Whoever wants to know what Allah has prepared for him, should look to what he has prepared for Allah.

APTOPIX India Ramadan

What a beautiful, simple formula to calculate our future with!  We can match our life against the Qur’an and the Sunnah to know who we are, and to look at what we have set aside for Allah (Subhana wa Ta’ala), and to know what Allah the Almighty and Majestic has prepared for us.

It is imperative that we take our soul to account and treat its deficiencies. Hazrat Umar (radi Allahu anhu) said, “Take account of yourselves before you are taken to account, weigh your deeds before they are weighed.”

Hasan al Basri (rahimahu Allah) said “A believer will always be critical of himself in his food, his drink and his speech. A sinner will not criticize himself.” He also said “A believer is a guardian over himself: he takes account of himself for Allah. Those who take account of themselves in this world will be audited lightly in the Hereafter. Those who take this issue lightly will find their auditing very difficult.”

When a Muslim takes account of his actions, he is able to realize the right of Allah (Subhana wa Ta’ala) over him. Ibn al-Qayyim said, “A benefit of understanding Allah’s right over the servant is that it breeds condemnation of oneself and delivers one from showing off and vanity. It also opens the door of humbleness in front of Allah and closes the doors of conceit. It allows one to realize that salvation is only through Allah’s grace and mercy.”

It is Allah’s right that He should be obeyed and not disobeyed; that He should be remembered and not forgotten; and that He should be shown gratitude and not shown ingratitude. Whoever thinks over these things will know with certainty that he cannot fulfill these conditions and, thus, has to resort to Allah’s mercy. Such a person will be convinced that he cannot rely on his actions, lest he be destroyed.

We think about our rights over Allah and not about His rights over us. This is how we are detached from Allah and deprived of the desire to meet Him. This is the epitome of our ignorance of our Lord and of ourselves.

If we can make our Ramadan resolution this year to follow all the above mentioned advice — this will be the best possible Ramadan so far, inshaAllah.

Three things of life once gone never come back — time, words, and opportunity. Let us also make the resolution to not waste them.

With Allah’s help nothing is difficult, without His help nothing is easy!

Source- http://www.lessonsoftheday.com
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Mount Hira (Jabal Hira)

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This is Mount Hira (Jabal Hira), which lies about two miles from the Ka’bah. Near the top is a small cave, a little less than 4 meters in length and a little more than one and a half meters in width. It was here that the Prophet Muhammad (peace and blessings of Allah be on him) received the first revelations of the Holy Quran during the month of Ramadhan in 610 CE. The mountain is also known as Jabal Noor (the Mountain of Light).

During Tahajjud time one night, when he was alone in the cave, there came to him an angel in the form of a man. The angel said to him, “Recite!”. “I cannot read”, the Prophet (peace and blessings of Allah be on him) replied. The angel took hold of him a second time and pressed him until he could not endure it any longer. After letting him go, the angel again said, “Recite!”. Again the Prophet (peace and blessings of Allah be on him) replied “I cannot read”. The angel further embraced him again until he had reached the limit of endurance and said “Recite!” for the third time the Prophet (peace and blessings of Allah be on him) said “I cannot read”. The angel released him and said: “Read in the name of your Lord, the Creator. He Who created man from a clot. Read! And your Lord is the Most Bounteous. Who taught by the Pen, taught man what he knew not.” [96:1-5]

Ayat ash-Shifa (Six Quranic Verses of Healing)

وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ

wa yashfi sudoora qawmin mumineena
And [God] shall heal the breast of the believers. (at-Tawba, 9:14)

يَا أَيُّهَا النَّاسُ قَدْ جَاءتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاء لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

Yaa ayyuha an-naasu qad ja’atkum maw`izhatun min rabbikum wa shifaun limaa fee as-sudoori wa hudan wa rahmatun lil-mumineen
Mankind there has come to you a guidance from your Lord and a healing for (the diseases) in your hearts, and for those who believe a guidance and a mercy. (Yunus, 10:57)

َيخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاء لِلنَّاسِ

yakhruju min butooniha sharaabun mukhtalifun alwaanuhu feehi shifaun lin-naas 
There issues from within the bodies of the bee a drink of varying colors wherein is healing for mankind. (an-Nahl, 16:69)

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاء وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

Wa nunazzilu mina al-qurani ma huwa shifaun wa rahmatun lil-mumineen
And We sent down in the Quran such things that have healing and mercy for the believers (an-Najm, 17:82)

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

Wa idha maridtu fahuwa yashfeeni
And when I am ill, it is [God] who cures me.” (ash-Shu`ara, 26:80) (A supplication of Prophet Abraham [as])

قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاء

qul huwa lil-ladheena amanoo hudan wa shifaun
And declare (O Muhammad) that [the Quran] is a guidance and healing for the believers. (al-Fussilat, 41:44)

Why Are All the Companions the Most Virtuous After the Prophets?

Q. I often hear that, despite the very broad definition of a companion of the prophet (Peace and blessings be upon him) , the lowest ranking person who falls under the definition of companion surpasses anyone until the day of judgement in piety vitrue and righteousness in the sight of Allah. Could you please shed some light on the this matter?

Answered by Shaykh Abdurragmaan Khan

There are a large number of proofs establishing that the companions radiyaLlahu anhum are the most virtuous of Allah’s creation after the Prophets and Messengers. Before presenting these proofs however, it’s important to understand that the companions were not infallible. They were guiding stars and the best of Allah’s creation, but were not free from error. I mention this so that an objector may not quote an error of a companion and thus attempt to strip them of their virtue.

Another important clarification is that not all companions were equal. Those who embraced Islam after the treaty of Hudaybiyah were not equal to those who accepted prior to that. Similarly, those who immigrated from Makkah to Madinah were considered more virtuous than others. Thereafter, those who fought at the battle of Badr were more virtuous, then those who attended the bay’ah al-Ridwan, then the ten companions who were given the glad tidings of Jannah, then sayyidina Ali ibn Talib and sayyidina Uthman, then sayyidina Umar and finally sayyidina Abu Bakr al-Siddiq may Allah be well pleased with them all.

Here follows some verses of the Qur’an and traditions of the Prophet sallaLlahu alayhi wasallam establishing their precedence over others.

And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the fath [treaty of Hudaybiyah or conquest of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah, with what you do, is Acquainted. [57:10]

Allah has already forgiven the Prophet and the Muhajireen and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful. [9:117]

Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward. [48:29]

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The Messenger sallaLlahu alayhi wasallam said,

“Do not swear my companions, for should any of you spend the weight of mount Uhud in gold, it will not equal their spending of a mudd (750 grams) or half thereof.” [Agreed upon]

“The best of generations is mine, then those who follow, then those who follow.”

“Whoever loves them (my companions), loves them because of his love for me; whoever dislikes them, dislikes them because of his dislike of me; whoever harms them (with his words or action), has harmed me, whoever harms me, harms (angers) Allah, and whoever harms Allah, it is near that Allah strikes him.”[al-Tirmidhi]

Statements from our pious predecessors:

Abu Zur’ah al-Razi said, “Whoever criticizes any of the companions is a zindiq (enemy of Islam). This is so, because the Messenger sallaLlahu alayhi wasallam and the Quran are true. The Quran and his Sunnah sallaLlahu alayhi wasallam was only conveyed to us via these companions. They (the enemies of Islam) only criticize the companions as they wish to find fault in the Quran and Sunnah.”

AbduLlah ibn Mubarak said when asked who is more righteous between the pious caliph, ‘Umar bin AbdulAziz and Mu‘awiyah radiyaLlahu anhu, “The dust that settled in the nose of the horse of Mu‘awiyah with the Prophet sallaLlahu alayhi wasallam, is better than several ‘Umar bin AbdulAziz. In another narration he said, “is better than all the good deeds of ‘Umar bin AbdulAziz.

This was his words regarding Mu‘awiyah radiyaLlahu anhu and he was from the companions that entered Islam after the treaty of Hudaybiyah.

THE SUBJECT MATTER OF SUFISM

The variety of definitions and explanations that have been provided of Sufism indicate the breadth of its subject matter. It might therefore be said that the subject matter of Sufism is as vast and deep as an ocean; for it covers everything related to the human soul and spirit. Essentially, it sees to the spiritual states passed by the wayfaring disciple during his spiritual journey, in the beings with whom he meantime gets in touch with, in the experiences he encounters and in the ways he finds, knows, and serves his Lord; though this would only be brief number of the otherwise great breadth of topics the subject matter of Sufism includes. Still, at the risk of being succinct, we may nonetheless proceed to expand on the primary subject matter of the Sufi path.

Above all, the Sufi path engages in the spiritual states and stations a disciple passes by in the process of perfecting his unripe spirit to ripeness, by means of purifying his heart and soul. In other words, Sufism deals with the exact ways of purifying the heart and soul and obtaining inner and outer enlightenment, to enable the actions of the Sufi to accord with Divine pleasure and thereby grant him eternal happiness. The gist of this consists in embodying an exceptional moral conduct and tapping in to the knowledge of spiritual realities. At its core, Sufism thus seeks to ensure one tastes the zest of ihsan, of internalizing faith, and enjoying its indescribable pleasure.

To put it in another way, the Sufi path is about the principles and ways to understand the Divine wisdoms, secrets and intentions concealed in names and attributes of Allah, glory unto Him, as well as their abounding manifestations throughout the universe. In this context, Sufism talks about notions related to the unseen, the spirit, the heart and the soul; as well as spiritual experiences like insight (kashf), inspiration (ilham), spiritual witnessing (mushahada), ecstasy (wajd), and love (‘ishq), and no less, the spiritual states attained as a result of undergoing these experiences.

In short, Sufism is concerned with imparting the spiritual ability to behold and witness of the names and attributes of the Lord and to acquire Divine knowledge (marifatullah), offering man a real insight into the uni- verse, the Quran, as well as himself, by taking him through a journey at the end of which awaits spiritual maturity.

  • Excerpt from the book, “SUFISM: A PATH TOWARDS THE INTERNALIZATION OF FAITH (IHSÂN)”

Ramadan Kareem


The moon has been sighted in Saudi Arabia. Ramadhan 1437 will begin tonight. 
May we all be blessed with Allah’s mercy on this first night of this month, may He forgive all of our sins, accept all of our fasts and worship, and may this month be a means of gaining nearness to Him and His beloved salla’Allahu ‘alayhi wasalam. 

Please keep me and my loved ones in your blessed prayers.

#RamadanKareem #RamadanMubarak #Ramadan

Salawat’us-Sharifah

In the Holy Quran, Allah, glory unto Him, vows by the Prophet’s life. Mentioning his great name next to His Own, the Almighty has required belief in his prophethood, as a precondition of being a worthy servant. Allah took offense in others raising their voices in the presence of His Beloved , cautioning against calling out his name like any other. What’s more, the Almighty has stated that He and the angels send their numerous blessings, salawat’us-sharifah, to the Prophet (Peace and blessings be upon him), ordering his ummah amply do the same.

In accordance with the ayah:

“Allah and His angels send blessings on the Prophet: O Believers! Send your blessings on him and salute him with all respect,” (al-Ahzab, 56) sending salawat’us-sharifah to that Great Being is a duty for all Believers, laid down by Allah, glory unto Him.

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Narrating the following is Ubayy ibn Kab (RadiAllahu Anhu):

“A third of the night had passed when the Messenger of Allah (Peace and blessings be upon him) awoke from his sleep and said:

‘Remember Allah, people, remember Allah! Blown will be the first horn that will rattle the ground. Then will follow the second. Death will arrive with all its intensity; death will arrive with all its intensity…’

‘I send lots of salawat’us-sharifah, Messenger of Allah’,said I. ‘How often should I do it?’

‘As much as you wish’ he (Peace and blessings be upon him) replied.

‘Would it be right if I spared a quarter of my prayer for it?’ I again inquired.

‘Spare as much from it as you wish’, he advised. ‘But it will be better for you if you spared more.’

‘Then I will spare half ’, I proposed.

‘As you wish…But better if you spared more’, said he.

‘How about I spared two-thirds then?’

‘As you wish… But better if you spared more’.

‘How would it be then if I send salawat’us-sharifah in the entire time I spare for prayer?’ I then asked.

‘If you do’, the Messenger of Allah (peace and blessings be upon him) replied, ‘then Allah will rid you of all your troubles and forgive your sins.’” (Tirmidhi, Qiyamat, 23/2457)

Devotees of the Prophet (peace and blessings be upon him), therefore, embrace the salawat’us-sharifah as a continuous chant, for they are means of increasing the love of the Prophet in a Believer’s heart. Appropriately following the Blessed Messenger (peace and blessings be upon him) and making the most of the quintessential example he has provided doubtless comes through a grasp of the reality of the Quran and Sunnah, which in turn is possible only by virtue of drawing closer to the exemplary morals of the Prophet (peace and blessings be upon him), and delving into the depths of his heart.

No mortal has succeeded in describing his (peace and blessings be upon him) essential attribute; his towering morals and disposition has eluded comprehension. The wise, those spiritual sultans, even the great Jibril (Alaihi Salaam), have all accepted being on his path as the greatest honor, begging by his door as the most indefinable bliss.

On another note, according to the manners of prayer advised by Islam, all prayers begin and end with thanking Allah, glory unto Him, and sending blessings to the Blessed Prophet (peace and blessings be upon him). There is an established conviction that Allah, glory unto Him, never turns down a salawat’us-sharifah, which, in essence, is a prayer and plea to the Almighty; the precise reason as to why prayers are adorned with it, both in the start and in the end. That is to say, squeezing in personal prayers amid two, whose acceptances are highly expected, is to ensure their acceptance as well.

“A prayer is left hanging between the earth and the skies,” states Omar  “and is not raised to Allah until blessings are sent to the Messenger of Allah .” (Tirmidhi, Witr, 21/486)

Therefore do not forget sending your blessings and peace to him (peace and blessings be upon him)…for you too stand in need of his intercession in the darkest of hours!

Peace & Blessings