalten wird, hat die Entwicklung der Kalligraphie und der Ornamentik begünstigt, die ausschließlich auf Arabesken und Geometrie beruhen. Diese Regel wird im Allgemeinen befolgt, mit einigen Ausnahmen. ....
🇪🇸 Basándose en una aleya del Corán que rechaza las estatuas de ídolos y en un hadiz que acusa a los creadores de imágenes de querer competir con Dios, único creador e insuflador de vida, ciertos teólogos musulmanes condenaron formalmente la representación de seres animados. Esta prohibición de la figuración, aplicada estrictamente al Corán y a las obras del hadiz o del fiqh, favoreció la aparición de las artes de la caligrafía y la ornamentación basadas únicamente en el arabesco y la geometría. Esta norma se sigue en general, con algunas excepciones.
🇮🇹 Basandosi su un versetto del Corano che condanna le statue degli idoli e su un hadîth che accusa i creatori di immagini di voler competere con Dio, unico creatore e ispiratore della vita, alcuni teologi musulmani condannarono formalmente la rappresentazione di esseri animati. Questo divieto di figurazione, applicato rigorosamente al Corano e alle opere hadîth o fiqh, ha favorito la nascita delle arti della calligrafia e dell'ornamento basate esclusivamente sull'arabesco e sulla geometria. Questa regola è generalmente seguita, con alcune eccezioni.
Riwayat: Bukhari
Hadith:
Daripada Ibnu Umar R.huma katanya, bersabda Rasulullah SAW, "Orang mukmin sentiasa berada di dalam ketenangan agamanya (dengan mengharapkan rahmat Allah) selagi dia tidak menumpahkan darah secara haram (tidak pernah membunuh melainkan dengan kebenaran yang hak)".
Not a day passes without a flashback of these places. Not a reminiscence goes without reliving the urge to go back again and again insha Allah.
Over 2 million Muslims will prostrate toward the direction of this House and see it for themselves over the course of next 10 days insha Allah. Their Host is none but their Creator – the Almighty of the heavens and the earth – the One Allah ‘Azza wa Jal.
May Allah Sub’hana wa Ta’ala guide and help His guests, fill their hearts with righteousness, accept their good efforts, forgive the conscious and the unconscious errors, and grant them all the Hajj Mabroor, for which His Messenger (ﷺ) has taught us, “there is no reward except Paradise”. (Jami` at-Tirmidhi 933)
These 10 days are of enormous significance for those who are not going to perform Hajj too, which can be understood from the words of Prophet Muhammad (ﷺ), “There are no days during which righteous deeds are more beloved to Allah than these days.” When his companions asked at this, “Not even Jihad in the cause of Allah?” Prophet Muhammad (ﷺ) replied, “Not even Jihad in the cause of Allah, unless a man goes out with himself and his wealth and does not bring anything back.” (Ibn Majah book 7, Hadith 1799).
Allahumma a’inni ‘ala zhikrik, wa shukrik, wa ‘husni ‘ibadatik. Amin.
Masjid al-'Haram
Sempadan Ketaatan
Hadith :
Dari Ali (bin Abi Talib) r.a, katanya: “Pada suatu ketika, Rasulullah SAW mengirim sepasukan tentera (ke medan perang) dan melantik seorang lelaki menjadi komandan mereka. Satibanya di suatu tempat, komandan tersebut menyalakan api (unggun) dan memerintahkan anak buahnya melompat ke dalam unggun api tersebut. Sebahagian anak buahnya telah bersedia untuk melompat ke dalam unggun api tersebut tetapi yang lain berkata:”Kita harus lari dari api itu.” Peristiwa itu mereka laporkan kepada Rasulullah SAW. Maka beliau bersabda:”Seandainya kamu melompat ke dalam api itu kamu akan sentiasa berada di dalamnya hingga hari kiamat nanti.” Kemudian baginda bersabda pula kepada yang lain dengan lemah lembut:”Tidak wajib taat kepada perintah untuk menderhakai Allah. Taat itu hanya wajib dalam rangka menegakkan kebajikan.”
(Muslim)
This is a Hadith - Hadith is something Mohammed (PBUH) said - ...
And I have non-muslim friends so I would like to share some with you ... or anyone entres this page =)
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Sheikh Muhammad Naasirudden al-Albaani
The following then, are those etiquettes:
1. Kindness toward your wife when you wish to enter into her
It is desirable, when one goes into his wife on his wedding night, to show her kindness, such as presenting her with something to drink, etc. This is found in the hadith narrated by Asmaa' bint Yazid ibn As-Sakan who said: "I beautified 'As'ishah for Allaah's Messenger, then called him to come to see her unveiled. He came, sat next to her, and brought a large cup of milk from which he drank. Then, he offered it to 'Aa'ishah, but she lowered her head and felt shy. I scolded her and said to her: "Take from the hand of the Prophet." She then took it and drank some. Then, the Prophet said to her, "Give some to your companion." At that point, I said: "O Messenger of Allaah, rather take it yourself and drink, and then give it to me from your hand." He took it, drank some, and then offered it to me. I sat down and put it on my kness. Then, I began rotating it and following it with my lips in order that I might hit the spot from which the Prophet had drunk. Then, the Prophet said about some women who were there with me: "Give them some." But, they said: "We don't want it." (ie. we are not hungry). The Prophet said: "Do not combine hunger and fibbing!" [Ahmad and al-Humaidi. Ahmad reports it with 2 isnaads - one of which supports the other, and it is supported...]"
2. Placing your hands on your wife's head and praying for her
The husband should, at the time of consummating the marriage with his wife or before that, place his hand on the front part of her head, mention the name of Allah Most High, and pray for Allah's blessings. As in the statement of the Prophet: "When any of you marries a woman ... he should hold her forelock, mention Allah Most High, and pray for His blessings saying: "O Allaah, I ask You for the good in her and the good with which You have created her, and I seek refuge in You from the evil in her and the evil with which You have created her." {Allaahumma innee as'aluka min khairiha wa khairi maa jabaltaha 'alaihi wa a'oodhubika min sharriha wa sharri maa jabaltaha 'alaihi} [Aboo Dawood and others. Al-Bukhari in "Af'aalul-'Ibaad", Aboo Dawood, Ibn Majah, al-Haakim, al-Baihaqee and Aboo Ya'laa with hasan isnaad ...]
3. The praying of husband and wife together
It is desirable for the husband and wife to pray 2 rakaat together on their wedding night. This has been narrated from the earliest generation of Muslims, as in the following 2 narrations:
First: On the authority of Abu Sa'eed Mawla Abu Asyad who said: "I got married while I was a slave. I invited a number of the companions of the Prophet, among them was Ibn Mas'ood, Abu Dharr and Hudhaifa. When the prayer was called, Abu Dharr began to step forward when the others said to him: 'No!' He said: 'Is it so?' And they said: 'Yes.' Then, I stepped forward and led the prayer though I was a slave possessed. They taught me, saying: 'When your wife comes to you, pray 2 rakaat. Then, ask Allaah for the good of that which has come to you, and seek refuge in Him from its evil. Then it is up to you and it is up to your wife.'" [Ibn Abi Shaibah and 'Abdur-Razzaaq]
Second: On the authority of Shaqeeq who said: "A man named Abu Hareez came and said: 'I have married a young girl, and I am afraid that she will despise me.' 'Abdullah ibn Mas'ood said to him: "Verily, closeness is from Allaah, and hatred is from Shaitaan, who wishes to make despicable that which Allaah has allowed. So, when your wife comes to you, tell her to pray behind you 2 rakaat.'" In another version of the same story, "'Abdullah went on to say: 'And say: 'O Allah give Your blessings on me in my wife, and to her in me. O Allaah join us together as long as You join us in good, and split us apart if You send to us that which is better.'" [Ibn Abi Shaibah and at-Tabaraani and 'Abdur-Razzaaq: Saheeh].
4. What to say at the time of making Love
When a Muslim man is about to enter his wife, he should always say first:
Bismillahi, Allahumma jannibnaa ash-shaitaan, wa jannib
ash-shaitaan maa razaqtanna
[In the name of Allah, O Allah, keep us away from the devil, and keep the
devil away from that which You may grant us (ie. offspring).]
About this, the Prophet said: "After that, if Allah decrees that they will have a child, the devil will never be able to harm that child". [al-Bukharee][1]
FOOTNOTE:
[Some Scholars say that children are disobedient to their parents usually because the parents forget/forgot to say the above duaa before having sex. Ed. of Salaf-us-Salih Page]
5. How he should come to her
It is allowed for a Muslim man to enter his wife in her vagina from any direction he wishes - from behind or from the front. About this Allaah revealed the following verse:
"Your wives are a tilth unto you; so approach your tilth
when or how ye will" [al-Baqarah 2:223]
There are also various hadith on this subject, of which I will give only 2:
On the authority of Jaabir who said: "The Jews used to say that if a man entered his wife in the vagina but from behind, their child would be cross-eyed! Then Allaah revealed the verse: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223]. The Prophet said : "From the front or the back, as long as it is in the vagina". [Al-Bukharee and Muslim]
On the authority of Ibn 'Abbaas who said: "The Ansaar, who had been polytheists, lived with the Jews, who were people of the book. The former viewed the latter as being superior to them in knowledge, and used to follow their example in many things. The people of the book would only make love to their wives from the side, this being the most modest way for the woman, and the Ansaar had followed their example in that. These people from the Quraish, on the other hand, used to expose their women in an uncomely manner. They took pleasure in them from the front, from the back, or laid out flat. When the Makkans came to al-Madeenah at the time of the Hijrah, one of them married a woman from among the Ansaar, and began doing that with her. She disapproved of it and told him: "We used only to be approached from the side, so do that or stay away from me!" This dispute became very serious until it reached the ears of the Prophet. So Allaah, revealed the verse: "Your wives are as a tilth unto you, so approach your tilth when or how ye will;" [al-Baqarah 2:223] (ie. from the front, the back, or laid out flat). What is meant here is the entry which produces children." [Aboo Dawood, al-Haakim and others: Hasan isnaad and is supported].
6. The Prohibition of Sodomy
It is forbidden for a Muslim man to enter his wife in her anus. This is understood from the verse quoted above (i.e. since a "planting ground" can only refer to a place where something might grow), and from the narrations cited above. There are also other hadith on the subject, among them:
First: On the authority of Umm Salama who said: "When the Muhajireen came to Ansaar at al-Madeenah, some of them married women from the Ansaar. The women of the Muhajireen used to lie on their faces (during intercourse), while the women of the Ansaar never did it that way. Then, one of the men of the Muhajireen wanted his wife to do that. She refused until such time as she could ask the Prophet about it. She went to the Prophet but was embarassed to ask the question, adn so Umm Salama asked him. Then the verse was revealed which says: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223]. The Prophet> said: "No! (not any way you wish) Except in one opening! (ie. the vagina)". [Ahmad, at-Tirmidhee and others : Saheeh]
Second: On the authority of Ibn 'Abbaas who said: "'Umar ibn Al-Khattaab came to the Prophet and said: 'O Messenger of Allaah, I am destroyed!' The Prophet asked: 'And what has destroyed you, O 'Umar?' 'Umar said: `I turned my mount around last night.' (An expression which means he has sexual intercourse with his wife penetrating the vagina while mounting her from the rear.) The Prophet gave him no answer and when the revelation came and the verse was revealed which says: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223] and the Prophet said: "From the front and from the back, just beware of her anus and her menses". [an-Nasaa'ee in "`Ishratun-Nisaa" with hasan isnaad, at-Tirmidhee and others].
Third: On the authority of Khuzaima ibn Thaabit who said: "A man asked the Prophet about entering women in the rear, or the entering by a man of his wife in her rear, and the Prohet answered: `Halaal (ie. permissible).' When the man turned to leave, the Prophet called him or ordered for him to be called back and said : "What did you say? In which of the 2 openings did you mean? If what you meant was from her rear and in her vagina, then yes. But if what you meant was from her rear and in her anus, then no. Verily Allaah is not ashamed of the truth - do not enter your wives in their anuses!" [as-Shaafi, al-Baihaqi and others: Saheeh]
Fourth: "Allaah does not look at one who comes to his wife in her anus". [an-Nasaa'ee: Hasan isnaad and supported in "al-'Ishrah"; at-Tirmidhee and Ibn Hibbaan].
Fifth: "Cursed are those who come to their wives in their anuses." [Aboo Dawood, Ahmad and others with hasan isnaad and is supported].
Sixth: "Whoever has sexual intercourse with a mentruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad. [Aboo Dawood, at-Tirmidhee and others: Saheeh].
7. Making Wudhuu' between 2 acts with one's wife
When a Muslim man has had sexual intercourse with his wife in the legal manner and then wishes to return another time, he should first perform wudhuu', based on the statement of the Prophet : "When one of you comes to his wife and then wishes to return another time, let him perform wudhuu' between the 2 times (In another version, the same wudhuu' which he performs for prayer) for verily, it will invigorate his return."[Muslim, Ibn Abi Shaibah and others].
8. Bathing is preferable
Bathing, however, is preferable to merely making wudhuu' in such situations. Abu Raafi' narrates: "That the Prophet made the rounds of all his wives one night, bathing in the house of each one. He (i.e. the narrator) asked the Prophet: "Couldn't you have just bathed once (i.e. at the end)? The Prophet answered : "This way is purer, cleaner and better". [Aboo Daawood, an-Nasaa'ee: Hasan in "al-'Ishrah", and others].
9. The Bathing of Husband and Wife together
It is permissible for the husband and wife to bath together in the same place even though he sees her private parts, and she sees his. This is established by a number of authentic hadith, among them:
On the authority of 'Aa'ishah (radiallahu anha) who said: "I used to bathe with the Prophet from a single container of water which was placed between us such that our hands collided inside it. He used to race me such that I would say: `Leave some for me, leave some for me!' She added: `We were in a state of Janaba (i.e. the state of having slept together).'"[Al-Bukharee and Muslim].
On the authority of Mu'aawiya ibn Haida, who said: "I said: `O Messenger of Allaah, which of our nakedness is allowed, and of which must we beware?' The Prophet answered, "Guard your nakedness excpet from your wife or those whom your right hand possesses." (So it is permissible for both spouses to look at and touch the body of his or her companion even the private parts). He said: `O Messenger of Allah, what about if the relatives live together with each other?' The Prophet answered : "If you can make sure that no one ever sees your nakedness, then do so." He said: `O Messenger of Allah, what about when one is alone?' The Prophet said: "Allah is more deserving of your modesty than are the people"."[Ahmad, Abu Dawood, at-Tirmidhee and others: Saheeh].
10. Making Wudhuu' after Sex and before Sleeping
It is best for husband and wife not to sleep after having sex until they first perform wudhuu'. There are various hadith about this, among them:
First: On the authority of 'Aa'shah who said: "Whenever the Prophet wished to sleep or eat while in a state of Janaba (i.e. after having sex and before bathing), he would wash his private parts and perform wudhuu' as for prayer." [Al-Bukhaaree and Muslim].
Second: On the authority of Ibn 'Umar who said: "O Messenger of Allah, should we go to sleep in a state of janaba?" The Prophet answered: "Yes, after making wudhuu." [Al-Bukhaaree and Muslim]. In another version: "Perform wudhuu' and wash your private parts, and then sleep." [Al-Bukhaaree and Muslim]. And, in another version: "Yes, you can perform wudhuu', sleep, and bathe whenever you want." [Muslim and al-Baihaqi]. And, in still another version: "Yes, and perform wudhuu' if you wish." (This last version proves that this wudhuu' is not obligatory.) [Ibn Khuzima and Ibn Hibban: Saheeh].
Third: On the authority of 'Ammaar ibn Yaasir, the Prophet said: "There are three which the angels will never approach: The corpse of a disbeliever; a man who wears perfume of women; and, one who has had sex until he performs wudhuu'." [Abu Dawood, Ahmad and others: Hasan].
11. The Ruling of this Wudhuu'
This wudhuu' is not obligatory, but is very highly and definitely commendable. This (i.e. its not being obligatory) is based on the hadith narrated by 'Umar in which he asked the Prophet: "Should we go to sleep in a state of janaba?" To which the Prophet answered: "Yes, and perform wudhuu' if you wish." [Ibn Hibbaan: Saheeh]. This is also supported by other hadith, among them a hadith narrated by 'Aa'ishah who said: "The Prophet used to sleep in a state of janaba without having touched water, until he would get up later and bathe." [Ibn Abi Shaiba, at-Tirmidhee, Abu Daawood and others: Saheeh].
In another version narrated by 'Aa'ishah , she said: ""He used to spend the night in a state of janaba until Bilal came in the morning to make the adhaan. Then, he would get up, bathe while I looked at the water dripping from his head, and go out. Then, I would hear his voice in the Fajr prayer. Then, he would remain fasting." Mutarrif said: "I said to Aamir: In the month of Ramadhaan?" He said: "Yes, in Ramadhaan and in other than Ramadhaan." [Ibn Abi Shaiba, Ahmad and others: Saheeh].
12. Making Tayammum in a state of Janaba instead of Wudhuu'
It is also permissible to make Tayammum sometimes instead of wudhuu' before sleeping. This is based on a hadith of 'Aa'ishah in which she said: "When the Prophet was in a state of janaba and wished to sleep, he used to make wudhuu' or Tayammum." [Al-Baihaqi: Hasan]
13. Bathing before Sleeping is Perferable
Bathing however, is perferable to any of the above-mentioned possibilities as is clear in the hadith of `Abullaah ibn Qais who said: "I asked 'Ai'ishah : "What did the Prophet do when in a state of janaba? Did he bathe before sleeping or sleep before bathing?" She answered: "He did all of those things. Sometimes he bathe and then slept. And sometimes he performed wudhuu' and then slept." I said: "Praise be to Allah who made things flexible."[Muslim, Ahmad and Abu `Auwaana].
14. The Prohibition of sex when She is Menstruating
It is forbidden for a Muslim man to have sexual intercourse with his wife when she is menstruating. This is clear in the following verse of the Qur'an:
"They ask thee concerning women's courses. Say: They
are a hurt and a pollution: So keep away from women in
their courses, and do not approach them until they are
clean. But when they have purified themselves, ye may
approach them in any manner, time, or place ordained for
you by Allah. For Allah loves those who turn to Him
constantly and He loves those who keep themselves pure
and clean." [Al-Baqarah, 2:222]
There are also hadith about this, among them:
First: "Whoever has sexual intercourse with a menstruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad."
Second: On the authority of Anas ibn Malik, who said: "When one of their women has their period, the Jews used to put her out of the house, and they would not eat, drink, or sleep with her in the house. The Prophet was asked about this, and Allaah revealed the verse:
"They ask thee concerning women's courses. Say: They are a
hurt and a pollution: so keep away from women in their courses, ...
Then the Prophet said: "Be with them in the house, and do everything except for intercourse itself." The Jews said: "This man wants to leave nothing which we do without doing something different." Then, Asyad ibn Hudair said: "O Messenger of Allah, verily the Jews says such-and-such, shoudl we not then have sexual intercourse during menstruation?" The Prophet's face changed such that they thought that he was enraged with them, so they left. As they were coming out, they saw a gift of milk being brought to the Prophet. The Prophet then sent someone after them to give them a drink of milk, so they felt that he was not actually angry with them." [Muslim, Abu 'Auwaana and Abu Daawood].
15. The Penitence of One who Has Sex during Menses
Whoever is overcome by desire and has sexual intercourse with his wife when she is menstruating and before she becomes clean must give the value of one dinar's weight of gold or about 4.25 grams (4.2315 to be more precise), or half that amount. This is based on a hadith narrated by 'Abdullaah ibn 'Abbaas from the Prophet in relation to one who enters his wife while she is on her period as follows: "Let him give one dinar in charity, or one half dinar." [At-Tirmidhee, Abu Dawood, At-Tabaraani and others: Saheeh].
16. What is Permissible when She is on her Periods
It is allowed for him to enjoy pleasure with his wife in any way except for her private parts when she is on her period. There are several hadiths about this:
First: "and do everything except intercourse itself." [Muslim, Abu 'Auwaana and Aboo Daawood]
Second: On the authority of 'Aa'ishah who said: "When we were on our periods, the Prophet used to order us to put on a waist cloth that her husband can then lie with her." One time she said: "... her husband can then fondle and caress her." [al-Bukhaaree, Muslims and others].
Third: On the authority of one of the wives of the Prophet who said: "When the Prophet wanted something from one of his wives who was on her period, he put a cloth over her private parts, and then did whatever he wanted." [Abo Daawood: Saheeh]
17. When is it Allowed to resume Sexual Activity after Menses?
When she becomes clean of any menstrual blood, and the flow stops completely, it is allowed for them to resume sexual activity after she washes the place where the blood had been, or performs wudhuu', or takes a complete bath. Whichever of these three alternatives she does makes it allowed for them to resume sexual activity, based on Allaah's statement in the Qur'an:
"But when they have purified themselves, ye may
approach them in any manner, time, or place ordained for you
by Allah. For Allah loves those who turn to Him
constantly and He loves those who keep themselves pure and clean."
[Al-Baqarah 2:222]
This is the position of Ibn Hazm, 'Ataa, Qatadah, al-Awzaa'ee and Daawud az-Zaahiree and of Mujaahid: as Ibn Hazm says: "All three of these are a purification - so whichever of them she uses after the cessation of her periods, then she is lawful for her husband."
The same term is used to mean washing the private parts in the Aayah revealed concerning the people of Qubaa:
"In it are men who love to be purified; and Allah loves
those who make themselves pure." [at-Tawbah 9:108]
There is nothing here in the Aayah however, or in the Sunnah, to restrict the Aayah in question to any of the three meanings - and to do so requires a further proof.
18. The Lawfulness of Coitus Interruptus
(Withdrawl of the penis from the vagina at the time of ejaculation with the purpose of avoiding impregnation. This can be done only with the permission of one's wife).
It is allowed for a Muslim man to practise coitus interruptus with his wife. There are several hadith about this:
First: On the authority of Jaabir who said: "We were practising coitus interruptus, and the Qur'an was being revealed." [al-Bukhaaree and Muslim]. In another version, he said: "We used to practise coitus interruptus in the lifetime of the Prophet. This reached the Prophet, and he did not prohibit us from doing it." [Muslim, an-Nasaa'ee and at-Tirmidhee].
Second: On the authority of Abu Sa'eed al-Khudhriy, who said: "A man came to the Prophet and said: "I have a young girl (right-hand possession), and I practise coitus interruptus with her. I want that which men want, but the Jews claim that coitus interruptus is minor infanticide." The Prophet said: "The Jews have lied, the Jews have lied. If Allaah wished to create a child, you would not be able to prevent it." [An-Naasaa'ee in al-'Ishrah: Abu Dawood and others: Saheeh].
Third: On the authority of Jaabir, a man came to the Prophet and said: "I have a slave girl who serves us and waters our date trees. Sometimes I go to her, but I dislike that she should become pregnant by me". The Prophet said: "use coitus interruptus if you like, but whatever has been ordained for her will come." After some time, the man again came to the Prophet and said: "She has become pregnant!" The Prophettold him: "I told you that whatever has been ordained for her will come." [Muslim, Abu Dawood and others].
19. It is Preferrable not to Practice Coitus Interruptus.
Not practising coitus interruptus is preferable for a number of reasons:
First: It is harmful for the woman, since it reduces her pleasure by cutting it short. If she agrees to it, it still contains the following negetive points.
Second: It negates part of the purpose of marriage which is enlarging the Muslim nation through offspring, as in the statement of the Prophet: "Marry the loving and fertile, for I will compete with the other Prophets with the number of my followers." [Abu Dawood, an-Nasaa'ee and others: Saheeh]. This is why the Prophet once referred to it as "minor infanticide" (and not because it is forbidden as infanticide is forbidden) when asked about it saying: "That is minor infanticide". [Muslim, Ahmad and al-Baihaqi]. For this was preferable in the hadith narrated by Abu Sa'eed al-Khudhriy saying: "Coitus Interruptus was mentioned in the presence of the Prophet and he said: "Why would one of you do that? (note he did not say "let none of you do that") Allah is the Creator of every single soul." [Muslim]. In another version, he said: "You act and you act. There are no people destined to be from now until the day of Qiyama but that all of them will be." [Muslim]
20. What the two Spouses should Intend with their Marriage
Both spouses should enter into marriage with the following intentions: freeing themselves of unfulfilled sexual desires, and protecting themselves from falling into that which Allaah has forbidden (i.e. adultery and fornication). What's more, a reward as the reward for sadaqa (voluntary giving of charity) is recorded for them every time they have sex. This is based on the following hadith of the Prohpet narrated by Abu Dharr: "Some of the companions of the Prophet said to him: 'O Messenger of Allaah, the affluent among us have taken the rewards (of the hereafter)! They pray as we pray, fast as we fast, and then they give charity from the surplus of their wealth!" The Prophet said: "Did Allaah not make for you that from which you can give sadaqa? Verily for every time you say Subhannallah (Exalted is Allah) there is a sadaqa, and for every time you say Allahuakbar (Allah is Most Great) there is a sadaqa, and for every time you say Al-Hamdulillah (Praise is to Allah) there is sadaqa, and in every act of enjoining what is right there is sadaqa, and in every act of forbidding what is wrong there is a sadaqa, and in your sexual relations there is a sadaqa." The Companions said: "O Messenger of Allaah , is there a reward for one of us when he satisfies his sexual desire?" The Prophet said: "Don't you see, if he had satisfied it with the forbidden, would there not have been a sin upon him?" They said: "Why, yes! He said: "In the same way, when he satisfies it with that which is lawful, there is for him in that a reward." [Muslim, an-Nasaa'ee in al-'Ishrah, and Ahamd].
21. What he should do the Morning After His Wedding Night
It is desireable for the husband to go to his relatives who came to visit him in his house, on the following morning, to give them greetings and pray for them. It is also desireable for them to do likewise for him, as in the following hadith narrated by Anas : "The Messenger of Allaah gave a feast on the morning of his wedding night with Zainab, at which he fed the Muslims to satisfaction on bread and meat. Then, he went out to the Mothers of the Believers (i.e. to his other wives), gave them greetings and prayed for them, which they returned in kind. This is the way he used to do on the morning after a wedding night." [Ibn Sa'd and an-Nasaa'ee: Saheeh].
22. The House must have a Place for Bathing
The married couple must have a place to bathe in their house, and the husband must not allow his wife to go to the public bath houses. This is forbidden, and there are various hadith about it, among them:
First: On the authority of Jaabir who said: "The Prophet said: "Whoever believes in Allaah and the Last Day, let him not allow his wife to go to the Public baths. Whoever believes in Allaah and the Last Day, let him not go to the baths except with a waist-cloth. And whoever believes in Allaah and the Last Day, let him never sit at a table at which intoxicants are being circulated." [Al-Haakim, at-Tirmidhee and others: Saheeh]
Second: On the authority of Umm ad-Dardaa' who said: "I came out of the public bath and I met Allaah's Messenger who said to me: 'From where have you come O Umm Dardaa'?' I said: 'From the baths'. Then he said: "By the One in whose hand is my soul, every woman who removes her clothes anywhere except the house of one of her mothers has torn down all that veils her before ar-Rahman." [Ahmad : Saheeh]
Third: On the authority of Abu al-Maleeh who said: "Some women from Ash-Shaam entered upon 'Aa'ishah and said: "Where are you from?" The women answered: "We are of the people of Ash-Shaam (the area of present-day Syria)." 'Aa'ishah said: "Are you perhaps from that district which allows its women to enter the public baths?" The said: "Yes". She said: "As for me, I heard the Messenger of Allaah say: "Every woman who removes her clothes other than in her house has torn down all veils of modesty between herself and Allaah." [at-Tirmidhee, Abu Dawood and others: Saheeh]
23. The Prohibition of Spreading Bedroom Secrets
It is forbidden for either the husband or the wife to spread any of the secrets of their bedroom to anyone outside. The following two hadith are about this:
First: "Verily among the worst people before Allaah on the Day of Judgement is a man who approaches his wife sexually and she responds and then he spreads her secrets." [Muslim, Ibn Abi Shaiba, Ahmad and others].
Second: "On the authority of Asmaa bint Yazid who narrated "that she was once in the presence of the Prophet and there were both men and women sitting. The Prophet then said: "Perhaps a man might discuss what he does with his wife, or perhaps a woman might inform someone what she did with her husband?" The people were silent. Then I said: "O, Yes! O Messenger of Allaah verily both the women and men do that." Then the Prophet said: "Do not do that. It is like a male shaitaan who meets a female shaitaan along the way, and has sex with her while the people look on!" [Ahmad: Hasan or Saheeh due to supports]
24. The Obligation of a Wedding Feast
The husband must sponsor a feast after the consummation of the marriage. This is based on the order of the Prophet to 'Abur-Rahman ibn 'Auf to do so, and on the hadith narrated by Buraida ibn At-Haseeb, who said: "When 'Ali sought the hand of Faatimah (the Prophet's daughter) in marraige, he said that the Prophet said: "A wedding (and in another version "a bridegroom") must have a feast." The narrator said: "Sa'ad said: '(a feast) of a sheep.' Someone else said: 'Of such and such a quantity of corn." [Ahmad and at-Tabaraani: Its isnaad is acceptable as al-Haafiz Ibn Hajr says in Fathul-Baaree: 9/188]
25. The Sunnah of the Wedding Feast
The following should be observed with regard to the wedding banquet:
First: It should be held ('aqb - Fathul Baaree: 9/242-244) three days after the first wedding night, since this is the tradition of the Prophet which has reached us. On the authority of Anas who said: "The Prophet entered upon his wife and sent me to invite some men for food." [al-Bukhaaree and al-Baihaqi]. Also on the authority of Anas, he said: "The Prophet married Safiya, and her freedom was her dowry. He gave the feast for three days." [Abu Ya'laa and others: Hasan].
Second: One should invite the righteous to his banquet whether they be rich or poor. The Prophet said: "Do not be the friend of any except believers, and have only the pious eat your food." [Abu Dawood, at-Tirmidhee and others: Saheeh].
Third: If one is able, he should have a feast of one or more sheep. Based on the following hadith, Anas said: "Abdur-Rahmaan came to al-Madeenah, and the Prophet assigned Sa'ad ibn Ar-Rabee' al-Ansaariy as his brother. Sa'ad took him to his house, called for food, and they both ate. The Sa'ad said: "O my brother, I am the wealthiest of the people of al-Madeenah (in another version: "... of the Ansaar"), so look to half of my property and take it (in another version: "... and I will divide my garden in half"). Also, I have two wives (and you, my brother in Allaah, have no wife), so look to which of mine pleases you more, so I can divorce her for you. Then upon the completion of the prescribed waiting period, you may marry her." 'Abdur-Rahmaan said: "No, by Allaah, may Allah bless you in your family and your property. Show me the way to the market-place."And so they showed him the way to the market-place and he went there. He bought and he sold and he made a profit. In the evening , he came back to the people of his house with some dried milk for cooking and some ghee. After that some time elapsed, until he appeared one day with traces of saffron on his garments. The Prophet said to him: "What is this?" He said: "O Messenger of Allaah, I have married a woman among the Ansaar." The Prophet answered: "What did you give her for her dowry?" He answered: "The weight of five dirhams in gold." Then, the Prophet said: "May Allaah bless you, give a feast if only with one sheep." 'Abdur-Rahmaan said: "I have seen myself in such a state that if I were to lift a stone, I would expect to find some gold or silver under it." Anas said: "I saw after his death that each of his wives inherited one hundred thousand Dinars." [Al-Bukhaaree, an-Nasaa'ee and others].
Also on the authority of Anas he said: "I never saw the Prophet sponsor such a wedding feast as the one he gave for Zainab. He slaughtered a sheep and fed everyone meat and bread until they ate no more." [Al-Bukhaaree, Muslim and others].
26. Wedding Feasts can be give with Other than Meat
It is allowed to give the wedding banquet with any food which is available and affordable, even if that does not include meat. This is based on the following hadith narrated by Anas: "The Prophet stayed between Khaibar and al-Madeenah for three days during which he had entered with his wife Safiya . Then I invited the Muslims to his Wedding feast. There was neither meat nor bread at his feast. Rather, leather eating mats were brought out and on them were placed dates, dried milk, and clarified butter. The people ate their fill." [Al-Bukhaaree, Muslim and others].
27. Participation of the Wealthy in the Feast with their Wealth
It is commendable for the wealthy to help in the preparations for the wedding feast based on the hadith narrated by Anas about the Prophet's marriage to Safiya: "Then, when we were on the road, Umm Sulaim prepared her (Safiya) for him (the Prophet and brought her to him at night, and so the the Prophet awoke the next morning a new bridgegroom. Then he said: "Whoever has something, let him bring it." (In another version, he said "Whoever has an excess of provisions, let him bring it.") Anas continues: "And so the leather eating mats were spread out and one man would bring dried milk, another dates and another clarified butter and so they made Hais (hais is a mixture of the above three things). The people then ate of this hais and drank from pools of rainwater which were nearby, and that was the wedding feast of the Prophet." [Al-Bukhaaree, Muslims and others].
Nilai Seorang Manusia
Hadith :
Rasulullah s.a.w bersabda, maksudnya:
“Sesungguhnya Allah S.W.T tidak memandang kepada rupa paras dan harta benda kamu tetapi Allah hanya memandang kepada niat hati dan amalan-amalan kamu.”
Riwayat Muslim
'WOMEN, PERFUMES AND PRAYER': these three things, according to a famous hadith, 'were made worthy of love' to the Prophet; and this symbolism provides us with a concise doctrine of the outward reverberations of the love of the Inward.
Woman, synthesizing in her substance virgin nature, the sanctuary and spiritual company, is for man what is most lovable; in her highest aspect, she is the formal projection of merciful and infinite Inwardness in the outward; and in this regard she assumes a quasi-sacramental and liberating function.
As for 'perfumes,' they represent qualities or beauties that are formless, exactly in the same way as music; that is to say that side by side with the formal projection of Inwardness, there exists also a complementary formless projection, symbolized, not by visual or tangible qualities, but by auditory and olfactory ones; perfumes are silent music.
As for 'prayer’, the third element mentioned in the hadith, its function is precisely to lead from outward to Inward, and it both consecrates and transmutes the qualitative elements of the outward realm; from this it may be seen that the ternary comprised in the saying of Muhammad, far from being of an astonishing arbitrariness and a shocking worldliness (as is believed by those who have no idea either of Oriental symbolism in general or of the Islamic perspective in particular) provides on the contrary a doctrine which is entirely homogeneous, and which is founded, not on the moral or ascetical alternative, but on the metaphysical transparency of things.
The nature of the three elements of the ternary can be further delineated with the help of the notions -enumerated in the corresponding order- of 'beauty; 'love' and 'sanctity': it is beauty and love that reflect the Inward in the outward world, and it is sanctity, or the sacred, which establishes the bridgein both directions -between the outward and inward planes.
All that is beautiful comes from the Beauty of God; says a hadith.
Moslems readily affirm the link between beauty and love and show little inclination to dissociate these two elements which for them are but the two faces of one and the same reality; whoever says beauty, says love, and conversely, whereas for Christians mystical love is almost exclusively associated with sacrifice, except in chivalric esoterism
and its prolongations.
The hadith just quoted really contains the whole doctrine of the earthly concomitances of the love of God, in conjunction with the following hadith: 'God is beautiful, and He loves beauty'; this is the doctrine of the metaphysical transparency of phenomena. This notion of beauty or harmony, with all the subtle rhythms and symmetries which it implies, has in Islam the widest possible significance: 'to God belong the most beautiful Names; says the Quran more than once, and the virtues are called 'beautiful things'. 'Women and perfumes': spiritually speaking these are forms and qualities, that is to say, they are truths that are both dilating and fruitful, and they are also the virtues which these truths exhale and which correspond to them within us.
'Everything on earth is accursed except the remembrance of God’, said the Prophet, a saying which must be interpreted not only from the standpoint of abstraction but also from that of analogy; that is to say, the remembrance of God is not only an inwardness free from images and flavours, but also a perception of the Divine in the symbols (ayat) of the world. To put it another way: things are accursed (or perishable) in so far as they are purely outward and externalizing, but not in so far as they actualize the remembrance of God and manifest the archetypes contained in the Inward and Divine Reality.
And everything in the world that surrounds us which gives rise to a concomitance of our love of God or of our choice of the 'inward dimension; is at the same time a concomitance of the love which God shows towards us, or a message of hope from the 'Kingdom of Heaven which is within you’.
These considerations (or even simply the notion of the 'love of God’) lead us to a related question, that of the Divine Person in relation to our capacity for love: what, it may be asked, is the meaning of the masculine character attributed to God by the Scriptures, and how can man (the male) accord all his love, naturally centered on woman, on a Divine Person who seems to exclude femininity?
The answer to this is that the masculine character of God in Semitic monotheism signifies, not that the Divine Perfection could possibly exclude the feminine perfections (which is unthinkable), but simply that God is totality and not part, and this totality has its image, precisely, in the human male, whence his priority with regard to woman (a priority which in other respects is either relative or nonexistent).
It is indeed important to understand that the male is not totality in the same way that God is, and likewise that woman is not 'part' in an absolute manner, for each sex, being equally human, shares in the nature of the other.
If each of the sexes constituted a pole, God could neither be masculine nor feminine, for it would be an error of language to reduce God to one of two reciprocally complementary poles; but if, on the contrary, each sex represents a perfection, God cannot but possess the characteristics of both – active perfection, however, always having priority over passive perfection.
Whether one likes it or not, in Christianity the Blessed Virgin assumes the function of the feminine aspect of the Divinity, at least in practice, and in spite of every theological precaution; however, this observation, far from being a cause of reproach in the eyes of the writer, has on the contrary for him the most positive meanings.
In Islam it is sometimes said that man has a feminine character in relation to God; but from another point of view, the doctrine of the Divine Names implies that the Divinity possesses all conceivable qualities, and if we see in the perfect woman certain qualities which are proper to her, she cannot have them except in so far as they are a reverberation of the corresponding Divine Qualities ...
(Frithjof Schuon: Dimensions of Islam - Woman and lnteriorization)
Maksud Hadith : "Tidak ada daripada binatang yang mempunyai perut lalu kamu memberinya sesuap makanan maka balasan pahala sedekah keatas kamu"
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Berusaha Mencari Rezeki
Hadith :
Rasulullah s.a.w bersabda, maksudnya:“Meraka yang mencari harta dunia (kekayaan ) dengan jalan yang halal dan menahan dirinya dari meminta-minta (tidak menjadi pengemis ) dan berusaha mencari nafkah untuk keluarganya serta belas kasihan, kasih sayang terhadap jiran tetangganya, nescaya di hari kiamat kelak ia akan berjumpa dengan Allah dengan mukanya berseri-seri seperti bulan purnama pada waktu malam.”
Riwayat At-Tabrani
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Hadith :
Dari Aisyah r.a katanya:”Ketika hari raya, orang-orang Habsyi datang ke masjid mempertunjukkan permainan pencak silat. Lalu Rasulullah s.a.w memanggilku dan kuletakkan kepalaku di bahunya. Aku ikut menonton pertunjukkan itu hingga aku puas melihatnya.”
(Muslim)
Abu Isa Muhammad Imam Termezi (Abū ʿĪsā Muḥammad ibn ʿĪsā as-Sulamī aḍ-Ḍarīr al-Būghī at-Tirmidhī) 824-892, was an Islamic scholar, and collector of hadith. He compiled one of the six canonical hadith collections in Sunni Islam, as well as being well versed in Arabic grammar.
It was narrated from Ibn Abbas that: the Messenger of Allah (peace be upon him) said: “There is nothing like marriage, for two who love one another.” (Sunan Ibn Majah, Vol. 3, Book 9, Hadith 1847)
Hadith :
Diriwayatkan daripada Aisyah r.a :” Ketika saya sedang duduk dengan seorang perempuan, datang rasulullah SAW dan bertanya kepada ku :”Siapa dia?” Aku menjawab :” Si fulanah” dan aku ceritakan kepada nabi SAW bahawa dia beribadah dengan berlebihan. Nabi SAW bersabda dengan memperlihatkan tanda tidak bersetujunya. “Perbuatan baik yang dilakukan secara berlebihan tidak akan membuat Allah letih (untuk memberi pahala) namun engkaulah yang akan letih dan ad-din (perbuatan baik-ibadah yang paling dicintai Allah SWT) adalah yang dikerjakan secara tetap.”
(al-Bukhari)
A Love Non-Distracting
آں دم کہ دل بعشق دھی خوش دمے بود
درکار خیر حاجت ھیچ استخارہ نیست
O what a blessed moment it is for the heart,
when the pain of love for the Almighty is granted to it.
Maulana Rum (ra)
The month of the Urs Mubarik of Maulana Rum (ra) began on the 14th of December. It is celebrated for a month in Konya. I had posted the video for Ghaus Pak’s (ra) Urs only a few days earlier. I thought I might take some time off but I was leaving for Karachi for a month. I decided to at least do the narration and record the kalam before I left. I thought I might be able to do the rest from there.
I gave it my everything but sadly it didn’t happen. In the days just before, I had a class with Qari Sahib in which he told me a hadith. All the ahadith are spectacular. All aspects of Nabi Kareem’s life are extraordinary, most of all in the layering effect of his words and actions. Each read is unique in what it reveals. The Quran and the hadith are in fact precisely from where the Sufis inherit the impact of their words, in both poetry and prose. Each word is written as if for the individual reader alone!
“Nabi Kareem (peace be upon him) was sitting with his companions one day when Hazrat Bilal (ratu) came to see him.
“You came yesterday as well Bilal,” he said to his beloved Muazzen (the one who gives the call for prayer), “but you don’t have to come every day. Know that separation from the one you love increases the affection between you.”
As always Hazrat Abu Bakr Siddique was listening intently to the words of his Master. The next day when the afternoon came and Hazrat Abu Bakr (ratu) had not arrived, the Prophet (peace be upon him) asked about his whereabouts.
“I saw him working in the field,” someone said.
The next day again Hazrat Abu Bakr Siddique (ratu) did not come. Again Nabi Kareem (peace be upon him) asked where he was and was given an answer by whoever saw him last.
On the third day when he came, the Prophet (peace be upon him) turned his face from him.
It was the sunnah of the Beloved of God (peace be upon him) to always maintain eye contact with the one who came before him, until the person averted their attention elsewhere. It was also his sunnah to never retract his hand when in a handshake until the other person withdrew his first.
His manners never ceased to amaze me. What must he have thought of this world in which we barely lift the eyes to acknowledge anyone’s presence, before shooting it back toward a phone, a tv, a tablet, even a book. And important people hardly ever want to come near them, much less touch another’s hands. Holding on to them till they were withdrawn, pre-COVID that is, was a near impossibility.
Siddiq e Akbar (ratu) immediately went to his side and said, “May my parents be sacrificed upon you, O Messenger of God, are you upset with me?”
The Prophet of God (peace be upon him) asked his why he had not come to see him. Hazrat Abu Bakr Siddique (ratu) told him that he had heard what he had said to Hazrat Bilal (ratu), so was trying to follow his advice.
“That advice was for Bilal,” Nabi Kareem (peace be upon him) said, “not for you. When you are around me, my focus upon my Lord intensifies. And when you are away from me, in wondering where you are, my concentration upon my Lord becomes distracted.”
“Wow,” I thought!
The hadith floored me. For many days after and even now, I think about how I never experienced a love of any kind in the world that enhanced my focus on God. Maybe my mother in the sense that I was dutiful and all my acts of obedience were unquestioned but I wasn’t aware of it as bringing me closer to God. Otherwise all my “loves,” platonic and otherwise, distracted me from Him. For starters, they caused delayed and hurried prayers, if not causing me to outright miss them.
It would happen the most with friends. I was always worried about missing out on some joke or conversation happening without me. We met so rarely now. Sometimes as I sped through my recitation, I would tell myself, "I should be with my guests so it’s ok to go fast." But in my heart I knew it was all excuses. I had been told what the conduct commanded was by Nabi Kareem (peace be upon him) when the Azaan sounded.
Hazrat Bibi Ayesha (ratu) narrates: When the time of the namaz came, the Prophet of God (peace be upon him) would disconnect from us, as if we didn’t know each other at all.
I started to wonder if a person existed for me in the remainder of my life that would be like Hazrat Abu Bakr Siddique (ratu) was for the Prophet (peace be upon him). I knew of the enhanced effect upon the heart, intensifying its attention towards God in the company of a Spiritual Master but in this case Hazrat Abu Bakr (ratu) was the disciple. He was a childhood friend, then a Companion.
The hadith made me want to ask for a love, a first love, that would be a cause for focus upon my Lord, take me closer to Him. I knew it wouldn’t be coming from wealth or children, people’s general go-to for happiness.
For the Quran says as often as it was a blessing, it was a trial. The word most alerting to the two was startling; “fitna.”
إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَاللَّهُ عِندَهُ أَجْرٌ عَظِيم
Indeed, your wealth and your children are but a trial for you,
whereas with God there is a great reward.
Surah At-Taghabun, Verse 15
So I began to wonder, was it even possible?
In the days before Karachi, I had started working with some local orphanages situated in the outer neighborhoods of Lahore. It was an entirely new thing for me. In my life I had had different kinds of experiences when it came to working with different community-based organizations, doing charitable work. I had even done it for money (in a job) post 9/11.
At the time I was living in New York and I worked with what was mostly the Muslim-Arab population in Brooklyn and Queens whose lives were permanently altered by the disaster. The work was easy. I used to present cases for financial assistance on behalf of mostly the disaster-impacted women before various Charities, mostly Christian.
Some of them had a rule to not help Muslims at all, deeming them to be the cause of the catastrophe but most were not only sensitive but also extremely generous. My salary that year in 2001 was less than what I had made post-college, 10 years earlier, working at a management consulting firm but the work was the most meaningful of my life up to that point.
Other than that I had tried to do things as I learnt them from the Friends of God. Feeding the hungry has topped my list since I started it a few years ago, courtesy of Ghaus Pak (ra). Other things had been the usual for Pakistanis; helping an indigent family with a marriage, paying for a child’s tuition, taking care of someone’s medical bill, buying blankets in the winter and distributing clothes seasonally. It was a little bit of everything that a lot of people did.
Then earlier this year for the first time in my life I made the intention to “honor” the orphan as the Quran instructs. To that end in the fall I visited three orphanages in Kaana on the day of the Prophet’s (peace be upon him) birthday. One of my rich friends, after hearing about the trip, offered to adopt one of the orphanages. It was an excellent idea since it didn’t seem anyone might adopt a child. There were no babies. The youngest child was five.
All three orphanages were run by people who lived in the neighborhood and were by no means of wealth. No foundations, no NGOs. There reason for starting the work was personal concern for the children or to give the blessings of the work to a family member who had passed away. One of the women who had started what was a shelter for widows and their children was in her early 30s. She wanted to send the reward of her effort to her younger brother who had passed away from cancer recently.
She was married and had three sons of her own, the eldest of whom was 15. She told me laughingly she had developed diabetes because of the stress of the work, not knowing how each month’s needs would be met. All three orphanages relied on the generosity of family friends or posted their needs on their social media accounts which were then met by "the kindness of strangers."
I told my friend. If she was going to take over the running of the place then the point should be to elevate the standard of living for the children, not just maintain it. Stressfully or otherwise, they were already sustaining themselves. The houses were old, the living was cramped. There were 4-5 kids in a single room which was small. Hot running water was scarce. There was no room dedicated to play or study. There was no room at all! My friend agreed and they were off. That’s the thing about being rich, I noticed. Things happen overnight!
Appliances, including a tv, a washing machine, a microwave, gas heaters, mattresses, blankets, a set of clothes, socks and shoes arrived the next day. Someone was assigned to look for a bigger home. The donor wanted to paint the new place, get new furniture. Make it nice. I was the middleman so to speak. If there was any concern on either end, I communicated it to the other party. Both sides were excited and happy. We will see what happens.
For my part I wanted to hang with the kids. To that end I planned a day in the park. It was November. Lahore was in a corona hike but the sun was gorgeously warm and the days bright and sunny. The parks were empty, schools were closed.
Along with a young man, Saad, I arranged for a picnic in Model Town park, the nearest one to the orphanage that was the newest of them all having just opened their doors in July. There were 18 kids. I had once before gone to the house to teach them Pictionary. I thought we had given them the game but that turned out to be wrong.
I had arrived with a white board and markers of all colours, only to realize that we had to wing it. But the kids ended up writing words for the other team to draw and it was a hilarious afternoon. Then I only interacted with the older boys and girls. Saad was playing Jenga with the little ones. On the day of the picnic, I had thought of games for everyone to play together beforehand.
Playing with a child is not for all adults. I know few who can do it with their own children. It’s a natural skill and it cannot be acquired. Saad brought a couple of frisbees and a badminton set. When I arrived at the park with Qari Sahib, my only invited guest, the kids were still on their way. Qari Sahib and I decided to walk around. It was a gorgeous day. The grass was soft and green, the trees majestic. It was my first time there. I’m a Jinnah Gardens fan and being a creature of habit always end up there.
A little while later the kids arrived in their bus. I waved to them from where I was and all 18 of them made a dash for me yelling, “As-Salam Alaikum Aapi.” It was definitely a giant group hug with no social distancing possible, unless I planned to sprint away from them. Which would have been weird as hell!
First we played Tag and Hide n Seek. Then L.O.N.D.O.N which is a game we used to play as kids in the boarding school. I had wondered once if it had anything to do with the rich being obsessed with the city for the remainder of their lives?
The game could be played anywhere. One person stood near a wall, in this case tree, and yelled the spelling of the word while the others ran towards them. As soon as the word was uttered and the person turned around, everyone had to freeze. Then if they could make them laugh or move, they had to move back to the starting point. The goal was to reach the wall. Become the person yelling L.O.N.D.O.N.
Making all 18 of them laugh turned out to be easy. Even the ones who bent their heads all the way down to avoid eye contact or covered their mouth with their little hands. With lightening speed I went from one child to the next, making some dumb crack that made them giggle.
Then the little kids spotted some rides in one side of the park so we all moved there. The rides were rundown and not fast at all but everyone wanted to try them. There was a jumping castle and some went there. Qari Sahib and I started played frisbee.
Lunch arrived. We sat in a huge circle on the grass and starting eating our boxes of rice, half biryani, half zarda. It was yummy. While we sat there I asked Qari Sahib to tell the kids something about Ghaus Pak (ra). It was the 11 of Rabu Thani, the day of his Urs (death anniversary). It was a deliberate choice to come on that day. I wanted to mark my happiness of the celebration with a supposed good deed. Qari Sahib didn’t say much, only one line. Ghaus Pak never told a lie in his life.
I decided to tell the kids the story of him as a child when he was going away from his mother to study. He was in his teens. His mother had stitched his money in a hidden pocket under his shirt. He was in a caravan but traveling by himself. In the night the caravan was attacked by dacoits. The robbers asked everyone, one by one, if they had any money.
When they came to him, the boy replied in the affirmative. The robber searched hum but could not find anything so repeated the question. Again Ghaus Pak (ra) said “Yes.” When they still couldn’t find anything, he turned his shirt over and showed them the pocket with his coins. The robbers were amazed.
“Why are you telling us this when you know we will take it from you?” they asked.
He simply replied, “Because my mother told me never to lie.”
I looked at the kids as I related the incident in Urdu. They listened intently to each word like a child does when being told a story. I didn’t know the end.
“So what happened then Qari Sahib?” I reverted to my teacher.
From outside the circle he uttered a single line, “They repented. And gave up being robbers.”
After lunch we all played frisbee. Some were better than others. I noticed how the older children were gentle and kind with the younger ones. When a little boy couldn’t finish their food or stopped eating, an elder boy would be told to help them and they did. When a little girl, who had taken her shoes and socks off to play on the grass, couldn’t put them back on and I just stared at her, an older one ran over to help her without being asked.
There was no tantrum, no fights, no arguing, no tears, not even a raised voice. Not even when someone was doing something another kid wanted to do. In my life and circle of society, I had only always seen that if a younger child wanted something an older sibling or cousin possessed, all they had to do was wail and the older kid was immediately ordered to hand it over. There was not a single sound in all the hours we were there that was the sound of being upset.
The kids all called the woman who ran the orphanage with her husband “Mama.” I thought it was striking. I had expected it would be “Aunty” or “Khala” or something. Anything that created a degree of separation, marked that they were not hers. She was not entirely theirs. She had two children of her own, a boy and a girl, who were 14 and 15. But they all called her “Mama.” I guess that’s how she took care of them.
Her tone was gentle, her demeanour soft. When they first arrived she told me she had almost not come.
“Why?” I asked.
“My foot was hurting so much,” she said, “I couldn’t even step on it. I don’t know what happened. So I told the children today you go without me and next time I will come with you.”
Then she smiled. They were all around her hearing her relate the story.
“’No, no they said to me. We will not go without you Mama.’
Then they said a prayer for me and look, here I am. No pain at all anywhere.”
The kids were all beaming.
It was Friday. Qari Sahib had already missed all the calls to prayer to go a Mosque. I suggested he lead us all for Zuhr right there. That’s when I found out that half the kids were Christian. Me and a couple of the girls lined up behind a few boys. After the prayer, the kids spotted some jungle jim structures in another side of the park and ran over.
I wanted to read the rest of the prayer so I found a quiet spot. It was then that I thought maybe I might like to ask God for something. When a king celebrates a happy occasion, gifts are given to the entire kingdom. It was a big day indeed and I kept thinking of Ghaus Pak (ra). What Qari Sahib had said about him in the class from the day before which had been dedicated to him: “Ask Allah for things, for what you want Ghaus Pak (ra) says. For it is in the Quran:
وَقَالَ رَبُّكُمُ ٱدْعُونِىٓ أَسْتَجِبْ لَكُمْ ۚ
And your Lord says, “Call upon Me and I will respond to you.
Surah Al-Ghafir, Verse 60”
That afternoon taking in the sun while I prayed, I wondered if I should ask for that love finally that didn’t distract me. But In the past, whenever I asked for things I got them so quickly, I was now careful to ask. Mostly because a few times in the course of my life, as soon as my wish had been granted, I had myself destroyed what I had received, kicking it in the face. Sometimes within days of receiving it. The insanity of the action had once given me a nervous breakdown. Now I was hesitant.
Setting the matter aside, I decided to head home. We had been in the park for over three hours. I went up to some of the kids who were closer to me to say goodbye.
“I’m going to leave now,” I said waving and smiling at them. “I’ll see you guys next time.”
They all waved and smiled back at me. Then one little kid, who must have been five, turns around and not even looking at me, quietly says, “Khiyaal se jaana Aapi.” Which just means “Get home safely Aapi,” the term of endearment being the word for an elder sister.
I let out a laugh. It was so funny to me that a child as young as that was telling a 50 year old to do anything safely. I left with Qari Sahib. For the next several days, I couldn’t get that line out of my head. I told everyone I met the story. Each person was visibly moved. One friend of mine who never ever cries burst into tears. But they all said the same thing; the child wanted me to be safe because I had been kind to her and she wanted me to be alright so perhaps we would meet again.
But every time I heard people say that my heart disagreed with them. If someone had asked me what I had given and received that day, if I were to weigh the two, I would have said, “I gave my time, my emotional energy, my physical energy. I gave some money, I taught the kids something. I played with them. I prayed with them.” And what did I get in turn? “I got four words from a child.”
I felt that way because it was not a prayer, yet it felt like an utterance of a prayer. But even more than that because it was a prayer way beyond her years. I have been lucky enough to receive prayers from many in my life. Some out of love, some out of gratitude. Never did a prayer sound so beautiful to my heart than the one I heard that day.
The nisbat, association, of the orphan child with the Beloved of God (peace be upon him) who was an orphan himself is the most intense of all. I had noticed that almost all the Auliya e Karaam, the Friends of God, shared that nisbat with him. They lost their fathers in the early years of their lives, if not before birth.
I told my friends who had adopted children to always tell them who they shared the most painful part of their identity with. As often as they could. There always came the time when they might wonder who they belonged to at birth and when the pain from that loss or the sadness of not knowing them would set in, it would be a balm. Like no other, in fact, if you were able to tell yourself that the one you were similar to, so distinctly, in a way that hardly anyone else in the world was, was the reason the Universe existed.
In the weeks that followed I planned different activities with the children and my attachment to them started becoming more intense, especially with the little ones. As did theirs. In those days I was reading Al-Fath Ar-Rabbani, the discourses of Hazrat Ghaus Pak (ra). In one of his sermons he explained to me why the loves of the world are so distracting. The world itself is just a distraction.
Huzoor Pak (peace be upon him) said, “Visit the sick and participate in funerals for they will remind you of the Afterlife.”
Ghaus Pak (ra) says that the purpose of these words is to highlight that humans run from the thought of their life after death and make the world and all in it their beloved.
“But the price of that love, superficial, is that soon, there will come between you and the same world, obstacles which, without your say, will be out of your control. What you are happy about will be taken from you and instead of happiness, suffering will prevail.
People will only steal your heart, your faith, your goodness and make you a “mushrik” because you will associate them with God and become forgetful of Him. And if you cannot do without material things, then ask Him for them and not others because what Allah dislikes the most is when even the meager wants of the world are asked of others instead of Him.”
It was in the days I was in Karachi taking in the sun for hours a day before returning to Lahore where it would not appear for another month or so, that I started writing my piece for Maulana Rum (ra). In my reading, I came across a story in the Masnavi in which he explained the concept of asking for anything, even in the world, from Allah alone.
In the time of the Prophet Dawood (as), the story of the man who wanted his livelihood without working.
All day long he prayed and pleaded to God for only one thing, “Dear Lord, grant me livelihood from the Unseen and without the hardships of working and earning.” His prayer became well known amongst the people in the area and they resented him for it. They labeled him as lazy and worthless but he was unaffected by their attitude of condescension towards him.
The one who seeks will ultimately find; Allah listens to everyone’s prayers and fulfills their ask.
One day the door of his house flung open and a large cow burst in. The man was elated. He grabbed the cow, took it to the butcher and had it cut up for the meat. When the owner of the animal came searching for it and found his cow dead, slaughtered, he let out a wail.
The man told him not to create such havoc. “For years I have been asking Allah to grant me rizq and now my prayers have been answered.” Livid, the owner grabbed the man. First he beat him then took him before the Prophet Dawood (as) to have him punished and to seek justice.
The owner stated his case, then turned to the man asking the Prophet (as) to ask him why he committed such a crime. The man simply said, “All my life I have never touched the property of another. I have never stolen anything. I have never given trouble to a soul in the city. For several years now it has been my practice that I have prayed to God to grant me livelihood without having to toil for it.
Every man, woman and child in the area knows of this prayer of mine. After years my voice was heard. The cow came into my house. When I saw it my heart was ecstatic. I knew my prayers were answered so I took it to the butcher and had it slaughtered it to express my gratitude to The One who sent it to me.”
Addressing the accused, Hazrat Dawood (as) said, “Give a better argument for what you have done. From what is being said, it is clear you neither bought the cow nor was it given to you by its owner.”
Upon hearing his words echoing the sentiment of everyone else surrounding him, the man turned his face towards the sky and pleaded, “O Knower of the pain in my heart! Reveal to Your Prophet the truth of my words so he can become aware of the reality.”
His cries were so full of anguish, Hazrat Dawood’s (as) heart was deeply affected. He told the owner of the cow he would render his decision the next morning.
When the two reappeared before him the next day, the Prophet (as) said to the owner, “Do not pursue your matter with this man and forgive him. Allah has granted you a cover for your sins. Be grateful for that veiling and exercise patience.”
The owner was astounded. “This is justice? Your sense of fairness is famed from the Earth to the skies, yet for me you give such an unfair pronouncement?”
The second time he addressed him, Hazrat Dawood (as) said, “Give your wealth to this man. Otherwise all that you have done which was unjust will be revealed and you will be vilified.”
Again the man let out a cry and continued his protest. The Prophet (as) once again asked him to reconsider; “O unfortunate one! Stop this spectacle before it is the cause of your own demise. What you have sowed is only what you are reaping.”
The words had no effect on the owner of the cow. The people watching also became bewildered. They could not understand why the Prophet (as) was siding with the one who took another’s property, whilst leashing anger towards the one who was clearly the victim.
Finally Hazrat Dawood (as) decided that the matter could no longer remain a secret as he had tried so hard for it to be for the sake of the owner. He took them to a tree near the bank of a river. Then pointing towards it he said, “A man was killed her by his servant a long time ago. After the murder, the slave took all his wealth and deprived his family and the orphan children of their rightful inheritance. At the base of the tree lies the bloodied knife that he used to commit the crime and on it are etched his initials.”
Upon his command, the land was dug up. A skeleton and the knife was found with the owner’s initials. When he saw it he started trembling. The people watching the scene were shocked and with deep humility, they came before their Prophet. Removing their caps from their heads, they expressed their apologies to Hazrat Dawood (as) for letting doubt enter their hearts.
“We became blind and did not hear what you said. And this despite that we have seen so many miracles by your hand. Mountains spoke to you, saying, ‘take me in your hand to fight Talout.’ So you took three rocks and a sling and destroyed the armies of the enemy. The three stones became hundreds of thousands and decimated all. Your hand melted iron to make armour. The mountains echoed the sound of your reading of the Zabur. The hearts of many opened to God because of you.”
وَلَقَدْ ءَاتَيْنَا دَاوُۥدَ مِنَّا فَضْلًۭا ۖ يَـٰجِبَالُ أَوِّبِى مَعَهُۥ وَٱلطَّيْرَ ۖ وَأَلَنَّا لَهُ ٱلْحَدِيدَ
أَنِ ٱعْمَلْ سَـٰبِغَـٰتٍۢ وَقَدِّرْ فِى ٱلسَّرْدِ ۖ
And certainly We gave Dawood (as) great favours from Us. “O Mountains! Sing with him the praises of God. And likewise, you the birds.
And We made iron soft for him. Instructing him to make full coats of armour.”
Surah Saba, Verse 10-11
According to the law which the owner was insistently demanding be applied, he was sentenced and the man was given his entire wealth.
It was not the first time I had come upon the story. I had read it once before when I was living in New York. I was 30. Then of course I had no clue about the nafs and the havoc it wreaked in my life. Then it had just me reflect on my sources of livelihood.
All my life I had strange jobs, if I even had them at all. I use the word “strange” because nerds like me are usually career focused and on some trajectory of “success.” But my mother’s death derailed all that when I was 26 and I never got back on track. Mostly after that I earned next to nothing. But for one reason of another, I lived a life of ease.
When I had read the story then I had cried because I felt like the man who was praying for livelihood for years whilst not working. But I had not even prayed for that. I guess someone else might have prayed for me. That was what came to my mind then. Coming upon the story 20 years later, Maulana highlighted something entirely different for me.
I kept going back to the lines of not asking anything of people. It was exactly what I had just read from Ghaus Pak (ra) that God disliked it. It was about to play out before my eyes.
Whilst in Karachi I desperately wanted something from my host. My friend, her sister, was leaving for Scotland and I wanted to move back into the room I always stayed in.
The problem was my host had converted the same room to her own. She had a super early routine of getting up at 6 am with machines whirling to make smoothies and I didn’t want to be near the noise for the entire trip. I’m an insanely light sleeper and I was there for another few weeks. I meant to ask her if it was possible but was hesitant even though the thought was making me miserable inside. Then I read the line and it had a two-fold effect on me.
The first made me focus on what I wanted which was so petty, I felt ashamed even asking for it from God. Two, it made me rethink if it was even necessary. I decided to give it a pass. But that night I ended up thinking about it anyway. Each time I woke up, the same thing played in my head like a tape running on repeat. It created agitation for me precisely because I knew how superficial it was. After all the decision to not ask had already been made.
The next day I was sitting in the sun reading when my friend walked into the room and announced, “I’ve decided to move out of that room you want and give it to you.” I was so shocked by the words that I just raised my hands in the air and uttered the verse, “Alhamdolillah e Rabb ul Alimeen.” She burst out laughing.
Later in the evening I asked her why she changed her mind. What she said was the exact same thing I had been feeling. My reason for not asking her for the room was exactly her reason for giving it to me.
“I have done this before. Become fixated on a shallow aspect of life that doesn’t warrant the fixation. The trials I have faced after have been so difficult for me that I just thought to myself, ‘I’m giving her the room man. I can’t even take a chance of dealing with what test comes for not doing so. For being stuck on something so stupid!’”
I love those moments. When two people, who are on their own spiritual quests, meet at the same point. Glance at each other acknowledging the moment and then move on. It’s intense and it’s lovely. It happens to me with a couple of my friends in my life a lot.
Maulana (ra) writes the Masnvavi in the style of the Quran. A story starts in one place, continues elsewhere and finishes in a third. A few days later I came upon a continuation of the story where the “batin” of the story was explained. It was totally unexpected!
“The owner of the cow is your nafs, the ego. It has made itself your lord and master. The one who slaughtered it is your aql, the power to reflect. It becomes hostage to the ego and prays for blessings from the Divine without struggling for them. But the price of receiving that blessing without trial is the killing of the ego, for it is the root of all wrongdoing. And it is impossible without a guide.”
رزق جانی کے بری با سعی و جست
جز با عدل شیخ کو داؤد تست
How can you ever gain blessings from your own struggles and endeavours,
without the assistance of the Spiritual Master who intervenes for you like Hazrat Dawood (as)?
نفس چوں با شیخ بیندگام تو
از بن دندان شود او رام تو
When your nafs, your ego, sees you in the footsteps of your guide, it will have no choice but to become obedient to you.
صاحب آں گاؤ رام آنگاہ شد
کز دم داؤد او آگاہ شد
The owner of the cow, the nafs, submitted when he heard the decision of the Prophet (as), the decision from The Unseen.
عقل گایے غالب آید در شکار
بر سگ نفست کہ باشد شیخ یار
The aql, your powers to reflect, will only conquer the enemy, your ego, in this battle,
when you are accompanied by your Sheikh.
Overtly, the story didn’t just, hopefully permanently, adjust my overt, namely to not rely on people for things. What it reminded me of otherwise as well was that all livelihood and all blessings were always and only received as a kindness and mercy from God. Nothing could be claimed as deserved. Not for an act of goodness nor for devoted worship. Like the story of the man who prayed for 500 years and then died.
When he appeared before God, he wanted that worship recognized for his own self, not realizing he was allowed it by God in the first place.
Begin excerpt “The Softest Heart”
When it came to love for Allah, Iblis demonstrated, without doubt, that worship alone was an insufficient expression of love. No wonder he didn’t try to deter it in others. The hadith that further made the point most beautifully was this:
The Prophet (peace be upon him) said, “My friend Gibrael (as) came to me and said, ‘O Muhammad (peace be upon you), I swear by the Authority who has sent you as the Message of Truth, there was a servant of God named Abdullah who prayed for 500 years on the top of a mountain in the sea. Sprout from it sweet water for him and a pomegranate tree bearing him fruit every night.
He performed ablution from the water and ate the fruit, then prayed and asked Allah his Lord that when the time would come for his death, may he die in the position of prostration and be raised such. And his body does not decompose nor does any creature defile it. And so it was. And we (the angels) used to pass by him when we ascended and descended from the Heavens and we knew that on the Day of Judgement and when he will be raised and brought before Allah, He will say, “Let My Servant enter Heaven by My Mercy.”
So the man will say, “But my Lord God, what about my worship?”
And Allah will repeat, “Let My Servant enter Heaven by My Mercy.”
So the man will persist, “But my Lord God, what about my worship?”
So Allah will proclaim, “Count My Blessings towards My Servant against his actions.”
And it will be found that the blessing of (mere) sight exceeded the servant’s worship of 500 years and still were remaining the many bounties granted him by Allah.
So Allah will say, “Take My Servant towards Hell.”
The man will cry out, “By Your Mercy, send me to Heaven.”
He will be brought back before Allah who will then say, “Who created you out of nothing?”
“You did, My Lord God.”
And Allah will say, “Who gave you the strength to pray for 500 years?”
“You did, My Lord God.”
“And who sprouted for you atop a mountain sea sweet water from bitter and pomegranates, which only grow once a year, every night from a tree the entire year? And you asked for your soul to be taken while you are in prostration and it was done?”
Again he will answer, “You did, My Lord God.”
So God will respond, “This is My Mercy and by My Mercy I made you enter Heaven and the angels were ordered, ‘Take My servant to Heaven’ for you are a good servant.”
And so he will be delivered to Heaven.
Hazrat Gibrael (as) said to me, “O Muhammad (peace be upon you)! Verily each and every thing is by the Mercy of Allah.””
End excerpt “The Softest Heart”
Yet the Quran says, in its overt read of the verse, that the purpose of the creation of both Man and Jinn is exactly that: worship.
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
And I did not create jinn and humans except to worship Me.
Surah Ad-Dhariyaat, Verse 56
It was the Friends of God who explained to me that “ibadat,” worship, is not the mere execution of ritual. It is the practice of gaining “ma’rifat,” recognizing God.
Ghaus Pak (ra) explains it this way: “The nafs, the self is “zahir” (overt). The “qalb,” the heart within the heart, is “batin” (the inner being). Love is allowed for the nafs, (between the nafs and nafs) but not for the “qalb,” the inner heart. The zahir is allowed to love but not the batin. The batin and the qalb are made so as to only fall in love with God, be occupied by Him.”
All types of loss were experience by the “nafs” in its overt existence. Therefore in the verse in which Allah directs us to be patient when a loss is incurred and grateful for a bestowing, it is because the “qalb” should not affected by either. It reacted with sadness and joy regarding the world, only because we had allowed the love to enter the space that was set aside only for God.
لِّكَيْلَا تَأْسَوْا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍۢ فَخُورٍ
(Know this), so that you may not despair over whatever has escaped you,
Nor exult over whatever good has come to you.
For God does not like any of those who, out of self-conceit, act in a boastful manner.
Surah Al-Hadid, Verse 23
It struck me how Iblis lay in waiting just to nudge people towards waywardness in both states. When one was unhappy because of the loss of something, he suggested sin as a distraction, encouraging the self-pity. When a person was happy because of what they had been bestowed with, he nudged towards sin to celebrate it. When God wanted patience for the first and gratitude for the second, he suggested wrongdoing. And most of us went along with it.
For what did Iblis want more than anything was for us to emulate him, rather than those who are chosen to show the path leading to God. The same Iblis who himself forgot everything he had been bestowed by the Grace of the Divine when refusing to do that which he was commanded to. Although he apparently remembers every single moment of his life to this day with the deepest nostalgia, he remains insistent on his defiance and never apologizes for it.
The Waking of Hazrat Amir Muawia (ratu) by Iblis to say his prayers.
Hazrat Amir Muawia (ratu) was asleep one day when he was awakened by someone. When he looked around he saw no one. Then he noticed a man skulking behind the door. He asked, “Who are you?” The man replied, “The world knows me. I am unfortunate Iblis.”
Hazrat Amir Muawia (ratu) asked him sternly, “Why have you woken me?” He responded, “The time for prayer is about to pass, O Amir.” Then he quoted the Prophet of God (peace be upon him),
عجلوا ألطاعات قبل الفوت
'Complete your worship before it (its time) expires.'
You should run to the mosque before you miss it.”
Hazrat Amir Muawia (ratu) retorted, “You can never want such a thing so as to guide someone. You came in like a thief and now you tell me you are a well-wisher? Why would I believe a thief and then one who claims he wants to benefit me?”
Here Iblis uttered the words revealing his envy:
‘Once I was ranked amongst the angels and walked the path of obedience willingly. I was the knower of Divine Secrets and a companion of the ones who lived near to Allah’s Throne. As travelers roam wherever they might go, the love of the homeland never leaves them. Who has ever forgotten their first love?
I have also drunk the waters from the rivers of The Divine’s Blessings and I have also walked in the Gardens of His Pleasure. He placed His Affection upon me as well, looked upon me with Favour. When I was a child, who fed me and guided me? He did.
Once I too was a lover of His Entity and Essence. If then that mighty Ocean of His Generosity rejected me, so what? When the heart is separated from what it once loved, then it learns to value the days where there was union.’
تا دهد جان را فراقش گوشمال
جان بداند قدر ايام وصال
When the separation from Him softly reproaches, then one is nostalgic for days passed.
Whether it was “kufr,” refusal or whether it was “imaan,” believing, both were made by that Power and both belong to Him.”
Hazrat Amir Muawaia (ratu) remained unmoved. “What you say is true but you have no part in it anymore. You misguided countless before me. You are fire, yet you expect me to believe you will not burn me? Who has not been deceived by you?
Because of your cunning, the nation of Nuh (as) is still burning in regret. You caused the destruction of the nation of A’ad, drowning them in punishment and grief. The people of Lut (as) were stoned because of you.
You have created countless trials for Mankind. Firaoun, the philosopher, scholarly, his powers to reflect were blinded by you. Abu Lahab became ignorant because of you. Abul Hikm was rendered Abu Jahal because of you. You are the ocean of deceit, people but a drop. Answer truthfully. Why would you wake me to pray?”
Iblis replied, “Oh man of despair! You do not accept the truth despite a 100 arguments. My fault is only that one bad deed has made me renowned for sinfulness. The truth is that if you had missed your prayer, nothing of the world would have remained of value before your eyes.
Tears of pain and loss would have been shed. Such crying, this softness of the heart, this intense pain and sadness, would have become the reward of a 100 prayers. I did not want you to let out the sigh that would gain you the deep appreciation of Allah.
Remember the man who arrived at the Mosque late and was told by the congregation leaving it that the Messenger of God (peace be upon him) had already said the last “salam.” The young man sighed so deeply, the sound of it shook the listeners’ hearts.
One of them said to him, ‘Give me your sigh and take the blessing of my prayer.’
The man accepted his namaz and presented his sigh to me in turn. The sigh was filled with such humility and submission, the one who traded his prayer for it attained a higher rank and more. A voice of the Unseen said to him in a dream, ‘In your trade, you have received the best of life, so rejoice!’
Your fear, O Amir, of The Divine and my envy are the reason I woke you. I woke you from the fear that your cries of repentance would burn me with jealousy. I am the envier of Mankind. I can never want anything good for them. In this envy I did what I did. I am the enemy of humans. How can I want that any benefit comes to them?”
Hazrat Amir Muawia (ratu) listened to his words then said to Iblis, “Now you have told the truth, O thief. In reality, you do not want that I humbly plead before my Lord with sincerity, that I weep tears of regret and repentance because the rank of that sighing and distress is more dear to Allah than anything else.”
ﮐﮧ ﺑﺮﺍﺑﺮ می ﮐﻨﺪ ﺷﺎﮦ ﻣﺠﯿﺪ
ﺍﺷﮏ ﺭﺍ ﺩﺭ ﻭﺯﻥ ﺑﺎ ﺧﻮﻥ ﺷﮩﯿﺪ
In equal regard holds The Almighty,
the tears of the sinner, repentant, and the blood of the martyr.
Now the story of the man who prayed for 500 years revealed another layer. It was no wonder Iblis didn’t care about prayers offered endlessly. For so many they became the cause of smugness. But repentance, he would give anything to prevent a human being from admitting fault or shedding tears over wrongdoing before God. That is what he was really envious of because he knew he would never do that himself.
But both the zahir and batin are essential for living in the world.
Maulana Rum (ra) says that without the zahir there is no “shariat,” the laws of Jurisprudence and the world is useless. Prayer and fasting are overt practices to express love for God and deemed essential. For even those already friends engage in the giving of gifts to express the friendship and deepen it. Hidden love is revealed through the giving of gifts.
And as Uzair says in one of his lectures on the verse of the purpose of creation, our presentation begins from before the break of dawn at Fajr to the darkness of the night at Isha. All worldly activity, be it working, eating, sleeping, is interrupted again and again to make that appearance before God.
It was the first time in my life I began to think; if my appearance became one of a gift from my end, as flawed and distracted as it may be, if I thought of it as Maulana says, as my gift of love, before my Lord, what effect would that have on my essence?
I am a giver of gifts. I have turned hearts that were entirely indifferent towards me through that giving, most easily when the gifts were in the form of my words. If my prayer became a gift, what would happen then?
Whilst in Karachi, I worked on refining the translation of the narration and the kalam for my video with Qari Sahib. For all my other videos the narration had been from one Friend of God, the poetry another. This time both were by Maulana Rum (ra). And why not? Who else had written something that was called by scholars of Islam, the Quran in Farsi, as his Masnavi was.
The video started with a verse on Allah marking His Hand as the hand of the Prophet (peace be upon him). The ayat was revealed in the incident of the Suleh Hudaibiah.
ۚإِنَّ ٱلَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ ٱللَّهَ يَدُ ٱللَّهِ فَوْقَ أَيْدِيهِمْ
Indeed those who pledge allegiance to you, O Beloved (peace be upon you), actually pledge allegiance to Allah.
Allah’s Hand is placed over theirs.
Surah Al-Fath, Verse 10
The narration I had chosen referenced the verse as well. Maulana had written several couplets on the instances in the Quran where Allah had said that His Beloved’s (peace be upon him) hand was in fact his own. I share just one below, the case of the throwing of the dust:
وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ وَلِيُبْلِيَ
الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
And when you threw (a handful of dust), it was not your act, but Allah's (act), in order that He might test the Believers by a gracious trial from Himself.
For verily, Allah is He Who hears and knows (all things).
Surah Al-Anfal, Verse 17
But Allah doesn’t have a hand. He is Nur, Light. Yet the words are making His Beloved’s acts His Own as one and the same and Maulana (ra) uses the words Ma Ramayta Id Ramayta in his Masnavi on 15 different occasions.
ما رمیت اذ رمیت احمد بدست
دیدن او دیدن خالق شدست
“When he threw, it was if Allah threw” with the hand of Ahmed,
Seeing Him is the same as the Seeing of God.
It was then that I wondered what Uzair had said about Maulana Rum (ra). I had not heard him speak about him in an entire lecture myself. Upon searching, I found a short 15 minute piece by him on Maulana from 2019. And I can’t say my heart didn’t miss a beat when he started his talk with exactly the same verse that began my video.
Uzair: “Inspired by this performance (that preceded his speech), I want to say something about the relationship between the Spiritual Master and the disciple as I have found it to relate to the Masnavi for myself. And that is why I chose this verse to begin.
'Indeed those who pledge allegiance to you, O Beloved (peace be upon you), actually pledge allegiance to Allah.
Allah’s Hand is placed over theirs.'
The first 18 couplets of the Masnavi are also called the foreword. And the first couplet. which you might be familiar with, is this:
کند بشنو این نی چون شکایت می
کند از جدائی ها حکایت می
Hearken to this reed forlorn, breathing, even since 'twas torn
From its rushy bed, a strain of impassioned love and pain.
And the 18th couplet is:
محرم این هوش جز بےھوش نیست
مر زبان را مشتری جز گوش نیست
No one knows the secret of this except the lover.
It is a special language only certain ears can hear.
In the first couplet Rumi says the neh, the reed, wants to say something, it wants to express something. And in the 18th he says, the only one who knows this consciousness is the one who is himself unconscious, as only the lover is.
When the Sufis discuss these beginning verses in their inner circles, they say the first letter “ba” in the first word “bishnu” is the “ba e Bismillah,” In the Name of Allah! And the letter “meem” in the 18th in the first word “mahram” is the Muhammadan Reality. So it is the journey from Allah to His Beloved (peace be upon him).
In those same 18 verses, Maulana describes amazingly the seven stations of Man which must be explored. The first is that of a person who is worldly, who is in fact living their life like an animal. From there he travels and reaches the stage where a teacher, a guide, takes his hand so that he moves from the animal kingdom towards an awakening. This is the second station.
From the awakening he moves to the third station of" ishq," love. Then from love he reaches towards “khuloos,” sincerity. From sincerity he moves to land in “qata,’” where he becomes cut off from worldliness and all things material. And then there is the 7th station which is the “maqam e tahhur”, the state of bewilderment, where the love reaches perfection, completion.”
Needless to say I was surprised to learn that the second stage was the connection with a Spiritual Master. I thought that was something that came in the end sometime. Those of us who were made disciples at a young age by our family, sometimes only as a result of their sheer insistence, suddenly appeared lucky. Without knowing it we at least arrived at the doorstep of stage two, even if sometimes we deprived our own selves by refusing to enter it willingly.
Uzair: “I am choosing to speak on these 18 verses that can be explored any number of ways. Although as a Qadri I can be dry,” he smiled, “for a change I am choosing the emotional approach. Hence the verse:
إِنَّ ٱلَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ ٱللَّهَ يَدُ ٱللَّهِ فَوْقَ أَيْدِيهِمْ ۚ
Indeed those who pledge allegiance to you (O Beloved), actually pledge allegiance to Allah.
Allah’s Hand is placed over theirs.
Surah Al-Fath, Verse 10
It is the incident of Suleh Hudaibiah when some of the Companions are upset as to why the truce from their end was being made with such accommodations that favoured the infidels. Why was such an agreement being signed? So Huzoor (saw) is sitting under a tree and he says, “Take a bay’at, a pledge of alliegiance, on my hand.”
And the Companions do so saying that they will never turn their backs on him, they will never leave him, they will never betray him. Come death or anything else. Allah is so pleased by this promise they make to His Beloved that the verse is revealed upon his heart; “Those who have made this pledge to you” and “innama,” without going into grammar deeply, means “only and only” and “in reality” or “in actuality,” they have pledged their allegiance to God and not to you and it was His Hand upon theirs and not your own.
Hazrat Shahubuddin Suhrawardy (ra) says for in his tafseer of the instance that Allah is not found by those who search for Him. He is a non-material Being. But the “bay’at,” a pledge of allegiance to a Spiritual Master, is a thing that if you take it, you can find the Hand of God.”
Subhan Allah!
“It’s a very subtle reference. That is why these people are iconic. He is saying that you can fast and pray and perform Haj but you will not find Allah’s Hand. But if you give your hand in the hand of the one chosen by Him, you will place your hand in His Hand.”
At this point Uzair quoted a hadith:
“Although authentic, it is not commonly related and you will see why.
ومَن مات وليس في عُنُقِه بَيْعَةٌ مات مِيتَةً جاهليَّةً
The Prophet (peace be upon him) said, “Whoever dies without a “bay’at” around his neck, dies a death having known nothing.”
The words reminded me of a story from the Masnavi about the instruction given to Imam Ali (ratu) by Nabi Kareem (peace be upon him). I had translated an entire section of it in “The Softest Heart.” As I read it, I decided to translate the rest of it.
“The advice from Nabi Kareem (peace be upon him) to Hazrat Ali (ratu) that every man seeks closeness to Allah through some form of obedience. And that he should seek His Closeness through the company of the wise and special friend of His so that he reaches his goal quickly and leave all others behind.
Continued at www.flickr.com/photos/42093313@N00/50819754552/in/datepos...
Narrated 'Abu Sa'id Al-Khudri (ra): Messenger of Allah (pbuh) said, "The most evil of the people to Allah on the Day of Resurrection will be the man who consorts with his wife and then publicizes her secret."
[Sahih Muslim]
Tajuk :
Kelebihan Memberi Makan Kepada Orang Yang Berpuasa
Hadith :
Daripada Zaid bin Khalid al-Juhhani r.a,. daripada Nabi SAW sabdanya, “Sesiapa yang memberi makan (berbuka) kepada orang yang berpuasa, ia akan mendapat pahala seperti orang yang berpuasa itu dan pahala orang yang berpuasa itu tidak berkurangan walau sedikitpun”.
(At-Tirmidzi)
Huraian
1.Umat Islam yang berpuasa Ramadhan digalakkan melakukan amal soleh sebanyak mungkin seperti bersedekah, menolong orang yang susah, memberi atau menjamu makanan bagi orang yang berpuasa dan sebagainya kerana sedekah yang paling afdhal ialah bersedekah di bulan yang mulia iaitu di bulan Ramadhan.
2.Islam merupakan agama yang sangat menitikberatkan keharmonian dan kesejahteraan masyarakat. Oleh itu segala perkara yang dapat melahirkan persefahaman, kasih sayang dan hormat menghormati di antara satu sama lain tidak pernah diabaikan.
Die Tage im Ramadan sind viiiiiiiiel zu kurz! Vielleicht sollte ich sie auf das ganze Jahr ausdehnen, oder besser einfach Balance finden in meinem neuen Rentnerleben. Die Hadith Sammlung ist auf Arabisch und Deutsch, das gibt es in dem Umfang noch nicht lange. Auf dem Foto ist mein Urgroßvater, der ein bedeutender Theologe war. In der Jahiliyya, in Livland, dem kleinen Gottesland, das es nicht mehr gibt, seit sich dort die Menschen mit den Ideen des Kapitalismus und Kommunismus die Herzen vergifteten. Es gibt also viel zu lernen. #ramadan #ramadan2020 #hadith #bukhari #muslim #study #theologe #livland #balance #homeoffice #carpediem