What Brings About the Love for Allah?

1: Recognizing the bounties Allah has bestowed upon His slaves. These bounties [are so many that they] cannot be counted or enumerated. [Allah says:] "If you count the blessings of Allah, never will you be able to count them." [Quran 14:34]

Hearts naturally have love for those who do good to them. Love for a blessing is from the general aspects of thanking the one who has bestowed a bounty. It is said that thanks is with the heart, tongue and limbs.

2: Another cause is to have knowledge of Allah by His Names, Attributes and Actions. The one who knows Allah, loves Him. Whoever loves Him, obeys Him. Whoever obeys Allah is honored by Him. Whoever Allah honors, He will have him live close to Him. Whoever lives close to Him, has attained the glad tidings.

3: One of the great causes [that leads to having love of Allah] is the specific knowledge that comes about through pondering over the creation of the heavens and the earth and what Allah has created. In the Quran, there is much mention of the signs of Allah that indicate His Greatness, Power, Majesty, Perfection, Eminence, Compassion, Mercy, Strength, Subjugation and other of His beautiful Names and exalted Attributes. Whenever one's knowledge of Allah is strengthened, one's love for Him is also strengthened and one's love for obeying Him is also strengthened. He will then experience the pleasure of worship, whether it be in prayer, remembrance or other forms of worship.

4: Another cause that will bring about love for Allah is to act towards Allah with sincerity and purity while going against one's desires. This is a cause for Allah to bless a slave and when He blesses the slave, the slave loves Him.

5: One of the greatest causes that bring about one's love for Allah is increasing one's remembrance of Allah. Whenever a person loves something, he remembers it more often. And it is through the remembrance of Allah that the hearts find tranquility. In fact, one of the signs of having love for Allah is the constant remembrance of Allah by one's heart and tongue.

6: One of the causes that brings about Allah's love for His slave is reciting the Quran often and pondering over its meaning, in particular those verses that contain Allah's Names, Attributes and Actions. Having fondness for that action will lead the slave to love Allah and Allah to love Him.

7: Another of the causes of love for Allah is remembering what has been mentioned in the Quran and Sunnah concerning the believers seeing their Lord in the Hereafter and visiting them and gathering together on the Day of Abundance. That will definitely bring about in a person love for Allah.

[Instinshaq Naseemul-Uns min Nafahaati Riyaadil-Qudus, pp. 22-30]

Rumi: Ship Sunk in Love

Mawlana Rumi

Should Love's heart rejoice unless I burn?
For my heart is Love's dwelling.
If You will burn Your house, burn it, Love!
Who will say, 'It's not allowed'?
Burn this house thoroughly!
The lover's house improves with fire.
From now on I will make burning my aim,
From now on I will make burning my aim,
for I am like the candle: burning only makes me brighter.
Abandon sleep tonight; traverse fro one night
the region of the sleepless.
Look upon these lovers who have become distraught
and like moths have died in union with the One Beloved.
Look upon this ship of God's creatures
and see how it is sunk in Love.

Mathnawi VI, 617-623
The Rumi Collection, Edited by Kabir Helminski

The Last Nights - We Have A Distant Journey, and Few Provisions

A reminder from Ibn Rajab al-Hanbali (tr. Sh. Musa Furber)

The wife of Habib Abu Muhammad a student of al-Hasn al-Basri would say to him at night: The night has departed. We have a distant journey ahead of us and few provisions. The caravans of the Righteous have traveled before us while we remained behind:

O, you who sleep at night: how long do you slumber?
Arise my love, the appointment has approached.
Take part of the night and of its duration
[for] worship so long as the slumberers have not dozed. Whoever slept til his night has ended
has not reached the camp nor endeavored.
Tell those with minds, endowed with god-fearing,
for you the heavy weight of examination is appointed.

Fasting: The Book of Assistance

Chapter 19 On Fasting

Increase your good works, especially in Ramadan, for the reward of a supererogatory act performed during it equals that of an obligatory act performed at any other time. Ramadan is also a time when good works are rendered easy and one has much more energy for them than during any other month. This is because the soul, lazy when it: comes to good works, is then imprisoned by hunger and thirst, the devils who hinder it are shackled, the gates of the Fire are shut, the gates of the Garden are open, and the herald calls every night at God's command: 'O you who wish for goodness, hasten! And O you who wish for evil, halt!'

You should work only for the hereafter in this noble month, and embark on something worldly only when absolutely necessary. Arrange your life before Ramadan in a manner which will render you free for worship when it arrives. Be intent on devotions and approach God more surely, especially during the last ten days. If you are able not to leave the mosque, except when strictly necessary, during those last ten days then do so. Be careful to perform the Tarawih prayers during every Ramadan night. In some places it is nowadays the custom to make them so short that sometimes some of the obligatory elements of the prayer are omitted, let alone the sunnas. It is well known that our predecessors read the whole Qur'an during this prayer, reciting a part each night so as to complete it on one of the last nights of the month. If you are able to follow suit then this is a great gain; if you are not, then the least that you can do is to observe the obligatory elements of the prayer and its proprieties.

Watch carefully for the Night of Destiny [Laylat'ul-Qadr], which is better than a thousand months. It is the blessed night in which all affairs are wisely decided. The one to whom it is unveiled sees the blazing lights, the open doors of heaven, and the angels ascending and descending, and may witness the whole of creation prostrating before God, its Creator.

Most scholars are of the opinion that it is in the last ten nights of Ramadan, and is more likely to fall in the odd numbered ones. A certain gnostic witnessed it on the night of the seventeenth, and this was also the opinion of al-Hasan al-Basri. Some scholars have said that it is the first night of Ramadan, and a number of great scholars have said that it is not fixed but shifts its position each Ramadan. They have said that the secret wisdom underlying this is that the believer should devote himself completely to God during every night of this month in the hope of coinciding with that night which has been kept obscure from him. And God knows best.

Hasten to break your fast as soon as you are certain that the sun has set. Delay suhur long as you do not fear the break of dawn. Feed those who fast at the time when they break it, even if with some dates or a draught of water, for the one who feeds another at the time of breaking the fast receives as much reward as he without this diminishing the other's reward in any way. Strive never to break your fast nor to feed anyone else at such a time except with lawful food. Do not eat much, take whatever lawful food is present ' and do not prefer that which is tasty, for the purpose of fasting is to subdue one's lustful appetite, and eating a large quantity of delicious food will on the contrary arouse and strengthen it.

Fast on the days on which the Law encourages you to fast, such as the day of Arafat for those who are not participating n the pilgrimage, the ninth and tenth [‘Ashura] of Muharram, and the six days of Shawwal, starting with the second day of the Feast, for this is the more effective discipline for the soul. Fast three days in each month, for these equal a perpetual fast. It is better if these are the White Days, for the Prophet, may blessings and peace be upon him, never omitted to fast them whether he was at home or traveling. Fast often, especially in times of special merit such as the Inviolable Months, and noble days such as Mondays and Thursdays. Know that fasting is the pillar of discipline and the basis of striving. It has been said that fasting constitutes half of fortitude. The Messenger of God, may blessings and peace be upon him, said: 'God the Exalted has said: "All good deeds of the son of Adam are multiplied ten to seven hundredfold, except fasting, for it is Mine, and I shall reward a man for it, for he has left his appetite, his food and drink for My sake!"' 'The one who fasts has two joys, one when breaking his fast, the other when meeting his Lord.' And; 'The odour of the fasting man’s mouth is more fragrant to God than that of musk.'

God says the truth and He guides to the way. [XXXIII:4]

What is Love of Allah?

Dhu’l Nun al-Masri was asked about love. He responded,

“It is to love that which Allah loves,

to hate that which Allah hates,

to perform all good,

to reject everything that busies you from Allah,

and not to fear any blame for the sake of Allah,

while being gentle with believers, stern with disbelievers,

and to follow the Messenger of Allah (Allah bless him and give him peace) in matters of religion.”

[Abu Nu`aym, Hilyat al-Awliya’, 9.394]

Fasting in Ramdan - A Muslim Pharmacist's Perspective

http://www.pharmj.com/Editorial/20011110/articles/ramadan.html

Fasting during Ramadan: a Muslim pharmacist's perspective

The Muslim holy month of Ramadan, in which Muslims fast from just before sunrise to sunset each day, is upon us again. This year it begins in mid-November. Special issues that may arise in a pharmacy during Ramadan include providing advice on appropriate diet and on medical compliance among the Muslim population. In this article, I provide a personal perspective of why Muslims fast and, as a Muslim pharmacist, what advice I consider may be appropriate for fasting customers both healthy and those on medication, such as diabetic patients

The observance of fasting during Ramadan constitutes one of the five pillars of Islam. The experience of fasting is intended to teach Muslims self-discipline and self-restraint, and understand a little of the plight of the less privileged (e.g., the hungry, thirsty and the poor). Furthermore, Ramadan fasting is not just about disciplining the body to refrain from eating and drinking from predawn until sunset but is also about exerting control over the mind. This involves restraining anger, doing good deeds, exercising personal discipline, and preparing oneself to serve as a good Muslim and a good person. Ramadan is a month of peace and love in which individuals are encouraged to bury differences, to forget and forgive and to renew both human and spiritual relationships. Therefore, it contributes to the overall principle of making the individual more humane, more considerate and generally a more responsible member of society. In this way, the month of Ramadan ultimately benefits society not just the individual. It does this, in part, by setting a standard for behaviour not only in this month but during the rest of the year and, indeed, every year of a Muslim's life. These principal tenets of Ramadan are important when considering our intentions and subsequent actions during this spiritual month, including those pertaining to the health of the individual.

Fasting during Ramadan is prescribed for every healthy, adult Muslim whereas the weak, the sick, children, travellers and menstruating women are among those exempt. Muslims observing the fast are required to abstain not only from eating food and drinking water but also from consuming oral medicines and injecting intravenous nutritional fluids. However, not all Muslims who are ill seek this exemption and insist on fasting in any case. Fasting by Muslims during illness can cause problems if not supervised by health professionals. However, health problems during Ramadan can develop in otherwise healthy individuals and such patients could benefit from receiving advice on their diet.

When does Ramadan begin?

Ramadan is the month in which the first verses of the Koran were revealed by God to the Prophet Mohammed. It traditionally begins when the new crescent moon (hilal) of Ramadan, the ninth lunar month of the Islamic calendar, is sighted. The period of fasting starts the morning after the birth of the new moon and ends with the sighting of the birth of the next new moon.

If the new moon is not visible due to cloud or fog, then the beginning and end of Ramadan are determined by counting the days of the month. Fasting begins the morning after the 30th day of the previous month. Similarly, the fast is broken the morning after the 30th day of Ramadan is complete.

This year, Muslims throughout the world will begin to search the sky for the new crescent moon from 15 November.

Advice on diet

During this year where Ramadan falls in the winter, and we do not have the very long days of the summer heat to contend with, most health problems are likely to arise from inappropriate diet or as a consequence of over-eating and insufficient sleep.

There is no need to consume excess food at iftar (the food eaten in the period immediately after sunset to break fast), dinner, or sahur (the light meal generally eaten about half an hour to one hour before dawn). The reasons for this are two-fold. First, and most importantly, such a lifestyle contradicts the principal aims and spirit of Ramadan. Over-eating can be seen as a reflection of weak discipline and irresponsibility. Secondly, the body has regulatory mechanisms that reduce the metabolic rate and ensure efficient utilisation of body fat. Furthermore, most people assume a more sedentary lifestyle while fasting. The net result is that a balanced diet, that consists of less than the normal amount of food intake, is sufficient to keep a person healthy and active during the month of Ramadan.

To remain healthy during Ramadan, one should consume food from the major food groups: bread and cereal, milk and dairy products, fish, meat and poultry, beans, vegetables and fruits. (Vegetarians and vegans should amend this list as appropriate.) Intake of fruits after a meal is strongly suggested. Diet in Ramadan should not differ much from the normal diet and should be as simple as possible. The diet should be such that normal weight is maintained, neither losing nor gaining. However, if one is overweight, Ramadan is an ideal time to try to normalise one's weight.

In view of the long hours of fasting, the so-called "complex carbohydrates" or slow digesting foods should be consumed at sahur so that the food lasts longer (about eight hours) resulting in less hunger during the day. These complex carbohydrates are found in foods that contain grains and seeds like barley, wheat, oats, millet, semolina, beans, lentils, wholemeal flour and unpolished rice.

In contrast, refined carbohydrates or fast-digesting foods last for only three to four hours and may be better taken at iftar to restore blood glucose levels rapidly. Fast-burning foods include those that contain sugar and white flour. Dates are an excellent source of sugar, fibre, carbohydrates, potassium and magnesium and have been recommended since the days of the Prophet Mohammed as a good way of breaking the fast.

Fried foods, very spicy foods and foods containing too much sugar, such as sweets, can cause health problems and should be limited during Ramadan. They cause indigestion, heart-burn and weight problems. Fasting can often increase gastric acidity levels causing a burning feeling, a heaviness in the stomach, and a sour mouth. This can be overcome by eating foods rich in fibre such as whole wheat bread, vegetables, hummus, beans, and fruits. These foods trigger muscular action, churning and mixing food, breaking it into small particles, and thus help reduce the build up of acid in the stomach.

Drinking of sufficient water and juices between iftar and sleep to avoid dehydration, and for detoxification of the digestive system, should be encouraged in fasting individuals. However, the intake of large amounts of caffeine-containing beverages should be avoided, especially at sahur. For example, drinking too much tea will increase urine output and inevitably cause the loss of valuable mineral salts.

Fruits such as bananas are a good source of potassium, magnesium and carbohydrates. However, bananas can cause constipation and their intake has to be balanced with adequate fibre intake.

It is recommended that everyone engage in some kind of light exercise, such as stretching or walking. Overweight people should increase the amount of exercise and reduce the amount of food intake to help reduce weight.

It is also important to follow good time management procedures for Ibada (prayer and other religious activities), sleep, studies, work, and physical activities or exercise. A good balance in the amount of time attributed for each activity will lead to a healthier body and mind in Ramadan.

Advice for the sick who fast during Ramadan

Ramadan fasting is obligatory for the healthy adult but, when fasting might significantly affect the health of the fasting individual or when one is genuinely sick, Islam exempts him or her from fasting. "God intends every facility for you, he does not want to put you into difficulties" (Koran 2:185). From an Islamic point of view, this exemption represents more than a simple permission not to fast. The Prophet said: "God likes his permission to be fulfilled, as he likes his will to be executed." Another saying suggests that "a gift that God gives you, you have to accept". In the light of these sayings, many believe that any Muslim who is sick, or whose sickness would adversely affect his well-being during the fasting period, should either not fast or at least break his fast accordingly. An additional argument often used is that if the fasting by a sick Muslim would jeopardise his health further, then this ultimately will neither benefit himself nor his role in society (Ummah) and he should be discouraged from observing the fast.

However, a significant number of patients, for whatever reasons, do decide to observe the fast. It is these patients who need to seek the opinion of health professionals on an individual basis.

Those suffering from minor ailments do not really have any problems fasting. Those suffering from acute conditions may need advice about altering their dosing regimen. Drugs that are normally required to be taken frequently, such as antibiotics, can be problematic for fasting patients. However, the increasing availability of alternative drugs with long half-lives as well as the increasing formulation of short-acting drugs as sustained release preparations, have offered much needed assistance to fasting patients.

For example, patients suffering from acute upper respiratory infections, such as a severe sore throat, may still be able to fast. Such a patient might be prescribed antibiotics that have to be taken three or four times a day and would not be able to fast. However, in order to facilitate fasting, the patient could be given a long-acting antibiotic, such as co-trimoxazole, which only needs to be taken 12- hourly, or azithromycin, which only needs to be taken once daily. This can be done only when the infecting organisms are susceptible to the alternative antibiotics, and needs to be discussed with the patient's doctor.

Alternative routes of drug administration can help fasting patients. Some patients suffering from mild forms of angina pectoris could benefit from taking glyceryl trinitrate as a patch rather than sublingual tablets. The drug would enter the blood stream through the skin, and not orally (which would break the fast). Again, this may only be possible in specific patients and needs to be discussed with the patient's doctor. Pharmacists should be willing to advise patients and practitioners on the availability of alternative dosage forms for medication during Ramadan.

There is a school of thought among medical practitioners that those patients who have mild to moderate high blood pressure and are also overweight should be encouraged to fast as this may help to lower their blood pressure. Such patients should see their physician to adjust their medication. For example, the dose of diuretics should be reduced to avoid dehydration, and sustained release formulations can be given once a day before the predawn meal.

An increasing area where practitioners are likely to advise patients on fasting is in those suffering from diabetes mellitus. Many Muslims, especially of Asian descent, have an increased risk of suffering from some form of diabetes. The International Journal of Ramadan Fasting Research has suggested the following guidelines for health professionals treating Muslim patients with diabetes: "Diabetic patients who are controlled by diet alone can fast and hopefully, with weight reduction, their diabetes may even be improved. Diabetics who are taking oral hypoglycaemic agents along with the dietary control should exercise extreme caution if they decide to fast. These patients should consult their medical doctor for dose adjustment. If they develop low blood sugar symptoms in the daytime, they should end the fast immediately."

In addition, diabetic patients taking insulin should consult their doctor to see if their dose can be adjusted to allow fasting during Ramadan. In all cases of fasting with diabetes, blood sugar levels should be closely monitored, especially before and after meals.

In summary, Islam offers an exemption to the sick from observing their fast during the holy month of Ramadan. However, some patients may be able to fast if their health is not adversely affected during the period of fasting. In such cases, advice from pharmacists and doctors about changing prescriptions to equally effective drugs that have reduced dosing, such as sustained release formulations, may be beneficial to the fasting Muslim. In all cases of illness, it is recommended that Muslim patients, if they do fast, do so under medical supervision. Pharmacists, doctors and other health professionals are undoubtedly keen to help.

Professor Akhtar is chairman of the Department of Pharmaceutics,

Faculty of Pharmacy, Kuwait University, PO Box 24923, Safat 13110,

Kuwait (e-mail s.akhtar@hsc.kuniv.edu.kw)

Ramadan

O who believe, fasting is decreed for you as it was decreed for those before you; perchance you will guard yourselves.

The month of Ramadan is the month in which the Quran was sent down, a guidance for the people, and clear verses of guidance and criterion. [Quran: Chapter 2, 183]

Ramadan by Suheil Laher

It is appropriate that every Muslim should receive the blessed month of Ramadan with repentance, sincerity, resoluteness and earnestness. He/she should make the intention to perform extra acts of devotion and worship therein, including the Night Prayer (qiyam), recitation of Qur'an, and abundant charity to the poor and needy.

On the authority of Anas (may Allah be pleased with him): The Messenger of Allah (may Allah bless him and grant him peace), used to say the following when the month of Rajab began. "Oh Allah! Bless us in Rajab and Sha`ban, and bring us, oh Allah, to Ramadan." [Narrated by Tabarani and Ahmad]

The Messenger of Allah (may Allah bless him and grant him peace) addressed his companions on the last day of Sha`ban, saying, "Oh people! A great month has come over you; a blessed month; a month in which is a night better than a thousand months; month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer (to Allah) by performing any of the (optional) good deeds in (this month) shall receive the same reward as performing an obligatory deed at any other time, and whoever discharges an obligatory deed in (this month) shall receive the reward of performing seventy obligations at any other time. It is the month of patience, and the reward of patience is Heaven. It is the month of charity, and a month in which a believer's sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Fire of Hell, and he shall have the same reward as the fasting person, without his reward being diminished at all." [Narrated by Ibn Khuzaymah]

In another hadith, the Messenger of Allah (may Allah bless him and grant him peace) says, "Ramadan has come to you. (It is) a month of blessing, in which Allah covers you with blessing, for He sends down Mercy, decreases sins and answers prayers. In it, Allah looks at your competition (in good deeds), and boasts about you to His angels. So show Allah goodness from yourselves, for the unfortunate one is he who is deprived in (this month) of the mercy of Allah, the Mighty, the Exalted." [Narrated by Tabarani]

The preceding hadiths bring attention to readiness and preparation for receiving Ramadan. This is achieved by having a clear understanding of this month in one's mind, and greeting Ramadan with love and yearning. Also, one should have the determination and intention to perform good deeds and worship, and one should lay down a program to accomplish this in the days of the blessed month.

It is communally obligatory upon the Muslims to seek the crescent at the time of sunset on the 29th day of Sha`ban, and the 29th day of Ramadan, in order to verify the status of the start and end of their fasting. When seeing the crescent, it is sunnah for the Muslim to supplicate with the following supplication, which has been reported from the Messenger of Allah (may Allah bless him and grant him peace).

On the authority of Talhah ibn `Ubaydullah (may Allah be pleased with him): when the Prophet (may Allah bless him and grant him peace) saw the crescent, he used to say, "Oh Allah! Cause it to appear over us with prosperity, faith (Iman), security and Islam. (Then to the moon:) My Lord and your Lord is Allah." [Narrated by Tirmidhi, who said it is a good (hasan) hadith.]

Qatadah said that he was informed that the Prophet (may Allah bless him and grant him peace) used to say, when seeing the crescent, "A crescent of goodness and orientation, a crescent of goodness and orientation, a crescent of goodness and orientation. (To the moon:) I believe in Allah who created you." (Three times), and then he would say, "Praise be to Allah who has taken away such- and-such month and brought such-and-such month." [Narrated by Abu Dawud]

The month of Ramadan has excellences over the other months, as is testified to by the Qur'an and Sunnah, and out of these we will bring to attention the following virtues:

1. It is the month of the Qur'an, with regards to revelation and study. ("The month of Ramadan is that in which was revealed the Qur'an." [Qur'an, 2:185]). On the authority of Ibn `Abbas: Angel Gabriel used to meet the Prophet every night in Ramadan and used to study Qur'an with him.

2. It is the month of seclusion. Ibn `Umar said, "The Messenger of Allah (may Allah bless him and grant him peace) used to seclude himself for the last ten days of the month of Ramadan."

3. It is the month of generosity. Ibn `Abbas said, "The Messenger of Allah (may Allah bless him and grant him peace) used to be at his most generous in Ramadan."

4. It is the month of standing (in voluntary night prayer). On the authority of Abu Hurayrah: The Messenger of Allah (may Allah bless him and grant him peace) said, "Whoever stands (in voluntary night prayer) during Ramadan, with faith and in expectancy of reward, his previous sins are forgiven him."

5. It is the month of the compulsory fast, because of Allah's saying, "So, whoever among you witnesses the month should fast." [Qur'an, 2:185] A terrible error prevalent among people is to talk about Ramadan just as they talk about the obligation of fasting, as if Ramadan and fasting are synonymous, each carrying the meaning of the other and not anything more nor less. Yet, fasting is one of many acts of worship in Ramadan.

Many reports have been narrated from the Messenger of Allah (may Allah bless him and grant him peace) explaining the distinction of Ramadan, of which we have selected the following.

"The month of Ramadan has come to you; a month of goodness and blessing." [Ibn Khuzaymah]

"The Master of the Months is Ramadan, and the Master of the days is Friday." [Ibn Khuzaymah]

"Whoever fasted Ramadan with faith and in expectancy of reward, his previous sins are forgiven him." [Bukhari and Muslim]

"When Ramadan comes, the gates of Heaven are opened, the gates of Hell are closed, and the devils are chained." And in a narration from Nasa'i, the following words are added: "and a caller calls out every night: 'Oh seeker of Good, draw near! Oh seeker of Evil, desist!' "

On Death and Dying

Makhdum al-Mulk Sharafuddin b. Yahya Maneri, r.a. (d.1381) had met Hazrat Nizamuddin Awliya, r.a. (d. 1325) but did not become a disciple of a Sufi master until he met the little known Najibuddin Firdausi, r.a. (of the Firdausi Order in India). Later he became a great shaikh himself. What follows is a letter concerning death that he wrote to a disciple who was unable to attend his presence.

Dear Brother Shamsuddin,

Men are of three kinds: The first are covetous and greedy; the second have begun to turn to Allah, and the third have attained the heights of mystical knowledge. Pleasure-loving people simply do not think about death and, even if they do, it is in order to pine for this world and to become further engrossed in its good things. The remembrance of death makes such a person move further away from Allah. A person who has begun to turn toward Allah thinks about death as a means of producing fear and dread in his heart, and thus be enabled to turn completely toward Him. It often happens that he has a great aversion to death out of fear that it might come before he has turned fully toward Allah and prepared the provisions necessary for it. Such a person would be excused for such an aversion, and would not come under this threat: "Anyone who has despised the vision of Allah ta'ala does not rest in His favour." This is because he does not abhor death and the divine visage, but rather is afraid of losing that very sight on account of some fault of his. It is like a person who delays seeing his beloved, and remains engrossed in making preparations to meet her at the time and place that will be most to his liking. He does not bother to make a count of the labour involved in such a preparation. The sign of his friendship is that he is always making some effort on her behalf, and is not preoccupied with anybody else.

The advanced Sufi is forever recalling death, for it is the time appointed for seeing the countenance of the Friend, and no lover can ever forget the time fixed for meeting his beloved. He would love to be swallowed up by death so that, being freed from this dwelling place of sinners, he might rise to the abode near his Friend, just as Huzaifa relates: "O Allah, You know that I prefer poverty to riches, sickness to health, and death to life. Make death easy for me, that I might arrive at my reward You!" Now it will be understood why the novice is excused for shunning death and for desiring it, while, on the other hand, the advanced Sufi is also excused for loving death and yearning after it! It is said, however, that there is an even higher stage than both of these, when a person makes use of nothing at all, but does his work purely for the sake of Allah. For himself, he chooses neither death nor life. This is the stage of resignation and acceptance, and it is the final point of those who have reached the summit.

A person has attained this stage when the remembrance of death makes blessings appear irksome, and changes the pleasure one derives from them into vexation, and when what normally renders insipid things pleasurable and desirable for man becomes something leading to salvation. Here is a hint about this: "Think more about the destroyer of delights [i.e., death], that your inclination toward them might be severed. Thus will you be enabled to turn toward Allah ta'ala." It is related in a Tradition: "If animals knew as much about death as you do, then you would not be able to eat the meat of any fattened animal."

A'isha said, "O Apostle of Allah, who will appear together with the martyrs on the Day of Resurrection?" The holy Prophet, p.b.u.h. replied:" Anyone who thinks about death twenty times each day and night ." He also said, "Death is a present for the faithful, because the world is their prison, and they are always grief-stricken in it. Death is the release from all that, and release from prison is certainly a much-prized gift!" Again, he said, "Death is an atonement for every Muslim."Anyone who is a real Muslim, unlike you and me, is in quest of it. A genuine believer is the person from whose hand and tongue Muslims receive peace and security. The behaviour of the believers should instruct others. They should not be stained by sins, except for trifling ones. Death makes them pure.

Khwaja Hasan Basri said, "Death has dishonoured this world. It has not allowed any sensible man to rejoice!" A wise man wrote the following to one of his brothers: "Be afraid of death in this abode before you go to the other dwelling place, for you will long for death therein, but will not find it." When Ibn Sirinwas remembered death, all his limbs became transfixed. Umar Abdul Aziz [a caliph] used to gather all the jurisconsults together each evening and recall death, the Day of Judgment, and the last things, and also weep as though his bier were in front of them all. And Khwaja Rabih Tamimi said, "The pleasures of this world cut me off from two things: One is the remembrance of death, the second is standing in the presence of Allah." Kaab Ahbar said, "Everyone who realizes what death is finds that the trials and difficulties of this life become easy for him to bear!" It is related that Mutarraf said, "I saw in a dream that someone in the mosque of Basra was saying that the description of death tears to pieces the hearts of the timid." It is related that whenever Jesus a.s. was reminded of death, blood used to ooze out of his body. O brother, it behooves you not to lag behind those who day and night used to recall death at least twenty times. As far as possible, remain steadfast in this practice and be ready for death to come, whenever that may be. Qaqa Hakim said, "I have waited thirty years for death to come, for I have no love for anything here." It is also related that Imam Suri said, "I saw an old man in the mosque of Kufa who said, I have waited for death for thirty years in this mosque, not knowing when it would come. When it comes, I won't have to wait for anything else. I don't want any delay. I have no claims on anybody else, nor does anyone have any claim upon me.' " One beloved of Allah ta'ala wrote in a letter: "This world is a dream. After it, comes the awakening. Midway between them lies death. We are all perplexed with dreams."

O brother, even if there were no sorrow, grief, fear, or torment, still death and its pangs would be quite sufficient, for the whole of life is made miserable because of that moment. All pleasure is spoilt therein, while every blunder and foolish action will be changed completely at the awakening. Meanwhile, it is said that death is more painful than the blow of a sword or a cut from a saw, or removing the nails from one's fingers. Hence it is that the holy Prophet, p.b.u.h. said, "O Allah, make the pangs of death bearable for me!" In a similar way, Jesus a.s. said to his followers: "O my apostles, beseech Allah ta'ala to make death easy for me, for I am so much afraid of it that my fear itself is plunging me to my death!"

It is also related that a group of the sons of Israel was passing by a cemetery. They prayed to Allah ta'ala that He might revive one of the dead so that they might question him. Lo, one dead man rose up from his grave and, between his eyes, was the mark of his repeated prostrations. He said, "O men, what do you want of me? It is fifty years now since I tasted death, but its bitterness has not yet departed from my heart!" Imam Auza'i has related this: "I was told that a dead man is afflicted by death till the moment he is raised from the grave." One man used to make great inquiries of sick people who were at the point of death, saying: "How do you find death?" When he himself fell ill, and was hastening toward death, some people asked him, "How do you find death?" He replied: "It is as though the sky were covering the earth, and as though my soul were being drawn through the eye of a needle." It is also related that the Prophet Muhammad, p.b.u.h. said, " If even a single hair of a dead person were to be placed upon the inhabitants of the heavens and earth, then by the divine command all would certainly perish, because in each hair is contained the effect of death, and this effect simply cannot fall upon anything without causing it to perish." It is also related that he said , "If only a drop of the fear of death were to be placed upon the mountains of the earth they would certainly melt away." It is also said that when the soul of the prophet Moses reached the Divine Presence, Allah asked: "Moses, how did you find death?" He asked this question, even though He is fully aware of what it is like. Moses replied: "I found my soul was like a sparrow, and in such a state as though it had been fried in a pan but did not receive the relief of death, nor was it released so that it might fly away." Now understand that at the time of death the lover appears to pass away, that is, he is completely peaceful and at rest. Some appropriate words of witness will assuredly be found on his lips at that moment. In his heart there will be a good idea about Allah ta'ala.

There is a tradition that the Prophet, p.b.u.h. said, " A dying man's attention should be fixed on three things: He should be blushing with shame; tears should be flowing from his eyes; and his lips should be parched. This would all be due to Allah's mercy, which had been showered upon him. And when he makes a noise, it would be a choking sound; his colour would turn red, and his lips became the colour of dust. All this constitutes torments sent by Allah, which have now overwhelmed him. It would, however, be a good sign if his tongue still moved in witness to Allah." It is also related that the Prophet, pbuh said, " Everyone who is dying, and knows that there is no other god but Allah, will go to heaven." It is also narrated how the Prophet Muhammad, pbuh went to a young man who was dying. He inquired: " What is your idea about Allah?" The youth replied, "I hope in Allah, but am afraid of my sins." He said, " At such a time, both these two sentiments cannot be present in a man's heart, namely, that Allah ta'ala would not grant him that for which he hopes, but would change his fear into assurance."

O brother, the end of one and all is by this way alone, whether you are a beggar or a king, for here it is all the same with respect to the possessions of kings and the poverty of beggars, as has been said, and the author quotes a poem here.

If you say that in any particular state of these two, that is, fear or hope, should overcome the other, realize that when a slave is strong and completely correct in his belief and practice, fear is what should predominate. On the other hand, when he is sick and weak, especially when he is gripped by the pangs of death, that is when hope should predominate. Scholars have said that the reason is because Allah ta'ala has said, "I am close to those whose hearts are broken out of fear of Me!"

At the time of death, and while undergoing its pangs, hope is better because at that moment a person's heart is broken, due to the sins committed while he was vigorous and healthy. If you were to say, "No, one should have only a good opinion about Allah, according to the traditions," then understand that one of the good opinions we should have is to shun any sin whatsoever against Allah ta'ala, as well as fear the punishments of the world to come, while striving to serve Him. Realize also that all works return to this one source, namely, it is a point that breaks backs, turns faces pale, rends hearts, and turns eyes into blood. Yet that very fear is the cause of mystical knowledge. In other words, this is the limit and extremity of those who fear Allah. A venerable Sufi has said, "There are three types of sorrow: that of worship - has it been accepted or not? that of sin - has it been forgiven or not? and that of the vision of Allah ta'ala - will it be denied or not?" The especially favoured ones have said, "There is really only one sorrow - that of being denied the vision of Allah! Every other sorrow, apart from that, is easy to bear, because it is not destined to last." Hence it is that the prayer of all the wise in this: "O Lord, do whatever You wish, but don't cut us off from this!" [The author then quotes a poem].

As-Salaamu Alaikum (peace be upon you)

Source: http://muslim-canada.org/death.htm

Quran: A Divine Guidance or a Historical Document

Quran: A Divine Guidance or a Historical Document
8/8/2003 - Religious - Article Ref: IC0308-2058
By: Dr. Aslam Abdullah
IslamiCity* -

Some four years ago the Atlanta Journal published an article challenging the authenticity of the Quran. While Muslim intellectuals and activists dismissed the attack as naive and inauthentic, the Minaret and the Muslim Observer published several lengthy articles analyzing the Atlanta Journal article point by point. The papers concluded that the attacks on the legitimacy of the Quran were part of a long-term strategy crafted in the politically charged western academic environment of empirical sciences. Several Muslim intellectuals scoffed at the hypothesis, arguing that Muslims should not get involved in this debate.

Since then, over 50 articles have appeared in American newspapers and journals describing the Quran as a fake religious document. The latest article in the Newsweek's is one of them. The argument presented in the article is also advanced in Fables of the Ancients? Written by Alan Dundes (Rowman & Littlefield Publishers, Inc.). The argument of the Newsweek's article revolves around a single premise that promotes the idea that the Quran was a historical document and not a revealed scripture as asserted by the Quran.

The reason for this argument is simple. If the idea of the divine origin of the Quran is demolished, the whole foundation of Islam is demolished. Thus, Muslims would become skeptical about their source of guidance and would no longer revere their holy text as they had for centuries. In the earlier times, the so-called non-Muslim scholars of the Quran made several arguments challenging its authenticity. Among the chief accusations were that it was a book written by Prophet Muhammad, or a scripture copied from the Old and New Testament as dictated by Khadeeja bint Khawlid, (wife of the Prophet), or a document compiled by Muslim scholars over a period of 300 years, or a scripture that was secretly compiled at the Vatican to be delivered to the Prophet through Christian missionaries in Arabia, or a book that was compiled at the time of the third Caliph Uthman.

The latest attack surpasses all the previous fabrications and skepticism. The Newsweek in an article argues quoting a German scholar that the Quran was not revealed in Arabic, rather it was written in a language closer to Aramaic. It is a bizarre argument that cannot be taken seriously by those who value objectivity and fairness. There are several reasons for rejecting the point of view promoted by the Newsweek.

The authenticity of a book depends on its verification by the one that either authored it or narrated it. Some 15 years ago, a German scholar claimed to have made an earth-shaking discovery when he published what he called the Diaries of Adolph Hitler. The London Times published excerpts of the diary, describing it as the most sensational story of the century. A few months later, it was conclusively proven that the diary was fake and was written by anonymous authors. The major argument advanced to disprove the book was that no one knew about it, not even the closest of Hitler's supporters. Above all, he never approved it or delivered it to anyone.

If the book or scriptures attributed to an individual as an author or a source of narration is compiled and verified in the lifetime of a narrator or the author, then its authenticity can be taken on face value. Otherwise, doubt will remain in the minds of readers regarding the true origin of the book or of the contents of the book.

Among all the religious books that exist today, the Quran is the only one that has the privilege of being compiled and approved by the Prophet who received it. Azvesta, the book of Zoroastrian, was compiled 1,500 years after the death of its author. Hindu Vedas were written hundreds of years after the death of sages who were described as the authors. The Ramayana was orally transmitted until it was written down 1,600 hundreds of years after the event. The Bhagvad Gita was in the memories of people for hundreds of years before it was committed to writing. The Old Testament was compiled by more than 40 authors. A cursory look at some basic facts suggests that it took a while for the Bible to appear as a final version of scriptures.

The Bible contains 66 books, divided among the Old and New Testaments. However, some Christian denominations believe that it has 73 chapters. Over 40 different authors from all walks of life wrote the Bible: shepherds, farmers, tent-makers, physicians, fishermen, priests, philosophers and kings. Prophet Moses reportedly wrote the first five books of the Bible, referred to as the Pentateuch; the foundation of the Bible. The Apostle Paul wrote 14 books (over half) of the New Testament. It took almost 1500 years to complete the scriptures. The Bible was written over a period of 1,500 years, from around 1,450 B.C. (the time of Moses) to about 100 A.D. Many scholars agree that Job is the oldest book in the Bible, written by an unknown Israelite about 1,500 B.C. Others hold that the Pentateuch (the first five books of the Bible) are the oldest books in the Bible, written between 1,446 and 1,406 B.C. The book of Malachi, was written in about 400 B.C.

The Book of Revelation is the youngest book of the New Testament, written about 95 A.D. The Bible was written in three languages: Hebrew, Aramaic, and Koine Greek. The entire New Testament as we know it today was accepted in the year 375 A.D. The Old Testament had previously been accepted as a sacred text long before the advent of Christ. The oldest almost-complete manuscript of the Bible now in existence is the Codex Vaticanus, which dates from the first half of the fourth century. It is located in the library of the Vatican in Rome. Older fragments of the Bible do exist, however -- a tiny scrap of the Gospel of John was found in Egypt, dating back to the beginning of the second century. (It is currently in the Rayland's Library in Manchester, England.) These facts about the Bible provide an authentic proof of its written format several hundred years after the departure of their authors.

On the other hand, the Quran is the only divine scripture that was compiled during the lifetime of the Prophet who, according to the Quran, received it. There were only three who knew the message of the Quran before it was pronounced to the people: God, angel Gabriel and Prophet Muhammad. In the historically accepted Muslim sources, angel Gabriel was the link between the Divine and the Prophet. The Prophet would receive the revelation and repeat it back to the Angel, who would commit it to his memory and then pronounce it to the people and instruct them to write it down, since he was unable to read or write himself.

From the day he received the first revelation until he departed, all Prophet Muhammad received in revelation was pronounced to the People who committed it to their memories and also wrote on the available writing material. By the time the Prophet departed, the Quran was already written in the form of a book from cover to cover. The Prophet is reported to have approved the Quran after listening to it from men and women who had memorized it and written it. A copy of this Quran was with his wife Hafsa bint Omar. Consequently, this was used as the master copy when duplications were made during the time of Caliphs Abu Bakr, Omar, Uthman and Ali. (See chapter on the Quran in the Sahih Bukhari and Sahih Muslim).

Some Muslim accounts of the history of the compilation as mentioned in Sahih Bukhari and Muslim provide the information that the Quran was compiled in the form and format we see today, at the time of Caliphs Abu Bakr and Uthman. In fact, one such account says that when Omar asked the first caliph to commission the compilation of the Quran, he refused saying why would he do something that the Prophet did not do. (Sahih Bukhari) Similarly, another account claims that the third Caliph Uthman appointed a commission of six people to compile the Quran as there were several contradictory copies of the Quran present in different parts of the world.

These two accounts require closer examination on the basis of several other narrations that are mentioned in several books of hadith. First, the two accounts never say that the Prophet didn't compile the Quran. Second, the two accounts do not refer to other narrations in the books of hadith including the Bukhari and Muslim that conclusively prove that the entire Quran as is present today, was compiled at the time of the Prophet. What is often confused in these narrations is the difference between
compilation and copying. While the Quran was compiled at the time of the Prophet, the mass scale copying of the Quran began officially at the time of Caliph Abu Bakr. During the lifetime of the Quran, several of his companions had complete sets of the Quranic verses, which they had arranged according to their reading schedule with their own notes. Some were complete and others were not.

However, it was at the time of Caliph Abu Bakr that an official copy of the Quran was made from the master that was with Hafsa bint Omar. Most books of hadith mention that those who were responsible for copying the Quran from the master returned the original to Hafsa after ensuring the authenticity of the latest duplicated scriptures. Several early Muslim historians and writers even tried to count the number of copies of the Quran that were distributed to different parts of the world where Islam had reached. For instance, according to Ibn Hazm, a famous Muslim scholar, there were several hundred copies of the Quran circulating in different parts of the world at the time of second Caliph Umar. It is possible that several people may have made copies from the copies during that time. Hence when the third Caliph Uthman asked a group of Quran scholars to review the existing copies of the scriptures, it is not surprising that he may have found discrepancies. Consequently, he asked people to destroy the inauthentic copies that were in circulation, and use the ones that matched the original Quran.

Thus the Quran remains the only scripture that was compiled during the lifetime of a Prophet who had received it directly from the divine source. It is this fact that many scholars seek to challenge. Skeptical about the divine origin of the Quran, they resist the premise that God spoke to humanity through His chosen people and sent His trusted angel to communicate His message to His messengers including the last of the messengers, Prophet Muhammad.

They don't accept it because this cannot be proved empirically. They cannot empirically verify the location of God and Angel Gabriel. Hence they argue that the whole story about the origins Quran is fabricated. But the attack on the Quran does not come only from secularists or empiricists. It also comes from Christian and Jewish scholars whose religions depend on the notion of the existence of God and His revealed message to His chosen messengers. While they acknowledge the divine origin of the Old and New Testaments, they are not willing to grant the Quran the same status. Suffice it to say that their argument is neither religious, nor historical, nor academic. It can best be described as biased and fabricated.

What they don't realize is that if the divine origin of the Quran and the authenticity of its message are questioned and refuted, then the very origins of their own religions are in question.

Dr. Aslam Abdullah is the Editor of the Minaret magazine which is a monthly publication from Los Angeles, California. This article is based on his upcoming book on the History of the Compilation of the Quran.

Fighting the Ego (Jihad an-Nafs)

Imam Shafi`i said, may God have mercy on him:

"Only the sincere one (mukhlis) knows hypocrisy (riya')." This means that it is impossible to know the reality of hypocrisy and see its hidden shades except for one who resolutely seeks sincerity. That one strives for a long time (yajtahidu azmanan) searching and meditating and examining at length within himself until he knows or knows something of what hypocrisy is. This does not happen for everyone. Indeed, this happens only with the special ones (al-khawass). But for a given individual to claim that he knows what hypocrisy is, this is real ignorance on his part.

I shall mention in this book a chapter, God willing, in which you will see a type of wonder that will cool your eyes. To illustrate the great extent of the concealment of hypocrisy we only need relate the following from the Teacher and Imam Abu al-Qasim al-Qushayri [the sufi shaykh], may God have mercy on him, from his 'Risala' with our isnad previously mentioned.

He said:
"I heard Muhammad ibn al-Husayn say: I heard Ahmad ibn `Ali ibn Ja`far say: I heard al-Hasan ibn `Alawiyya say: Abu Yazid [al-Bistami], may God be well pleased with him, said: I was for twelve years the blacksmith of my ego, then for five years I became the mirror of my heart (mir'atu qalbi), then for a year I looked at what lay between the two of them and I saw around me a visible belt [i.e. of kufr]. So I strove to cut it for twelve years and then looked again, and I saw around me a hidden belt. So I worked to cut it for five years, looking to see how to cut. Then it was unveiled for me and I looked at creation and saw that they were all dead. So I recited the funeral prayer over them."

I (Imam Nawawi) say: That hypocrisy should be as inscrutable as this to the peerless master in this path [i.e. tasawwuf] is enough to show how greatly hidden it lies. His phrase: "I saw them dead" is the apex of worth and beauty, and seldom do other than the Prophet's words, Blessings and Peace be upon him, gather up such wealth of meanings. I shall touch upon its meaning briefly. It means that after he had struggled long and hard and his ego had been disciplined and his heart illumined, and when he had conquered his ego and subdued it and achieved complete mastery over it, and it had subjected himself to him totally, at that time he looked at all created beings and found that they were dead and completely powerless:

• they cannot harm nor can they benefit;
• they cannot give nor can they keep back;
• they cannot give life nor can they give death;
• they cannot convey nor can they cut off;
• they cannot bring near nor can they take away;
• they cannot make happy nor can they make sad;
• they cannot bestow nor can they deprive;
• they possess for themselves neither benefit nor harm,
• nor death, nor life, nor resurrection.

This, then, characterizes human beings as dead: they are considered dead in all of the above respects, they are neither feared nor entreated, what they have is not coveted, they are not shown off to nor fawned upon, one does not concern oneself with them, they are not envied nor disparaged, their defects are not mentioned nor their faults pursued and exposed, one is not jealous of them nor thinks much of whatever God-given favors they have received, and they are forgiven and excused for their shortcomings, although the legal punishments (al-hudud) are applied to them according to the Law. But the application of such punishment does not preclude what we have mentioned before, nor does it preclude our endeavoring to cover up their faults without disparaging them in the least.

This then is how the dead are viewed. And if someone mentions human beings in a dishonorable manner we forbid him from entering into that subject in the same way that we would if he were going to examine a person who died. We do not do anything for their sake nor do we leave Him for them. And we no more stop ourselves from fulfilling an act of obedience to God on their account than we do on account of a dead person, and we do not over-praise them. And we neither love their own praise for us nor hate their insults, and we do not reciprocate them.

In sum, they are as it were non-existent in all the respects we have mentioned. They are under God's complete care and jurisdiction. Whoever deals with them in such a way, he has combined the good of the next world with that of the lower world. May God the Generous grant us success towards achieving this. These few words are enough to touch upon an explanation for his [Abu Yazid al-Bistami's] saying -- May God be well pleased with him.

Blessings and Peace upon the Purified Prophet, his Family, and his Companions

Imam Nawawi's 'Bustan al-`arifin' (The Garden of Gnostics), Beirut: Dar al-kitab al-`arabi, 1405/1985 p. 53-54.

Tasawwuf.org. Copyright 2001. All Rights Reserved

Fiqh of Ahl-Allah: On Reflection (Imam al-Haddad)

On Reflection (FIKR)

Of: Imam 'Abdallah Ibn 'Alawi al-Haddad Rady Allahu 'Anhu

Translated by: Dr. Mostafa al-Badawi, Madina

You should have a wird of reflection in every twenty-four hours, for which you should set aside one or more hours. The best time for reflection is the one in which are the least pre-occupations, worries, and more potential for the heart to be present, such as the depths of the night. Know that the state of one's religious and worldly affairs depend upon soundness of one's reflection. Anyone who has a share of it has an abundant share of everything good. It has been said : 'An hour's reflection is better than a year's worship.' 'Ali, may God ennoble his face, has said: 'There is no worship like reflection.' And one of the gnostics; may God have mercy on them all, said: 'Reflection is the lamp of the heart; if it departs the heart will have no light.'

The ways of reflection are many. One, which is the most noble of them, is to reflect on the wonders of God's dazzling creation, the inward and outward signs of His Ability, and the signs He has scattered abroad in the Realm of the earth and the heavens. This kind of reflection increases your knowledge of the Essence, Attributes, and Names of God. He has encouraged it by saying:Say: Look at what is in the heavens and the earth! (10:101)

Reflect on the wondrous creations He has made, and on yourself. He has said: In the earth are signs for those who have certainty, and in yourselves; can you not see? (51:20-21)

Know that you must reflect on the favors of God, and His bounties which He caused to reach you.

Remember the favors of God, that you may succeed. (7:69)

Should you (attempt to) number the favors of God, you would not be able to do so. (16:18)

All good things that you possess are from God. (16:53)

This kind of reflection results in the heart filling with the love of God, and continuously rendering thanks to Him, inwardly and outwardly, in a manner that pleases and satisfies Him.

Know that you should reflect on God's complete awareness of you, and His seeing and knowing all about you.

We have created man, and We know what his soul whispers to him; and We are nearer to him than his jugular vein. (50:16)

And He is with you wherever you are, and God sees what you do. (57:4)

Have you not seen that God knows what is in the heavens and the earth, and no three (persons) converse but that He is their fourth?(58:7)

This kind of reflection results in your feeling ashamed before God should He see you where He has forbidden you to be, or miss you where He has commanded you to be. Know that you must reflect on your shortcomings in worshipping your Lord, and your exposing yourself to His wrath should you do what He has forbidden you.

I created jinn and men only to worship Me. (51:56)

Do you think We created you in vain, and that to Us you will not be returned? (23:115)

O man! What is it that has deceived you concerning your Generous Lord? (82:6)

This kind of reflection increases your fear of God, encourages you to blame and reproach yourself, to avoid remissness and persevere in your zeal.

Know that you must reflect on this worldly life, its numerous preoccupations, hazards, and the swiftness with which it perishes, and upon the hereafter, and its felicity and permanence.

Thus does God render the signs clear to you, that you may reflect on this world and the hereafter. (2:119-220)

But you may prefer the life of this world, when the hereafter is better and more abiding. (87:16-17)

The life of the world is but distraction and play; while the Last Abode is indeed the Life, if but they knew. (29:64)

This kind of reflection results in losing all desire for the world, and in wishing for the hereafter.

Know that you should reflect on the imminence of death and the regret and remorse which occur when it is too late.

Say: The death that you flee will indeed meet you, and you will then be returned to the Knower of the unseen and the seen, and He will inform you of that which you had been doing.(62:8)

Until, when death comes to one of them he says: 'My Lord! Send me back that I may do good in that which I have left!' No! It is but a word he says. (23:99-100)

O you who believe! Let not your wealth or your children distract you from the remembrance of God! up to: But God will not reprieve a soul whose time has come. (63:9-11)

The benefit of this kind of reflection is that hopes become short, behavior better, and provision is gathered for the Appointed Day.

Know that you should reflect on those attributes and acts by which God has described His friends and His enemies, and on the immediate and delayed rewards which He has prepared for each group.

The righteous are in felicity, and the depraved are in hell.(82:13-14)

Is the one who is a believer like the one who is corrupt? They are not equal. (32:18)

As for the one who gave, had taqwa, and believed in goodness, We shall ease him into ease, (92:5-7)up to the end of the sura.

The believers are those who, when God is mentioned, their hearts tremble, up to: they will have degrees with their Lord, and forgiveness, and generous provision. (8:2-4)

God has promised those among you who have believed and done good works that He will make them rulers over the earth as He made those before them rulers. (24:55)

Each we took for their sin; on some we sent a hurricane, some were taken by the Cry, some We caused the earth to swallow, and some We drowned. It was not for God to wrong them, but they wronged themselves. (29:40)

Hypocrite men and hypocrite women proceed one from another; they enjoin evil and forbid good, up to: God curses them, and theirs is a lasting torment.(9:67- 68)

Believing men and believing women are helping friends to each other; they enjoin good and forbid evil. up to: and good pleasure from God which is greater; that is the supreme gain. (9:71-72)

Those who do not expect to meet Us, are content with the life of the world and feel secure therein, up to: and the end of their prayer is, Praised be God, the Lord of the Worlds! (10:7-10)

The result of this kind of reflection is that you come to love the fortunate, habituate yourself to emulating their behavior and taking on their qualities, and detest the wretched, and habituate yourself to avoiding their behavior and traits of character.

Were we to allow ourselves to pursue the various channels of reflection we would have to forgo the brevity which we intended. That which we have mentioned should suffice the man of reason.

You should with each kind of reflection, bring to mind those verses, hadiths and other narratives relating to it. We have given an example of this by quoting some of the verses related to each kind of reflection.

Beware of reflecting on the Essence of God and His Attributes in the wish to understand their nature and how they exist. No one ever became enamoured of this without falling into the abysses of negation (ta'til) or the traps of anthropomorphism (tashbih). The Messenger of God, may blessings and peace be upon him, has said: 'Reflect on the signs of God, and do not reflect on His Essence, for you will never be able to give Him His due.'

Source: Imam 'Abdallah Ibn 'Alawi al-Haddad, Risaalatu'l Mu'awanah(The Book of Assistance), translated by Dr. Mostafa al-Badawi, The Quilliam Press, UK, 1989, p31-34.

Virtue of Ikhlas (Sincerity)

Shaykh Abdur-Qadir Jilani

2. Concerning The Significance Of Sincere Devotion [Ikhlas].

As for the significance of sincere devotion [ikhlas], Allah (Almighty and Glorious is He) has said:

And they have been commanded only to serve Allah, making the religion His sincerely as men of pure faith. (98:5)
wa ma umiru illa li-ya'budu 'llaha mukhlisina la-hu 'd-din:hunafa'a.

He has told us (Glorious and Exalted is He):

Surely pure religion is only for Allah. (39:3)
a-la li'llahi 'd-dinu 'l-khalis.

He has said (Exalted is He):

Their flesh and blood do not reach Allah, yet your devotion reaches Him. (22:37)
lan yanala 'llaha luhumu-ha wa la dima'u-ha wa lakin yanalu-hu 't-taqwa min-kum.

He has also told us (Magnificent is His Majesty):

Say [to the people of the Scripture]:
"Do you dispute with us concerning Allah, when He is our Lord and your Lord?"

Ours are our works and yours are your works, and we are sincerely devoted to Him. (2:139)

qul a-tuhajjuna-na fi 'llahi wa Huwa Rabbu-na wa Rabbu-kum:wa la-na a'malu-na wa la-kum a'malu-kum: wa nahnu la-hu mukhlisun.

People have held differing opinions with regard to the meaning of sincere devotion [ikhlas]. For instance, it was al-Hasan [al-Basri] (may Allah bestow His mercy upon him) who said:

"I asked Hudhaifa (may Allah be well pleased with him): 'What is meant by sincere devotion [ikhlas]?' He replied: 'I once asked the Prophet (Allah bless him and give him peace): "What is meant by sincere devotion [ikhlas]?" He replied (Allah bless him and give him peace):

"'I once asked Gabriel (peace be upon him): "What is meant by sincere devotion [ikhlas]?" He replied: "I once asked the Lord of Might and Glory [Rabb al-'Izza] (Majestic and Exalted is He): 'What is meant by sincere devotion [ikhlas]?' So He told me (Glory be to Him and Exalted is He): 'It is a secret, a part of My secret knowledge [sirr min Sirri], which I entrust to the heart of anyone I love among My servants."

According to a report from Idris al-Khawlani (may Allah bestow His mercy upon him), Allah's Messenger (Allah bless him and give him peace) once said:

For every truth [haqq] there is a real meaning [haqiqa] to be experienced, and a servant [of the Lord] will not experience the real meaning of sincere devotion [ikhlas], until he no longer likes to be praised for any work he performs for the sake of Allah (Almighty and Glorious is He).

It was Sa'id ibn Jubair [ibn Hisham al-Asadi] (may Allah bestow His mercy upon him) who said: "The meaning of sincere devotion [ikhlas] is that the servant [of the Lord] devotes his religion sincerely to Allah, that he puts it into practice for the sake of Allah (Exalted is He), that he attributes no partner to Him in his religion, and that he does not seek to impress anyone with his religious practice."

It was al-Fudail [ibn 'Iyad at-Talaqani] (may Allah the Exalted bestow His mercy upon him) who said: "To neglect one's religious practice for the sake of other people is a form of hypocrisy [riya']. To perform one's religious practice for the sake of other people is a form of polytheistic idolatry [shirk]. As for sincere devotion [ikhlas], it is being afraid that Allah (Exalted is He) might chastise you for either of these two offenses."

It was Yahya ibn Mu'adh [ar-Razi] (may Allah bestow His mercy upon him) who said: "Sincere devotion [ikhlas] means keeping one's religious practice uncontaminated by imperfections, as in the process of milking a ruminant, when the milk must be preserved from contamination by the animal's droppings and blood."

It was Abu 'l-Husain al-Bushanji (may Allah bestow His mercy upon him) who said: "Sincere devotion [ikhlas] is so subtle that the two [recording] angels do not take note of it, the devil [shaitan] cannot corrupt it, and one's fellow human being is quite unaware of it."

Ruwaim (may Allah bestow His mercy upon him) once said: "Sincere devotion [ikhlas] means removing one's admiring gaze from the action performed."

Other noteworthy sayings include the following:

"Sincere devotion [ikhlas] is that which is intended to serve the truth [haqq], and which is pursued for the sake of honesty [sidq]."

"Sincere devotion [ikhlas] is that which is neither mixed with corrupting influences, nor dependent on the concessions offered by convenient interpretations [rukhas at-ta'wilat]."

"Sincere devotion [ikhlas] is that which is concealed from creatures [khala'iq] and kept free from attachments ['ala'iq]."

It was Hudhaifa al-Mar'ashi who said: "Sincere devotion [ikhlas] means that the actions of the servant [of the Lord] are of the same quality on the outside [zahir] and the inside [batin]."

It was Abu Ya'qub al-Makfuf who said: "Sincere devotion [ikhlas] means that a person keeps his good deeds hidden, just as he conceals his bad deeds."

Sahl ibn Abdi'llah [at-Tustari]478 once said: "Sincere devotion [ikhlas] is bankruptcy [iflas]."

According to a traditional report, transmitted on the authority of Anas ibn Malik, Allah's Messenger (Allah bless him and give him peace) once said:

There are three habits, by conforming to which the heart of a Muslim will not be invaded by rancor, malevolence, malice or spite. They are: (1) working for the sake of Allah with sincere devotion [ikhlas], (2) giving honest counsel [munasaha] to those in positions of authority, and (3) keeping closely in touch with the community [jama'a] of the Muslims.

The following anonymous sayings also deserve to be quoted:

"Sincere devotion [ikhlas] is single-minded dedication to the Truth [Haqq] in the practice of worshipful obedience [ta'a]. It means that the servant practices his worshipful obedience for the purpose of drawing near to his Master [Mawla], to the exclusion of any of His creatures. It means that he does not behave in an artificial manner, designed to impress his fellow creatures, to win their praise, to attract their love, and to shield himself against their blame and criticism."

"Sincere devotion [ikhlas] means keeping one's conduct free from the meddling influence of other creatures."

It was Dhu 'n-Nun al-Misri (may Allah bestow His mercy upon him) who said: "Sincere devotion [ikhlas] does not become complete, unless it is tested by truthfulness [sidq] and practiced with patience [sabr]. Nor does truthfulness [sidq] become complete, unless it is pursued with sincere devotion [ikhlas] and practiced with constant perseverance [mudawama]."

Abu Ya'qub as-Susi had this to say on the subject: "Whenever people are sure that they can see a sincere devotion in their sincere devotion [fi ikhlasi-him ikhlasan], their 'sincere devotion' is badly in need of a dose of sincere devotion!"

Dhu 'n-Nun al-Misri (may Allah bestow His mercy upon him) once said: "There are three reliable symptoms of sincere devotion [ikhlas], namely: (1) equal indifference to praise and blame from the common folk, (2) a lack of interest in the impression made by good deeds, and (3) regarding the reward for religious practice as a matter to be decided in the hereafter, [not in this world]."

He also said (may Allah bestow His mercy upon him): "Sincere devotion [ikhlas] is that which is safe from being corrupted by the Enemy [Satan]."

It was Abu 'Uthman al-Maghribi (may Allah bestow His mercy upon him) who said: "Sincere devotion [ikhlas] is that in which the lower self [nafs] has no share whatsoever. That is the sincere devotion of the ordinary folk [ikhlas al-'awamm]. As for the sincere devotion of the élite [ikhlas al-khawass], that is something that happens to them, not because of them."

It was Abu Bakr ad-Daqqaq (may Allah bestow His mercy upon him) who said: "The shortcoming of everyone who tries to be sincere [mukhlis] in his sincere devotion, is the tendency to admire his sincere devotion [ikhlas]. If Allah (Exalted is He) wishes to purify his sincere devotion [an yukhallisa ikhlasa-hu], He will therefore rid his sincerity of that tendency to admire his sincere devotion, so he will then be a mukhallas [one who has been made sincere through purification], rather than a mukhlis [one who tries to be sincere]."

Sahl [ibn Abdi'llah at-Tustari] (may Allah bestow His mercy upon him) once said: "No one can see through hypocritical display [riya'], apart from one who is sincere [mukhlis]."

It was Abu Sa'id al-Kharraz481 (may Allah bestow His mercy upon him) who said: "The pretentiousness of those who know by direct experience [riya' al-'arifin] is worth more than the sincere devotion of the novices [ikhlas al-muridin]."

Abu 'Uthman [al-Maghribi] (may Allah bestow His mercy upon him) also said: "Sincere devotion [ikhlas] means forgetting to notice one's fellow creatures [khalq], through paying constant attention to the Creator [Khaliq]."

One of the wise once said:

"Sincere devotion [ikhlas] is that by which the truth [haqq] is sought, and which is pursued for the sake of honesty [sidq]."

It was Sari as-Saqati (may Allah bestow His mercy upon him) who said: "If someone tries to impress other people, by flaunting something he does not have within him, he will fall from grace in the sight of Allah (Exalted is He)."

It was al-Junaid (may Allah bestow His mercy upon him) who said: "Sincere devotion [ikhlas] is a secret between Allah (Exalted is He) and the servant [of the Lord]. No angel is privy to it, to be able to record it, nor any devil [shaitan], to be able to corrupt it, and no passionate desire, to be able to distort it. "

Ruwaim (may Allah bestow His mercy upon him) once said: "Sincere devotion [ikhlas], in religious work, is that for which its practitioner seeks no recompense in either of the two Abodes [ad-Darain], nor any share in the two Domains [al-Mulkain]."

When someone asked [Sahl] ibn 'Abdi'llah [at-Tustari] (may Allah bestow His mercy upon him): "What is the hardest thing for the lower self [nafs] to bear?" he replied: "Sincere devotion [ikhlas], because it has no share therein."

To quote another anonymous saying: "Sincere devotion [ikhlas] means that you invite no one, apart from Allah (Almighty and Glorious is He) to notice your religious practice."

The following incidents were reported by one of the righteous, who said:

"I paid a visit to Sahl ibn 'Abdi'llah [at-Tustari] (may Allah bestow His mercy upon him), one Friday before the congregational prayer [salat]. I spotted a snake in the house, so I started taking one step forward and another step back, but he said: 'Come on in! No one attains to the reality of faith [haqiqat al-iman], as long as there is anything, on the face of the earth, of which he is still afraid.' Then he went on to say: 'Are you thinking of attending the congregational prayer [salat al-jum'a]?' 'Hardly,' said I, 'since it would take a day and a night to travel the distance between here and the mosque [masjid].' So he took me by the hand, and it seemed like no time at all before I could see the mosque. We went inside and performed the congregational prayer [sallaina 'l-jum'a], then we came outside again. Sahl stood and watched the people as they emerged, then he said: 'Many are those who repeat the words: "There is no god but Allah [la ilaha illa 'llah]," but few of them are sincere [mukhlisin].'

"On another occasion, when I was with Ibrahim al-Khawwas484 (may Allah bestow His mercy upon him) on a journey, we came to a place in which there were many snakes. He laid his water-flask [rakwa] on the ground, and sat down, so I sat down too. Then, when the night turned cool, and the air grew cold, out came the snakes. I yelled at the Shaikh in alarm, but he said: 'Just remember Allah (Exalted is He),' so I remembered Him, and the snakes recoiled. But then they came back again, so I yelled at the Shaikh, and he gave me the same advice as before. I found myself in that same situation, right through to the break of day. Then, when the dawn had arrived, he stood up and started walking, so I walked along with him. Suddenly, out of the seat of his pants, there fell a huge serpent, which had gathered itself into a coil. 'Did you not feel it?' I asked, but he said: 'No, it has been a long time since I spent a night as pleasant as this last one.'"

It was Abu 'Uthman [al-Maghribi] (may Allah the Exalted bestow His mercy upon him) who said: "If a person has never tasted the lonely isolation of heedlessness [wahsat al-ghafla], he will never discover the sweet taste of the intimate friendship of remembrance [uns adh-dhikr]."

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The Proper Manners of Salams and Gatherings

The Proper Manners (Adaab) of Giving Salams

1. In a gathering where a talk or discussion is taking place, the person entering should not draw attention to himself by making salaam. He should not become an interference in the talk. He should lower his gaze and silently sit down. When later the opportunity arises, he may make Salaam.
   
2. Adopt the practice of mutual Salaam. Whenever meeting a Muslim, say: ASSALAMU ALAIKUM. In reply say: WA ALAIKUMUS SALAAM. Other ways are baseless.
   
3. When a person conveys the Salaams of another to you, reply: ALAYHIM WA ALAIKUMS SALAAM. This is best. If someone replies: WA-ALAIKUMUS SALAAM, it will also suffice.
   
4. One person of the group making Salaam will be representative of the whole group. His Salaam will be adequate on behalf of the group. Similarly, if from the gathering one person replied, it will suffice on behalf of the whole gathering.
   
5. The one who initiates the Salaam obtains greater reward.
   
6. When replying to the Salaam of a person, the Salaam should be made verbally [f: and it is obligatory that it be audible], not by a sign of the hand or a nod of the head.
   
7. Better repayment for a favour will be when the repayment is somewhat more than the act of favour rendered. Thus, the reply should be more than the Salaam (greeting). If ASSALAMU ALAIKUM was said, the better reply will be WA ALAIKUMUS SALAAM WARAHMATULLAAH. If WA BARAKAA TUHU is also added it will be an added merit.
   
8. It is waajib (obligatory) to reply to the Salaam which is written in a letter. This reply may be in writing or verbally.
   
9. The Fuqaha have said that in reply to the Salaam which is written in a letter, one may say ALAIKUMUS SALAAM or even ASSALAMU- ALAIKUM.
   
10. In a letter in which a dua is written, the Salaam should be written first since this is the Sunnat method.
    
11. Instead of writing or saying the Salaam, to say any other term or to adopt the greeting of any other community is bid'ah. Such an alien greeting is in fact alteration of the Shariah.
    
12. A person who is engrossed in a conversation or in some work should not be greeted. The new-comer should not intrude with his hand-shaking. Such an act is uncultured and causes distress to others.

The Proper Manners (Adaab) of Social Gatherings

1. When you have to wait for someone in a gathering, do not sit in such a place or in such a way as to convey that you are waiting. This action will create unnecessary anxiety for the one whom you are waiting for. Sit down quietly at a distance from the person in an inconspicuous way. (An emergency or urgency will obviously be excluded from this rule)
   
2. When going to meet a person then on arrival notify him in some way of your presence. Such notification may be by Salaam, speech or by sitting down (in a gathering) where you may be observed. (This rule does not apply to a public gathering, e.g. a public lecture in a Masjid or other public venue.) Without having informed the person concerned of your arrival do not sit down in such a place which conceals your presence. It is quite possible that he may engage in some conversation which is not meant for your ears. In this way the private affairs of another person may be unwittingly overheard. It is not permissible to overhear the secrets and private affairs of others without their consent. On such occasions if it transpires that someone is engaging in a private conversation without having knowledge of your presence, then immediately leave the place. If this happens while the speaker is under the impression that you are asleep, then immediately reveal that you are not asleep. If the matter being discussed pertains to the infliction of harm or loss to you or to any Muslim, then it will be permissible to overhear such schemes and plots to enable you to protect yourself.
   
3. When sitting in the company of a person do not sit in such close proximity as to cause inconvenience to him nor sit so far away that it becomes difficult to conduct the conversation with ease.
   
4. Don't sit staring at a person who is involved in some work. This distracts his attention and disturbs his peace.
   
5. It is disrespectful to unnecessarily sit directly behind someone in close proximity. The person in front is disturbed thereby.
   
6. When someone is sitting and engaged in some work do not stand in his presence waiting for him to attend to you. Sit down and address him as soon as he is relieved of the work.
   
7. When going to meet a person do not sit with him so long as to inconvenience him or to cause an impediment in his work.
   
8. Where people are gathered do not spit or clean your nose in their presence unnecessarily. For such acts leave their presence.

[from Adab al-Mu`ashara (Social Etiquette) by Imam Ashraf Ali Thanwi]

Studying The Quran in a Group

Abu Hurayra, may Allah be pleased with him, related that the Prophet, peace be upon him, said, "A group does not gather in one of the houses of God Most High reciting the Quran and studying it together, except that tranquility descends upon them, mercy envelops them, the angels encompass them, and God mentions them to those in His presence." [Muslim]

The superiority of studying the Quran gathered together is related from many among the illustrious scholars of the early generations and the grand legists of old.

Your journey through the Quran requires that you seek and join a community of quest and study. No doubt you will read the Quran individually, but your benefits will multiply, if you join in fellowship with other believers and seekers after the Quran. In collective study, the states of the heart may be intensified, and many minds joined together may understand the meanings better and more correctly. And, only by joining with others can you live fully the lives inspired by the Quran and discharge the mission that reading it enjoins upon you.

Compiled From:
"Etiquette With The Quran" - Al-Nawawi, p. 52, 53
"Elements and Dynamics of Quran Study" - Young Muslims

Night of 15th Shaban Laylatul Baraa'ah

The Night of Salvation
What should be done in this night? PART 1
Ibaadah to be done :- Salaat, Dua And Wazeefa

On the Holy Night of 15th Shaban, after Maghrib or Isha prayer it is traditional practice to read Surah Yasin three times, and after each time, read a special du'a with the following intentions:

1st Yasin then 2 rakah Nafil reading the niyyat (intention) for should be for Long life and dua for the same Read Dua Nisf-Shaban As well

2nd Yasin then 2 rakah Nafil reading the niyyat (intention) should be for Protection- Calamities dua for the same

3rd Yasin then 2 rakah Nafil Reading the niyyat (intention) should be for not being needy to anyone except Allah dua for the same

It is very necessary that just as others observe this night, you observe it. To make an invitation to feed people on that night, to remember Allah (swt) and to remember His Prophet (s), and to fast its day and pray its night, will be rewarded for that night and for whoever observes it.

In order to observe the Night of Bara'ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:

The Prayer of Benefits Salat al-Khair

It is good to spend that night praying Salat ul-Khair, which conists of 100 raka'ts, in each raka't reciting Sura al-Fatiha and 10 Surat Ikhlas. To complete the prayer one recites 1000 Sura Ikhlas.

The Night of Bara'ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities which may displease Allah.

Fast of the 15th Sha'ban On the day immediately following the Night of Bara'ah, i.e. the 15th of Sha'ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad (s), is reported to have recommended this fast emphatically. A large number of the predecessors (salaf) of the Ummah have been observing the fast of the 15th of Sha'ban.

Therefore, it is advisable to fast the 15th of Sha'ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.

Abu Huraira (may Allah be well pleased with him) reported the Prophet (Allah bless him and give him peace) as saying: Gabriel (peace be upon him) came to me on the night of mid-Sha'ban and said to me: "O Muhammad, raise your head heavenwards!" I asked him: "What night is this?" and he replied: " This is the night when Allah (Glorified is He) opens three hundred of the gates of mercy, forgiving all who do not make anything His partner . The only exceptions are those who practice sorcery or divination, are addicted to wine, or persist in usury and illicit sex; these He does not forgive until they repent."

At a quarter of the night, Gabriel (peace be upon him) came down and said: "0 Muhammad, raise your head!" So I looked up, to behold the gates of Paradise wide open. At the first gate an angel was calling: "Good news for those who bow in worship this night!" At the second gate an angel was calling: "Good news for those who prostrate themselves in worship this night!" At the third gate an angel was calling: "Good news for those who offer supplication this night!" At the fourth gate an angel was calling: "Good news for those who make remembrance this night!" At the fifth gate an angel was calling: "Good news for those who weep this night from fear of Allah!" At the sixth gate an angel was calling: "Good news for those who submit this night!" At the seventh gate an angel was calling: "Will anyone ask, that his request may be granted?" At the eighth gate an angel was calling: "Will anyone seek forgiveness, that he may be forgiven?"

I said: " O Gabriel, how long will these gates remain open?" He replied: "From the beginning of the night until the break of dawn." Then he said: "0 Muhammad, tonight Allah has as many slaves emancipated from the Fire as the number of woolly hairs on the flocks and herds ofKalb."

[Most extracts below are taken from the Shaykh Abdul Qadir Gilani's Book al-Ghunya li-Talibi tariq al Haqq]

Imam Ghazali on the Manners of Eating

Chapter One

What is Necessary for the Person Eating Alone Being three Sections: Before the Food is Served; When One is Eating; When the Meal is Over.

On the manners to be observed before the meal and they are:

The first [rule of conduct]: that the food be lawful both in itself and in the means by which it was acquired; that it shall be in accordance with the Sunna and with piety. It should not have been gained through anything contrary to canonical law, nor through some evil inclination, nor deceit relating to debt—and agreeing with what will be presented in the Book of the Lawful and Unlawful regarding the meaning of what is unconditionally good.

God has ordered the eating of that which is good (al-tayyib), this being the lawful. He has put the prohibition of ‘wrongful eating’ (al-akl bi’l-batil) before that of killing, in order to illustrate the gravity of that which is unlawful and the greatness of the blessing of that which is lawful. He said, ‘O you Who believe, squander not your wealth (la ta’kalu amwalakum) among yourselves in vanity...And kill not one another,’ to the end of the verse. The basic principle with respect to food is that food must be good, this being one of the duties and fundamentals of religion.

The second [rule of conduct] is to wash one’s hands. The Emissary of God (may God bless him and grant him peace) has said, ‘Ablution performed before a meal banishes poverty, ablution after a meal banishes minor sins.” And in another version, ‘[Ablution performed] both before and after the meal banishes poverty.’ Since the hand cannot escape dirt in the performance of tasks, washing it is the best way to keep it clean and unsullied. And because eating as a support for religion is a form of worship, it is proper that one approach it in the same state as for prayers.

The third [rule of conduct] is to place the food on a sufra on the ground—for this is closest to what the Emissary of God (may God bless him and grant him peace) did—rather than to place it on a raised table. ‘When food was brought to the Emissary of God (may God bless him and grant him peace), he would place it on the ground,’ for this is closer to humility. If not, then it should be on a sufra, as a reminder of travelling; and travelling puts in mind travelling to the Afterlife and the need for provision in the form of pious deeds. Anas ibn Malik said, ‘The Emissary of God (may God bless him and grant him peace) ate neither on a table (khiwan) nor in a sukurruja.’ Someone asked: ‘On what have you been eating, then?’ ‘On a sufra,’ he said.

It was said that after [the death of] the Emissary of God four things were introduced: tables, sieves, potash, and repletion. Know that although we have said that eating on a sufra is more appropriate, we do not say that eating on a table is proscribed as either distasteful or forbidden, for no proscription of it has been established. As for the claim that it was an innovation that occurred after the Emissary of God, not everything innovated is proscribed, but only that innovation which is contrary to an established Sunna, as it does away with the canonical law while not solving the problem. However, innovation may be required in cases where the circumstances have changed. For there is nothing about a table other than food has been raised from the floor and laid out on it for facility of eating and the like. And there is nothing abhorrent about this.

The four things together regarded as innovation are not of equal importance. Potash is good because of its cleansing properties. Washing is desirable for cleanliness and potash perfects cleaning. People had not been using potash perhaps because they were not accustomed to doing so, or it was not easily available, or they were preoccupied with matters more important than indulging in excessive cleanliness. Thus they also used not to wash their hands [before and after meals], their [only drying] cloth being the hollow in the soles of their feet. This, however, does not preclude the desirability of washing.

As for the sieve, its purpose is to render food more pleasant. This is permissible so long as it does not lead to a life of excessive luxury. Just as the table is helpful in eating, it, too, is permissible so long as it does not lead to pride and haughtiness. Repletion is the worst of the four in that it arouses the passions and activates maladies in the body. Therefore, understand the difference between these innovations.

The fourth [rule of conduct] is that upon sitting at the sufra one ought to sit properly and remain in that position. Thus, ‘The Emissary of God (may God bless him and grant him peace) used often to squat down on his knees and sit on his heels for the meal. At other times he would raise his right leg and sit on his left.’ He used to say: ‘I do not eat when reclining... for I am but a slave; I eat as a slave eats and sit as a slave sits.’

To drink when reclining is also disagreeable for the stomach, and to eat lying down or reclining is abhorrent except when munching seeds and berries. It was related concerning Ali (may God ennoble his countenance) that he ate dry bread from a shield while lying down—[in another version], while lying prostrate on his stomach, which the Bedouin Arabs sometimes did.

The fifth [rule of conduct] is to have the intention, when eating, of strengthening oneself in obedience to God, so as to be obedient through food and not to seek gratification and luxurious living through food. Ibrahim ibn Shayban said, ‘For eighty years I have not eaten anything for my own appetite.’ And yet he resolved to lessen his intake of food. Since he ate for the purpose of increasing his capacity for worship, his intention was sincere only when he ate less than what satisfied him, for repletion obstructs worship and does not increase the capacity for it. Thus for this intention it is necessary that one’s appetite be broken, and that one prefer frugality to being distended.

The Emissary of God (may God bless him and grant him peace) said, ‘No human being has ever filled a container worse than his own stomach. The son of Adam needs no more than some morsels of food to keep up his strength; doing so, he should consider that a third of [his stomach] is for food, a third for drink and a third for breathing.

With regard to this intention, the person must refrain from stretching his hand towards the food unless he is hungry, for hunger is something which must always precede eating. Then he must raise up his hand before repletion. Doing so, he dispenses with doctors. The benefit of eating little and of gradually reducing one’s food intake will be dealt with in the ‘Chapter of Destroying the Appetite for Food’, from the fourth section of those things that bring about a man’s end.

The sixth [rule of conduct] is to be content with any sustenance and any food available. One should not strive for luxury, ask for more or expect a condiment in which to dip one’s bread. In fact, it is a mark of the esteem accorded to bread that no condiment be served with it.

One Tradition enjoins holding bread in esteem, for every thing that keeps the spark of life alive and strengthens one’s capacity for worship is of great benefit and should not be despised. In fact, when the time for prayer arrives, one should not put off eating bread [i.e., the meal] if there is sufficient time. The Emissary of God (may God bless him and grant him peace) said, ‘If the time for evening prayers and that of supper coincide, begin with the supper.’ Abd Allah Ibn Umar would often hear the Imam reciting [the Qur’an at prayers] and would not rise from his supper. So long as one does not yearn for food and there is no harm in putting off the time for food, it is more seemly to give preference to prayer. But if the food is ready and the time for prayer has come, and by putting off the meal the food will become cold or spoiled, giving it preference is more desirable when there is time, whether one craves it or not—according to most Traditions. This is because one cannot abstain from thinking about food that has been laid out, even when it is not very hungry.

The seventh [rule of conduct] is that one should try to have many hands partake of the meal, even if they be only your women and children. The Emissary of God (may God bless him and grant him peace) said, ‘Gather together over your food and you will be blessed in it.’ Anas [ibn Malik] said, ‘The Emissary of God (may God bless him and grant him peace) used not to eat alone.’ And the Emissary of God said, ‘The best food is that over which there are many hands.’

Book XI of the Revival of the Religious Sciences (Ihya’ ‘Ulum al-Din)
Translated by: DENYS JOHNSON-DAVIES