Zad Alatariq Final

FOREWORD
As Allah wills, and whatever He wills must come to be, that the dawah of the
Ikhwan remains as it has been since its foremost caller and guide, Imam
Shahid Hassan AlBanna, called people to it. It has been pure in ideology,
practicable, divine in disposition and in accord with the character of
Muhammad. Doubtful issues or strange argument has not found its place in
its affairs. It has been organized based on the Qur’an method; simple and
devoid of extraneous or unscrupulous explanations not supported by well
established understanding strengthened by proofs from the Qur’an. Allah’s
messenger (SAW) has forbidden us as regards the beautiful names and
attributes of Allah that we must not give them interpretations beyond their
surface meaning and not to liken them to human attributes. This stand is also
taken from the understanding of the noble Salaf as conveyed by the reply of
Imam Malik (RA) to a man who asked; concerning “Istwa, (settling on the
throne).” He (RA) said “Al istwa is possible and how it is done is hidden but
belief in it is obligatory, asking how, is ‘bid’at’ and you (the questioner) by this
act is an evil person, so send him away from our midst.
Hence, it is on this basis we recite the book of Allah and understand its ayaat,
and in the same way we relate with our messenger (SAW) and his authentic
traditions. He (SAW) was given the Qur’an and its like together with it, and
Allah in His majesty commands us to follow His messenger in all his sayings,
deeds and endorsements.
“ So take what the messenger gives you, and refrain from what he
prohibits you” , Q59:7
And He equates obedience to His messenger with obedience to Him,
“He who obeys the messenger, has obeyed Allah”
It is with this sound and comprehensive understanding that the Ikhwan relate
with the book of Allah and the Sunnah of His messenger (SAW). Our
martyred Imam did not concern himself with profuse unsubstantiated
discourse; rather he explained what Allah gave him out of knowledge in brief
and concise treatises. This by all standards suffices as provision assisting any
Muslim that is ready to work to swim in the ocean of Islamic jurisprudence
confidently.
With this, Allah has guided millions of Muslims especially the youth who
have come to realize the enormous potentialities of this religion. It is on this
model of brevity, comprehensiveness, simplicity and thoroughness in
meaning and practice that Ikhwan pattern any book they write for people to
read to avoid unscrupulous and extraneous explanations as much as possible.
I hereby forward this book “ Zaad ala Tariq” written by noble, beloved and
striving brother of mine: Ustadh Mustopha Mashhur. I can say, may Allah be
my witness, that we don’t allow the love, brotherly feeling and open
heartedness radiating among us to sway us from upholding the truth and
correct judgment as it affects us. The language of the book to say the least is
very simple. Each word or sentence used conveys the intention of the writer.
The reader will find it easy to read, understand and practice.
This book is a good companion for anyone who wishes to understand his way
and steps to his destination, by following the true straight path to Allah, and
no other paths will confuse him thereafter. It is with this book that you can
relocate your way if you are far afield the right path but in the illusion that
you are still within. It is in this book that you will read about all the
provisions you shall need to realize your dream. No doubt Allah is our goal.
Nothing exists except Allah. You are on for this with the beloved Mustopha
Mashhur observing fast, salah, performing hajj and paying zakaah. You may
not need asking for why we must observe the five pillars of Islam but you will
understand that it is a divine instruction and must be carried out.
However, this is not saying that you cannot seek to find out the wisdom
behind Allah’s instructions. What I am saying is that the most expedient thing
is for you to continue carrying out the instructions without waver until you
begin to enjoy the sweetness inherent in obedience to Allah’s command. It is
only then that Allah will open to you the door of His wisdom that will further
reinforce your resolve.
So, a Muslim believes first, then, he recites Allah’s book, which increases him
In Iman. This is the way of the righteous salaf among the sahabah and the
Tab’in; they would believe first and by the time they are carrying out the
obligations, they would achieve the purpose which they are meant for; the
sallah forbids lewdness and indecencies, fasting is a shield from evil and it
leads to taqwa; hajj is both rites and benefits, and zakaah purifies wealth and
makes it grow.
Beloved brother, what a good provision is taqwa! And what is better than

taqwa that leads you to the covetous desire. Congratulations to the beloved
Mustapha Mashhur, for he has compiled for us variety of these beneficial
provisions from the table of the Qur’an. He then presented it to us not for us
to choose some or leave some: they are life saving prescriptions to the
mutaqin. There is nothing of it anyone who loves this path can reject. They are
provisions needed by anyone in this path so that he can strive to his utmost
with conviction and confidence. Besides, any good provision is beneficial for
the righteous for strength and steadfastness. A weak minded cannot derive
any benefit from any provision. So, to be successful in all your endeavours,
you must have enough provisions (and the best of all provisions is taqwa),
and assist yourselves with this provision. Your Lord is above the seven
heavens, and from the pages of His glorious book, he now calls you:
“Verily, this is my way leading straight, follow it: and follow not other
paths. They will scatter you about from his path; thus He commands you
that you may be righteous.” Q6:153
We get from this provision what can strengthen our minds. It is not just
ordinary provisions, also a bargain that is offered to us in the concluding
verse of suratu –saff:
“ O ye who believe! Shall I lead you to a bargain that will save you from
a grievous chastisement…… .) to the end of the verse. Q61: 10.
I call you readers of Za’d ala Tariq, to read it, learn from it, take from it and put
it into use;
“So, fear Allah as much as you can, hear and obey, and spend, for that
is good for you and whoever is saved from being miserly, these are
those who shall be successful) Q64:16
Umar Tilmsaniy.
CHAPTER ONE
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Anyone embarking on a journey must take along with him the necessary
provisions for his journey. He cannot do less if he desires pleasure and
attainment of the goal of his journey. He must also take into consideration the
obstacles along the path, which may deter him from reaching his destination
or from attaining his goal.
To a caller, dawah is all his life. Therefore, he needs to be earnestly concerned
about the necessary provision that will save him from deviation, fall or
severance from the path; all of which lead to an apparent loss of success and
great reward. Of all these provisions, strong iman and taqwa are the best and a
foundation for other provisions. The two are like good companions and
guides that lead people and offer experiences and other necessary things for
renewal of strength and determination, thereby preventing one from
deviation and errors. .
To prove the necessity and significance of provision in this path, we site the
case of a car owner on a journey who exhausts the fuel in his car but refuses to
refuel. We know for sure that his car will be nothing to him better than a piece
of metal which cannot aid him to move forward Similarly, anyone striving in
the path and has his provision of iman and taqwa depleting but fails to renew
it, will be like a corpse or someone who is ill unable to carry out any activity.
Allah (ta’la)) says;
“ Can he who was dead to whom we gave life, and a light whereby he
can walk amongst men, be like him who is in the depth of darkness, from
which he can never come out ?” Q 6;122 ;
“O ye who believe give response to Allah and His messenger, when He
calls you to that which will give you life. And know that Allah comes in
between a man and his heart, and that it is He to whom ye shall all be
gathered." Q8: 24.
The provision from iman and taqwa opens the door to happiness of the soul,

enhances capability and strengthens determination and will. It also mitigates
activities, reduces attachment to this world, defines end results and marks
the milestones, so that truthfulness, sincerity, determination and steadfastness
are fostered. All this leads to startling and inconceivable success along the
path.
We need while in this path of dawah to first of all realize that Allah is present
with us in all situations. Anyone who Allah is present with cannot be
deprived of anything. But he who is deprived of Allah’s presence will
definitely lack all things but loss and astray. Allah has bestowed the blessing
of His company on the believers who possess taqwa and act righteously; He
says:
“And you be patient, for your patience is but with the help of Allah; do
not grieve over them: And distress not yourself because of their plots. For
Allah is with those who restrain themselves, and those who do good.”
Q16: 127128.
In another verse;
“And verily, Allah is with those who believe Q8: 19.
Again in another verse;
“and know that Allah is with those who restrain themselves” Q9:36.
What a great need we are of the light of Allah to illumine our ways that we
can walk and act on a clear proof without slipping into error that can derail us
or end our striving. This is only possible by Allah’s leave and with the
provision of iman and taqwa.. On this Allah says:
“O ye that believe, fear Allah and believe in His messenger, He will
bestow on you a double portion of his mercy: He will provide for a light
by which you shall walk (straight in your path), and He will forgive you
(your past). For Allah is oftForgiving, most Merciful” Q57: 29.
“Those who fear Allah when a thought of evil from shaytan assaults
them, bring Allah to remembrance, for they are (aright).Q7: 201. “Verily,
this way leading straight; follow it; follow not (other) path. They will
scatter you about from His path; thus, He commands you, that you may
be righteous” Q6: 153.
In the path of dawah, for us to make impact, change the present evil situations
and establish the truth, it behoves us to understand the meaning of might,
honour and high position, and at the same time purge ourselves of all forms
of weakness, laziness and humiliation. This cannot be achieved except with
the provision of iman.
”so lose not heart, nor fall into despair; for you must gain upper hand if
you are true believers”. Q3: 139.
“…… and honour belongs to Allah and His messenger, and to the
believers; but the hypocrites know not.” Q63:8.
“You are the best of peoples, evolved for mankind, enjoining what is right,
and forbidding what is wrong, and believing in Allah.” Q3:110.
The path of dawah imposes on us the need to make ready ourselves for jihad
and sacrifice with all that we possess; wealth, effort, idea and time, without
looking back. No one can do this except one that has the provision of iman,
which will impact on him so much so that he will prefer what is with Allah
and consider nothing too great to spend in the cause of Allah.
“Those who believe fight in the cause of Allah. And those who reject faith
fight in the cause of evil (taught) .Q4: 76.
“Allah hath purchased of the believer their persons and their wealth, for
theirs (in return) is paradise. They fight in His cause, and slay and are
slain……” Q9: 111.
Characteristically, the path of dawah is strewn with trials and tribulations.
Nothing can help in overcoming these except provision from iman and taqwa,
"You shall certainly be tried and tested in your possession and in your
selves. And you shall certainly hear much that will grieve you from those
who were given the book before you and from those who associate
partners with Allah, but if you preserve patiently, and guard against evil,
then that is a matter of great resolution”.Q3:186.
And the statement of Allah’s messenger in the face of persecution:
“Why we should not put our trust on Allah Indeed He has shown us the
right way we follow. we shall certainly bear with patience all the hurt
you caused us, for those who put their trust should put their trust in
Allah.”
Then here is the response of Fir’aon’ sorcerers, who believed, to the threat

from Fir’aon
;” For us we have believed in our Lord; that He may forgive us our faults,
and the magic to which you compel us, for Allah is best and eternal.”
Q20:73.
We are greatly in need in this path to be strengthened by Allah so that we will
not waiver, be in doubt or negligent or stop from discharging our enormous
duties and obligations. This is among the favours of Allah on the believers.
” Allah will establish in strength those who believe a word that stands
firm in this world and in the hereafter .Q14: 27.
“Remember Allah inspired the angels (with the message), “ I am with you,
give firmness to the believers” Q8: 12.
O Allah, make us stand firm in your path.
The callers to the path are faced with threats and persecutions from the
enemies of Allah. Subsequently, many do fear and decide to stay away from
activities. No one can be saved from this except one with the weapon of iman
and provision of taqwa.
“They rejoice in the grace and bounty from Allah. And in fact Allah
suffereth not the reward of the faithful to be lost. ”Of those who answered
the call of Allah and the messenger, even after being wounded, those who
do right and refrain from wrong have a great reward. Those to whom men
said; “a great army is gathering against you, so fear them”, but it only
increased their faith; they said: “For us Allah suffices for ands He is the
best guardian.” And they returned with grace and bounty from Allah: no
harm ever torched them; for they followed the good pleasure of Allah, and
Allah is the lord of abundant bounties: It is the shaytan that suggests to
you the fear of his votaries; be ye not afraid of them, but fear me, if you
are true believers”. Q 3: 171 –175.
How in need we are while in this path of support from brothers and love in
Allah. These will foster cooperation and mutual understanding in the
discharge of dawah responsibilities, with ease, in unity, and in due course. But
then, this cannot be truly sustained for long except among the true believers:
“The believers, men and women, are the protectors of one another…Q9:
71.
“The believers are but a single brotherhood, so make peace and
reconciliation between two (contending) brothers; and fear Allah, that
you may receive mercy.” Q49: 10.
Allah’s messenger (SAW) made this love a condition for a complete iman,
“No one amongst you has a complete Iman until he loves for his brother

that which he loves for himself”.
Sometime along the path a dai experiences period of flag or inactiveness. This
puts fear in his mind that if this situation should prevail for long, it might
lead to his falling out of the system. But the believers, who have been enjoined
in the Qur’an to admonish one another about truth and patience, find it
possible to surmount this with Allah’s remembrance, which benefits the
believer, and with mutual admonition. It is an obligation on a believer to
remind his fellow brother when he forgets and encourage him when he brings
any good, and to point out to him his faults and help him to correct them.
There are times duat find themselves in precarious situations, difficulties or

crises. There they need to take a stand and find solution in the context of
Islam to advance the cause of the truth, even when it is dangerous to do that.
Nothing helps to achieve this except provision from iman and taqwa.
“And if any one puts his trust in Allah, sufficient is (Allah) for Him.”
Q 65: 3.
“If anyone believes in Allah, (Allah) guides his heart (aright)."
Q64: 11.
“And for those who fear Allah He will make things easy for them.”
Q65: 4.
“….Our lord’ bestow on us mercy from thyself and dispose of our affair
for us in the right way.” Q 18: 10.
“O ye who believe! Fear Allah and make your utterance straight
forward.” Q33:70.
In the hadith;
“The best of jihad in the sight of Allah is speaking the truth before a tyrant
ruler.”
In the path of dawah, it behoves every individual to uphold the shariah of
Allah in all his saying and deeds. He must not deviate from Allah’s
instruction and that of his messenger. He is to strive towards the unity of the
ummah and should not go out of the jam’at. Nothing can enhance this except
sincere iman, which protects him from negligence, deviation and lack of
devotion.
“It is not of a believer, men or women, when a matter has been decided by
Allah and His messenger to have any option about their decision….”
Q33:36.
“ And hold fast, all together by the rope of Allah and be not divided
among yourselves…” Q3:103.
“Only those are believers who believe in Allah and his messenger when
they are with him on a matter requiring collective action, they do not
depart until they have asked for his leave. Those who ask for the leave,
for some business of theirs are those who believe in Allah and His
messenger…” Q24: 62.
In this path, useful knowledge is a sine qua non for whoever wants to call to
Allah on a clear proof. “Consuming” a lot of books may not be enough but
highly essential is taqwa and sincerity of purpose so that Allah will bestow on
him knowledge, light and success.
“…And say;” O my lord! Increase me in knowledge”. Q20:114.
As we are in this path of dawah we feel the need to Allah’s assistance and
support to overcome the scheme of the enemies of Allah and those waging
war against His words.
” …And they were shaken in spirit that even the messenger and those who
believe with him cried. “When (will come) the help of Allah?” Verily the
help of Allah is always near.” Q2:214
It is not possible for anyone to have help and victory from Allah except the
striving believers. The provision from strong Iman is the basic and necessary
prerequisite to gain the help and victory from Allah.
“And it is a duty incumbent on us to aid those who believed.” Q30:
“We will, without doubt, help our messenger and those who believe both in this
world’s life and on the day when the witness will stand forth….” Q 40:51.
“ Allah has promised, to those among you who believe and work
righteous deeds that He will of a surety, grant them in the land,
inheritance (of power), as He granted it to those before them; that He will
establish in authority their religious –the one which He has chosen for
them; and that He will change (their state), after the fear in which they
(lived), to one of security and peace: they will worship me (alone) not
associate aught with me …” Q24: 55.
To conclude, it is incumbent on us to be covenant keepers and not covenant
breakers. No retreat, no surrender, so that we can meet Allah while still in this
path. Certainly, Iman and taqwa still remain the best provision that can aid us
in achieving that;
“ Nay those who keep their convent (to strive in Allah) and fear Allah
verily Allah loves those who fear him.” Q3: 76.
“Among the believers are men who have been true to their covenant with
Allah; of them some have died and some (still) wait: But they have never
changed (their determination) in the least.” Q33: 23.
So we have seen how greatly we are in need of provision in this path and we
have equally seen that it is not possible to take any step or achieve any feat or
execute any project except with the provision of iman and taqwa. Hence, we
cannot but equip ourselves with this provision. So as to remain rejuvenated
always along this path. We cannot afford to watch this provision depleting or
exhausted, rather we ought to strive towards having it in abundance.
Sequel to the above, the proceeding chapters explain how we can increase and
renew the provisions.
We pray for Allah’s assistance and success.

CHAPTER TWO
The Qur’an as a Provision

I find myself not sufficiently capable of writing about this issue of provision
in the path, especially on how to acquire it and how to avail oneself of the
benefits of provision from iman, taqwa, guidance and light. This is due to
nothing but the fact that this issue is not of how experienced or
knowledgeable one is, instead; it is matter of one’s status with Allah and His
special favour on one.
” For His mercy He specially chosen who He pleases ” Q3: 74.
He is the One that bestows on us the blessing of guidance and faith; and He
showers on us in abundance His light and mercy. None can impede Allah’s
favour from getting to us.
“They impress on thee as a favour that they have embraced Islam. Say;
“ Count not your Islam as a favour upon me: nay Allah has conferred a
favour upon you that He has guided you to the faith if you be true and
sincere. Q49:17.
Allah, the source of everything good,
Allah is the source of all goodness. So as a favour and mercy on us, He guides
us unto the means by which we can acquire these good provisions from Him.
[SWT]. If we think deeply, we should know that to have special status is
possible for only a servant who is humble and hopeful in his request before
Allah. And not until Allah is satisfied with his sincerity of purpose, humility,
fear of, and hope in, Him and in His blessing, as well as his considering
himself dependent on Allah’s beneficence, that he can be granted his request.
This is the basic that must precede the means and causes. Blessing only comes
from Allah, the Giver.
Consequently, I am full of pity for myself so much so that I become

inconvenient each time I have to guide people concerning the issue, for I
know I may not be the appropriate person to do it. Yet, the serious need and
necessity that each and every one in this path has of these provisions
earnestly forced me to write one or two words as a guide, while asking Allah
for His assistance in this task.
For the simple reason that this provision, like any other provision is subject to
increase or decrease or to even finish up, it then becomes absolutely necessary
for each one of us to replenish or refill it to safe guard it from decrease or
being exhausted. As we shall see Allah has made it easy for us to have these
provisions from its sources and with its means at all time without hardship or
stress.
The Qur’an:
The book of Allah presents itself as the most important stress free and most
copious source, full of provisions that is never exhaustive. And besides, we
find in it directions to other source of provisions, as well as Allah’s light,
guidance, blessing and remembrance.
The Qur’an guides us to know that reciting it is one of the best means to have
provision of iman and taqwa; and it also guides to tawheed, which is the only
means by which the soul can have peace and rest. Moreover, it directs to
ibadah, which brings to man additional provision of taqwa. It calls us to
contemplate the creation of Allah that we can appreciate through it Allah’s
attributes with which we realize His majesty, greatness and holiness. The best
provision from iman and taqwa can be derived from this. Abound in the
Qur’an are words of admonition and lessons from the story of the early
generation among the messengers and their followers. From this we are
provided with experience and wisdom that assist us in calling to the way of
Allah.
The Qur’an enjoins us to obey and emulate the messengers, and in that, are
help, assistance and guidance needed in this path. The Qur’an enjoins good
deeds and motivates towards it, as it warns against evils and discourages it.
The Qur’an contains reminders of the last day, resurrection, accountability
and retribution. In it also are motivation and glad tidings to seek paradise,
and warning against hell and to beware of it. Generally speaking, with the
Qur’an, man is on course to success in both worlds, as it also contains the
training manual meant to produce men of aqidah (ideologically oriented men)
who possess propensity for doing good.
“Verily this Qur’an doth guide to that is most right and proper” Q 17 : 8.
“ This is (nothing but) lights from your lord, and guidance, and mercy for
any who have sure faith.” Q7 : 203.
“Here is plain explanation to men, a guide and instruction to those who
fear Allah.” Q2”138.
“We send down (stage by stage) of the Qur’an that which is a healing and
a mercy to those who believe.” Q17: 82.
“O mankind there hath come to you an admonition from your Lord and a
healing for the (disease) in your hearts; and for those who believe, a
guidance and a mercy.” Q10:57.
“…. There hath come to you from Allah a (new) light and a book that is
unambiguous and self evident: where with Allah guideth all who seek his
good pleasure to ways of peace and safety, and he leadeth them out of
darkness, by His will, into the light, guideth them to a path that is
straight” Q5: 1516.
From Jahilyah To Islam.
The preIslamic Arabian Peninsula was deep rooted in jahiliyyah of diverse
forms and colours, but then we might need to ask ourselves: “What
transformed its people from evils and falsehood to become the best of men
ever evolved for mankind, from which were produced men, rather models, in
all fields of human endeavor? If we reflect we would see that nothing is
responsible except the revelation of Qur’an through the trustworthy Jubril to
Muhammad, Al –Amin, who delivered the message in trust to mankind and
then raised the believers among the muslims under his (SAW) tutelage using
the Qur’an method of reformation. The Qur’an transformed them and
produced from them models that built the first Islamic nation. They extended
the light to other parts of the world and so darkness vanished into the thin air.
The Islamic aqidah was instilled in them that they were able withstand and
endure various forms of persecutions, without waiver. They bargained their
lives and wealth for steadfastness in their aqidah.
Yasir, Zumayyah ,Bilal, Suhaeb and others (RA) are shinning examples and
they will remain so for generations yet unborn. We saw men who set good
examples of how to strive against one’s soul, and they shunned immoralities
and upheld high praise–worthy virtues. They are models in truthfulness,
promise fulfillment, trustworthiness, justice and commitment to discharging
obligations. We saw youth among them,such as Uzammah bn Zayd(RA), that
were capable of commanding a troop.
Still with us is the Qur’an :
Yes, with us is the same Qur’an without corruption for Allah has made it a
duty on Himself to guard it
“We have, without doubt, sent down the message; and we will assuredly
guard it ‘from corruption’. Q15: 9.
Yes, it is the Qur’an presenting to us life details and sunnah of the messenger
and the method he used in training the sahabah. Thus, is it then possible to
transform and produce model similar to that of the first generation? I say, yes
if we relate with Allah’s book as did the early Muslims.
At any time the first Muslims were listening or reciting it, they accord it the
honour because it is the book of Allah (the Exhorted), the great and the high.
They realised the eminence of Allah and his kindness to man for making His
words understandable to them in letters and sound sent to a man (like them).
They would listen to it with rapt attention, contemplate it and understand it
in a way devoid of any interpolations. Each and every one of them would
listen to all the instructions and prohibitions in it with the believe that they
were specifically addressed to him. They are always positively impacted by
the admonition, lessons, threats and glad tidings that come after the phrase:
“O ye who believe” and they are sincerely and with all pleasure ready to
hear and carry out to the letter the instructions or warnings that will come
along with this call. They were sure it is no call of any man; it is a call from
Allah, the creator of man, the owner of authority and over lordship. That was
their attitude to Allah’s book and to His messenger (SAW) in all his
instructions and prohibitions. They had no doubt in their belief that he (SAW)
would never say anything from his own volition except that which was
revealed to him as guidance from Allah.
“The answer of the believers, when summoned to Allah and His
messenger, in order that he may judge between them, is no other than
thus; they say “ we hear and we obey. It is such as there that will prosper”
Q 24 :51
“It is not fitting for a believer, man or woman when a matter has been
decided by Allah and his messenger to have any option about their
decision; … Q33:36.
“ But by the lord they cannot have true iman, until they make thee judge
in all their affairs, and find in their souls no resistance against thy
decision, but accept them with the fullest conviction”. Q4:65.
“ ….. so take what the messenger gives you and refrain from what he
prohibits you.” Q59: 7.
He who obeys Allah the messenger, obeys Allah? …” Q4: 80.
With that they became the living Qur’an walking on earth. They would
put the Qur’an into actions before committing it into memory and not
viceversa.
But the Muslims today inherited Islam on a platter of gold with no effort or
hardship. They met Islam already in parts or disjointed and mixed with
innovations and heresies, and having lost its fame and glory. They accepted it
in a lackadaisical manner without fully realising that this true religion is a
blessing to them. In like manner they failed to realize the greatness of the
Qur’an, the immutable words of the Lord of the universe, Allah. They
abandoned it and turned away from it and wherever they listened to it, they
would not reflect upon it or be impacted by it or determine to implement its
instructions or move away from its prohibitions. Instead they are more
concerned with the sonorous voice of the reciter or his tone as if it were music
they are listening to. They would exclaim as a sign of being captivated by the
voice of the reciter. Had they pondered or been impacted they would listen
with humility to Allah’s instruction;
“When the Qur’an is read, listen to it with attention and hold your peace
that you may receive mercy.” Q7: 204.
Evil is the situation of these reciters who spoil people with this excitement.
Had they held the Qur’an in honour, they would demand attention from the
listeners, and if they cannot get it, they had better stop reciting. Many a
Muslim is beguiled by the glitters of the life of this world and they are
deluded by contradicting ideas and reasons, which are obstacles that prevent
the light of Allah from reaching their souls and illuminate it with iman.
“Do they not contemplate the Qur’an to (understand it) or is it that there
are lucks upon their hearts?” Q47: 24.
“By no means! But on their heart is the stain of the (evils) they were
doing.” Q83: 14.
Feats That Can Be Repeated.
Despite the precarious situation, in which the muslims put themselves, Allah
still wills that some rays of light will still shine on the ummah of Muhammad
till the day of resurrection. Allah decided to reform the affairs of the religion
for the ummah through the martyred Imam Hassan Albanna who taught and
impressed upon the people’s consciousness the essence of the Qur’an; he
gathered the Ikhwan on the basis of Allah’s book and sunnah of His prophet.
He guided and trained them on how the salaf salihin related with the Qur’an
and abided by its etiquettes and implemented its teachings. He did this with
lessons from siirah of the messenger (SAW) and by bringing to fore the
examples of men trained by Allah’s messenger (SAW), who are shining
examples.
We see those models being reproduced as we find among us today those who
excelled in different areas such as in jihad, sacrifice and martyrdom in
Palestine and in Suez Canal. They appear among men just like the shinning
models (of the first generation) in upholding the teaching of Islam. They are
embodiment of trust, truthfulness, promise keeping and beautiful characters.
They remain firm without waiver in enduring persecutions, suffering and
trials from the enemies of Allah, and Allah takes from them shuhadai. They
raised high the flag of Islam until they handed it over to those after them
without a change of heart in the least.
“Among the believers are men who have been true to their covenant with
Allah; among them some have died, and some still waits: but they have
never changed (their determination) in the least .” Q23: 23.
“ …But they never lost heart if they met with disaster in Allah’s way. Nor
did they weaken (in will) nor give in. And Allah loves those are firm and
steadfast”. Q3: 146.

Come; Let’s Renew Our Relationship With The Qur’an
We have explained to us the potency of the Qur’an and its efficacy at
reforming souls by illuminating its way and guiding it to the straight path,
and that reciting it strengthens the believer in iman and trust in Allah, as
established by Allah’s statement;
“ indeed believers are those who, when Allah is mentioned, feel a tremor
in their hearts, and when they hear his revelations rehearsed, find their
faith strengthened and put (all) their trust in their lord.” Q8: 2.
Then, if the reciter regards and fears his Lord as due, the Qur’an will have
impact on him and whenever he recites or hears it he will be shaken to the
marrow (for fear of Allah). Allah (The Exalted) says;
“Allah has revealed (from time to time) the most beautiful message in the
form of a book consistent with itself , (yet) repeating (its teaching in
various aspects). The skin of those who fear their lord tremble threat; then
their skins and their hearts do soften to the remembrance of Allah. Such is
the guidance of Allah. He guides therewith whom he pleases, but such
Allah leaves to stray can have none to guide.” Q39: 23
“Had we sent down this Qur’an on a mountain, verily, thou would have
seen it humble itself and cleave asunder for fear of Allah, such are the
similitude we propound to men that they may reflect. Q59: 21.
Hence, if we relate well with any of the ayaat of the book of Allah as we
should, we will definitely feel the impact; feelings will be shaken and souls
will be illuminated. As the flow of electricity whenever there is contact there
would be light and power. But no effect in form of light or power would be
seen whenever there is a barrier preventing the flow of electricity. The Qur’an
addresses the issue of iman and guides to it in many ways that will make it
easy for even a nonbeliever to accept faith while at the same time will
strengthen a believer’s faith whenever he recites or listens to the Qur’an.
The Qu’ran defines for us our mission in this world so that we will not
abandon it, but strive to accomplish it;
“I have not created the jinns and men, except that they may worship me."
Q51: 56.
The Qur’an prepares and guides us on what should be the situation and
position of the believer in different conditions so that we can align with the
believers in our sayings and deeds; that is, we besiege Allah in times of need,
illness, difficulty, and hardship and when we face the enemies. And for His
favour on us, we praise and thank Him. The following ayaat explain that
further; ….
”O my lord! Truly am I in (desperate) need of any good that thou doest send
me: “ Q28: 24.
“And (remember) Ayub, when He cried to his lord “truly distress has seized
me, but thou art the most merciful.”
Q 21: 83.
“And remember zunnun (Yunus) when he departed in wrath; he imagined

that we have no power over him But he cried in the depth of darkness, “There
is no god but thou; glory be to thee; I was indeed among those that are
wrong” So we listened to him, and we delivered him from distress; and thus
do we delivered those who have faith” Q 21:87.
“And when they advanced to meet Jalut and his forces they prayed “our lord!
Pour out constancy on us and make our feet firm: and help us against those
that reject faith”
Q 2:250.
“ ….. and when he reached the age of full strength and attained forty years,
he said : O my lord! Grant me that I may be grateful for thy favour which
thou has bestowed upon me and upon both my parents, and that I may work
righteous such as thou may approve, and be gracious to me in my affairs.
Truly have I turned to thee and truly am I one of those who submit to thee”.
Q46: 15.
The Qur’an warns us and guards us against falling into vicious circle of
disillusion and despair of the mercy of Allah. Moreover, it instills in us the
meaning of contentment, security, peace and hope in Allah’s mercy.
“ Say “ O my servants who have transgressed against their soul! Despair not
of the mercy of Allah: for Allah forgives all sins: He is oft forgiving, most
merciful. Q39:53.
The caller unto Allah will find in the Qur’an best of aids and best of
provisions for himself in the path whenever he realizes the correct and most
appropriate method adopted by Allah’s messengers (SAW), and how they
persevered the evils done to them by their people, and yet they did not seize
encouraging them to accept faith and reject kufr and sins.
The dai derives best of provisions from reciting and memorizing the Qur’an.
This will help him to support his speeches with the ayaat from the Qur’an in
any case in such a way that his sayings will have better impacts on the souls.
Obedience and Practice.
Let’s contemplate the Qur’an whenever we recite it and if we cannot derive
any meaning from our reflection unless we repeat, then we should repeat. It
has been related with a sound chain of transmission that Allah’s messenger
(SAW) one night was observing qiyamlaeyl and was repeating this verse;
“If thou punish them, they are Thy servants: if Thou forgive them, Thou art
the Exalted in power, the Wise” Q5: 118.
Let our foremost aim for reading the Qur’an be for obedience and practice;
“follow (O men) the revelation given unto you from your Lord.” Q7:3.
We should also follow the guidance of Allah’s messenger (SAW) in reciting
the Qur’an as he says in one tradition generally agreed upon;
”Recite the Qur’an as long as your mind and body are on it and if they
should go apart you may not be truly reciting it”.
In another relation he (SAW) says: “and when they go apart, stop reading”.
The concern for correct pronunciation and following the rules of tajwid should
not dissuade us from comprehending and pondering over what we are
reading, so as not to be oblivion of its meaning and latent impact. For us to
renew the provision and create a long lasting relationship with Allah through
recitation of His words, we have to be regular at reciting the Qur’an and
should not abandon it. Let’s commit to memory some portion of it to aid us in
sallah and qiyam laeyl, as well as in using the Qur’an as a proof for what we
call to. There may be situation when you may not have access to the printed
copy of the Qur’an, then your only recourse will be to whatever portion you
have memorized.
“And we have made the Qur’an easy to understand and remember. Then is
there any that will receive admonition?” Q54: 17.

CHAPTER THREE
Contemplating the Creation and

Signs of Allah.
The one that drives the tram does it by operating the switchboard in a
particular way, and just with a soft touch on the gearbox, the service ribbon is
turned, and the traim will negotiate a bend or change to a new direction
without any stress. Just in the same way the soul of man and the knowledge
about Allah. The true knowledge about Allah is like the gear that whenever it
touches the soul, the soul changes and invariably changes the man as a whole.
Therefore when the individual is reformed the community as a whole will be
transformed. So if anyone desires a reformation let him reform the soul of
man by ingraining in it the true knowledge about Allah.
We are more in need of this true knowledge about Allah (SWT). This will
reform our souls and change our situation, and will invariably change the
situation of the ummah as a whole. Contemplating Allah’s creatures and signs
and pondering over His attributes and qualities can strengthen our
knowledge about Allah. The Qur’an in many of its ayaat, enjoins us to reflect;
“Behold in the creation of the heavens and the earth, and the alternation of
night and day, there are indeed signs for men of understanding. Men who
remember Allah standing, sitting and lying down on their sides and
contemplate the (wonders of) creation in the heavens and the earth, (with the
saying); “ our Lord not for naught hast thou created (all) this! Glory to thee!
Give us salvation from the chastisement of the fire.” Q3: 190191.
“Say ‘behold all that is in the heaven and on earth”; Q10: 101.
“Do they not look at the camels, how they are created? Q88: 17.
“And verily in cattle (too) will ye find an instructive sign: Q16: 66.
“And also in your own selves will you not then ponder? Q51:21.
On the other hand, the Qur’an rebukes those who refuse to use their minds
and senses to observe the signs around them;
“And how many signs in the heavens and the earth do they pass by? Yet they
turn (their faces) away from them." Q12:105.
Many are the jinns and men we have made for hell: they have hearts
wherewith they understand not, eyes wherewith they see not, and ears
wherewith they hear not. They are like cattle –nay more misguided for they
are heedless (of warning) Q7: 179.
Contemplating Allah’s creatures and sign in this universe encompasses all

things. The scope cannot be exhausted.
In All things, there are signs!
It is obvious that in all things there are signs to proof that Allah is one. Since it
is impossible to know all the creatures of Allah, we may have to be contented
with the examples presented by the book of Allah to its readers, explaining
Allah’s greatness and might in His creatures. This can be observed in this vast
universe. Verily many books have been written to explain the little that the
modern science has been able to discover about the secret of the universe.
These discoveries point clearly and sufficiently to the existence and oneness of
Allah, and His unique attribute of perfection.
In this vast universe if we observe the planet earth, we would see that it is
overwhelmingly large in relation to any of us, but if we traverse it and look at
the entire space and what it contains of stars and planets, and we know the
discovery of the modern science as regards their complex structure, size,
weight, distance, and speed, we shall be overwhelmed by these discoveries.
Take the sun, for instance, its size is two million, two hundred and fifty
thousand (2.25m) times the size of the earth. And mind you there are stars
that are millions times the size of the sun itself.
It would also interest us to know that each of these bodies moves in its own
orbit without collision or obstruction in its path. That is the decree of the
Exalted in might, the All knowing. The distance between the stars is the light
year, i.e. the distance covered by light within a complete year. This is based
on the knowledge that the speed of light is 300,000km/sec. The Astronauts
added that there are some stars that are far from us as much as the distance of
hundreds of millions light years. Allah (the exalted) says;
“Furthermore, I swear by the setting of the stars. And that is indeed a mighty
adjurations if ye but knew.” Q 56: 7576.
Today, 14 centuries has gone after this verse is revealed but we just know
little about the setting of the stars and its great size. Allah (the great) says:
“And we have built the firmament with might: and we indeed have vast
power. And we have spread out the (spacious) earth; how excellently we do
spread out!" Q51: 47 48.
We observe the overbearing complexity in the creation of the sun, the earth
and the moon in regards to their size, speed and weight; and particularly the
perimeter size of the earth and the speed with which it rotates in its orbit and
round the sun, and the movement of the sun round the earth, the process
which brings about different weather conditions that make life easy on earth
and for counting and measuring the time. Glory to Him, who creates and
regulates everything aptly. From the vast universe to the world of molecules
and atoms, and their different constituents based on the distinct elements of
each atom according to theories propounded by scientists, which perhaps
they take from the tafsir of Dhawair. I read concerning this area a beautiful
statement that, however man tries to fathom this material world in its
entirety, they can never discover everything just for the simple reason that it
is the secret of creation, and it is only known to Allah and him alone.
The World of Plants and Insects.
Allah’s greatness and power are obviously manifest in the world of plants.
Every plant has its peculiar nature distinct in all manners from another.
Specifically, plants are diverse in their roots, stems, leaves, flowers, fruits,
colour, taste and smell;
“And in the earth are tracts (diverse though) neighbouring, and gardens of
vines and field sown with corn, and palmtrees growing out of single roots or
otherwise, watered with the same water, yet some of them we make more
excellent than others to eat. Verily in these things there are signs for those
who understand!” Q13:4
“See ye the seed that sow in the ground? Is it ye that cause it grow, or are we
the cause? Q56: 6364.
The diversity in the nature of the plants extends to the period they are
planted, the period of the season they bear fruit and the appropriate weather
condition that suits each and in many other peculiarities that have been
discovered and those that will forever remain hidden. However deep in
knowledge they might be the scientists are not capable of originating a
plant by just putting a seed in the ground, watering it and just like that the
plant begins to grow. This is due to the fact that the secret of bringing forth
a plant is a prerogative of Allah. Man is never able to originate any plant.
In the world of insects, we see wonders and wonders. There is no single

insect, however small it is, that does not have its own peculiar system of life
such as circulatory, nervous, etc, as created for it by Allah. The scientists have
discovered and will not seize discovering things that overbear the sense as
regards happenings in the word of each species of these insects. Talk about
continuous work, super organization and distinct specializations among
them. Of great wonder is the way these insects build their abode to suit them
in varying weathers. A typical example is the beehive, where a superb
division of labour does take place. Each class of the bees undertakes an
intricate waxing of the hexagonal honeycombs. It is the nature in which Allah
created this being;
“Such is the creation of Allah: now show me what is there that others besides
Him have created ……”Q31: 11.
“. He who gave to each (created) its form then gave (it) guidance. Q20: 50.
The scientists that study insects say that every year nothing less than 1000
new species of insects appear. For instance, 30,000 new species of beetles,
different from the ones known by man, are newly discovered. Again, man is
not capable to create an insect, for only Allah knows the secret of life giving.
“O men! Here is a parable set forth? Listen to it! Those, on whom besides
Allah ye call, cannot create (even) a fly, if they all meet together for the
purpose, and if the fly should snatch anything away from them, they would
not have power to release it from the fly. Feeble are those who seek (idols)
and the (idols) that are sought. They do not have right estimate of Allah, for
Allah is powerful and mighty. Q22:7374.
Horizon and horizon:
In the world of birds they are in multitudes of diverse species distinct in
colour, form, size, voice, and life span. They are not the same in the way they
reproduce; hatch their eggs and nurture their young ones. Moreover, they
take different kinds of foods at different stages in their growth. It is wonderful
to see these birds undertaking long distance migration to a particular place at
a particular period of the year, and returning to their places, without the use
of a map or a compass. We see in the world of birds the super retentive
memory that is not seen with many people today.
If we follow the life cycle of birds, from egg to the time the egg is hatched, to
face life situations, we will appreciate the power and mercy of Allah, that no
one will have the cause to doubt the necessity of iman in Allah and the need to
glorify Him and invoke His holiness.
Similarly, there are wide horizons to behold in the animal kingdom. Among
them are domestic and wild animals. They are also different in their species,
form, size, colour, nature and life span. At the same time, their food, internal
system, and functions of each system vary from one animal to another.
Beginning from the stages of growth and development of the foetus, and then,
the sucking with the milk gushing out between excretions and blood serving
as the appropriate food for the young one, the zoologists will not seize
discovering each day. facts that confirm Allah’s creativity in His creations,
and His sublime wisdom will be attested to by anyone who has a mind and
can hear and see.
The world of waters is also full of wonders despite the relatively little that has
been discovered about it owing to the late discovery of modern means and
facilities that will facilitate and ensure safety in the deep waters. It is said that
the waters contain much more in kinds and number than we can find on dry
land. We need to think regarding the role being played by oceans and seas in
making our weather suitable, and in the evaporation of vapour that gather to
form cloud, that then fall as rain on different parts of the world. And but for
the mountains, we won’t have the rivers.
This weather regulator (ozone layers) that surrounds the earth and the
different gases Allah has created in them in a particular quantity are to make
life suitable on earth. The gases have the roles and functions that if anything
should alter in their quantity and function, it would become unbearable for
both living and nonliving things. This systematic weather regulation, the
sun, the changing atmospheric conditions, blowing of the wind, formation of
clouds and rainfall will continue to amaze the scientists who will not seize to
discover many new facts about these phenomenon that show creativity and
perfection in its highest degree.
“ Seest thou not that Allah makes the clouds move gently, then joins them
together, them makes them into a heap? Then will thou see rain issue forth
from their midst. And He sends down from the sky mountain masses (of
clouds) different wherein is hail: He strikes therewith whom He pleases. The
vivid flash of its lighting well nigh blinds the sight.It is Allah who alternates
the night and the Day, verily in these things is an instructive example for
those who have vision!” Q24: 4344.
“ See ye the water which ye drink? Do you bring it down (in rain) from the
cloud or do we? Were it our will, we would make it saltish (and unpalatable)
then why do ye not give thanks? “ Q56: 68 70.
“ As also in your own selves, will ye not then see? Q51: 21
If we observe ourselves, and the composition and different systems in us;

digestive, blood, respiratory, muscular, excretory etc, we shall recognize the
greatness and power of Allah in His creativeness and artistry.
“Such is the artistry of Allah who created all things in perfect order…” Q27:
88.
The mercy and power of Allah are manifest in the development of fetus and
how He guards and watches over it. The brain, in its function of thinking,
storing and retrieving facts; The fact of the matter is that nothing can be done
to explain in its entirety the complexity man is made up, but just to site few
instances.
This is just a little of the many and generally, all the information we gather
from experience and theories as per the attributes of Allah’s perfection.
Pertinent to say that what has been discovered of the secrets of this
universe is nothing compared to that which man is ignorant of;
“of knowledge it is only a little that is communicated to you, (O men)” Q17:
85.
“ With Him are the keys of the unseen, the treasure that none knoweth but
He. He knoweth whatever there is on the earth and in the sea. Not a leaf doth
fall but with His knowledge; there is not a grain in the darkness (or depths)
of the earth, nor anything fresh or dry (green or withered) but is (inscribed) in
a record clear (to those who can read). Q6: 59.
“ Soon will We show them of our signs in the (furthest) regions (of the earth)
and in their own souls, until it becomes manifest to them that this is the
truth ……” Q41: 53.
We are greatly in need of knowledge concerning the creator.
” (Read in the name of thy lord)" Q76: 1.
For knowledge leads to iman, and it is through contemplating Allah signs in
His creatures that knowledge about Allah can be attained. This will increase
our faith in Allah, and our invoking His glory and holiness.
Let us be aware that our position with Allah is a function of where we place
Him in our heart: we should also know that we cannot encompass Allah in
His true being. Truly glorious is he whose estimate is overwhelming to be
grasped by any beside Him. And no one can give Him appropriate and
accurate description.

CHAPTER FOUR

Contemplating the Blessings Of Allah.
It is common among men to appreciate the good done them by another
person even if such assistance is minor. However, we don’t usually see many
of them showing gratitude to Allah for His blessing on them in spite of the
enormity and abundance of this favour. It then seems that man thinks this
favour is achieved by dint of hard work to which Allah has no claim not to
talk of deserving any appreciation. And worse still, some use these favours in
utter disregard to Allah’s instructions. This is nothing but stinking
foolishness, denial and ingratitude to the one who has done one a favour.
They don’t realize the importance of these favours not until they are deprived
of it or they lost it, whereof they would bombard Allah with supplications.
Some would even be touched by distress to the point of annihilation;
“And no blessing comes unto ye except that it is from Allah, and moreover,
when you touched by distress, unto Him ye cry with groans. Yet when He
removes the distress from you, behold some of you turn to other gods to join
with their lord, to show their ingratitude for the favours we have bestowed
on them! Then enjoy (your brief day) but soon will ye know (your folly).
Q16: 5355.
“ But if ye count the favours of Allah never will ye be able to number them.
Verily, men are given up to injustice and ingratitude. Q14:43.
Hence, the Qur’an enjoins us to appreciate and contemplate the limitless

favours Allah has bestowed on us. Besides, we should have it at the back of
our mind that these favours are special from Allah and for which we must
show gratitude and thanks to Him. We can't do anything better than to pause
at these signs to contemplate and appreciate the favours, so as to
acknowledge Allah’s greatness, honour, kindness and goodness, as well as
our dependent on, and need of, Him in all situations of our life. We should
also realize that we cannot thank Allah as due, so we must endeavour to use
these favours in His obedience and avoid as much as possible, using them in
disobedience to Him.
To begin with, the biggest and most important of these favours is Islam.
“…. This day have I perfected your religion for you, completed my favour
upon you, and have chosen for you Islam as your religion” Q5: 3.
“ The religion before Allah is Islam (submission to His will). Q3: 19.
“ if anyone desires a religion other than Islam (submission to Allah ) never
will it be accepted of him and in the hereafter he will be in the ranks of those
who have lost." Q3:85.
It is with this religion that success and salvation is attained in both worlds,
while a life without Islam is nothing but a sure way to failure and doom in
this world and in the hereafter.
Some muslims do not realize their enviable position as in being adherents of
this noble religion. This may be so because they are born into Islam and they
did not try to know what they stand to gain in this world and hereafter by
being muslims. The blessing of Islam is everything good, and anything beside
it is naught. It should be taken as being more devastating for any one losing
Islam than suffering any calamity in his wealth or children, or deformation of
any part of the body, or anything at all out of worldly disaster. This is what
the beloved messenger (SAW) enjoins us in his supplication thus:
“O Allah! Do not let us witness calamity in our religion and make not this
life be the greatest of our aspirations.”
We are not to do anything always more than just expressing gratitude for this
blessing.
“…. Praise be to Allah who hath guided us to this (felicity) : never could we
have found guidance had it not been for the guidance of Allah:….” Q7: 43.
Hence, Allah enjoins us to jealously guard this blessing till we shall meet
Him.
“ O ye who believe! Fear Allah as He should be feared and die not except as
muslims. Q3: 102.
The ultimate end of every issue is what matters most. We see this in our
leader, Nabiy Yusuf (As) when he was made the minister (in Egypt), he
turned to Allah in prayer that He should make him die a muslim.
“O my lord! Thou hast indeed bestowed on me some power and taught me
something of the interpretation of dreams. O Thou creator of the heavens and
the earth! Thou art my protector in this world and in the hereafter. Take thou
my soul (at death) as a muslim and unite me with the righteous Q12: 103.
For us to have these blessings in full we must be Muslims in the true sense of
it and not just by name.
The blessing of brotherhood and love in Allah is a strong fraternity sincerely
for seeking Allah’s pleasure. It brings big happiness and peace of mind to
those who have it. This cannot however be experienced except by one who
has it, for the taste of pudding is in the eating. Among its various benefits are
working together in righteous deeds, enjoining one another to do good,
mutual assistance, and exchange of love and mercy. Allah reminds us of this
blessing.
“ And He hath put affection between your hearts not if thou hast spent all
that is in the earth, couldst thou have produced that affection but Allah hath
done it; for He is exalted in might, Wise." Q8:63.
“And hold fast, all together, by the rope of Allah, and be not divided among
yourselves! And remember with gratitude Allah’s favour on you: for ye were
enemies and He joined your hearts in love, so that by His grace, ye became
bretheren…." Q3: 103.
Naturally, there is bound to exist among a people living together contempt,
envy, deceit, mutual hatred and greediness. A life not free of sadness, distress
and disasters, may Allah save us from all that.
After mention has been made of the greatest of all blessings, we proceed to
say few things about others. We present these by way of imagination so that
we can fully appreciate them. I therefore ask you to purge your mind of any
thought, and imagine that you lost your sight, and the doctors are unable to
do anything to restore it. Imagine the changes that this will bring to your
entire life; your knowledge, work, movements and all about your life. Think
of the restrictions, difficulties and hardship you shall be going through. You
will definitely see that the depth of your thought will determine how you will
come to realize the greatness of this blessing, that if you are to choose
between stupendous wealth and this blessing of sight, you will definitely
choose the latter. Here, you will be fully ready to take a covenant with Allah
that were your sight be restored, you shall not use it against His will but in
total obedience to Him. As a matter of fact, had we then not better do the
latter, rather than wait till the time our sight will be taken and we would have
to give a covenant.
Imagine, my brother, that for any reason, you lost your sense of hearing in
addition to losing your sight. Think how the situation shall be with you: you
will be in a confine of darkness: you cannot see, neither can hear the goings
on around you. That without doubt compounds your hardship, distress and
calamity or restrictions in affairs of your life.
Certainly, it is then you will realize the value of this blessing and favour of
Allah on you. You will realize the greatness of His blessing and benevolence
on you, at the same time acknowledging your dependence on, and need of,
Him. Beware that even if you fast all day and stand up for worship all night,
spend all your life in obedience to Him, you can never commensurate these
two blessings.
Not yet done my brother. Let our train of imagination proceed. That while
you still bemoan the loss of your senses of sight and hearing, you become a
dumb again. Think how the world will be for you. No argument, the depth of
darkness in which you are gets to a higher digit, the restrictions then gets
tougher and relationship with your surroundings slips to a zero or an extreme
difficulty level. When you desire anything from anyone or viceversa, the
level of difficulty in meeting these desires goes higher in altitude. Ask
yourself; for how long can you endure such a situation? It will even be worse
when you are bereft of iman that can make you accept such a life condition.
Must we then not enjoin ourselves to use these blessings in obedience to
Allah. Let us not look at anything except halaal, let us not listen to anything
except halaal, and lets not utter any statement except that which is good.
The blessing of sense of reasoning is nonetheless a great one from Allah. Let's
take it that the three senses earlier lost were restored but you suddenly have a
brain damage, just an imagination, praise be to Allah you are with your
reason, or else you won’t be with me in this piece. To say it, I my self cannot
visualize how the situation will be: no control, no consciousness, no
awareness of any sort, no understanding, no rest from any event or any time
or moment. Then the ultimate will be to detain such a person with his likes
until death comes his way. So, why must we not acknowledge the importance
of this sense of reasoning and to use to recognize Allah, to move ourselves up
and to benefit our din. We must beware of using it in acts that displease Allah.
The situation is the same when we ponder over other blessings such as hands,
fingers, legs feet, and the internal parts of our body. We have cases of people
among us who are hurt in any part of their body and have to be bedridden for
a very long period of their life. For instance a part of the brain is paralyzed
and the speech organ or any organ is impaired. Why not let us be grateful for
our health, and read this statement of Allah, with humility and
thoughtfulness.
“ O man! What has deceived you from thy Lord most Beneficent? Him who
created thee, fashioned thee in due proportion, and gave thee a just bias; in
whatever form He wills does He put thee together” Q82: 6,7,8.
Our body is in need of food, water, air and heat. All these animals, plants and
birds are blessings that without them we shall definitely die and perish. Think
about water, from which everything have been created, how it comes to you
without any effort on your part; through the process of evaporation of water
vapour from the oceans, then moving to a stage in the atmosphere when it
becomes clouds, which will then be moved by winds and then falling down
as rain and through the hills and valleys, it flows into the rivers till it gets to
you. The air in the atmosphere contains gases that are necessity of life.
Imagine a life without food, water, air and heat: survival becomes absolutely
impossible, what a beautiful admonition is the sunnah of Allah’s messenger
(SAW) enjoining us to remember Allah anytime we enjoy these blessings.
Do we have to forget the blessing of good wife and righteous offspring?
Lord! Grant unto us wives and offspring Who will be the comfort of our eyes;
and give us the grace to head the righteous. Q25: 74.
Think of a life with a recalcitrant wife, and its attendant problems and
consequences, or a life without a wife; or with delinquent children: definitely
a source of unhappiness and displeasure. And think again about those who
covetously desire offspring but are not granted any.
We cannot but be grateful to Allah for each and every one of these blessings.
Let’s fear Allah in them and discharge our responsibilities toward them.
“ And among His signs is this, that He created for you mates from among
yourselves that you may dwell in it tranquility with them, and He has put
love and mercy between your (hearts): verily in that are signs for those who
reflect." Q30 : 21.
Can’t we then reflect?
“It is Allah Who hath created the havens and the earth and sendeth, down
rain from the skies, and with it bringeth out fruits to feed you; it is He who
hath made the ship subject to you, that they may sail through the sea by His
command; and the rivers (also) hath He made subject to you. And He hath
made subject to you the sun and the moon, both diligently pursuing their
courses and the night and the night and the day hath He (also) made subject
to you.
And He giveth you of all that ye ask for, but if ye count the favours of Allah,
never will ye .be able to number them. Q32 34.
True are the words of our Lord. We can never exhaust His blessing, and nor
can we praise Him enough. Ye are as you praise Thyself.
Have you pondered my brother over the blessing of the night and the day? Or
have you pondered over sleep as a blessing and what will be the consequence
if you are deprived of sleep? What a useful admonition Allah gives us when
He reminds us thus;
“ Say: see ye? If Allah were to make the night perpetual over you to the day
of judgment? What god is there other than Allah, who can give you light?
Will you not then hear? “Say: see ye? If Allah were to make the day perpetual
over you to the day of judgement, what god other than Allah, who can give
you a night in which you can rest? Will ye not then see? “It is out of His
mercy that He has made for you night and day that ye may rest therein and
that ye may seek of His –grace: and in order that ye may be grateful. Q236 :
717 33
We can never exhaust the blessings of Allah even if we continue to enumerate
them, but then, my brother, ponder over the blessings of Allah on you in
everything; whenever you walk, eat, talk, drink, dress, sleep, wake up, look or
listen, or smell or taste or engage in any endeavour of life. If not for the grace
and mercy of Allah, you, will not be able to do anything of that. Hence, be
conscious of Allah and let all that emanate from you be for Allah, in His name
and in line with His shariah.
A lot of us have the narrowminded understanding of the blessing of Allah:
they restrict the meaning of blessing to only what they earn as wages or
salaries or as returns from investments or things of that nature, forgetting
other blessing, few of which we have mentioned, and which millions of cash
cannot acquire. Allah says:
”Now as for man when his Lord trieth him, giving him honour and gifts, then
saith he (puffed up); “ My Lord hath honoured me” but when he trieth him,
restricting his subsistence for him, then saith he (in despair) “ My Lord hath
humiliated me.” Q89:1516.
We very much have to correct that view and know that we are in this world
for trial and we are going to be tried by good as well as by bad.
“Every soul shall have a taste of death. And we test you by evil and by good
by way of trial. To us must ye return." Q21: 35.
I think after going through contemplating the instances of Allah’s blessings on
us, we shall become more aware of the favours of Allah on us, His goodness
to us and the extent to which we are ln need of Him in all aspects of our life.
This provision enhances recognizing Allah’s might and greatness that makes
obedience and gratitude to Him pertinent. Not only this it calls for our
worshiping Him as due and desisting from using the blessings He bestows on
us against His will. Were Allah to withhold His blessings from man, a turn of
things will lead him to failure and as a result, annihilation.

CHAPTER FIVE
Contemplating the Unknown…That
await man.
Some people fail to ponder about the unknown that awaits them and the next
station after this worldly sojourn. They live only for this world as if the
unknown is not worth giving any concern when in the actual fact, the greatest
concern should be for the world of tomorrow, the real and eternal life. Do
they doubt it because they cannot see it or feel it now? Or is it this world that
beguiled them into having forgotten the hereafter? If it is the former, let them
renew their faith, and if it the latter, they had better wake up before the time
is up. The belief in the unknown and the last day is prerequisite of faith. And
why must we not be certain in our belief when Allah swears that;
“Then, by the Lord of heaven and earth, this is the very truth, as much as the
fact that ye can speak intelligently to others.” Q51: 23.
It is heedlessness and preoccupation (with worldly affairs) and its allurement
that deceived man to have given little or no thought to the hereafter.”
However, the important thing here is to show great concern about the
unknown and to ponder over it in a way that it is as if is already with us as
the Qur’an and sunnah have painted its picture. This, in effect, shall ingrain in
us its due essence that will propel us to action and readiness to face the
unknown; it is our eventual return and wherein our success lies.
The unknown is just a moment after now. We can attempt to divide it into
phases: from the next moment till death, from death to grave, then to life after
death (barzakh), then to resurrection, then to accountability, then to Assirat,
then culminating into paradise or hell fire.
What Remains Of Time;
What fate has for us in the time left is unknown to us. We are ignorant of the
end time, whether it is long or soon; or whether we shall persist on good and
righteous deeds, or we are going to slip from the right way, particularly this
time, full of deviational tendencies. It is therefore necessary that we are
careful and full of fear and hopeful of Allah’s mercy. By doing that we shall
be spurred to use our time in rendering acts that are beneficial.
“ And whatever good ye send forth for yourselves, ye shall find it with Allah.
Yea, better and greater in reward…” Q37: 20.
Think my brother that in the course of your reflection you or any other person
If you dread that –is diagnosed to have a terminal disease, and hasn’t more
than six months to die, for instance. Upon this, he knows his days on earth are
numbered, so he begins preparation for heavenly journey. Let us ask; on the
assumptions that he is a believer, what shall be his situation? It is absolutely
certain that he would hasten to good work as much as he can. He would not
want to waste a moment out of his limited time on frivolous acts that do not
have any positive bearing in his hereafter. We would see him spending his
wealth, efforts, ideas and self, rather everything he possesses, in Allah’s
course without looking back. Definitely, he would not even think of any
sinful act not to talk of engaging in it. Why? He is preparing to meet Allah,
accountability and retribution. That is what I think. My brother, is any one of
us sure that his life will linger for a year, months, days, hours, minutes or
even six seconds? Oh are we tarrying until that time is near before we begin
preparation to meet Allah;
“Nay, the time shall come suddenly! “ verily the knowledge of the hour is
with Allah (alone). It is He who sends down rain, and He who knows what is
in the wombs, nor does anyone know what it that he will earn on the
morrow, Nor does anyone know in what land he is to die. .Q13: 34.
In view of this, any time the opportunity presents itself for righteous deeds,
seize it and postpone not, for the hour may come while you are still
procrastinating. Do always look for the opportunity to engage in righteous
deeds to be among those Allah talks about thus:
“It is those who hasten in every good work and these who are foremost in
them.” Q 23: 61.
We see those who go on business trip, going through a long time of
sleeplessness nights and stressful conditions, not for anything but ephemeral
worldly gains and their strong desire for material acquisition. Oh! Why
wouldn’t we take a lesson from there? Let’s engage efforts and ourselves in
the business with Allah; diverse is the gulf between the two bargains and
their returns.
Strive, my brother, and work as much as Allah may permit you, with
sincerity, and in compliance with His shariah and steadfastness on his
instructions. Do not allow death to overtake you while still indebted to
anyone, and preference should be given to indebtness to Allah. Endeavour to
meet Allah with an open heart towards your brothers. Know that the least
level of brotherhood is not to harbour ill feeling against one’s fellow
brother, and the peak is giving him preference over you. Do not go to bed
except you are in this condition.
O brother, hasten to repentance and seeking forgiveness before death comes
calling, since no repentance is accepted in the death throes.
“Allah accepts the repentance of those who do evil in ignorance and repent
soon afterwards; to them will Allah turn in mercy: for Allah is full of
knowledge and wisdom. Of no effect is the repentance of those who continue
to do evil, until death faces one of them, and he says, now, I have repented
indeed;” Nor of those who die rejecting faith, for them we have prepared a
chastisement most grievous.” Q4: 1718.
The Stage of Death:
So we move to the stage of death, an obvious demarcation between two stages
of the unknown that awaits us. Certainly there is none of us except he will
die; Allah has said:
“Every soul shall have a taste of death.” Q3:185.
We have not seen or heard of anyone that has escaped death but surprisingly,
we see a lot of people who forget they are going to die as if they have been
exempted going by their strong attachment to this world. We must remember
death always to keep us in readiness to meet Allah.
Whenever shaytan whispers into man to engage in sin, and he suddenly

remembers death while still in the act but cannot disengage himself, this is
unfortunate for how can he end his life like this and then go to meet Allah in
the mess. Undoubtedly, remembering death can enhance triumph over
shaytan and its influences.
The messenger (SAW) enjoins us to be constant at remembering death. This
we see in the supplications before going to bed and on waking up.
Desire my brother to meet death while you are on a good act and in obedience
to Allah. Be steadfast in hearkening to Allah’s instructions and be among the
righteous.
“Those whose lives the angels take in a state of purity, saying (to them),”
peace be unto you, enter ye the garden, because of (the good) which ye did (in
the world.” Q16: 32.
Definitely, the day you were born you cried while your people around you
rejoiced. Please, let the opposite be the case on your death that you will be
rejoicing to meet Allah with pleasure, and He will be pleased to meet you. Let
your death be in Allah’s cause. Make it the greatest of your longings.
Transform your death to life by meeting your Lord as a martyr.
“Think not of those who are slain in Allah’s way as dead. Nay, they live,
finding their sustenance from their Lord.” Q3:169.
Make a profitable bargain, my brother, with Allah if you are yet to do so.
Barter soul and wealth to have Aljannah whose width is that of the whole of
the heavens and of the earth. You shall be successful and rewarded if death
comes even just a moment after making the bargain. And if you tarry for long,
always remain on the bargain, and fulfill the contractual agreements. Do not
waiver or be stingy.
“…but any who are niggardly are so at the expense of their souls. But Allah
is free of all wants and it is you that are needy. If ye turn back (from the
path), He will substitute in your stead another people then they will not be
like you. Q47:38.
“Allah hath purchased of the believers their persons and their wealth, for
theirs (in return) is Aljannah’, Q9: 11.
The Grave and Life of Barzakh!
Come, my brother, let’s ruminate over life in the grave. It is vital that we
visualize the life in the grave before we eventually taste it so as not to be
deluded by desires to amass wealth. Come; let’s visit the grave to know the
nature of life there in preparation for our eventual journey there. Of course
not with cement or soft sand, all that has no impact at all on the dead buried
inside it, but to serve as lessons that will spur us onto doing righteous deeds.
It is the deeds that will be our regular companion in the grave. It is one that
makes the grave a garden from Aljannah or a hollow from hell fire. The life in
the grave shall be for a fixed period afterwards there will be resurrection and
assembly, accountability and retribution;
“The desire for piling up (the good things of this world) diverts you (from the
more serious things), until ye visit the graves.” Q102: 12.
It is beyond our reach to know practically the nature of life in the grave, since
it certainly differs from the present life. The soul shall leave the physical
body. The Qur’an and Sunnah picture for us some major aspects of that life.
Such as the martyrs being alive with their Lord and having sustenance. Only
Allah can say how the life they live is like. There will be chastisement in the
grave, from which the messenger (SAW) directed us to always seek refuge
with Allah.
The Qur’an mentions for us the situation of Fir’aon and his people, thus:
“In front of fire will they be brought, morning and evening; and (the sentence
will be) on the day when the hour comes to pass : “cast ye the people of
Fir’aon into the severest penalty.” Q40: 46.
A hadith of Allah’s messenger (SAW) reported by ibn Abbas (RA) makes it
abundantly clear that there is punishment in the grave. It is reported that the
messenger (SAW) was passing by two graves, and said:
"The two occupants of these graves are under punishment and they are not
being punished for major sin i.e not the sin that is difficult or hard for
them to do, in the case of the first he is being punished for not protecting
himself from the splash of his urine and the second, he used to be in the
company of the gossips…” (related by the group)
Remembering life in the grave cannot be distant an experience to us. It is

possible for a person to wake up amidst his people in his home, and then
comes the evening to find himself alone in his grave.
In this respect, I shall not forget to state the vision that came to one of the

brothers (may Allah honour him). The agent of the tyrants bumped into him in the
middle of the night and apprehended him amidst his family, threw him inside a
dark empty cell and bolted the door. He could not see anything as a result of the
deep darkness. Then he visualized he left this world and found himself in the
grave facing accountability and retribution. He felt his deeds were not enough to
save him from punishment he was frightened and worried and wished that he be
returned by Allah to the world to learn about His instructions and ways. And it
was as if Allah granted his wish for here is he in the world: the opportunity has
come his way again. This has a practical impression on his mind. It made him
pleased with his condition in the dark cell after having being with his family for
some long time. He did not complain or show any sign of resentment. But then,
this is a small to what will be the lot of those who are entitled to Allah’s
punishment. This vision leaves in his mind a catalyst that motivates him to doing
good and to determination to engage in righteous acts that bring him the pleasure
of Allah and saves him from His chastisement. This adventure to the realm of
reflections on the unknown world that awaits man deserves to be read severally.
This will enhance our remembering it all the time to have provisions, which guard
and help us on the path.
Allah is the helper and from Him comes success.

CHAPTER SIX

Contemplating the Last Day.
It would not be an exaggeration if I say that some Muslims show the least
concern about the last day compared to the way they hold some days in this
life. Rather a long period of time passes before it even occurs to their minds
that such a great day: the day man will stand before the Lord of the worlds,
exists.
Don’t you see the way men prepare for the heat in summer and the cold in
winter, but heedless and unprepared they are to meet the scorching heat of
Jahnam and its severe cold. Despite the several repetition of the Qur’an
statement calling for belief in Allah and the last day, we still see some people
who do not bother about this day. They see it as if it is still far. The important
thing to them first is this world which they see as at hand now.
Verily, mere hearing of the name of the last day and the impression it has
should shaken one to the marrow and awaken the heedless soul; Among its
names are; the day of: clamour; swooning; reality; inevitability deafening
noise; great overwhelming event; over bearing event, violent commotion, and
so on and so forth among its names and attributes.
If we reflect on the descriptions of this day as we see in the Qur’an and
sunnah, and what will happen on this day, and we take these descriptions as
reality, we may not for a moment close our eyes to sleep, or open our lips to
laugh. O what will comfort us, and what will wipe our tears or who will read
or hear the following verses without being touched and scream for his
heedlessness?
“O mankind! Fear your Lord! For the convulsion of the hour (of judgement)
will be a thing terrible! The day ye shall see it, every mother giving suck shall
forget her suckingbabe, and every pregnant female shall drop her load
(unexpectedly): thou shall see mankind as in a drunken not, yet not drunk:
but dreadful will be the chastisement of Allah.” Q22: 12.
Come, my brother, let us contemplate together the last day and its events and
scenes that will force out the grey hair out of children’s heads. Lets
contemplate the sounding of the trumpet; the resurrection and assembly; and
standing before the Irresistible for accountability and questioning concerning
minor and major activities; giving weight to deeds to know its measure and
the abode passing on Assiraat, to culminate in success in Aljannah or failure
in hell fire.
We definitely cannot exhaust in detail all these scenes in a talk or two, but
then we shall mention few of it. From there we shall take lessons as samples
and syllabus for contemplation and reflecting that shall strengthen our faith
and concern in the last day.
Sounding The Trumpet:
The scenes of this great day is signaled by the sounding of the trumpet which
will culminate into the destruction of all that is in the heaven and the earth,
except whatever Allah wills to remain. That will be proceeded by events
which are better and easier imagined than described, such as the shattering of
the heaven into pieces; the scattering of the mountains, the boiling over with a
swell of the oceans; the convulsion of the earth; and the upturning of the
graves. Then the earth and the heaven will take a new from. Thereafter, the
trumpet will be sounded again, an occurrence that will bring about
resurrection and congregation. Men will be like mouths scattered about, bare
footed and naked. We read some of the ayaat and ahadith describing these
scenes;
“ The trumpet will (just) be sounded, when all that are in the heavens and on
earth will be destroyed except such as it will please Allah (to except), then
will a second one be sounded and when behold, they will be standing and
looking on!" Q39: 68.
“ The day everything that can be in commotion will be in violent commotion,
followed by oftrepeated (commotions), hearts that day will be in agitation,
cast down will be (their owners) eyes. They say (now): what! Shall we indeed
be returned to (our) former state? Q79: 610.
“”At length, when the sight is dazed, and the sun and moon are joined
together, that day will man say: “where is the refuge?” Q75:710.
“That day shall a man flees from his own brother,
And from his mother and his father,
And from his wife and his children,
Each one of them, that day, will have enough concern (of his own) and to
make him indifferent to others. Some faces that day will be beaming,.
Laughing, rejoicing and other faces that day will be duststained.
Darkness will cover them such will be the unbelievers, the doers of iniquity.”
Q80: 3442.
Such are the threats, the fear, the heat, and the sweat.
And in the hadith reported by Ibn Umar, that the messeger (SAW) says;
"that day, men will stand before the Lord of the worlds. Each one of them
will be drenched in his sweat (from their feet) to the middle of ears.”
Mutaffaqun alaeh.
So it behoves us to strive today for Allah to include us on that day among
those whose countenances will be beaming, smiling and rejoicing.
Arraignment, accountability and the scale
O my brother, what if you are now in front of Allah being asked relating to
the deeds and sayings emanated from you, even to the least of it. If some of us
could be trembling with fear when being probed as regards an error they
have committed, therefore what will be our state when we are arraigned
before Allah (SWT) for trial?
“That day shall ye be brought to judgment: not an act of yours that you hide
will be hidden.” Q69: 18.
“On that day those who reject faith and disobey the messenger will wish
that the earth were made one with them. But never will they hide a single
fact from Allah " Q4: 42.
No argument! No excuse! No escape!
“Nay man will be evidence against himself, even though he were to put up his
excuses." Q75;1415.
Some part of their body will bear witness against them.
On the day when their tongues, their hands, and their feet will bear witness
against them as to their actions”.Q24: 24.
Here, anyone whose right is usurped unjustly shall have his right duly
restored to him. It is not out place to site here the hadith of Allah’s messenger
(SAW):
“Do you know the bankrupt? We said; the bankrupt among us, O
messenger of Allah, is the one who has no money or any means of
enjoyment. He said; (No), the bankrupt among my ummah is that one that
will come on the day of resurrection with records of sallah, fast zakaah; but
would have abused this, calumniated that, devour the property of one, shed
the blood this or bitten up another. It will be taken out of his good deeds to
pay those he had wronged. And if it happens that his good deeds are not
enough to compensate them, their sins and defaults will be debited against
him. Consequently, he will be thrown into hell.”
It is obvious here again the loss, ignominy, fright regret and uneasiness. For
you will see such as one who will say;
“Ah! Woe is I! Would that I had never taken such a one for a friend! He did
lead me astray from the message (of Allah) after it had come to me! Ah!
Shaytan is but a traitor to man” Q25:2829.
And you shall see others who are secured, happy, and rejoicing. We ask Allah
to include us among them.
Assiraat
Sequel to the arraignment and accountability is the walking over the tiny As
sirat bridge over the hell. If you can visualise this scene as if happening just
before you, your heart will tremor just by mere thinking crossing over this
bridge. Join me in reflecting on a hadith of Allah’s messenger (SAW).
“Men will walk pass over the bridge over Jahnam on which there are
thorns, tongs and hooks that will be used to prick people right and left. On
its sides are angels that will be saying; O lord keep them safe. There are
men (among the believers) that will pass over the bridge with the speed of
lightning, there are those that will pass with the speed of the wind, and
there are those that will pass with the speed of a horse, and there are those
that will pass running, there are those that will pass walking, and those that
will crawl, and those that will creep (like reptiles). And the people of hell,
they will not live nor die therein. But there are some people that will be
punished for their sins and errors in hell and they will become charcoal.
Then there will be permission for intercession.”
Asshafa’t:
There are some people among the believers who have to enter hell for one
reason or another, but Allah will show His grace on them by allowing
whoever He is pleased with among prophets, the righteous, and the martyrs
to plead on their belief. Our messenger (SAW) is conferred with the honour to
plead, in a hadith he says;
” I am given five things that were not given to none before me: to plead is
one of them”.
And in another hadith;
“ For every prophet is given a supplication that is granted I want to delay
this supplication so as to plead for any ummah on the resurrection day.”
Mutattaqun alaeh..
This is a blessing and honour from Allah for the ummatulIslamiyyah and its

prophet (AS).
The fountain (Alhaod)
Al haod is also a special favour for our messenger (SAW) and his ummah. In
an hadith related by muslim from Anas who says:
“The time suratul Kaothar was revealed, he (SAW) asked his companions “
do you know what is kaothar” they answered; only Allah and His messenger
know better. He (SAW) said; it is a river which it is a fountain, that has
plenty cups as the number of stars in the sky, and shall be used to drink from
it.”
The Hell fire (jahnam)
The desired practical effect from reflection on the last day cannot be fully
realised without us reflecting on Aljannah and jahnam, and how life will be in
each of them. Visualizing the scenes and the descriptions that are abound in
the Qur’an and ahadith will inspire fear and fright from hell that we shall
dread it as we dread sins, and we shall strongly desire Aljannah immediately.
It might suffice just to mention by way of example just one of these ayaat, and
the believer who is not veiled (blocked) shall be spelled bound and be
frightened.
First purge your mind of any thought or distraction and then let's read together;
“These two antagonists dispute with each other about their Lord: but those who
deny (their Lord) for them will be cut out a garment of fire; over the heads will be
poured out boiling water. With it will be melted what is within their bodies as
well as (their) skin. In addition there will be maces of iron (to punish) them. Every
time they wish to get away there from, from against, they will be forced back
therein, (and it will be said), “taste ye the chastisement of burning!” Q22:1922.
“Those who reject our signs, we shall soon cast into fire: as often as their skins are
roasted through, we shall change them fresh skins, that they may taste the
chastisement: for Allah is exalted in power, wise. Q4:56.
“But they sought victory and decision (there and then), and frustration was the lot
of every powerful obstinate transgressor. In front of such a one is hell, and he is
given, for drink, boiling fetid water. in gulps will he sip it, but never will he be
near swallowing it down his throat: death will come upon him from every quarter,
yet will he not die; and waiting for him will be a chastisement unrelenting. “
Q14: 1517.
“Verily the tree of Zaqqum, will be the food of the sinful. Like molten brass: it will
boil in their insides like the boiling of the scalding water. (A voice will cry). Seize
ye him and drag him into the midst of the blazing fire!.” Then pour over his head
the chastisement of the boiling water. Taste thou (this)! Truly, Thou art mighty,
full of honour” Q44: 4349.
Here in this world, if a tall building is gutted by fire and its occupants are unable to
escape through the stairs except they have to be throwing themselves down from
the balconies fearing being caught in the inferno, even with the knowledge that
they are exposing themselves to another danger, if not death. That being so, why
do we not fear the hell fire as we dread the fire of this world? In actual fact, the hell
fire deserves to be dreaded the more. We read in the book of Allah and hadith of
His messenger (SAW) where shaytan disassociated himself from, and rebuked (for
their disbelief), those who follow him:
“And shaytan will say when the matter is decided: it was Allah that gave you a
promise of truth I too promised, but I failed in my promise to you. I had no
authority over you except to call you, but ye hastened to me; reproach not me but
your souls. I cannot listen to your cries, nor can you listen to mine. I reject your
former act in associating me with Allah. For wrongdoers there must be a grievous
chastisement.” Q14: 22.
Al Jannah and Its Enjoyment
The fragrance of aljannah; pleasant is your scent, and what a longing we crave for
you! Whatever that is said –by way of description of Aljannah is just a mere
likeness of what we can see of the enjoyment in this world of ours. In fact the
enjoyments there surpass those of this world so much that our thought cannot
encompass it. Brother, read with extra consciousness and reflect on the ayaat that
describe its enjoyment, imagine yourself amidst these pleasures, and long for this
kind of triumphant end. There is bliss, attainment and all kinds of pleasure. There
shall be no fear, no panic, no humiliation, no rancor, no hatred; but brotherhood
mindset and (recline) on couches that face each other. Therein also are mansions,
gardens, women with beautiful, big and lustrous eyes, assorted foods and drinks,
fruits, wears and everything desirous to the soul. Above all is the pleasure of Allah
and the look at His honourable face.
“But the greatest bliss is the pleasure of Allah; that is the supreme triumph.”
Q9:72.
So let’s strive to our utmost in Allah’s way and in propagating His din. Let's exploit
all that we possess in the path of dawah desiring only Allah’s pleasure.
I will not forget a beautiful experience related to us by a brother who was in jail for
the first time in 1938. He said; our leader Musa (AS) served close to a decade to pay
the bride price for a wife of this world. Think then about the women with
beautiful, big and lustrous eyes and the appropriate bride price for them! To end
this reflection on the unknown, I would want to narrate a story I read. It goes thus:
a Muslim was fond of disobeying Allah and then repenting again and again. So
one day, he went to a righteous man and narrated his story to him, who then told
him that; “if you can do five things, your mind will not think of moving near sins
any more. The man then asked; what are those things? The righteous man said;
any time you feel like committing any sin, try and leave the kingdom of Allah, the
man said, I am not capable of doing that and what is the second thing? The
righteous man said; any time you are about to engage in the sinful act, do not share
of the provision of Allah. The man said again; “I will die of hunger.” “And what is
the third thing?” The righteous man said; anytime you want to act in disobedient
to Allah choose a place where no one can notice you. The man said;, “ that is
impossible for nothing is hidden from Allah. The righteous man then remarked;
you live in His kingdom, eat from his provisions and in return, you disobey Him.
That is ingratitude at its peak. The man asked again; what is the fourth thing? He
said; “whenever the angel of death approaches you, demand for more time to
allow you to totally repent. He said; “ I cannot be granted that.” The man then
asked; what is the fifth thing? The righteous man said; whenever you are being
dragged to Jahnam, refuse to go with them. He said; this is impossible.” He said;
“repent this time a complete repentance and never return to sin afterwards.
Here it is obvious that the implication of iman in Allah and in the last was dormant
in this man’s soul only to be reawakened by the righteous man with that approach.
Hence, the effectiveness of the approach showed in the man repenting completely.
We hope our reflection will feed us with this kind of impact. With Allah lies
success.

CHAPTER SEVEN
His(SAW)Beautiful Siirah
The callers and worker in the path today have the best provisions in the exciting
life of Allah’s messenger (SAW). This cannot be otherwise because this path of
dawah we find ourselves is the same with the dawah of Allah’s messenger (SAW)
and his companions, and the situation of life we experience today is not different
from what they went through; Islam was strange as it is today. Also jahilyyah, as it
did then, came threatening the foundation of our society and duaat were
persecuted and tormented, as enemies lay ambush and plot (evils). Hence, the
imperativeness of our seeking more benefits and lesson from the exciting siirah,
and the implications therein cannot be overemphasized. More so, the model is
Allah’s messenger (SAW), the best model for us;
“You have indeed in the messenger of Allah an excellent example for him who

hopes in Allah and the final day, and who remembers Allah much. Q33:21.
It also extends to those who were with him in the path, the sahabah (RA). They
established the first Islamic state. They are shining examples. Whoever we emulate
among them, we are certainly rightly guided.
Base on that, the siirah depicts a blossoming and flourishing period that represents
everything and anything good. It was thus a time that the abundant blessings,
mercy and light of Allah were descending on all mankind through the revelation
sent to Muhammed (SAW). And above all that the siirah embodies the first and the
last practical translation of Islam in the life of man.
Accordingly it then becomes mandatory on us to study the siirah in order to

practise it and live by its ideals as well as knowing in detail everything the
messenger of Allah (SAW) and his sahabah went through in different situations that
characterised their time and how they disposed themselves and managed to ward
of its inherent negativities. This is for us to take example, lessons and provisions
from it.
Suffice to say that practical examples have more impacts on the souls than
ordinary admonition. In this there is best of provisions for this path. We can never
exhaust all the admonitions, lesson and wisdom in the siirah, but then, we shall
give instances of some (aspects) so as to study the siirah, and not just to read it.
Among the foremost and most important provisions derivable from siirah, and
needed in the path of dawah is the nurturing and development of soul. This
basically helps in meeting the demands of this path and enduring rigors and
overcoming crisis (situations). Besides, it helps from falling into sentiments and
deviations. We can see that in Allah’s inspiration given to His messenger before
prophethood, when he would go to the cave (hira) secluding there for days and
nights. This is explained in Allah’s directive given the messenger to observe qiyam
laeyl:
“O thou folded in garments! Stand (to prayer) by night, but not all night. Half of it
or a little less or a little more and recite the Qur’an in slow measured rhythmic
tones, soon shall we send down to thee a weighty word .Q73:15.
Having a good relationship and closeness to Allah is a good provision in this path
Whenever, we read about the different forms of persecutions faced by the

messenger (SAW), and the way he patiently endured it, along side his desire to see
his people rightly guided, it strengthens our zeal and strong will to proceed in the
path and endure any form of harm. So we do with the martyrdom of Zumayyah
and Yasir, as well as the persecution of Bilaal. All this remains a source of
provision and renewal for generations to come, and strength to remain in the path
of truth.
Look my brother, the lasting impacts the position taken by Muhammed (SAW)
would have on the soul when he was offered kingship, leadership and fame. His
reply;
“By Allah, my uncle, if they were to place the sun on my right (hand) and the
moon on my left (hand) so that I can forsake this mission, I shall not abandon it
until Allah makes it prevail or I perish in its cause”
Here falsehood was put to shame and cut to size while at the same time all worldly
goods are belittled.
The messenger of Allah (SAW) was alleged to be a liar, a sorcerer and an insane,
yet he kept his calm and endured all this. However the reality on ground then
established the falsehood of these allegations. In the past too Musa (AS) was
alleged to be spreading falsehood when Fir’aon claimed he was the one showing
people guidance. These days too, the duaat are alleged to be terrorists who hide
under the garb of religion (to cause crises) e.t.c, despite the fact these allegations
had been vehemently proved to be falsehoods and heresies. Let them (the duat) be
patient, and not lose heart, nor give in.
Think, my brother, the level of endurance of hunger and deprivations experienced
by the muslims in sha’b Abi Talib, during the period of boycott. It got to the extent
that they were eating leaves of trees. Yet, they did not forsake their aqidah; rather
they showed preference to the call to Allah over worldly enjoyment. Every caller to
Allah will definitely derive provision from the long distance journey undertaken
by the messenger to Taif to spread dawah, as well as in the various persecutions he
experienced yet upon this, he would say:
“O Allah, show my people the right way, for they do not know."
The notable dua in which the messenger confessed his powerlessness and lack of

any plot against the people and against the evil they meted to him shows a great
meaning of seeking protection with, and power from, Allah and to be fearless of
anything except Allah’s anger, (“as you long as your anger is not on me, I don’t
mind”), to the end of these encouraging statements that motivate to good (deeds)
and to continuous action in passing the message in the face of persecutions.
The stand of sayyidah Khadijah, the mother of the believers, with the messenger is
also a good provision and a model to every muslim sister that she can be a helper
to her spouse, assisting him, being a source of peace and comfort to him, and not to
forsake him.
Anyone that reads the event of Isra, wal mi’raj in the siirah will definitely derive

plenty of provision, lessons and instruction that strengthen those who have Iman.
The Muslims of today are more in need to realize the state of the masjidulAqsa
and what surrounds it. It is mandatory on us to emancipate these holy sites from
the Zionists, the usurpers.
The whole events of hijrah are a source of provision, lessons and instructions that
we can never exhaust here. Every individual that partook in it was a shining
example in one area or the other, of good worthy of emulation to duat . You want
to mention the confidence and trust the messenger reposed in his lord, or the great
concern Abu Bakr had over the messenger that no harm should come unto him, or
the sacrifice of Ali (RA), or is it the composure of Abdullah bn Abi Bakr and
Asmaau who served them in that delicate and dangerous situation, yet keeping the
whole event secret under her chest.
Then Allah’s messenger’s promise to Suraqah of the throne of Kisrah and the
messenger’s absolute trust in Allah’s help. Also the great love and longing the
people of Madinah displayed in waiting to see him and in their celebration of
his coming and so on, are of great meaning and impacts on the mind. All this
is needed by a dai while in this path.
The concern of the messenger in building the mosque wherever he stayed is
instructive to us my brother: we are wont to know the significance and role of
the mosque in building the Islamic nation. From this knowledge, we will
work towards making the mosque perform its important role and we will not
fall short of performing our sallah in it.
Here again, there is an important lesson we need today, and that is the
position of the messenger (SAW) with the Yahudi and their stand against him
and his dawah. At the outset, he desired to live with them in madinah in peace
and harmony. He assured them of safety of their religion and property; on
this a written memorandum was drawn. But being treacherous they are, it
was not long before they showed their true colour; they plotted to kill the
messenger. That was the cause of the battle of Banu Nadir, as a concomitant
of their reneging on their agreement.
They came out in full force on the day of Alahzaab, this brought about the battle
of Banu Quraedhat. Again they gathered from all nooks and crannies with various
weapons in the night to pounce on the believers unaware and deceitfully. This was
the cause of the battle of Khaebaar. These people are never sincere to their promise
so no one can stand by his pledge to them. This is instructive to us, so let not be
deceived by any one of them again.
Let us look at the provision we can derive my brother from the gazwah
Taabuk. Look at what faith did for the believers in their preference for
war and generousity in spending their wealth, endurance of severe
pains and rigours in the cause of Allah and in seeking His pleasure. Be
renewed from the stand of a group of those who were turned back by
Allah’s messenger for not having anything they could take along. They
turned back in tears and disheartened for being deprived the honour of
partaking in jihad and the opportunity of gaining shahadah in Allah’s
cause. This is a paradox of human nature for man would be happy for
being exempted from taking dangerous situations of war, but the true
faith sets the standard and makes death in the cause of Allah,
shahadah, and any harm suffered in calling to the truth a honour, and
any trial suffered in reforming (the people) an everlasting (success).
Any one treading the path of dawah has a great need to the provision,
derivable from reading, in the siirah, the joining in brotherhood, the
Ansar and muhajirun, and the kind of love and altruism that fostered
among them. The Qur’an describes it thus:
“And those who before them had homes (in Madinah) and had adopted the
faith, show their affection to such as came to them for refuge, and entertain
no desire in their hearts for things given to the (latter) but give them
preferences over themselves, even though poverty was their (own lot). And
those saved from the covetousness of their own souls, they are the ones that
achieve prosperity.” Q59:9.
In the battles, there are provisions. We see in demonstrations of valour,

striving, spending and seeking shahadah in Allah’s cause. We see in the battle
of Badr how Allah assisted the small group of believers over the large group
of wayward Kuffar. We see in the Conquest of Makkah, the humility of Allah’s
messenger (SAW) in victory, with no show of deceitfulness or pompousity. In
the battle of Uhud and Hunayn, are many lessons and instructions as regards
the cause of defeat (of the Muslims) and the necessity of obedience to
instructions and teachings (of the leaders).
In the Tabuk expenditure are plenty of lessons and instructions; from the
going out to the war in scorching heat to the great efforts, and then to their
turning a deaf ear to the instruction of the hypocrites those who said; “ do not
go out in the heat“, then to the story of the three who were left behind, are
lessons and instructions for people of Dawah.
We see in siirah the strong love the believers had for Allah’s messenger (SAW)
and their desire to emulate him in minor or major aspects of his life. We see
the good and quick response the believers always showed to the instructions
or prohibitions in the Qur’an or from Allah’s messenger (SAW), as it
happened in the command forbidding intoxicants and the ayat on hijaab for
women.
For the muslim sister,there is a great lesson in the course of siirah. For
instance, the case of Nusaybah, umm Ammarah Al Ansariyyah (RA), in the
battle of Uhud, when the messenger of Allah was wounded. It happened that
the idolators in their large number gathered to kill the messenger (SAW) but
the likes of Abu Dujhana surrounded him, protecting the arrows of the
unbelievers from reaching him, instead these arrows were landing on the
Muslims among whom were Nusaybah (RA) who abandoned the provision of
water to the wounded, but took up sword and started fighting and throwing
arrows in defence of the messenger of Allah (SAW), who said about her that:
“Whether I looked right or left on the day of Uhud except that I would see
her fighting in defence of me.”
She was indeed wounded on that day on her body not less than twelve places.
The Muslims youth too will take provision and confidence whenever they
read about Usammah bin Zayd’s leadership of the Muslim army, and how
Islam gives room for the youth to display their ability, valour and competence
and prowess to lead. The leadership of Usammah over the likes of Abu Bakr,
Umar, Uthman and Alli (RA) is a great lesson, provision and proof of the
extent of the self discipline and character they attained through Allah’s
guidance, tutelage and directive of Allah’s messenger (SAW).
That you can benefit from reading of siirah, my brother, read it as if you live
and witness all with the messenger (SAW) and his companions. In like
manner, as you are in the path of dawah, it is imperative that you face the
events and situations by taking the stand of Allah’s messenger and his
companions were they to be in our midst guiding us in the path.
CHAPTER EIGHT

Ibaadah: the Acts of worship
The acts of worship in Islam provide one with taqwa Lah, and that is the best
of provisions.
“O ye people! Worship your Lord, who created you and those who came
before you that you may become righteous”. Q2: 21.
O ye who believe! Seek help with patient, perseverance and salah: for Allah
is with those who patiently persevere.” Q2: 153.
Nay, seek (Allah’s) help with patient, perseverance,” Q2 :45.
Verily, salah retrains from shameful and evil deeds “ Q 29: 45.
“O ye who believe! Fasting is prescribed to you as it was prescribed to those
before you, that you may (learn) selfrestraint." Q2: 183.
“Take as alms from their wealth that thou mightest purify and sanctify
them.” Q 9: 103.
“For Hajj are the months well known. So if any one undertakes that
obligation therein let there be no obscenity nor wickedness, nor wrangling in
the Hajj, and whatever good ye do, (be sure) Allah knoweth it, and take a
provision (with you) for the journey, but the best of provisions is the fear of
Allah, so fear me, O ye that are wise. Q 2: 197.
Thus we see how ibadaat are ready made essential means of renewal of
provision which purifies and raises the soul high thereby freeing it from the
worldly attractions and helping it to achieve progress and suppress
sentiments.
The potency of each of the acts of worship assists that of the others in a way
that shows they complement one another, and as much as they seem to
encompass all areas of a muslim personality. So they are life time activities,
nonstop. Hence, we see some of these acts being daily activities like the five
daily salah, and we see those that are repeatedly performed monthly or yearly,
as fasting, and some are performed as and when situation dictates, such as
Zakaah, and Hajj when there is capability.
There are Sunnah and voluntary acts performed after each of the obligatory

acts, for any one desiring additional provision and piety and closeness to
Allah. The messenger of Allah (SAW) enjoined these Sunnah acts on us as a
result of his love for us to have abundant good
The Salah.
We shall attempt to explain the potencies of these acts of Ibaadah, so that
whoever wishes to be strengthened spiritually by them can benefit
maximally. We shall begin with salah; and from Allah come help and success
Salah links one with Allah. It is a link that has its root from the spirit blown
into us to aid our living and spiritual development. Salah fosters closeness
and communication with Allah. We heard the messenger says: “ Salah is
made the delight of my eyes.” So we see him keeping the night vigil deeply
devoted in his prayer that his feet became swollen without his feeling any
pains. Thus, whoever reaches a certain level of spiritual and physical
development; physical pains and tiredness might be meaningless to him.
Salah is a source of renewal for soul development. It is all day and night long
activity, thereby continually serving as a source of provision and effective
renewal. Allah has indeed made its performance convenient at all times and
situations so as not to deprive us of the benefits inherent in it at any point in
time: in peace or at war time; on a journey or at home; and in a state of health
or illness. This is among the favours and blessings of Allah on us.
Salah offers us the opportunity to take a rest from the worldly business so that
we can stand before Allah in humility and submissiveness; bowing and
prostrating, reciting and listening to the words of Allah, chanting His
greatness and holiness, and supplicating to him and seeking his forgiveness.
Salah seems to be like means of ascent by which our souls move to Allah,
away from the businesses of this world, and particularly the worries of this
life. Incidentally, Salah was made obligatory in the night of Israi and ascension
(of Muhammad) to the highest heaven.
Hence, any one that approaches salah with pure mind and sincere intention,

Allah will pour on him His lights, guidance, ease and blessings with which
He will live this crises ridden life with ease, peace of mind, without shaking,
worries, fear or despair. He will be shielded against tumult, evils, lewdness
and satanic influences. He is going to be under the protection and watchful
eyes of Allah, and with awareness that He is with him at all times and in all
places. He will be confident of being with Allah, relying on Him, submitting
all his life affairs in His care, trusting Him completely in whole hearted
obedience and submission and attachment to Him, conscious of all His
instructions and prohibitions, without any reservation whatsoever. It is only
in this way that one attains the position of true servitude to Allah, which
consequently brings absolute success and pleasure of Allah. That is for only
who fears his Lord.
It would not be proper for any one who with the consciousness that a while
ago, he was standing before Allah, and that very soon again, he would be
before Him, to be heedless of Allah in between the salah. With this, one who is
conscious of the time of salah will remain fundamentally under the
captivating effects and spiritual benefits of salah, and it is unlikely that he can
soon be released from it. It then becomes difficult for shaytan to have him in
his company and strayed away from the right [path}:
“Verily salah are enjoined on believers at stated times," Q4: 103.
More often that not, we see our beloved messenger (SAW), that any time he
faced any serious situation, he would quickly offer his salah and would be
relieved, rest assured and successful. He would inform Bilaal (RA): let’s have
solace from it (salah), O Bilaal, for salah to a believer is like oasis in the
middle of the desert and heat of life.” The humility to Allah and standing
before him in salah instills in the mind the whole essence of honour. One who
observes salah will not bow or prostrate to any one with might or greatness
except Allah. He will not bend for any human being and none will he fear but
Allah.
“(it is the practice of those) who preach the message of Allah, and fear Him,
and fear none but Allah, and suffice is Allah to call (men) to account .Q33: 39.
Whenever we glorified Allah and gave him the correct estimate, we are
steadily strengthened in our obedience to Him, seeking His protection and are
at rest with Him, and in the same vein, enhance our fleeing from sins and
from acting contrary to his instructions. In all this, we get provision.
Prostration to Allah in salah shows a demonstration of true servitude and
sincerity to Allah, and it fosters closeness to, and communion with, Him. So
there is no doubt that Allah’s messenger truly tasted the sweetness of
prostration to Allah and what it grants of closeness to Allah and spiritual
success. Hence, he would always elongate his sujud during his tahajud that
Aisha (RA), the mother of the faithful, would think that he had given up the
ghost. It is in view of this that the glorious messenger (SAW) enjoined and
encouraged us to uphold this good act, when he (SAW) said what could be
interpreted to mean; “the closest to Allah a servant can be is when he is in
sujud.” Having this meaning in mind when one is in sujud should make one
wants the closeness to be the best as much as possible. This is perhaps the best
honour and loftiness done to him in this world, for the fact that then he was
the closest person to his Lord, thereby attaining success as well as renewal.
The sitting for tashahud and all that goes with it evolves some meaning and

feeling that fosters high sense of consciousness as we get close to Allah with
greetings of praise and good deeds. We face him with Islamic form of
greetings on our beloved messenger by saying; “may the peace, mercy and
blessings of Allah be upon you O prophet.’ Then we extend the greetings of
peace unto ourselves and all righteous servants of Allah. What a blessed
sitting that we dwell in Allah, His messenger and the righteous servants
among the ummah of Muhammed (SAW). Allah (ta’la) is observing us and will
magnanimously grant us His pleasure and acceptance. With this euphoric
sitting, we end our salah to face life again with a soul contented and
complacent.
The activity in salah also brings one the health benefits. Regular observance of
salah in the way the prophet has taught us, in a rak’ah of one ruku’ and two
sajdah, and not viceversa. Hence, strict adherence to this form conveys our
total servitude to Allah and wholehearted submission to his instructions even
if the wisdom behind it is not obvious to us. It may interest us to know that
Iblis was expelled from enjoying Allah’s mercy as a consequence of his
disobedience to Allah by refusing to prostrate to our forefather, Adam, and
his insistence on knowing why and for what he had to carry out the
command. So from salah we understand the meaning of servitude to Allah in
its widest sense.
The preparation for salah with purification (of body, cloth and place of
worship) and ablution instills in the muslim the sense of cleanliness, purity
and hygiene which remove one from any dirt and impurities of physical and
spiritual implications. The combination of both the physical and spiritual
forms of purifications removes from the mind all that attracts Allah’s wrath,
for the soul is Allah’s focus in salah. Invariably, there must not be any trace of
grudge, envy or hatred in one’s mind for one’s Muslims brother. This is a
very important provision essential for the believers generally, and for the
worker in the path specifically.
The validity of any salah rests on the appropriateness of its time, and so the

desire to observe it before its time elapses teaches the Muslim to be conscious
of fulfilling promise and pledges as well as to manage his time prudently,
without allowing any issue to deter him from performing his salah at the most
appropriate time, for the times of salah awaken and arouse him from
heedlessness. With this, he will not allow any life struggle to distract and
occupy him from remembrance of Allah, observance of sallah, striving and
working in the cause of Allah. These are attributes essential for whoever
wants to work in the path of dawah. He will have to match actions with
promises and fulfillment.
Knowing the Qiblah and facing its direction helps the Muslim to know the

geographical position of places in relation to the Ka’bah the inviolable house of
Allah, and in facing the same Qiblah by all muslims all over the world casts
into the mind of muslim the spirit of oneness and sense of belonging to a
single brotherhood. This is a very important trait necessary to be found
among Muslims in order for them to be able to face the enemies of Islam.
Moreover, facing the Qiblah necessitates that one should be sincere and purify
oneself from any form of show–off and shirk. Sincerity of purpose is one of
the essential attributes of a caller unto Allah in the path.
Just hearing the adhan and then freeing one of all worldly businesses to go for
salah signifies strong will and victory over one’s desire and lust. This is a
necessary provision and teaching that do have positive impacts on the life of
dai as he would be attending to issues and obligations based on their priority
and importance. As the lines are arranged, united and organized, under the
leadership of the Imam; following him and not performing any act in salah
before him, correcting or reminding him when he commits any error or
forgets anything are all training for the Muslim soul. He is a soldier, he must
be organized and obedient to the leadership, giving advice where necessary
and pointing out errors as the case may be, are all necessary attributes of
workers in the field of Islamic dawah and those serving in Allah’s way. The
sense of being equal, in one single file, before Allah where there is no display
of superiority of one above another in wealth no, bigmanism, no showoff; all
is equal before Allah, as the rich would place his fore head on the floor in
prostration to Allah, just before the feet of the poor in the line in front of him,
without any feeling of indignation. This is also an important teaching and
essential provision for muslims to unite their minds, strengthen their
relationship and closeness.
The gathering of Muslims five times daily, at Friday congregational prayer
and the two Eid prayers provide the opportunity for the muslims leaving in
the same area or town to fraternise, know one another and come together in
exchange of assistance and cooperation, visiting the sick, sharing of joy and
sorrow, love and passion among themselves.
The muslims are enjoined to observe their salah in the mosques. This fosters

their being strongly attached to the mosques, thereby allowing the mosque to
serve its important mission set out for it at the outset of this dawah. Let's recall
that the mosque of Allah’s messenger (SAW) served as the administrative
centre where all affairs relating to the Muslims were decided; there soldiers
were dispatched to the war fronts, planning for actions were drawn, and the
needs of the believers in terms of religious education were done. Hence, the
Muslims today are greatly in need of the mosque assuming its right and
original role. Thus we see salah in its entirety as a provision for renewal in the
path. Everything about salah equips one with the kind of provision essential
for one.
I don’t lay claim that I have been able to say everything that salah means as a
source and fountain of all that is good, rather we pray Allah to accept this
little efforts done sincerity for His pleasure.
CHAPTER NINE

Assiyaam: the Fasting.
We said concerning the Islamic acts of worship: salah, saum, hajj, and zakaah,
that they are important sources of provision for renewal in the path. We have
tried to elucidate that as regard salah. Here we shall do the same concerning
saum, in shaa Allah. Allah (the Exalted) says:
“O ye who believe! Fasting is prescribed to you as it was prescribed to those
before you, that you may (learn) selfrestrain." Q2: 183.
Saum inculcates the fear of Allah in whoever observes it. Moreover it is a

shield and a barrier against evils and trials. Saum is distinct from other lslamic
rituals due to the special importance accorded it by Allah. Abu Huraerah
(RA) reported that Allah’s messenger (SAW) quoted Allah as saying;
”Every act of the son of Adam is for him except saum, it is for me and I am
the one that will reward it. Fasting is a shield, so if any one of you is
fasting, let him not engage in lewdness nor abuse anyone, and if any one
abuses him or seek to quarrel with him, he should say: “I am fasting” I
swear by him in whose hand is Muhammad’s soul the odour from the
mouth of one who is fasting is more pleasing to Allah than the scent of Al
misk. For the one fasting, there are two periods of rejoice; the time he is
breaking his fast and the time he is meeting his Lord, he will rejoice over
his fasting.” Mutafaqun alaeh.
The obligation of fasting is related to the month of Ramadan. And whenever
Ramadhan is mentioned it is like mentioning a vast garden in which a muslim
walks amidst the desert of life trials and tribulations. Fasting is a source of
provision and goodness in manifold. In Ramadhan, Allah has specially
accorded Ramadhan goodness of all sorts that if we actually realise it, we
would wish that all the months of the year were Ramadan. It is in this month
that the revelation of the Qur’an began:
“Ramadhan is the month in which has sent down the Qur’an, as a guide to
mankind, also clear signs for guidance and judgment (Between right and
wrong) ….Q2 : 185.,
It is in it we have the night of majesty;
“And what will explain to thee what the night of power is? The night of
power is better than a thousand months. “ Q97:2 3
It is only in this month that all the gates of paradise are swung opened, while
those of hell are put under lock and key. Shayatin are chained, rewards are
multiplied, and in it are I’tkaf and qiyam, which are especially meritorious.
Hence, a sincere Muslim approaches Ramadhan with happiness and joy; the
joy of the believer over the blessing and mercy of Allah, for he will take a rest
from the rigour of life, seeking provision and renewal of his strength that he
can forge ahead in the path. None can enjoy the good provision inherent in
fasting except one who truly passes through Ramadhan as the messenger of
Allah (SAW) has instructed and guided us.
The month of the Qur’an affords us the opportunity to increase our recitation,
memorisation and closeness to the book of Allah. We observe qiyam laeyl with
it thereby renewing the light, wisdom, guidance, admonition and healing for
disease of the heart. In this there is provision, and what a great provision
indeed!
In the month of Qiyam, the fasting ones observe tahjud everyday throughout
the month. There is a vital provision here in the training of the soul on
constancy and patience in ibaadah. This also enhances maintenance of
constant closeness to Allah, and submission and humility to Him. Also it is in
this month that we have I’tkaf enjoined as a sunnah act. By its nature and
purpose, the impact of I’tkaf on the soul is by no mean great. Whoever goes to
observe I’tkaf is a guest to the house of Allah. For he leaves all business of life
for obedience and closeness to Allah with dhikr, salah, dua, munajaat, reciting
the Qur’an, seeking forgiveness and repentance and weeping for fear of Allah.
Surely, Allah honours His guests with pouring on him his abundant lights,
and guidance after which he is provisioned with taqwa and iman. Among the
verses of fasting comes this statement of Allah (SWT) that;
”When my servants ask thee concerning me, I am indeed close to them, I

respond to the prayer of every suppliant when he calleth on Me: let them also
with a will, listen to my call, and believe in Me: that they may walk in the
right way.” Q2:`186.
Through fasting the Muslim is endowed with the quality of sincerity in Allah
and His watchfulness over him, because fasting is a private thing between the
servant and his Lord. The issue of sincerity is paramount among the essential
provisions needed by muslim in this path of dawah. There is no good in any
action or effort devoid of sincerity to Allah (SWT), for Allah is beyond being
joined in partnership with in worship. He shall not accept any deed except
that which is done for His pleasure. Saum helps in controlling both the desires
and lusts. This strengthens the muslim determination, strong will and
determination. Which are necessary provisions for a Duat and Mujahid in
Allah’s cause. One who observes fasting denies himself of lawful things for
some period daily throughout the month he is discharging the obligation of
fasting. So, this will help him in things that are forbidden at some other times.
Fasting enhances the acquisition of the quality of patience and endurance that
are essential for duat to help them remain in the path without waning of
determination, laziness or giving in.
“But they never lost heart if they met with disaster in Allah’s way, nor did
they weaken (in will, nor give in and Allah loves those who are firm and
steadfast." Q3: 146.
They can never be discouraged by any threat of evil or harm.

Fasting trains and disciplines all parts of the body for a whole month period
with the purpose that it will be acquainted with that. Nonetheless, the reason
for fasting is not restricted to only restraining the excesses of the stomach and
the sexual organs, rather a sound fasting must restrain one from using any
part of the body in committing evil. Hence, fasting is done by the eyes,
tongue, hand, legs, alongside the mouths and sexual organ. This is an
important training in building a Muslim personality.
Moreover, fasting inculcates the virtue of enduring the unpleasing behaviour
of the ignorant ones. So whenever anyone insults, abuses or seeks to pick a
quarrel with him, he will swallow his anger and endure, and he will rather
say; "I am fasting.” The callers to Allah are most in need of the virtues of self
discipline, open heartedness and control of hot temperedness. This is a good
asset for dawah.
“It is part of the mercy of Allah that thou do deal gently with them. Were it
thou severe or harsh hearted, they would have broken away from about thee;”
Q: 3 159.
With this attitude, much time and energy are saved for resultoriented
activities that will bring progress to dawah, as against wasting of time on
arguments, disagreement, trying to know who is right or wrong and settling
disputes. So this action and sacrifice shall be to the advantage of dawah. Allah
(the Exalted) speaks the truth:
”Nor can goodness and evil be equal. Repel (evil) with what is better; …”
Q 41: 34 .
The Muslim learns from fasting the feeling of kindness and compassion
towards the destitute and the needy. He himself having experienced the
throes of hunger will hasten to extend the hand of sympathy to the needy.
For this is what Zakatulfitr is meant to demonstrate. There is need for this
important virtue to permeate the ranks and files of the muslims. While
fasting, the intestines have less food to process. This enhances spiritual
upliftment and soul purification. Hence, the barriers to spiritual enhancement
are demolished, while the booster to worldly attraction is depleted. All this
cleanses and illuminates the soul; thereby making purification, dhikr,
recitation of the Qur’an, istigifar, taubah and dua easy for the soul. When this
happens, true success, commitment and feeling of closeness to Allah are one’s
lot. One saying of Allah’s messenger (SAW) stresses this thus:
“Shaytan moves in the son of Adam in the same way blood flows in the
vein, let him then block its path with hunger.” “Mutaffaqun alaehi.
Fasting, especially on hot days, inculcates in the muslim the virtues of
endurance and patience in the war front. This prepare him for jihad and wars
against the enemies, or trials that had been experienced before in the path of
dawah; so that it will not be worldly attractions or physical desires that will
serve as the stumbling block against his progressing in the path.
Fasting makes one know that a believer should rejoice in the success and help
from Allah for being able to sincerely discharge the obligation of worship.
This, the messenger (SAW) reminds us;
”That indeed for one who is observing fasting, there are two period of
rejoice: when he breaks his fast and when he meets his Lord."
“Say in the bounty of Allah and “His mercy, in that let them rejoice that is
better than the (wealth) they hoard.” Q10: 58.
This corrects the attitude of some people who express joy and happiness
whenever they stumble on worldly achievements and feels sober and sad
when they experience failures in any worldly endeavours.
Fasting inculcates in the Muslim the team spirit. This comes from the fact that
Muslims in all corners of the globe fast together in the same month, with the
feeling that the spiritual benefits acquiring from the fasting will also go to
their fellow brothers wherever and who ever they are. This emotional
attachment to one another is essential, more so, among the duat.
As a result of the inherent good in siyaam, the messenger (SAW) in

demonstrating his love and concern for us to have the benefits in fasting
enjoins us to fast in some days in the year.
Allah, in His kindness and in desiring good for us, enjoins us to shorten our
salah during a journey, illness, war, etc, so that we shall not totally miss the
inherent benefits and provision. In the same vain, as regards fasting when we
are faced with the same circumstances of being on journey illness, we can pay
back some other time or do fidyah.
Fasting relates the muslim with the universe as per what it contains, such as
the moon and the stars. He has to observe the new moon before he can begin
or end his fast and getting used to its coming out. Through this he appreciates
the creatures of Allah, as a pointer to His exaltedness and greatness.
Also, fasting inculcates in the muslim the habit of true consciousness and
meeting appointments. This, he learns from observing the time to commence
his fasting and the time to break it, in order not to render his fasting invalid.
Doing this everyday for a whole month teaches the Muslims, particularly the
duat, to attend to dawah assignments with all seriousness it needs and not to
waste the time of others.
Besides the above, fasting has some health benefits. At last, modern science
has been able to expose this fact, as it has been discovered that fasting may be
the cure to some health problems.
All said and done, the provisions and training processes derivable from
fasting and the month fasting are just simple to attain for anyone who is
sincere in his intention and fast as Allah Has designed it for us; to fast as our
noble messenger has taught us. Unfortunately, what we see today among the
Muslims is to say the least appalling. They have turned the month of fasting
to the month of eating to their fullest varieties of food, instead of being
austere and eating little. The month of worship, reciting the Qur’an, waking
in the night for tahjud has been turned to the month of merry making,
amusement. The female singers see the month as an opportunity to exhibit
their evils and atrocities. This wanton display of lewdness, to say the least, is
tantamount to desecrating the honour of Ramadan, and obviously a situation
not pleasing to Allah and His messenger. We’ve got to change it!
To conclude, I seek Allah to make us derive benefit from Ramadan and

provision in fasting. We cannot say that all that has been said in the preceding
pages are all about the topic, but just a few. We pray Allah make us benefit
from it.

CHAPTER TEN

Zakaah: the Alms Giving.
It is obvious from its name that Zakaah entails purification and development
for the soul, so that it can move to the higher realm, away from the worldly
attractions, filth and burdens.
“Of their wealth take alms, that thou might test purify and sanctify
them…”Q9:103.
“Truly he succeeds that purifies it, and he fails that corrupts it.” Q91:8 9.
Hence, Zakaah, sadaqah and spending in Allah’s cause are all acts of worship
and means of closeness to Him, and at the same time a renewal and an
important training for the soul.”
Man by nature loves wealth and its acquisition. The Qur’an testifies to this;
“And ye love wealth with inordinate love.” Q 89:20.
In one saying of the messenger of Allah (SAW), which may be paraphrased
thus;
“if a man should have a valley full of gold, he would wish that he had
another. Nothing can satisfy greediness of the son of Adam except when he
is put in his grave.”
Naturally too man is niggard;
“Truly he was created, very impatient; worried and unhappy when evil
touches him; and niggardly when good reaches him." Q70:19 12.
As a result, we see man’s greediness for worldly riches, that they even kill one
another over it. Consequently this nature of man breeds selfishness,
unhealthy rivalry, and hatred, envy and jealousy in the society, to the level
which resembles animal jungle. This state of affairs naturally comes to be in a
society devoid of Iman.
But in the case of a believer, our great Islam, raises his soul so that he will
recognize the quintessence of wealth and worldly things. No doubt, the
muslim is fully aware that the riches in his custody belong to Allah, and that
it is an ephemeral ownership. He knows too well that wealth is just an aid to
help him discharge his mission (worship) on earth, and that it is Allah that
gives wealth according to His knowledge and wisdom. Also, that Islam
organizes distribution of wealth among men and takes care of their welfare in
a way that has no comparison, and at the same time fosters noble life devoid
of greediness, mutual hatred, jealousy, but full of love, altruism, contentment,
compassion and kindness.
Having said that, it lays down deterrent sanctions for any one that acts ultra
vires by usurping the property of others. Islam also encourages earning
livelihood from halaal source.
The following points enumerate the benefits of Zakaah and spending in
Allah’s cause;
Giving alms and spending in Allah’s cause helps and teaches the soul to
overcome its greediness for accumulation of wealth, while it also enjoins
kindness towards the poor and needy. It nurtures the spirit of participating in
the affairs of the Muslim Ummah and nations at large, and in Jihad in Allah’s
cause. All this contributes to building true, complete and useful Muslim
personality. Most in need of this essence are the people of dawah.
Whoever obeys Allah’s instruction by paying Zakaah, giving Sadaqah or

spending in Allah’s cause demonstrates his belief that wealth belongs to
Allah, and that he ought to spend it in accordance with the instructions and
teachings of the owner (the Exalted), and that it is not proper for him to use or
acquire the wealth in a way contrary to His guidelines.
The Muslim understands wealth as a means of assisting himself in obeying
Allah. So he doesn’t see the acquisition of wealth for its sake or as an objective
of life that its growth or absence of it becomes the main preoccupations. We
should see wealth as a tool in our hand, and not on our heart or in our head.
“The mutual rivalry for piling up (the good things of this world) diverts you
(from the more serious things). Until you visit the graves. Q102:1 2.
“Woe to every (kind of) scandalmonger and back bitter, who pileth up wealth
and layeth by, thinking that his wealth would make him last forever! By no
means! He will be sure to be thrown into that which break to pieces.”
Q104:1 4.
Zakaah teaches the Muslims that inequality in wealth distribution is Allah’s
doing, based on his wisdom and measure. He is fully aware of His creatures,
and He has done that for life to go smoothly among men on the basis of
cooperation and service to one another.
“It is Allah that bestows provision to whoever he wishes, and he withhold
for whoever he wishes.”
"Is it they who would portion out the mercy of thy Lord? It is we who
portion out between them their livelihood in the life some of them above
others in ranks, so that some may work for others, but the mercy of thy Lord
is better than the (wealth) they amass." Q43:32.
The true believer is convinced that the wealth in his control is a favour
bestowed on him by Allah and not by the dint of his hard work or personal
effort or knowledge, as said by Qarun that;
“This has been given to me because of a certain knowledge which I have.”
The believer finds contentment in whatever portion of wealth bestowed on
him, for Allah is with His servants well acquainted, watchful.
“If Allah were to enlarge the provision for his servants, they would indeed
transgress beyond all bounds through the earth; but he sends (it) down in due
measure as he pleases. For He is with his servants wellacquainted,
watchful.” Q42:27.
The Zakaah instills in the mind of the payer absolute trust in Allah and what
is with Allah and not in the wealth in his possession. The obvious thing to
some people is that what is taken out to pay Zakaah decreases wealth, but to a
sincere Zakaah payer, the opposite is the case. The same situation applies to
Riba, that it is a return on capital, when in actual fact it depletes capital and
destroys it; this much Allah says;
“that which you give in Riba for increase through the property of (other)

people will have no increase with Allah, but that which you give as Zakaah,
seeking the pleasure of Allah, (will increase).It is these who will get a
recompense multiplied.” Q30:39.
This is a warning from Allah and his messenger to counter whoever fails to
desist from dealing in usury.
Zakaah gives the Muslims the opportunity to let others benefit from their
wealth, as against tying it down. By this act, the society grows and progresses.
This is power and strength to Islam and Muslims to develop the earth and
reap benefit and favour of Allah, and also a means of preventing the
unbelievers from dictating the pace of economic development of the muslims.
The view of the unbelievers as regards the status and position of wealth with
them is faulty and deceptive. But the believer’s view on wealth is divinely
guided:
“The most honoured of you in the sight of Allah is (he who is) the most
righteous of you.” 49:13.
And He sends down wealth based on His due measure and on the fact that
they are transient and do not contribute to making a good personality.
The nonbelievers overrejoice when they stumble on wealth or any worldly
gains. By coincidence, this may cause their misfortune and misery. And
should they suffer any loss in their wealthy, deeply disheartened they
become. Again, this is unfortunate and may lead some to annihilation.
The situation of the believer is different as per any conditions he finds

himself. He will not over rejoice for possessing anything, neither will he feel
disheartened for losing anything, for he is satisfied with the fact that it is
Allah’s due measure, and Allah’s measure is the best. He only rejoices for
Allah’s bounty, blessing, success and guidance,
“say; “in the bounty of Allah and in His mercy, in that let them rejoice”; that
is better than the (wealth) they hoard”.
Wealth is like the two sides of a coin; could be a source of good and bountiful
reward when it is acquired lawfully, spent in Allah’s way and in paying
Allah’s due (Zakaah). As it could also bring evil, wrath and chastisement
from Allah in the hereafter when the owner acquired it from nonhalaal
sources and failed to remove Allah’s due from it.
They miss the point, those who crave wealth, amass and store it. Actually,
storing up wealth to grow can only be achieved through spending in Allah’s
cause. Allah says:
"The parable of those who spend their wealth in the way of Allah is that of a
grain of corn; it groweth seven ears, and each ear hath a hundred grains.
Allah giveth manifold increase to whom He pleaseth; and Allah careth for all
and He knoweth all things. Q2:261.
The messenger of Allah (SAW) also said: “O son of Adam, nothing is for you
in your wealth except that which you have spent on what you have eaten or
on dressing that had torn (out of your wearing it), or that which you pay as
charity, which is the only portion that will be stored for you.”
The Zakaah payer should feel not that whatever he gives to the poor or the

needy is a personal favour from him, rather it is the portion that Allah puts in
his care for the poor. It is even rational to say that it is the receiver of Zakaah
that is doing favour to the giver.
The Qur’an enjoins us not to render invalid our charity with reproach,
haughtiness and showoff. This is a very important training that fosters
closeness to Allah, and saves the receiver from humiliation, as it is also a way
of kindness and love to people.
“O ye who believe, cancel not your charity by reminders of your generosity,
or by injury like those who spend their wealth to be seen of men”, Q2: 261,
rather they seek Allah’s pleasure with it.
Allah is pure and will not accept anything except that which is pure. The
Quran enjoins us to give out what is good from what we love. We are not to
give out the worst of our wealth. This is also an important training to remove
from us the evil of selfcenteredness.
“O ye who believe! Give of the good things, which you have (honourably)
earned, and of the fruits of the earth, which we have produced for you, and do
not aim at anything, which is bad, out of it ye may give away something,
when ye yourselves would not receive it, except with closed eyes. And know
that Allah is free of all wants, and worthy of all wants” Q2:267.
“By no means shall ye attain righteousness unless you give (freely) of that
which ye love. Q3:92.
The good thing for anyone giving out is to feel that he is more strongly in
need of the needy than the needy is of him. This is so because he is more in
need to do good deeds and have Allah’s reward on the day of resurrection
than the needy have to wealth in this world. He needs Allah’s reward to be
saved from His chastisement and to enter AlJannah. Hence, he should strive
to give to the needy and not waiting to receive gratitude from them, rather he
should be the one to show gratitude for the opportunity to have provision
that will profit him in the hereafter.
They are in great errors, those who think that the only favour they have from
Allah is the salary or income that they earn. They forget that various senses
and other parts of the body provided them by Allah are favours. They seem
to be saying that all these are their birthright to which Allah has no special
claim to gratitude from them. It becomes imperative for us to change and
correct this erroneous view and acknowledge His favours on us. If we are
given the chance to choose between those favours and the worldly things
such as gold we would definitely be pleased with the former.
It is necessary for the Zakaah payer or charity giver to understand that

whenever he is extending the hand of kindness to the needy, he is actually
giving the alms to Allah.
“Know they not that Allah doth accept repentance from his servants and
receives their gifts of charity Q9:104.
Sayyidah Aisha (RA) really understood the import of this ayat that whenever
she was giving out any charity, she would cleanse it.
The true believer will feel timid that Allah, the Giver, the Provider would still
be requesting from the Muslims to spend in His cause by way of begging;
“Who is he that will loan to Allah a beautiful loan, which Allah double unto
his credit and multiply many times…” Q2: 245.
Whoever understands the undertone of this verse really will spend humbly
and with modesty all that he possesses. What is more expedient for us than
to emulate the noble messenger (SAW) and his companions (RAA) when it
comes to spending in the way of Allah and giving charity? The messenger
was more benevolent than the blowing wind, more so in Ramadan. Many of
the companions would take out of their wealth and spend on the Muslim
army and in Allah’s way. It was related that a companion was used to giving
out despite his nottoobuoyant condition. Some of his neighbours reminded
him of his condition, but he responded thus;"I am used to alms giving to
Allah’s creatures, and I do not intend to change the act with the fear that
Allah will change His way with me.
The approach used by the Qur’an is by encouraging us to hasten to spending
before death overtakes us. This instills in us the important lesson and
attribute of hastening to good works.
“It is these who hasten in good work, and those who are foremost in them.
Q23;61.
“And spend something (in charity) out of the substance which we have
bestowed on you, before death should come to any of you and he should say,
“O my Lord! Why didst Thou not give me respite for a little while? I should
then have given (largely) in charity and I should have been one of the doers of
good.” But to no soul will Allah grant respite when the time appointed (for
it) has come; and Allah is well acquainted with (all) that ye do.” Q63: 1012.
The property on which we must pay Zakaah is all inclusive as it includes farm
produce harvest, animals and other forms of wealth, meaning that the needy
are entitled to all these and ought not to be deprived of it because of their
poverty.
Thus we see Zakaah and spending in the way of Allah as a training and
provision for whoever desires to prepare for the hereafter. Again, I do not
claim to have talked all the talks as regards Zakaah. Let those who desire
more look for more. Success belongs only to Allah.

CHAPTER ELEVEN
HAJJ: The Pilgrimage.
Hajj is full of abundant provision offered as a honour by Allah to visitors to
His sacred house. The aura of spirituality, that envelopes one during the
performance of hajj rites at the holy sites, is full of light, guidance, taqwa,
mercy and flat tranquility from Allah, especially for the pilgrim that embarks
on the journey and performs the rites with pure and sincere intention to attain
Allah’s pleasure. The blissful feeling that holds the pilgrim before setting out
on his journey, and the burning longing and desires to perform the obligation
of hajj, visit the sacred house of Allah and the tomb of Allah’s messenger
(SAW) are awesome, and even increase during the trip. Then the moment one
first sets eyes on the noble Ka’bah, no moment is as memorable and great as
that; it will seem like one is heavily laden spiritually thereby strengthening
his fear for Allah, submission to Him and reverence for His sacred house.
And in the Istlam (facing, kissing or touching the black stone), the right hand
of Allah on earth, and during the waiting at multazim, when words as well as
tears would be pouring, expressing fear of Allah, repentance, begging and
regret for past misdeeds. Similarly, at the plain of Arafat and JabalRahmah,
people, all, from far and wide of the world, standing on one plain, besieging
Allah with requests. “Hajj is attendance at Arafat,” as proclaimed by Allah’s
messenger (SAW). Hence, the honour from Allah for the visitors to His
house; He would not let them return emptyhanded except He grants their
requests, accepts the repentance of those who turn unto him, grants
forgiveness of those who seek his pardon; His tranquility shall descend on
them, His mercy will fill their lives, and their hearts shall be filled with His
light and taqwa, and by that they will be entitled to true success, the success
of the people of Al jannah.
The provisions from Salah, Saum and Zakaah are replenished and renewed
often because these rituals are performed regularly: daily, monthly or yearly.
But in the case of hajj, it is just once in a lifetime. It is as if Allah specifically
makes its honour and blessings abundant to last a lifetime, that when a
pilgrim returns from hajj, he will be pure and sinless as the day he was born
and it will be as if a heavy burden is removed off his neck.
As the pilgrim leaves his home for hajj, he is already on for Allah, forsaking
the businesses of this world; thus he is in totality of himself very conscious of
spending on this journey all his time, efforts, wealth and all that he possesses.
Therefore he, out of his freewill, uses all these blessings for Allah’s sake and
in submission to Him and far from being disobedient to Him. In doing this,
there is great provision, training and discipline that thereafter, leave an
impression that lasts for a lifetime.
The condition that one must be physically and materially capable before one
can perform hajj should not be a licence for a sincere and true muslim to
delay the performance of hajj obligation unnecessarily by waiting for a time
of opulence. One does not know when one’s time in this world will be up. If
he should delay it, then he might be making himself liable to Allah’s
chastisement because he may not be different from one who indolently
neglects or delay salah, or one who witnesses the month of Ramadhan but
refuses to fast, or one who is capable of paying Zakaah, but refuses to do so.
Allah is pure and shall not accept anything but which is pure. Any one that
intends to perform the obligation of hajj must offset the expenses from a clean
and pure source free from unlawful or questionable means. In this, there is an
important lesson for the muslim in his life.
Who can be likened to the pilgrim who left his home after taking his bath,
donned his ihram, and abandoned the worldly businesses and devotedly
dedicated his mind to Allah, leaving behind his wives, children and wealth?
Who can be like him who leaves this world to meet Allah? The scenario
painted above would be likened to the situation of life and death; the bath
signifies the ghusl for the dead; the donning of the ihram cloth suggests the
shrouding of the dead; and leaving the worldly affairs behind could portray
the body leaving this life; while saying bye to wives, and abandoning
business and children, are all issues of life and death. There is nothing more
proper than the pilgrim remembering the significance of the above scenario
and internalizing the lessons and admonition therein, by preparing to meet
his Lord in the state of purification and cleanliness. Hence, he will return
anything unjustly acquired, pay his debts and seek pardon from anyone he
has wronged, and repent unto Allah, possibly his end may come on his
journey. Thus, he begins his journey honourably and on a clean slate.
May Allah bestow His peace on you, my leader, and messenger of Allah. You
taught us what to say while embarking on a journey, that if we live by the
import of that which it contains, we will have provisions and a great lesson:
“O Allah, we ask you for all good actions and obedience, piety in this
journey of ours, and we ask for deed which pleases You.”, focusing the
intention and aim on increase in righteousness, piety and good deeds with the
sole purpose of gaining Allah’s pleasure, and directing the pleas to Allah is a
demonstration and assertion that none of these would be achieved except by
the will and permission of Allah.
Then the next sentence of the dua: (O Allah, you are the companion on the
journey and the Guardian over our family, wealth and children). What a
great impact this dua will leave on the mind of the believer for he feels Allah’s
companionship on his journey: Invariably, he is under Allah’s protection, care
and security. He is rest assured that Allah is in charge of all that he leaves
behind: wealth, wife(s) and children. So, no qualms, no worry.
In this sense, the Muslim demonstrates in practical terms, total dependence
and trust in Allah. Then the next sentence of the dua;
(O Allah! Facilitate this journey of ours and let us cover its distance as
quick as possible), pleading Allah to ease the hardship and difficulties of the
journey. All affairs rest with Allah, hence it should not come to anyone’s
thinking that journey is made easy and stressfree by the comfort of the means
of transportation such as aircraft or vehicles, as there is no ease except in what
Allah puts ease. Any means of transportation could turn to a source of stress,
rather than a source of comfort if Allah should withhold his mercy and leave
us to our fate.
Then the next sentence of the dua; “(O Allah, I seek refuge in you from the
hardship of the journey, from having a change of heart and being in a
predicament and from illfated outcome with wealth and family). A feeling
of weakness, beseeching Allah and seeking His protection from all that
travelers experience of evils and dangers while on journeys, and what they
meet with their people and wealth on their return.
At the outset of his journey, the pilgrim knows that he and his cotravelers are
guests of the Compassionate and visitors to his sacred house. He is doubly
sure that he is well protected and secured with Allah. He relates with others
in the most sociable and gentle manner, and with forgiving, loving and co
operative spirit. He is ready to help the weak, the sick and to serve the needy.
"…Let there be no obscenity, nor wickedness, nor wrangling in the Hajj."
Q2: 197.

Enticing the soul to do all this throughout his journey is an essential training
for the Muslim in his life and particularly the callers to Allah.
The dua of the resident for the traveler, as taught us by our noble messenger,
has a lot of good and important instructive imports. He (The resident to the
traveler) would say;
(I place your religion, your faithfulness and outcomes of your deeds in
Allah’s trust), and again, he would add: (May Allah endow you with taqwa),
and he would add, (and forget us not in your supplication). Allah’s
messenger (SAW) said this to Umar bin Likhatab (RA) when Umar was
embarking on a journey. And the traveler shall say to the residents;
(I place you in the care of Allah, who will not misplace whatever is placed
in His trust). In this there is remembrance of Allah, departing to a place in
His cause, an advice to stick to the truth wherever one finds himself,
steadfastness in His instruction and desire to end all affairs well. It is an
emotional feeling of love and seeking well for one another. That cannot be
found except among the Muslims.
Choosing the leader on the journey is in line with the instruction of Allah’s
messenger, a show of unity and organization that ensures speaking with one
voice and protection against shaytan as a blessing of being in the midst of
Jam’at. This is a significant training particularly for the people working in the
path of dawah.
The dua upon mounting the animal or means of transportation when one
should mention Allah initially and then say: (Al hamdu lilah, Allah Akbar),
thrice. And when he is well balanced should say: (Glory to Allah) who made
this (transport) subservient to us, we ourselves would not have been
capable of that, and unto our Lord is our ultimate return.) This is a mention
of Allah’s favour of His making the transport at our service. The credit should
not be for the makers of the aircraft or vehicle alone, rather the credit should
go to Allah firstly and lastly, for He is the One that endowed them the
knowledge and means or materials used in its production.
The Talbiyyah in his wordings depicts response to Allah’s call and

disassociating oneself from ascribing partners to Him. It also entails that all
praise and blessings and sovereignty belong to Him alone. Hence, Uttering
this statement repeatedly by the tongue, and presence of the mind asserts and
testifies to the essence of one’s iman in Allah and His oneness and
consciousness of Allah’s favour and our dependence on Him.
“Here am I before thee, O Allah, doubly at your service. Before thee I am,
there is no partner unto Thee, doubly at your service here am I. All praise,
blessings and power are Thine. There is no partner unto Thee.”
The exchange of Sallamah among the pilgrims when they meet one another is
a reminder of, and it lays credence to, the fact that Muslims, all over, profess
the same aqidah of oneness of Allah, this the pilgrim feels as he is
participating in this collective worship.
As the pilgrims are enlivened spiritually, little will they feel any physical
weariness instead; they will be full of hope in Allah’s reward and mercy that
are necessarily the outcome of such weariness.
The nearer the pilgrims to the sacred house of Allah the more intense their
longing for, and yearning for it become, in the same way magnet attracts its
objects when both are nearer each other. This is a divine feeling put by Allah
in the minds of His sincere servants, and a sign of His love for these lots
whom, by Allah’s will, the visit to His sacred house has been made alluring
to.
At the first sight of the noble Ka’bah, he is greatly overwhelmed by this

magnificent scene. He will be held spelled bound and with a high feeling of
delight and happiness, which is better experienced and appreciated than
imagined and described. Hence, there is a lot of benefit in this dua related
from the messenger (SAW): O Allah increase the honour, greatness,
eminence and dignity of this house, and increase whoever comes on hajj or
umrah (to this house) in honour, greatness, eminence and righteousness”. O
Allah, You are the peace, and from you is peace, so our Lord, endow us with
peace in our life.”
The trip to hajj is relatively incomparable to ordinary trips. It is not a journey
made in body to Makkah, the site of Ka’bah or the plain of Arafat; it is a
divine journey, full of divine lights, in which the souls and the spirits ascend
to Allah, its creator, and then join its origin for renewal of strength, life and
success and to be replenished with taqwa, the best of provisions.
The sacred house is not just like any other houses even if it is built with
common stones; it is the sacred house of Allah. Similarly, the Arafat plain is
not of the same status with any other plains even though might be of the same
normal stuff: Allah has endowed both special marvel, marked distinctions,
awesomeness and super abundant eminence as He Allah has endowed the
Qur’an, His glorious word, with inimitability, marvelousness and
awesomeness even if it contains letters and words which we ordinarily use in
our conversations. This is a favour and mercy from Him to make things easy
for us. We indeed have no power or ability to withstand, directly, the words
of Allah in its sublimity
"Had we sent down this Qur'an on a mountain, verily, thou wouldst have
seen it humble itself for fear of Allah…"
Q59:21.
As we cannot stand the majesty of Allah;
"…When his Lord manifested himself on the mount, He made it as dust and
Musa fell down…" Q7:142.
So Allah has made it easy the opportunity to visit Him and be near to Him, to
consult Him and have from his abundant blessings by visiting His sacred
house which conveys His majesty, manifestation, special blessings and divine
lights that give us the strength and power we have.
It should be known that the level of preparedness of the soulthat fears its
Lorddetermines greatly the level it will receive these lights and divine
abundance.
Hence, my brother, understand and make the trip to hajj in the shade of this
divine context: a lifegivingtrip to the soul and spirit, and not a trip felt only
in the body, so that the soul will devote and be close to Allah, provisioned
with His favour, beneficence and mercy for attainment of hajj mabrur,
abundant provision, forgiveness of sins and returning pure and clean as the
day you are delivered of your mother.
It is in this light you would appreciate the reason behind the hidden yearning
and longing, which is a mixture of fear and reverence together with delight
and achievement as one casts his first sight at the revered Ka’bah.
The circumambulation around the Ka’bah is the salutation to this mosque, and
it is commenced with Istlam (facing the Blackstone, kissing it if possible, or
touching it with one’s hand, or pointing in its direction), emulating Allah’s
messenger’s tradition. This kissing is accompanied with the intention of
taking a covenant with Allah to remain steadfast in His straight path and to
continue to discharge the duties of Islam; Jihad, sacrifice, and help Allah’s
religion, with a sincere determination to fulfill the covenant and the bargain,
and at the same time being conscious of Allah’s wrath and chastisement as the
consequence of reneging on the pledge. As one fulfils the pledge in this way,
it reinforces one’s provision in the path.
Circumambulating the house is a Salah in form of walking round and
supplication. So do it as you would offer your Salah; with humility, presence
of mind, etiquette, mindful of your brothers as you do it, and be conscious of
Allah’s watchfulness over you as you circumambulate His sacred house. Do
not forget that it is your soul that is the focus of Allah. Hence, free your mind
of any thought except Allah and His love. Moreover, let your devotion to
Allah signify that it is the soul that is doing the tawwaf and not the feet. Not
done yet. Increase in remembrance of Allah and supplication for yourself,
your brothers and your dawah.
At AlMultazim, after the tawwaf, a feeling of having contact with, and

clinging to, the house is born with a strong desire to move closer to Allah and
to get attached with the cover of the Ka’bah; the feeling the poor servant has
for Allah, to His forgiveness and to His pleasure. Your standing at the door
of Ka’bah bears the instance of a poor man standing at the door of the
generous rich man. Let Allah see in your faithfulness, sincerity to Him, fear
of, and hope in, Him, remorseful, selflessness, and complete repentance, and
the awareness that there is no way out except with Allah; with the feeling of
love, humility, sweetness in closeness to Him and obedience. In this elated,
electrifying mood, do much of supplication with beautiful statements, renew
the intention and covenant with Allah to seem as if you are not going to
abandon His doorstep if not for giving other visitors of the Beneficent, the
same opportunity you have had.
At the MaqamIbrahim, you will offer two rakah of prayer. This will remind
you of the spiritual relation between our leader, Ibrahim (AS), even despite
many generations between us, and the response of Allah to his supplication,
to raise Mohammad (SA) from among us as a mercy unto the whole worlds.
The Zamzam water is different from other waters. Allah has specifically
endowed it with a lot of good. So it is for us to remember while drinking it,
our mother Hajarah (AS) and our leader Ismail and how long they have
suffered from thirst before the spring of Zamzam came about. Therefore, let’s
train our souls to endure hardship in the way of Allah and in the field of
jihad.
Hurrying between Saffa and Marwa is one of the hajj and umrah rites; it is
not an ordinary jogging, so whenever one experiences any hardship or
tiredness when doing it, lets recall the case of our leader, Hajarah in her going
to and from between Saffa and Marwa in search of water for her son who was
dying of hunger. What should we do than to learn to endure the rigour of
travelling and jihad in Allah’s way, as a means of worship and closeness to
Allah, and as a booster to our health and exercise for our body in obedience to
Allah.
While your stay in Makkah and in the precincts of Ka’bah lasts, you should
seize the golden opportunity of offering all the Sallah in the honourable
Ka’bah. And keep awake for Allah, be in conversation with Him, with
humility and submissive, Knock at the door of The Generous one with
supplication, rakahs, sujuds duas and tears from fear of him. In this divine aura,
lest you forget to ask Allah to support and strengthen His armies, to help His
religion and to destroy the enemies of Islam where ever they may be on the
globe.
While still in Makkah, moving round its Sections, Mountains and places,
visiting cave Hira and cave Thaor; bring to life the early days of the Islamic
dawah and what Allah’s messenger (SAW) and the early Muslims went
through; persecutions, difficulties and sufferings simply because they upheld
Tawheed, the ideology of oneness of Allah. Recall their patience, steadfastness
and persistence on spreading the message.
You should also remember Darul Arqam ’bn AbilArqam, wherein the noble
messenger trained these heroes through whom were destroyed all forms of
falsehood propagated by the worshipers of idol and fire, such as the Romans,
and the Jews.
Beware that you are walking on the same soil on which the noble messenger
(AS) used to walk.
The assembly of the pilgrims from diverse areas of the world is an
opportunity for strengthening the bonds among the Muslims, and for
knowing one another the more, and for assessing the situations in different
countries with the view of sharing feelings and pains so as to bring to fore the
reality of their being like a single body and like a single structure that all and
different parts reinforce one another. It also allows for studying the serious
issues faced by the Islamic nations and the minority muslims, the plots of the
enemies and of course all the affairs of the Muslims. But then how nice would
it be if they could be exchanging correspondences after the hajj, for the
relationship to last and to afford the pilgrims the opportunity to know the
conditions of their brothers. This is going to foster unity of the Muslim
ummah
And verily this Brotherhood of yours is a single Brotherhood and I am your
Lord and Cherisher: therefore fear Me (and no other). Q23:52.
On the plain of Arafat, a hill which has no equal among others, specially

favoured by Allah with abundant blessings and mercies outpouring on the
guest of the Beneficent as they all gathered on this plain donning their
ihram, besieging Allah with dua that reminds one of the gathering(on the day
of qiyyamah). It is indeed a great scene on a splendid day. In an hadith
related by Muslims from Aishah (RA) that the prophet (SAW) said”: “There
is no day in which Allah saves more people from hell than the day of
Arafat. He (AJ) would come closer and be proud of them (those at Arafat)
before the angels and say: “What do these ones want?”
It is part of the blessings that Allah has bestowed on this day that fasting on
this day by those who are not performing the hajj is expiation for the year
preceding it and the year following it. Abu Qatadah (RA) reported that the
messenger of Allah was asked concerning fasting on the day of Arafat, he
(SAW) said:
“It is an expiation of the year before it and the year after it.” Muslim.
Returning from Arafat raises the emotion emanated from the feeling of
bidding bye to this beloved plain, this blessed day and splendid stay. The
soul no doubt will strongly hope for acceptance of the rites.
Stoning the pillars is an expression of one’s intention to obey Allah’s

instruction, and a demonstration of one’s servitude wisdom behind this
exercise. But then, let’s recall shaytan’s attempt to prevent our leader
Ibrahim (AS) from executing Allah’s commandment and e refusal of the
bosom friend of Allah to accede to shaytan’s evil whispering. The good thing
for you, O pilgrims, is to imagine that you are faced with shaytan’s
incitement and whispering which essentially to him by being obedient, even if
we cannot explain the you must fight tooth and nail while stoning the pillars
as a way of repulsing this accursed shaytan.
The slaughtering of the sacrificial animal and its sharing to the needy among
the muslims earns one a closeness to Allah; His pleasure and it instills the
hope that He will emancipate one from hell. It also brings to fore the import
of showing kindness to the needy and feeding them from the best of the
sacrificed animal.
”The sacrificial camels we have made for you as among the Symbols from
Allah: in them is (much) good for you: then pronounce the name of Allah over
them as they line up (for sacrifice): when they are down on their sides (after
slaughter) eat ye thereof and feed such as (beg not but) live in contentment
and such as beg with due humility: thus have we made animals subject to
you that ye may be grateful. Q22:36.
Then come a time of emotional outpouring, the time of farewell tawwaf. It is
a feeling that comes when one thinks of leaving the best of places dearest and
beloved to the heart. This feeling is also accompanied by the hope that Allah
should accept this hajj, as well as the longing for a return if one is still alive.
The visit to Madinah is a reminder of the hijrah of the messenger (SAW) and
the long distance he traveled while being chased out of Makkah; his meeting
the people of Madinah, and his building the mosque first. Recall these exciting
events, the great feats achieved by Allah’s messenger and his companions; the
battles and the victories, the sanitization of the Arabian Peninsula from shirk
and idols, and the Jews after they reneged on the treaty, as it is their
mannerism, as testified to by the Qur’an.
In the prophet’s mosque, one will recall the saying of Allah’s messenger
(SAW) related by Bukhary, that {between my house and my mimbar is
rawdah, one of the gardens of Aljannah, and my mimbar is at my
fountain}. Savor this spiritual felicity that is the closest to the felicity of the
people of Aljannah with the pleasure of Allah. Equally, you should feel the
spiritual relationship between you and the beloved messenger for his ardent
concern over us, and to the believers he is most kind and merciful; it grieves
him that you should suffer. Give greetings of peace and blessings on him and
pray Allah to reward him abundantly for his effort on us, as He would
reward a prophet for his ummah. The same greetings should go to Abu Bakr
(RA) the first khaliph, and Umar bn Khatab, the amirulmuminin. Pray that
Allah raise us together with these highly esteemed lots.
Endeavour to visit the historic places in Madinah and recall the lifeturning

events related to them. Visit the Baqi’, the graveyard for the righteous heroes;
visit Uhud, the hill where battle of Uhud took place, and recall the inherent
lessons and teachings.
That is how you should live that period of the exciting story with its beautiful
memory, that give you provision, admonitions and lessons which you are
seriously in need of as long as you are still in this path of dawah.
CHAPTER TWELVE
THE QIYAM LAEYL
“Their limbs do forsake their beds of sleep, the while they call on their Lord
in Fear and Hope: and they spend (in charity) out of the sustenance which we
have bestowed on them”. “Now no person knows what delights of the eye are
kept hidden (in reserve) for them as a reward for their (good) Deeds”.
Q32:1617.
The night is quiet and soothing, and in its quietness there is attentiveness and
devotedness; so there is no room for showoff. The night ensures solitude
with Allah and this fosters closeness, intimacy and consultations.
Salah is a means of renewal and even more so in the dead of the night. It

fosters a closer tie with Allah, gives more provision and higher attainment.
Lovers take resort to and favour the night, that being so, those who stay the
night for prayer should have stronger resort to and favour the night the more,
for the believers passionately love Allah the more. In the middle of the night,
there is qiyam, sujud, ruku’, istigfar, dhikr, tasbih, Qur’an, taubah, munajat, dua
and weeping resulting from the fear of Allah. In all this, there is provision.
“And part of the night prostrate thyself to Him; and glorify Him a long night
through.” Q76:26.
For the abundant provision in qiyam laeyl, those who are in the path of dawah
are more in need of it. Hence, at the very outset of this dawah, Allah instructed
His messenger to wake up in the night for prayer. This was meant to prepare
him to be able to shoulder the enormous responsibility of dawah. So Allah
(Ta’la) said;
“O thou folded in garments!” “Stand (to pray) by night but not all night”
“Half of it or a little less” “Or a little more; and recite the Qur'an in slow
measured rhythmic tones”. “Soon shall We send down to thee a weighty
Message”. “Truly the rising by night is most potent for governing (the soul)
and most suitable for (framing) the Word (of Prayer and Praise)”. “True there
is for thee by day prolonged occupation with ordinary duties:” “But keep in
remembrance the name of the Lord and devote thyself to Him
wholeheartedly.” Q73:18.
Qiyam laeyl assists greatly in the fight (against the soul) and in strengthening
will and determination, as well as in gaining victory over shaytan and forcing
the soul to submit to Allah. For anyone to forsake sleep, rest, comfort and
warmness of the bed, and suppress the physical desires, wakes up and
performs ablution even in the very cold weather, and prefers worship and
closeness to Allah, there is no gainsaying that he has already earned for
himself provision, assistance and strength to forge ahead in this dawah.
To stay in the night for prayer when men are fast asleep is a show of complete
profound sincerity and devotion to Allah, as much as absence of showoff in
the heart. In a way, sincerity is one of the essentialities that must be pocessed
by a caller to Allah, for absence of it renders all actions null and void.
So, abound in the book of Allah are verses enjoining qiyam laeyl and
explaining the special treatment in form of rewards that is for those who stay
the night for prayer. Allah (ta’la) says;
“And the servants of (Allah) Most Gracious are those who walk on the earth
in humility and when the ignorant address them they say "Peace!" Q25:63
“Those are the ones who will be rewarded with the highest place in heaven
because of their patient constancy; therein shall they be met with salutations
and peace” Q25: 75
Those who stay the late night for prayer avail themselves the opportunity of
reciting some verses of the Qur’an during Sujud, dhikr, tasbih, isfigfar and dua.
As in Allah’s statement:
“Is one who worships devoutly during the hours of the night prostrating
himself or standing (in adoration) who takes heed of the Hereafter and who
places his hope in the Mercy of his Lord (like one who does not)? Say: "Are
those equal those who know and those who do not know? It is those who are
endued with understanding that receive admonition." Q39:9.
Here, mention is made of one who contemplates the hereafter and its
accountability, recompense, bliss and chastisement, whence he was full of fear
and hope in his sujud and qiyam. Here again, he will be renewed and
strengthened to strive in preparation for this ultimate end.
Remembrance and glorification of Allah are diet and provision for the souls
and heart that whoever has tasted it would not want to be deprived of it.
There are ayaat in the Qur’an that
“And celebrate the name of thy Lord morning and evening” “And part of the
night prostrate thyself to Him; and glorify Him a long night through.”
Q76: 25, 26,
“Now await in patience the command of thy Lord: for verily thou art in our
eyes: and celebrate the praises of thy Lord the while thou standest forth”.
“And for part of the night also praise thou Him and at the retreat of the
stars!” Q52: 48, 49,
“Bear then with patience all that they say and celebrate the praises of thy
Lord before the rising of the sun and before (its) setting” “And during part of
the night (also) celebrate His praises and (so likewise) after the postures of
adoration.” Q50: 39, 40.
We are all sinners and have fallen short of Allah’s expectation of us, hence
nothing behoves us more than using the time of sahur to knock at the door of
Allah for his forgiveness, mercy, as this is the period when pleas are accepted.
Allah has indeed praised those who seek forgiveness at the period of sahur,
when He (Ta’la) said:
“Say: shall I give you glad tidings of things far better than those? For the
righteous are gardens in nearness to their Lord with rivers flowing beneath;
therein is their eternal home; with companions pure (and holy) and the good
pleasure of Allah. For in Allah's sight are (all) His servants.” “(Namely)
those who say: "Our Lord! we have indeed believed: forgive us then our sins
and save us from the agony of the fire."” “Those who show patience firmness
and selfcontrol; who are true (in word and deed); who worship devoutly;
who spend (in the way of Allah); and who pray for forgiveness in the early
hours of the morning.” Q3:1517.
And also: “As to the Righteous they will be in the midst of Gardens and
Springs” “Taking joy in the things which their Lord gives them because
before then they lived a good life”. “They were in the habit of sleeping but
little by night“
“And in the hours of early dawn They (were found) praying for Forgiveness;”
Q51:1518.
Dua in the late night is one of the spirits and most virtuous of worship in the
pre dawn time as the servant humbles himself before His Honourable Master,
asking Him and expecting to be answered:
“Call on your Lord with humility and in private: for Allah loveth not those
who trespass beyond bounds. ”Do no mischief on the earth after it hath been
set in order but call on Him with fear and longing (in your hearts): for the
mercy of Allah is (always) near to those who do good.” Q7:5556.
Abu Umamah (RA) said: “the messenger (SAW) was asked:
“Which dua is sure to be granted?” He said: in the last part of the night and
at the end of all the five obligatory salah. Related by Tirmidh, who said it is a
good hadith. Jabir (RA) reported that he heard Allah’s messenger (SAW) say
“There is a time in the night that any muslim that is fortunate to be awake
that time asking Allah (Ta’la) the good of this world and the hereafter shall
be granted, and that happens every night” Muslim.
Dua during sujud is desirable, for this the closest to Allah. It is an opportunity
the muslim grabs to make his plea to Allah. Abu Huraerah (RA) reported the
messenger as saying that:
“The time man is closest to his Lord is when he is in sujud, so do much of
supplication therein”. Muslim Abu Dawud and Nasai.
The people who carry the banner of dawah are normally exposed to the evil

plotting of the enemies. They are to counter this with the mighty and potent
sword, which is the dua at sahur time. That being so, wake up, my brother,
and call on Allah by saying: O Allah I beseech on thee to fight the enemies
and the tyrants for me, and I seek protection with you from their evils”. And
say: “Our Lord, make us not so weak as to tempt the wrongdoers to attack
us, and with your mercy save us from the evils of the unbelievers. Say also:
“O Allah, destroy your enemies: the enemies of your religion, and assist us on
them, in a big way that will cure our souls and revive the grudge in our
hearts. You can also supplicate with any dua Allah inspires in you.
In an hadith related by Bukhariy, Malik, Muslim and others from Abu

Huraerah (RA); that Allah’s messenger (SAW) says: “Our Lord descend to
the lowest heaven during the last third of the night, inquiring “who will
call on me that I may respond to him. Who is requesting something from
me? That I may grant him. Who is seeking My forgiveness? That I may
forgive him” Do we then need to hesitate and feel reluctant after these
impetus and fascination.
Suppose it is said to man that at this soso period in the night, an amount of
money or a valuable worldly material shall be given to whoever presents
himself at a particular place, there is no doubt we will all rush there en masse.
No wonder our beloved messenger excited us in an hadith credited to him
and reported by Abu Huraerah, that: “There is no prayer more difficult for
the hypocrites than the fajr and ishai prayers. But if they had known the
benefits accruable from the two prayers, they would attend the two prayers
in the mosque even if they have to crawl.” Mutaffaqun alaehi.
The house in which qiyam laeyl is observed will have angels descending with
blessings, causing the house to be radiating with true success. It behoves the
husband and wife to help each other to achieve this success. Again, in an
hadith reported by Abu Huraerah (RAW) from Allah’s messenger (SAW) that
“May Allah bless a man who gets up during the night to pray, and wakes
up his wife and who, if she refuses to get up, sprinkles water on her face.
And may Allah bless the woman who gets up during the night to pray, and
wakes up her husband and whom if he refuses to get up, sprinkles water on
his face”. Related by Abu Dawud with sound chain.
Get closer to Allah, my brother, as much as you can with Nawafil. The most
meritorious of these according to Allah’s messenger (SAW) is the Qiyam laeyl;
"the best of salah after the obligatory ones is the Qiyam laeyl.” Muslim.
What can make observance of qiyam laeyl easy for you are: sincerity of
intention, strong determination, renewal of repentance, keeping away from
sins during the day, early to bed, observing the siesta when possible, and
seeking Allah’s help on this.
The muslim should ensure that he is constant as the sun, in observing qiyam
laeyl in order for him to benefit from its intrinsic provision. Abdullah bn
Amir binul As (RA) reported that Allah’s messenger (SAW) said:
"O Abdullah, do not be like so, so and so, who wake up in the night but
would not observe qiyam laeyl.”
On the number of raka’h that should be observed in qiyam laeyl, Aishah (RA)
said:
The late night prayer of the messenger used to be ten raka’hs, plus a witr of
one raka’h, then he would do two raka’h of fajr, making up thirteen raka’h”
narrated by all the six narrators of hadith, but in the wordings of muslim.
Nothing gives us as much provision as this dua from the messenger of Allah
(SAW), to be said on waking up for tahjud, reported by Ibn Abbas (RA) that
the messenger (SAW) whenever he woke up in the night, for tahjud would
say:
"O Allah, our Lord, You are the everlasting Sustainer of heavens and the
earth and what is therein. To You belongs the praise. You are the Light of
the heavens and the earth and what is therein. And to You belongs the
praise. You are the truth and Your promise is true. And the meeting with
You is true. And the paradise is true. And the fire is true. Muhammad is
true. The hour is true. O Allah, to You have I submitted, in You have I
believed. In you have I put my trust, and to You have I turned. By Your I
proof I argue and to you do I turn for my decisions. Forgive me of my past
and recent sins, those done in private and those done in public. And those
you are more aware about than I. You are the First and the Last. There is
no other god besides thee” narrated by all the six narrators of hadith, but in
the wordings of Muslim and Bukhari.
In the Risalat Munajat by Imam Shahid Hassan Ali Banna, enjoining the
brother on Qiyam laeyl, writes:
O my brother! It may be that the auspicious time to be alone with your Lord
is at night when men are asleep, at the time seclusion will be calm, when the
universe is in total tranquility: the night brings darkness and its stars are
absent, whence your mind would be attentive and you would remember your
Lord, and confess your weakness and greatness of your Master, you would
feel His presence and be in tranquility with His remembrance and gladdened
by His blessings and mercy. You could not help but weep for His fear for your
realization of His watchfulness over you and as a matter of expedient
forward more to Him request of forgiveness and fulfillment of needs from one
who is never overwhelmed by anything and nothing can disturb or frustrate
Him from attending to anything; verily His command, when He intends
anything is, “be” and it is! You would ask him concerning the affairs of this
world and that of the hereafter, for your striving, your dawah, your
aspirations, your wishes, your nation, your relationship and yourself and for
your brothers “And help comes from no one except Allah, the Mighty, The
Wise.”
The opportunity to converse with one’s Lord and the tranquility of the soul
achieved from qiyam laeyl render meaningless the rigour experienced from it.
We see this in the beloved messenger (SAW) that he would lengthen his
standing that his feet would become swollen, but would not feel any pains
because he was engrossed in communion with this Lord and in closeness with
Him. Some righteous people have said:
There is no moment in life that can be likened to the enjoyment of the hereafter except
the sweetness of conversing with Allah experienced by those who are constant at the
qiyam laeyl.
So, let’s try to have a taste of this sweetness.
Lastly, my brother, I say to you that you wake up in the night as a needy
humble servant who sneaks out in the night to knock at the door of his
generous master, standing at His entrance with humility and brokenheart
and with a feeling of one who has fallen short of his duties and now
confessing his sins and seeking his mater’s forgiveness and acceptance, while
also hoping to earn His blessings, pleasure and paradise.
Knock my brother at the door of your master in the darkness of the night with
raka'hs, in submissiveness, prolonged prostration, sincere supplications,
glorification, and weeping from His fear. Have hope and be absolutely sure
that your Lord will grant your requests. And forget not while in this
emotional state the success of your dawah. So ask Allah to help and establish
His religion, and pray for your brothers behind their back.
Listening is The Lord of the universe
To the tearsheddingsouls,
My mind glorified and prayed
When the steeds attacked,
Then the soul yearned
From the agonies of life
Over flown with tears were the eyes,
In Salah it was pouring forth.

CHAPTER THIRTEEN
Dhikr And Dua
"See they not that We gradually reduce the land (in their control) from its
outlying borders? (Where) Allah commands there is none to put back His
command: and He is swift in calling to account. (Q33:41)
To please Allah is our aim. He is our Creator, our Sustainer; why then shall
we forget His remembrance? Is there anyone else that his remembrance
gladdens our heart than He (may He be glorified). It is an accomplishment
not surpassed by any other. It is closeness to Allah and communion with
Him, with the assurance of being beside him, being illuminated in the heart
by His light, tranquility and security and submissiveness of one’s affairs to
Him (ta’la): No fear, no crises, no confusion, no distress, no disorder!
"Those who believe and whose hearts find satisfaction in the remembrance of
Allah: for without doubt in the remembrance of Allah do hearts find
satisfaction.” Q13:28.
Every time you remember Allah, be sure you are with Him and He is with
you. You are with the One free of want, the powerful, the Subdue, the
Gracious, the Merciful, the Provider. One with Whom is the command and
power over all things. Never have any recourse to anything for your need,
because what need again to anything is one who has found Allah, and
nothing does he has, one who has not found Allah.
Every time you remember Allah with any attribute or any name of His that
leaves a special impression and special effect on the mind and soul, and a
provision for the spirit that takes its owner higher and higher in position as he
increases his remembrance of Allah. But one who is heedless of remembrance
of Allah has exposed himself to the insinuation of Shaytan that reminds him of
sins, lustful desires, disobedience and evil of deeds, therefore, he will persist
and persist till he will descend to the lowest of the low, and the word of Allah
will come to pass on him:
“They are like cattle, nay more misguided: for they are heedless (of
warning).” Q 7: 179.
“Then do ye remember Me; I will remember you. Be grateful to Me and reject
not faith.” Q2:152.
Can there be any loftier position than that occupied by one whom Allah
remembers, for he will be under His protection, guard, mercy and blessing.
This is what Allah’s messenger (SAW) is saying in a hadith qudsi: I shall be
with my servant as he thinks of me. I shall be with him each time he
remembers Me. If he remembers Me in his heart, I shall remember him in
My heart too; and if he remembers Me in a group, I shall remember him in
a group far better than that.” Mutaffaqun alaeyh.
Every time we remember Allah, we save ourselves from a rotten atmosphere
and compounded crises, and we cleanse our souls and in sincerity we run to
Allah.
“Hasten ye then (at once) to Allah: I am from Him a warner to you clear and
open!” Q51: 50
We must know that each time we mention Allah Shaytan runs with its
insinuation, and he leaves us alone and we become cleansed from its filth.
By enliven the attributes or names of Allah in our minds by remembering
Him with any of it, in our faith in Him and our acknowledging His sublimity
increase. There is for us in that a good provision as we move on in this path.
The mercy and tranquility of Allah that overshadow and descend on us each
time we sit to do dhikr is all in itself beneficial and a big provision In an hadith
related by Muslim;
"A people will not sit remembering Allah except the angels surround them
and cover them with blessings, and tranquility will be descending on them,
and Allah will mention them before the angels.”
This would happen simply because Allah (SWT) is very proud before the
angels of such gathering of dhikr.
Remembrance of Allah instills in us some divine qualities expected of us to
display, while it also assists us to drop some characteristics not befitting of us.
So every time we mention Allah as The most Gracious, The Good, The Most
Compassionate, The Over Bearing, The Generous, The Patience The Grateful,
The Pardoner, The Forgiver, we should be conscious that to qualify for
Allah’s blessings, we should be kind to those on earth, and to have any
benefit and honour from Allah, we ought to do just that to the needy among
the creatures of Allah. And for us to be entitled to Allah’s pardon, it becomes
necessary that we should pardon those who had wronged us. Through that
and in it, can we have a big provision.
As a result of the benefit in Allah’s remembrance, Allah enjoins us to

remember Him at all time and in all situation; so as not to deprive ourselves
of the benefits and the company of Allah, hence He says:
“O ye who believe! Celebrate the praises of Allah and do this often;” “And
glorify Him morning and evening.” “He it is Who sends blessings on you as
do His angels that He may bring you out from the depths of Darkness into
Light: and He is Full of Mercy to the Believers.” Q33: 41 43.
And He says:
“Men who celebrate the praises of Allah standing, sitting and lying down on
their sides and contemplate the (wonders of) creation in the heavens and the
earth (with the thought): "Our Lord! not for naught hast thou created (all)
this! Glory to thee! give us salvation from the penalty of the fire”. Q3:191
And blessing, that is, a honour from Allah to have given us the opportunity to
remember Him in all situations we find ourselves even when we are reclining
on our sides, (May You be Glorified) my Lord, none is more honourable than
You.
My brother, encourage yourself that your tongue remains constantly wet from
dhikr. So remember Allah when taking your meal, and drinking; when putting
on your dress, when going to bed, as you wake up, as you move on the road,
to work and in your work, and of course in all situations. Never while away
your time on play, amusement or sports, hence, anytime you are less busy of
any work or worship, try and fix yourself up with dhikr and increase your
righteous deeds, for you to be at peace and with Allah, so that He obliterate
for you your past evil deeds by His will.
Be aware my brother that the true essence of dhikr is that which is done in the
mind and heart before it gets to the tongue. So the servant remembers Allah
in his mind and that automatically transmits to all parts of the body. Hence,
the tongue remembers Allah it will not say but good; the eyes that remember
Allah will not look at forbidden things; the ear that remembers Allah will not
listen to that which can bring the wrath of Allah; the hand that remembers
Allah will not move to hold evil or sinful things; so is the leg, the intellect will
not think of illegal thing, and the mind will harbour nothing except good.
Understanding dhikr in this comprehensive manner suggests that all actions in
that which you consider Allah and you are conscious of His looking at you
and His overwatchfulness over you, is dhikr. Therefore, tawbah is dhikr,
seeking knowledge is dhikr, contemplating is dhikr, and earning a livelihood is
dhikr as long as you make good your intention on it, and so on and so forth.
Although we have to remember Allah in all situations and affairs, to

remember Him in solitude has more impact, is more pleasing and alluring to
the heart; it also illuminates and expounds the soul especially when it is done
with the eyes shedding tears profusely from the fear of Allah. Buttressing this
point, one of the seven categories of people that will be shaded under Allah’s
shade, on the day when there shall not be any shade is a man who
remembers Allah in solitude and his eyes shed tears profusely.
The world is in trouble and crisis ridden, and men are tirelessly in quest of
success and peace and tranquility, but all to no avail despite huge amount of
wealth and materials that have been devoted to this: man is still not successful
in this adventure, upon the fact that success, peace and tranquility are
available in abundance, and even with ease for whoever remembers Allah
and calls on Him with devotion and sincerity.
The heedless and those who deny the existence of Allah do not remember
Allah, but then when any evil or calamity befalls them they run to Allah
bombarding Him with pleas to save them from the evil or calamity they
suffer. But upon Allah removing these from them, they return to their
heedlessness and denial of God existence. In contrary, the believers will
remember Allah in comfort and in hardship; and in deed in all situations and
they will never be heedless of Him.
At any point in time, whether in the state of good health or in opulence, the
believer would remember Allah and show gratitude to Him for His blessings
upon him. Hence, he would not be deceived nor allow the transient worldly
things make him go beyond Allah’s bounds. Invariably, when he calls Allah
in times of hardship and trials, Allah would remove this hardship from him
and change his situation to comfort, tranquility and succor and peace of mind.
At this juncture, I recall the story of a brother who was detained in a small
solitary cell with the door bolted behind him for quite a long time. However,
his remembering Allah did not make him feel that the cell wall and door were
enclosed upon him: he was like being in the wide universe. While the guard
manning the door was feeling that the brother was in a confinement because
the door was bolted against him. Sometimes the warder would come and
open the door a bit in order for the brother to have some breathing space, but
the brother related that this action of the warder made him feel he was alone
and reduce his feeling of somebeing is with him, that he was enjoying as he
was remembering Allah (Ta’la).
The beauty of the blessings of Allah on us and His meritorious reward for
those who often remember Allah can be seen in this noble hadith of the
messenger: “whoever that forgets to ask me because he is busy with my
remembrance, I shall give him more than I shall give to those who ask.”
Muslim.
Saying lailah illa lah, Allah Akbar, Subhanalah, Astigfarulah, Alhamdulilah

praising Allah and invoking peace and blessings upon Allah’s messenger are
all great virtues that attract abundant reward. There are ayaat and ahadith,
and the traditions of the salaf on this. We are greatly in need to earn good
reward and shun evil ways from these adhkar.
As for dua, let it be known that it is an important source of provision. Through
dua, the servant truly demonstrates his dependence on Allah and his being in
need of Him, in a way that shows his submissiveness to His authority and
control of all affairs. This is the highest submission to Allah and sign of faith
in Him (subhanahu) it is also a feeling of humility, entreaty and weakness
before Him (subhanahu), and appreciation of His favour, kindness and
generousity, and that He has power over all things. Conscious of this fact is
itself a great provision.
Dua is ibadah and renouncing it is arrogance and disbelief. It is part of Allah’s
magnanimity to us that He asks us to call on him and also promises us that
He will grant our requests. In an hadith reported by Nu’man bn Basshir (RA)
from the messenger (SAW), who says:
“Dua itself is worship.” He (SAW) then recited: “And your Lord says: "Call
on Me; I will answer your (Prayer): But those who are too arrogant to serve
Me will surely find themselves in Hell in humiliation!"” Q40:60 related by
Abu Dawud. And Abu Huraerah (RA) reported the messenger (SAW) as
saying: “Whoever that does not ask from Allah for his needs, he will earn
Allah’s wrath.” Tirmidh.
Of course a good way of showing brotherhood feeling is that a brother would
ask Allah for good things for his fellow brother behind his back. And from
Abu Dardai (RA) who reported the messenger (SAW) that: “No Muslim
would pray for his fellow brother behind his back except that “an angel
will say: and same to you”. Muslim.
A statement of one the righteous persons goes as this: pray with your tongue
and refrain from committing sin with it; he was asked; how? He said; ask
your brother to pray for you, for that strengthens the bond of love and
brotherhood in Allah.
For dua, there are special period wherein the hopes are high that it is going to
be granted. This has been confirmed by the various hadith on this fact, let us
refer to them. Some of these periods are; Lailatul Qadr, between the adhan
and iqamat, in sujud, on a journey, in the rain, time of sahur, during adhan, in
the battlefield, and when one is unjustly wronged.
There are texts of dua in the Qur’an, and those handed down to us from the
messenger (SAW), and there are those transmitted from the righteous
servants of Allah. It is possible we can refer to them.
In doing dhikr and dua, there are etiquettes that must be followed. For dua it
must for good things and we must be hopeful that it will be granted. It is also
necessary that we ensure presence of mind, calmness and humility. In
addition, we should have the right attitude with the Truth (Tabaraka Wa ta’la).
Dua should be commenced and ended with praising and glorifying Allah, and
invoking peace and blessings on the messenger.
Also among the etiquettes is to observe quietness and calmness without

raising our voices too high in doing dhikr or dua, choosing words that
encompass all that is good, repeating the dua thrice and having the confidence
that the dua will be granted, but without being in a hurry. In addition, one
must not curse himself, children or property; we ought to begin with
ourselves, if we are praying for others, for instance, say this: may Allah guide
us and you.
Whoever observes these etiquettes will definitely have the impact of that, by
Allah‘s will, in the sweetness of the soul, the light in his heart and abundant
blessings from Allah (ta’la).
The appropriate etiquette for the Muslim when departing the sitting of dhikr
should be to leave with humility, and manners, as well as shunning foul talks
and jest, which are enough to let one lose the benefit and impact of dhikr and
dua.

CHAPTER FOURTEEN
Following The Sunnah
The immaculate sunnah of the messenger occupies a central position in the
mind of the Muslims. It is the first and perfect guide to Islam from Allah’s
messenger (SAW). Besides, it is also an unblemished syllabus of life as
designed by Allah for His servants. It is the clearcut explanation of the book
of Allah, the Mighty, and it is the second source of the Islamic law, shariah.
Whosoever rejects or disbelieves in it has not accepted Islam. As the Qur’an is
the treasure house of provision, similarly, the sunnah is over flowing with
provisions.
It is however important that we reach a consensus on the importance of

sunnah and its position before we can proceed to talk on the provision
derivable from our following it, so as to have strong drive to practicing it with
no hesitation or reservation, especially now that it is common to read or hear
dissenting voices casting aspersion at the significance and authenticity of the
sunnah.
Our position as regards the sunnah is as to Islam itself. If we accept the

teachings of Islam as explained by the glorious Qur’an and as brought by the
messenger (SAW), it then becomes imperative that we accept the sunnah in its
entirety without having reservation for some.
Can we justify our having reservation for following Allah’s messenger’s
guidance and sunnah, having lost the concession to do that based on Allah’s
instruction to us in His Glorious Qur’an:
“…So take what the Apostle assigns to you and deny yourselves that which
he withholds from you. And fear Allah; for Allah is strict in Punishment”.
Q59:7.
And His (ta’la) statement;
“The answer of the Believers when summoned to Allah and His Apostle in
order that He may judge between them is no other than this: they say "We
hear and we obey": it is such as these that will attain felicity.” Q24:51
“But no by thy Lord they can have no (real) Faith until they make thee judge
in all disputes between them and find in their souls no resistance against thy
decisions but accept them with the fullest conviction.” Q4:65
“Say: "If ye do love Allah follow me: Allah will love you and forgive you
your sins for Allah is OftForgiving Most Merciful” “Say: "Obey Allah and
His Apostle"; but if they turn back Allah loveth not those who reject Faith.”
Q 3: 31 32.
Consequent upon the categorical statement in the glorious ayat that declares
that if we truly love Allah, we will definitely follow the sunnah of His beloved
messenger (SAW) and that alone can guarantee Allah’s love for us. It is
therefore not proper to see a true Muslim being hesitant in practising the
sunnah of the messenger, in stead he ought to take it as his guide in all
situations and in all affairs of his, so that he can earn Allah’s love and that of
His messenger plus success in this life and life to come.
That we truly believe that the Glorious Qur’an is the word of Allah and that
Muhammad (SAW) is Allah’s Messenger must inspire us to following the
guidance of Allah’s Messenger without reservation or hesitation.
The contents of the Qur’an and the authentic sunnah are essential teachings

man can not do without and are prerequisite for him to achieve any success
whatsoever. Allah (Ta’la) says;
“…but if as is sure there comes to you guidance from Me whosoever follows
My guidance will not lose his way nor fall into misery.” “But whosoever
turns away from My Message verily for him is a life narrowed down and We
shall raise him up blind on the Day of Judgment.” Q20:123124.
The messenger in one of his noble statements says:
“I left with you two things that if you should hold on to them, you will
never go astray: they are, the book of Allah and my sunnah”.
Those who lived their lives in the company of the messenger (SAW)
appreciated and saw the great value in his sayings and deeds not only
because his personality has a very great impact on them and sharpened their
intellects, but also because they truly believed that it is an instruction from
Allah to organize their lives, in its tiniest detail, on its basis. They were
passionate and emotional in following him and would not allow anything
and anything at all to elude them out of his sayings or deeds.
Verily our mission in this life is to worship Allah, and with it we can earn His
pleasure, success with Aljannah, and safety from hell. The understanding of
worship is not restricted to rituals as sallah, saum, zakaah and hajj, rather it
encompasses all affairs of our life: eating, drinking, sleep, work, knowledge
seeking, marriage, and of course all endeavours of life are all acts of worship.
As we are obliged to follow Allah’s rules and the guidance of our messenger
(SAW) for the validity and acceptability of these acts, we are equally obliged
to emulate our messenger in these affairs and others, so they can be accepted
as worship.
We see manufacturers accompanying their products with instructional

manuals to guide correct usage and durability as well as to guard against its
breaking down. We are not in doubt as to the fact that He is our creator and
knows everything about us: the good, the bad, the beneficial and the evil. He
has laid down teachings in His book and in the sunnah of His Prophet. So
then how dare we abandon them and follow man made laws, cultures and
tradition, in contrast to Allah’s guidance and sunnah of His Messenger. The
aftermath of that is that we will make ourselves suffer failure, crises and
deviation from the right path in addition to absence of good life, comfort,
tranquility, peace and success in this life and hereafter.
No doubt, the sunnah is the practical demonstration of the truth for us by the
noble messenger (SAW) through his sayings and deeds. His life is the model
and explanation of the contents of the Glorious Qur’an. There is no way we
can do justice to the Qur’an without following the one through whom it gets
to us.
Our following the sunnah of Allah’s messenger (SAW) in all affairs of ours

makes us live at all times with the consciousness, strong awakening and self
discipline which translates into making all that we say or do controlled or
guided by our spiritual consciousness. Thereby we will take accounts of our
selves before we shall be called to account on resurrection day. In this there is
provision.
We cannot but stress the societal benefits in following the Sunnah: we see that
the diversity in individual likings and leanings put men on different
background and cultural settings. So this difference brings about
misunderstandings and conflicts among individuals. But Islam, in its pure
and pristine form, organises people on the basis of the same culture and
leanings regardless of the disparity in their economic and social status. Hence,
every Muslim will be like a block designed in a particular form that makes
him fit and align with his fellow Muslims as if they were a well structured
building, no cracks, no crises.
When Muslims follow the Sunnah of their Prophet (SAW), it raises them from
the abject level of emulating the west in affairs of their lives, as well as
making them recognise their special position and personal freedom. They will
also come to appreciate their self confidence and hope that they are capable of
progressing towards future without having to rely on the east or the west, but
to follow Allah’s messenger (SAW).
The issue of emulating the foreign civilization in affairs of life by the Muslims
portends a dangerous trend of farreaching negative effects. It emanates from
the inferiority complex and mistaken belief that the Muslims cannot initiate
any notable advancement achieved by the western nations without accepting
the social and economic principles of the west. It seems that you cannot accept
the modern civilization in its principles without at the same time accepting it
in its true spirit. We should know that modernism is not just body of theories,
at has its own living dynamism; whenever we accept its theories, we are
definitely going to be influenced and affected by its basic principles. This, no
doubt, will derail us from direction or slow down the pace of movement
without our noticing that. The saying of Allah’s messesnger (SAW) supports
this conclusion; “who ever imitiates a people has become part of them.”
Masnad Ibn Hanbal and Sunnah Abi Dawud.
Some people believe that to achieve progress and move nearer perfection they
must follow the west in their way of life. But the truth is that it is the Muslims
that abandon the Sunnah of their Prophet and the teachings of their religion,
which are the best guide and way of life for man to live a good life. This
cannot but be so because our messenger would not say anything out of his
whims and caprices, rather the source of his guidance Allah, the only Being
that is perfect. Why should He not know what He has created, He is the
Some critics who are antagonists of Islam concluded that forcing people to
follow the Sunnah of the messenger is tantamount to usurping their
individual human rights. This is a great fallacy, because true freedom means
following the syllabus of life designed for us by Allah, our Creator, and
practised by Allah’s messenger himself. More so, Allah has instructed us to
follow him (SAW), when He says:
“Ye have indeed in the Apostle of Allah a beautiful pattern of (conduct) for
anyone whose hope is in Allah and the Final Day and who engages much in
the praise of Allah.”Q33: 21.
The teachings of the messenger relate to issues of spiritual development

particularly, and generally, issues of social and daily activities. The view that
we are only obliged to follow the messenger in the issues of worship, while
we are free to do as we wish in others is a bad opinion, devoid of the
Prophetic light. Really, can there be any better guidance than his divine
example to be followed in all life endeavours.
These people that cast aspersion at sunnah and its authentic source are
mediocre and disillusioned. For Allah’s promise to guard His mighty book
also extends and includes the sunnah of His messenger (SAW), because it is its
dear explanation and key to it;
“We have without doubt sent down the Message; and We will assuredly
guard it (from corruption).” Q15:9.
Allah has destined that some Muslim scholars would take the responsibility
of gathering, scrutnising and scientifically examining these ahadith and they
complied it, the likes of Imam Bukhariy, Muslim and others. They did
everything humanly possible by subjecting each and every hadith to the
principles of the science of hadith in a painstain king manner more than what
the Europeans historians use to proof sources of stories of the past. It is in the
same way that those who related hadith men or women had their profiles
subjected to a very painstainking detailed examination, that, if his person or
any of his related hadith is not in doubt by way of judgement of reasoning or
intellectual standard, or any other story contracting it, then it becomes a duty
on us to accept it as authentic. There isn’t any justification in rejecting or
casting aspersion at any authentic historical source as far as none of its
sources is faulty or doubtful.
After all said and done, it is imperative that Muslim ought to be proud of his
religion and of the sumah of his Prophet (SAW). He should not take the stand
of one who casts aspersion at his religion or at sunnah of his Prophet, but it
behoves him to have absolute trust without any reservation he should believe
that he is definitely on the religion of the truth and that the sunnah of our
messenger is the best of all systems of life.

CHAPTER FIFTEEN

Jihad In The Cause Of Allah
Jihad is obligatory on us till the day of resurrection. Allah says:
“Fighting is prescribed for you and ye dislike it...” Q2:216
As He says;
“fasting is prescribed to you as it was prescribed to those before you that ye
may (learn) selfrestraint.” Q2: 183.
It is the peak of the matter, as it is pertinent that the truth must have a power
protecting it:
“(They are) those who have been expelled from their homes in defiance of
right (for no cause) except that they say "Our Lord is Allah." Did not Allah
check one set of people by means of another there would surely have been
pulled down monasteries churches synagogues and mosques in which the
name of Allah is commemorated in abundant measure. Allah will certainly
aid those who aid His (cause); for verily Allah is Full of Strength Exalted in
Might (Able to enforce His Will).” Q22: 40.
The ayaat and ahadith specifically talking about Jihad are numerous.
The Mujahid needs spiritual energy derivable from Iman and taqwa to help

him go through all stages of Jihad. The energy will propel him to hasten to the
call of Jihad without hesitation or clinging heavily to the earth. It is also an
energy assisting him to be steadfast and to advance against the enemies attack
with no thinking of a retreat from the war front. It is also an energy that he
needs to purify his intention from any taint or worldly gains so that he can
gain true shahadah to show that his niyyah solely for making the words of
Allah reign supreme.
Even with that, Jihad itself is a source of spiritual energy. Why, because,
whenever the Muslim is high with the spirit and preparation for Jihad, he
raises himself above the despicable life of his world, lustful desires, and
deceits of the mundane life. Then, he attains spiritual elevation and raises his
shoulder high to smell the fragrance of Aljannah and its enjoyment. This high
level of spirituality and freedom from worldly attachment guarantee
abundant spiritual energy.
The mujahid advances toward the battlefield to achieve victory and authority
for the religion of Allah, for the success of man as a whole in order that man
might reap the benefits inherent in the religion, and for man to move away
from evils such as shirk and deviation. This great concern accords a man the
noble personality that has a responsible role,, as against those who are
occupied with selfcenteredness and material gains and are never concerned
about anything except frivolities. This is a high positive point in the building
of the Muslim personality.
One who advances toward Jihad should desire only the pleasure of Allah,

victory or Shahadah. It is unthinkable that any one with this lofty hope will
then still harbour in his heart hatred grudge or envy for his fellow Muslim
brothers. And it is expected that he would not think of engaging in sins, or
harming any one or usurp the rights of others or even doing anything that can
earn him the wrath of Allah (ta’la). How can he do that? For he is on a
covenant in the war front seeking to gain Shahdah in Allah’s cause. In this
state of renewal and victory over the soul, there is a provision aiding spiritual
elevation, even if he doesn’t gain shahadah throughout his life.
One who advances towards Jihad in Allah’s cause has erected a barrier
between himself and incitement of shaytan whose aim is to see him abandon
his cause by causing a wane in his determination and making alluring to him
rest, idleness, wife, children and so on among other things he is likely to use
to dissuade him and by reminding him of pains and that he has not left
anything for his family in case he dies.
This faceoff between him and Satan’s incitement protects and strengthens

determination. Therefore, giving preference to what is with Allah above the
worldly things, putting absolute trust in, and reliance on, Him, and to be in
the know that He is the companion on our journey and protector and
guardian over whatever we leave behind such as wife, children and wealth, is
a way of training the soul and a strength to determination and a necessity in
building Muslim personality on the basis of taqwa. In this there is abundant
spiritual energy.
The Mujahid must be equipped with power; (And make ready against them

your strength to the utmost of your power…). And when we mention power
it is not limited to arms and ammunition, but inclusive of power of aqidah,
Iman, unity, bond of brotherhood, knowledge, materials and of course
anything that strengthens it. In achieving that the believer is provisioned with
energy. As much as he strives to have power in all its ramifications he should
also strive to repel weakness or its manifestations such as waning
determination reflected by distress, and sadness; or as weakening power of
creativity reflected by inability and laziness; or as weakness of emotion and
materials reflected in cowardice and avarice; or as weakness in self esteem
and honour reflected in indebtedness and subjugation. The noble messenger
(SAW) has taught us a comprehensive prayer to be free from all these
weaknesses:
(O Allah I seek your protection from distress and sadness; and I seek your
protection from inability and laziness; and I seek your protection from
cowardice and avarice; and I seek your protection from indebtedness and
subjugation by others.
To be free from causes of weaknesses is a guarantee of provision of spiritual
energy.
It is imperative for every Muslim brother that has made up his intention to go
for Jihad to devote his time to reading the book of Allah (ta’la) and pause at
the verses directly or indirectly referring to Jihad. This becomes necessary
because emotional preparation for Jihad enhances proper understanding of
these verses in a way that will ensure that the Muslim gain from his recitation
great provision, lesson and wisdom fully. With this, he is going to be guided
in all stages of Jihad. We are going to site, as instance, some of these verses so
that we can see how to treat the issues in dear and detailed manner.
“Let those who fight in the cause of Allah who sell the life of this world for
the Hereafter. To him who fighteth in the cause of Allah whether he is slain
or gets victory soon shall We give him a reward of great (value).” “And why
should ye not fight in the cause of Allah and of those who being weak are ill
treated (and oppressed)? Men women and children whose cry is: "Our Lord!
rescue us from this town whose people are oppressors; and raise for us from
Thee one who will protect; and raise for us from Thee one who will help!"”
“Those who believe fight in the cause of Allah and those who reject faith
fight in the cause of evil: so fight ye against the friends of Satan: feeble indeed
is the cunning of Satan.” “Hast thou not turned thy vision to those who were
told to hold back their hands (from fight) but establish regular prayers and
spend in regular charity? When (at length) the order for fighting was issued
to them behold! a section of them feared men as or even more than they
should have feared Allah: they say: "Our Lord! why hast Thou ordered us to
fight? Wouldst Thou not grant us respite to our (natural) term near
(enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the
best for those who do right: never will ye be dealt with unjustly in the very
least!” Q4: 74 77.
Then ponder these ayaat that explain the danger the believer exposes himself
to whenever he finds himself between these two positions: one of which gives
reward in abundance, while the other earns Allah’s wrath and chastisement.
“O ye who believe! what is the matter with you then when ye are asked to go
forth in the cause of Allah ye cling heavily to the earth? Do ye prefer the life
of this world to the hereafter? But little is the comfort of this life as
compared with the hereafter.” “Unless ye go forth He will punish you with a
grievous penalty and put others in your place; but Him ye would not harm in
the least. For Allah hath power over all things.” Q9: 38 39.
“O ye who believe! when ye meet the unbelievers in hostile array never turn
your backs to them.” “If any do turn his back to them on such a day unless it
be in a stratagem of war or to retreat to a troop (of his own) He draws on
himself the wrath of Allah and his abode is Hell and evil refuge (indeed)!”
Q8: 15 16.
In the story of Talut and the notables among the sons of Israel related in
SuratulBaqarah, and the events as they unfolded and characterized until it
culminated into that stage where that small group which was patience,
endured and sought protection, help and steadfastness was granted victory.
He was granted all that with Allah’s leave.
“When Talut set forth with the armies he said: "Allah will test you at the
stream; if any drinks of its water he goes not with my army; only those who
taste not of it go with me; a mere sip out of the hand is excused. But they all
drank of it except a few. When they crossed the river he and the faithful ones
with him they said: This day we cannot cope with Goliath and his forces. But
those who were convinced that they must meet Allah said: How oft by
Allah's will hath a small force vanquished a big one? Allah is with those
who steadfastly persevere. When they advanced to meet Goliath and his
forces they prayed: Our Lord! Pour out constancy on us and make our steps
firm; help us against those that reject faith. By Allah's will they routed them:
and David slew Goliath; and Allah gave him power and wisdom and taught
him whatever (else) He willed. And did not Allah check one set of people by
means of another the earth would indeed be full of mischief but Allah is full
of bounty to all the worlds. These are the signs of Allah; We rehearse them to
thee in truth: verily thou art one of the apostles.” Q2: 249 252.
There is an emotional feeling that holds the mujahid whenever he sees

falsehood secured and gaining upper hand and victory through the material
weapons and numerical strength with which it boasts over and threatens
those who stand by the truth and people generally. But the believers who
know for sure that help is with Allah, and all powers belong to Allah, will
only gain increase in Iman with this threat, as testified by the statement of
Allah:
"Men said to them: “A great army is gathering against you": and frightened
them: but it (only) increased their faith. They said: "For us Allah sufficeth
and He is the best Disposer of affairs. And they returned with Grace and
Bounty from Allah: no harm ever touched them; for they followed the good
pleasure of Allah: and Allah is the Lord of bounties unbounded. It is only the
Evil One that suggests to you the fear of his votaries: be ye not afraid of them
but fear Me if ye have faith.” Q3: 173 175.
So we see that not only in the peace time but even in the atmospshere of Jihad,
Iman increases. The Qur’an teaches us the means by which we can achieve
victory. Notable among these are dhikr, patience, lack of weakness, no waning
in determination, abandoning sins and seeking forgiveness and Allah’s
steadfastness for the mujahidun.
“How many of the Prophets fought (in Allah's way) and with them (fought)
large bands of godly men? But they never lost heart if they met with disaster
in Allah's way nor did they weaken (in will) nor give in. And Allah loves
those who are firm and steadfast. All that they said was: Our Lord! Forgive
us our sins and anything we may have done that transgressed our duty;
establish our feet firmly and help us against those that resist faith. And
Allah gave them a reward in this world and the excellent reward of the
Hereafter. For Allah loveth those who do good.” Q3: 146 148.
The mujahidun should know that disobedience to Allah is more dangerous

than their enemies, so they ought to dread it more than their enemies. In
doing that, they earn big provision.
By the time the Mujahid makes his intention to proceed on Jihad, he is actually
taking a covenant with Allah and a bargain, which Allah offers believers
among his servants. It is a bargain with guaranteed returns.
“Allah hath purchased of the believers their persons and their good; for theirs
(in return) is the garden (of Paradise): they fight in His cause and slay and
are slain: a promise binding on Him in truth through the Law, the Gospel and
the Qur'an: and who is more faithful to his covenant than Allah? Then rejoice
in the bargain which ye have concluded: that is the achievement supreme.”
Q9: 111.
So it is incumbent on anyone who desires to go on Jihad to know that this
bargain has some conditions and characteristics that must be fulfilled before
the specified returns could be attained. Allah (Ta’la) specifically says that
verily Allah hath purchased of the mu’min (believers), He did not say of the
Muslims. For the believers they are some characteristics mentioned in the
book of Allah and ahadith of the messenger (SAW). It seems that the
following ayaat follow the preceding one in stressing the meaning of that:
“Those that turn (to Allah) in repentance: that serve Him and praise Him;
that wander in devotion to the Cause of Allah; that bow down and prostrate
themselves in prayer; that enjoin good and forbid evil; and observe the limits
set by Allah; (these do rejoice). So proclaim the glad tidings to the Believers.”
Q9:112.
It behoves anyone who is aware of the essence of iman and propelled to go on
jihad in Allah’s way to search his soul as regards his level iman as explained in
the Book of Allah and sunnah so that he will be able to fulfill the bargain and
be entitled to its priceless reward, the paradise whose width is the width of
heavens and earth, therein are things never seen or heard or thought of before
by anybody. With this, the believer is strongly motivated to go on jihad, but
then he must possess the characteristics of the believers. There is an
enormous spiritual energy for him in this.
It is also essential that the mujahid know that Allah is above the need of his

struggle, but it is he that is actually in need of Allah, so he should not feel
reluctant to spend of his possessions or should not think that his struggle or
anything he spends in Allah’s cause is of any benefit to Allah:
“Therefore when ye meet the Unbelievers (in fight), smite at their necks; at
length when ye have thoroughly subdued them bind a bond firmly (on them):
thereafter (is the time for) either generosity or ransom: Until the war lays
down its burdens. Thus (are ye commanded): but if it had been Allah's Will
He could certainly have exacted retribution from them (Himself); but (He lets
you fight) in order to test you some with others. But those who are slain in
the way of Allah He will never let their deeds be lost. Soon will He guide
them and improve their condition. And admit them to the Garden which He
has announced for them” Q47:46.
“And if any strive (with might and main) they do so for their own souls: for
Allah is free of all needs from all creation.” Q29:6,
“Behold! Ye are those invited to spend (of your substance) in the way of
Allah: but among you are some that are niggardly. But any who are
niggardly are so at the expense of their own souls. But Allah is free of all
wants and it is ye that are needy. If ye turn back (from the Path) He will
substitute in your stead another people; then they would not be like you!”
Q47:38.
Understanding jihad in this sense earns the mujahid a lot of benefits and big

provision.
“Say: If it be that your fathers your sons your brothers your mates or your
kindred; the wealth that ye have gained; the commerce in which ye fear a
decline; or the dwellings in which ye delight are dearer to you than Allah or
His apostle or the striving in his cause; then wait until Allah brings about
His decision: and Allah guides not the rebellious.” Q9:24.
Verily, jihad makes it absolutely necessary that there should exist among the
mujahidun love, brotherly feeling and affection. It is unimaginable that
anything should taint this love or weaken the strong relationship and tie.
Each one of them desires to meet Allah as a shahid. So, it cannot be said that
anyone will submit his brother to the enemies. Hence, there is need for strong
love, complete mutual trust and total coherence.
“Truly Allah loves those who fight in His Cause in battle array as if they
were a solid cemented structure.” Q61: 4
Here again we see how jihad can strengthen the bond among the muslims,

and can bring to fore the meaning of brotherhood in Allah, the least of which
is large heartedness, while the peak is the stage of altruism. The beautiful
siirah is interestingly abounded in interesting pictures of this show of love and
altruism among the sahabah of the messenger of Allah (SAW).
Jihad exposes the hypocrites and the methods they used to frustrate the
believers, and how the believers were secured from them and from their
efforts at weakening the file and rank of the believers. What a copious
reference Suratultaubah gives to their exposure and revelation of their evil
plan that is why the surah is named: “The “revealer” or “The exposure”. That
then makes it essential for the mujahid to read it between the lines to derive
lessons and protection from it. There is abundant spiritual energy in that. We
site these glorious ayaat as instances of this exposition:
“They said "Go not forth in the heat. Say "The fire of Hell is fiercer in heat."
If only they could understand!” Q9:81
“If they had come out with you they would not have added to your (strength)
but only (made for) disorder hurrying to and fro in your midst and sowing
sedition among you and there would have been some among you who would
have listened to them. But Allah knoweth well those who do wrong.” Q9 :47
Of course, the enemies of Muslims will be summoning one another on us as
people summon others to bowl of food, as the glorious messenger (SAW) of
Allah has rightly told us that food can never reject its eaters as long as it is
delicious, soft and easy to swallow, only that they would reject is a morsel
they cannot chew or a thorn that will get stuck onto their throat. Hence, they
will move far from it. That can never happen until we are able to do away
with any form of inferiority complex, decline in strength and weakness; and
prefer what is with Allah and make dying in Allah’s cause our utmost desire
in our life. It is then that Allah will put our fear in the minds of our enemies
and we become dreadful to them.
The mujahid learns some lessons in the battlefield. He learns good

followership, to listen and obey, and to rely on Allah’s tactics and power and
not on his own tactics and power. He believes the plot of shaytan is enfeeble;
many a small group that is victorious over the large group by Allah’s leave,
and so on among provisions that are sources of spiritual power and energy
for anyone in the path. It is also to be noted that warfare in Islam has its own
ethics and rules that are laced with compassion even at the heat of hostility:
there is no retaliation, no looting, no destruction to property and desecration
of sacred things. In an hadith reported by Buraedah (RA):
‘The messenger of Allah whenever he was to send forth an Army, he would
admonish the commander of the army that: he as well as those with him
should fear Allah and to engage in good deeds, begin the war with the
name of Allah and in His cause, fight those who disbelieve in Allah, fight
and do not go beyond bounds or over do things, do not retaliate and do not
kill children.”( Muslim).
And what a good thing to end this discourse of ours with the beautiful
statement of Imam Shahid Hasssan AlBanna (RA) in this regard: indeed time
will bring forth great events, and the opportunity will present itself for
great work, and the world is waiting for your dawah the dawah of
guidance, success and peace to take it out of quagmire it finds itself; and
that it is the duty on you to lead humanity and direct nations: such are days
of varying responsibility we give to men by turns but you hope from Allah
what they do not, so make yourselves ready and work now per chance you
may not be able to work tomorrow".

CHAPTER SIXTEEN
Following The Sunnah
The sunnah of the Prophet is all in itself a provision. It enlivens the soul and
takes it to a high pedestal of Iman and taqwah: it provides the Muslim with all
that is good as well as takes away from him all that is evil: and moreover it
builds the Muslim personality ideologically, spiritually, morally, physically,
intellectually and socially to a very strong and high degree.
Verily, the sunnah is very much concern and caring for the Muslim at all
stages of life; even before his birth, after his death, when is awake and when
he is asleep, in activity and in restfulness, when he is at home and when he is
on a journey, when he is at home, or in the mosque, on his way and in his
place of business, and where ever he finds himself and at any point in time. In
effect it is to a Muslim like a care giver providing him all that benefits him,
strengthening him and protecting him against anything capable of weakening
or harming him. Invariably, he is provisioned with all that he needs to scale
the hurdles of life on the platform of Islamic ideology which Allah chooses for
His servants.
The kind of life I am talking about is not the same as the one we share with
the animals; rather l mean the life at its prime level of the soul with
knowledge of Allah and Iman:
“Can he who was dead to whom We gave life and a Light whereby he can
walk amongst men be like him who is in the depths of darkness from which
he can never come out? Thus to those without faith their own deeds seem
pleasing. O ye who believe! give your response to Allah and His apostle when
He calleth you to that which will give you life; and know that Allah cometh
in between a man and his heart and that it is He to whom Ye shall (all) be
gathered.” Q6: 122. 8: 24.
Hence, following the sunnah suggests response to this call and attainment of
spiritual life. We can get abundant provision from this. But then, the sunnah is
not in any way relegating to the background the physical life and wellness of
the body.
The great love of our messenger has for us shows in his wishing for us all that
is good and his great concern for us that it grieves him that we should suffer
any hardship and to us he is most kind and merciful. Thus, Allah describes
him:
“Now hath come unto you an apostle from amongst yourselves: it grieves
him that ye should perish: ardently anxious is he over you: to the believers is
t he most kind and merciful.” Q9:128.
Why will we not hasten to following his sunnah when we are very sure that it
is a pure spring overflowing with spiritual energy and benefit. Moreover we
know that certainly his sayings, deeds, instructions, and prohibitions are
divine inspirations from Allah the Creator of man, the Wise the All aware of
His servants and what will benefit and what will harm them:
“Should He not know He that created? And He is the One that understands
the finest mysteries (and) is wellacquainted (with them).” Q67:14.
Therefore, the guidance of our messenger is from the guidance of Allah, the
most Kind the most Merciful.
I feel like being with Allah’s messenger who set the perfect model for the
kind life intended by Allah (SWT) for His bondsmen, and to which He called
us to emulate in the messenger (SAW):
“Ye have indeed in the Apostle of Allah a beautiful pattern of (conduct) for
anyone whose hope is in Allah and the Final Day and who engages much in
the praise of Allah.”Q33:21,
“Say: If ye do love Allah, follow me: Allah will love you and forgive you
your sins for Allah is OftForgiving Most Merciful.” Q3: 31.
Here Allah made us realise the fact that His love for us is determined by our
love for Him, and his granting us forgiveness from our sins are conditioned
by our following the noble messenger (SAW).
Verily, our beloved messenger is a major factor in our Iman and taqwa. So our
striving to emulate him and practise his sunnah takes us to a high pedestal of
Iman and gives the provision of taqwa. Hence, much as we know that he
(SAW) would wake up for qiyam laeyl to the extent that his feet would swell
but neither would he consider the pains and weariness he experienced. This
should inspire us to emulate him by waking up part of the night for salah, dua
intimate discourse (munajaat), from this we can be spiritually energized.
The messenger (SAW) had a strong relationship with his Lord that he did not
for once forget Him. For that he would always remember Him and remember
His favour and blessings upon Him in all his situations, sayings and deeds,
and in everything that came on him; good or bad, and whatever he beheld
any of Allah’s signs, and anything occurrence of natural phenomenon.
Thus, he would see the sign of Allah in all things. Therefore, as much as we
emulate him, we establish a constant relationship between our souls and
Allah. This guarantees continuous and renewed spiritual energy.
Observance of sunnah in our eating, drinking, dressing or undressing,

sleeping or waking up, using the toilet and when dealing with others
enhances our being conscious and in remembrance of Allah. And so for His
favour on us, we shall get used to all that He is pleased with and move far
from his prohibitions in all these acts enumerated above. This is a great
provision. In the contrary, whoever fails to observe the sunnah in all these acts
will be heedless and his situation may not be different from that of beast. He
would be living a life devoid of remembrance of Allah and His favours on
Him. Let’s bring an instance of the sunnah prayer after using the toilet. We see
that it contains praising Allah for removing nuisance from us. We can just
imagine for once, what will be the condition if we are unable to pass urine or
fieces: certainly an unbearable inconvenience that may lead to death.
We cannot exhaust here all the inherent benefits in the sunnah of the
messenger (SAW). It is imperative that we refer to the books of sunnah
compiled and written by eminent scholars. However, we shall try here to only
site instances in brief, while acknowledging inability to bring the splendid
treasure inherent in the sunnah.
The Splendor of the Sunnah
We observe that the sunnah of the prophet is greatly concerned about the
Muslim even before he was conceived in his mother's womb. We see this in
the sunnah concern and recommendation that the Muslim family be
established on the basis of taqwa by choosing a spouse that is religious. In this
way, there will exist an Islamic home conducive for rearing and bringing up
the child to adulthood. Furthermore we see the sunnah reminding us to seek
refuge against shaytan when the spouses are cohabiting so that Allah will save
their offspring from satanic influences. The sunnah also advises on what
protects the foetus and the mother against any harm. At the birth of the baby,
it is recommended that adhan and iqamah should be said into his right and left
ears respectively. In the same vein, a good name is recommended to be given
to the child.
Accordingly, we see the sunnah taking care of the Muslim at all stages of his
life in a manner man has never conceived, perceived or experienced
previously.
The sunnah enjoins all those in charge of training the child, such as the
guardians, teacher, doctor military instructor, commander in all aspects of life
to educate the child on knowledge, prevention of diseases, exercises on
swimming, throwing and riding the horse. Also the youths are enjoined to get
married and stay clear of any act that can destroy the institution of family and
society.
It should be known that it is not only before birth that the sunnah shows
concern for the Muslim, it also recommends how he is to be treated on and
after his death. On the throe of death, he is to be prompted to say; lailaha illa
Allah”, and after his death, it is recommended that he should be washed and
given honour by early burial. It is prohibited to lay open the graves or wail
over him, but it is well recommended that dua should be said for him.
Our beloved messenger came as a mercy unto all mankind. This mercy can be
observed in his advice on dealing with women, children, servants
housemaids, the poor, the needy, the weak, the sick, and those in wants, even
animals. What a great provision is the attribute of mercy acquire in our
following the sunnah.
The sunnah awakens our consciousness to a very large extent that we see him
(SAW) whenever he is having a conversation with another person, he would
show a great concern and attentiveness, facing the person and explaining
himself in clear and unambiguous term. We also see that whenever he was to
call attention to an evil practice, he would say: what is the situation of a
people who engage in this or that act without mentioning any body’s name
specifically. The sunnah also enjoins that no two people should engage in
conversation excluding the third person with a view to hurting him or
something like that.
The sunnah calls to strengthening of relationship among fathers, mothers and
children, as well as among relatives and neighours. As it also encourages
love for Allah’s sake, exchange of visits, gifts, Islamic greetings warm
handshakes, meeting one’s brother with smiling face; visiting the sick,
answering invitation, invoking Allah’s mercy on the person who sneezes,
following a corpse to the burial ground and of course all and everything that
can strengthen the bond of relationship among the Muslims. In like manner it
prohibits anything that can taint this bond. In this bond and brotherhood,
there is an essential provision for the Muslim, particularly along this path.
The Sunnah in the Making of Personality
What a provision is sunnah in the building of the Muslim personality; strong
in its Iman, in its determination, in its will, in its intention, in its dispositions
and in indeed in all picture of power and dignity. In fact, the Muslim should
free his mind from all forms of weakness such as cowardice, avarice, inability,
laziness, procrastination, temptation, agitation and pessimism
He should not be followfollow, that is, being pushed here and there or being
influenced but he himself should be influential.
The sunnah enjoins the Muslin to belittle the worldly attractions and to turn

his attention from the glittering of this world and make the hereafter and
pleasure of Allah his focus. These days we need to imbibe this spirit because
we see how men devote all their time and efforts to acquiring wealth and
attaining worldly fame. They are in a continuous race to meet the ever
increasing cost of living compounded by their unstable quest for acquiring
new things which make itself a must buy for them. It is obvious in this act of
their extravagancy and desire to live forever on earth as if this world were an
abode of enjoyment. The sunnah protects us against this attitude, and in this
we are provisioned.
Look at the caring sunnah showing concern for the Muslim even in his sleep:
It enjoins him to sleep with ablution, to sleep on his right side and utter the
prayer related from the messenger on sleeping. This reminds him of death.
There is also prayer when he experiences sleeplessness, or dream that worries
him. Then the prayer to be said when waking up. Of course, the sunnah is like
compassionate mother pampering her only child, placating him when he is
restless and calming him when he is disturbed, and protecting him from any
form of harm. May Allah shower His blessing on you, O my leader,
messenger of Allah, and may Allah reward you abundantly for us.
Thus we see the abundant provision and all encompassing benefits in every
sunnah laid down for us by the glorious messenger. Above all that is the
attainment of the unique, independent Muslim personality in contrary to the
personality that has lost all sense of shame absorbing different cultures here
and there.
Thereupon, there is an important issue that we should not lose sight of, and
that is that we must not give preference to sunnah over fard. And we should
not let the issue divide or cause enmity among us because some are holding
on to sunnah while some are not. Let each one of us make a distinction
between his own adherence to sunnah and that of others. It then behoves us
to enjoin one another with wisdom and beautiful admonition on the need to
practise the sunnah without labelling anyone with ineptitude, wrong doing,
cursing, forsaking or dividing ourselves.
I remember at this juncture Imam Hassan Al banna (RA) in one of his trips,
he saw a village community divided into two camps and about to be lurked
on in combat because of a difference on how the adhan should be done and
what a section of members of a tariqah group was doing as invocation on the
messenger of Allah. He (RA) said to them; do not make the adhan, offer your
salah without adhan. They were marvelled at this and said, we are not pleased
with not raising the voice to call the adhan in the town. Then He (RA) told
them, verily the adhan is sunnah but your unity and speaking with one voice is
fard, so it is imperative that they abandon sunnah if it tends to take fard away
from them. Consequently, all of them realised their follies in this division and
they reasoned along with him.
Let’s take the useful lesson and beneficial provisions in sunnah so that we will
be its proponents and not those who bring innovations. From Allah come
success and help.

CHAPTER SEVENTEEN
Da'wah: Calling To Allah
Dawah is an obligation on Muslims – male and female in order to fulfill our
mission as witnesses unto mankind. Allah (Ta’la) says:
“Thus have We made of you an Ummah justly balanced that ye might be
witnesses over the nations and the Apostle a witness over yourselves;”
Q2:143.
It is the important task of the messengers (SAW), so it is a honour and high
status giver that has its reward with Allah, and at the same time, a source of
increasing in provision of taqwa and Iman.
The fact that dawah confers high honour and status is obvious in this verse:
“Who is better in speech than one who calls (men) to Allah works
righteousness and says "I am of those who bow in Islam"?”Q41:33,
Inspiring the dai to be among those that will have this honour and status. It
then means that the dai will not say or do anything not appropriate to this
esteemed responsibility. There is, in this, understanding, continuous
provision and alertness.
The fundamental thing about dawah is Iman, i.e., tawheed and devotion to
Allah. So in carrying out this responsibility by way of enlivening the souls of
men to knowing Allah and enjoining them to obey Him will enhance the
renewal and growth of his own Iman and have his mind always with Allah.
This brings a great provision.
The dai spends a large chunk of his time grazing in the garden of bliss,
because the meetings that bring him together with those he is calling to Allah
is a sitting for remembrance of Allah, hence while there they are surrounded
by the angels and covered by Allah’s mercy, and His tranquility descends on
them. Allah will mention them before those that are with Him. This in itself
is a great benefit and enormous provision.
The dai invites and reminds people of the good in virtuous deeds and in every
act that is capable of raising their status, changing their situations for better
and taking them away from deviations and evils. This act of reminding
people brings to one happiness and benefit as it does to others. But anyone
that neglects dawah duty may possibly be heedless of these things and he
himself will have to be reminded by others.
Anyone that stands by the obligation of dawah will desire being a good model
to those he is calling and all the good that he calls them to, he will not do the
contrary, he would not forbid them any distasteful act and then go to doing it.
This comes out of the fear he has for Allah, His wrath and chastisement, and
with his eyes wide open and alert as he reads this verse,
“Do ye enjoin right conduct on the people and forget (to practice it)
yourselves and yet ye study the Scripture? Will ye not understand?” Q2:44
“O ye who believe! why say ye that which ye do not?” “Grievously odious is
it in the sight of Allah that ye say that which ye do not.” Q61:2 3.
The dai is proud of the important ideal of being involved in dawah and the

religion of Allah. He would always support his talks with the Qur’an verses
and noble prophetic sayings, well aware of the positive impacts the words of
Allah and the saying of the prophet have in renewing and increasing Iman;
particularly when the dai follows his sayings with action. This is an important
issue to be considered by the dai if he wants to make any impacts on those he
is calling. It should be known that whatever comes from the soul will go to
the soul, and whatever that comes from the tongue cannot go beyond the ears,
so let him be provisioned as he would want to give other provisions.
The dai voluntarily devotes his time, efforts, energy and wealth and himself to
his continuous journey in the way of calling to Allah. This is a way of training
the soul and freeing it from any form of laziness, avarice, inability and
cowardice, and raising his voice on the side of the truth even if it is a very
dreadful thing to do. This training and taming (of the soul) is required in
building of a dai personality and an essential provision along the path of
dawah.
The dai is very much desirous to do findings and acquire more and more

knowledge that he will be well grounded and be able to offer established facts
to people and give correct and authentic answers to their questions. Striving
to promote this asset guarantees abundant provision required in this path.
Constancy in dawah makes possible the acquisition of power of indepth

analysis of issues as they affect people, his sayings will be devoid of errors,
deviations or any matter that is not in line with the book of Allah and the
sunnah of His messenger, for he is always under the fear of the consequence of
the spread and practice of these deviations and errors which may be very
difficult to correct for him. The man of dawah equips himself with a lot of
good provisions needed in building the personality of a dai, as he tries to pass
unambiguous and correct message.
As the dai is fully aware of his responsibility to present what is good to those
he calls, he is also duty bound to be conscious of their time. Therefore, he
should attend to them punctually and not to waste their time by keeping
them waiting or telling them things that are of little or no importance to them.
In doing this, the dai gets to appreciate the meaning of time consciousness and
management, for time itself is life. And the time at our disposal is not enough
to discharge all our responsibilities.
The dai is working for Allah and for His pleasure. He is not to discharge these
responsibilities for any worldly gains or on account of any one regardless of
such a person’s power or authority, for doing this will make his efforts invalid
and he will be calling for Allah’s wrath for misleading the people under the
guise of dawah. Consequently, he will be the best of losers among men who
barter their hereafter for the life of others.
The dai must follow the teaching of Allah in his dawah. He ought to by
adopting the approach the messenger used in his call; being gentle and kind
with people, using wise and beautiful admonition and argument in the best
form, and patiently enduring the evils done to him by those he is calling..
“Invite (all) to the way of thy Lord with wisdom and beautiful preaching;
and argue with them in ways that are best and most gracious: for thy Lord
knoweth best who have strayed from His Path and who receive
guidance.”Q16:125.
“It is part of the Mercy of Allah that thou dost deal gently with them. Were
thou severe or harshhearted they would have broken away from about thee;
so pass over (their faults) and ask for (Allah's) forgiveness for them; and
consult them in affairs (of moment). Then when thou hast taken a decision
put thy trust in Allah. For Allah loves those who put their trust (in Him)”
Q3:159
“(Allah) said: "Get ye down with enmity between yourselves. On earth will
be your dwellingplace and your means of livelihood for a time."”Q7:24.
This is a show of concern for people owing to their indifference to Allah’s call.
“Verily what is on earth We shall make but as dust and dry soil (without
growth or herbage).”Q18:8.
Thus, these virtues are imbibed by the dai as he is constant in calling people
to Allah. This is a great asset and important provision.
The dai cannot afford to allow any inconvenience, hardship, pains, journey

sleeplessness, spending or sacrifice to serve as an obstacle in discharging his
responsibilities. This is because all these are a necessary provision for him in
his long journey to the hereafter, instead; he will gain leisure from his
inconvenience. Sweetness from his pains, profit from his spending and
guaranteed reward from his sacrifice.
The dai restrains himself from self deceit when he finds out that some people
are listening and accepting his call, and equally, he will not lose hope nor
become slacken if the opposite is the case. The response of those he is calling
may not really bother him because it is possible that few people might be
better and more useful than a multitude. He should know that to call is his
own obligation while to respond and be guided aright is for Allah, to whom
belongs guidance:
“The Apostle's duty is but to proclaim (the Message):” Q5:99.
“It is true thou wilt not be able to guide everyone whom thou lovest: but
Allah guides those whom He will and He knows best those who receive
guidance.”Q28:56.
Cleansing the soul of deceit and despair gives abundant provision.
The dai must link his dawah to Allah whatever be the magnitude of the harm
that comes unto him as a consequence of that, This we saw in our glorious
messenger (SAW) that he would pray for the mushrikin even in the face of
evils and harm done to him by them. He would say:
“ O Allah, guide my people aright for they are people of ignorance”
He did not seize calling them even with all that. In this same vein, Imam
Shahid Hasan AlBanna used to say to the Ikhwaan “be to people like the
tree which people throw stone at but in return throw fruits at them” There
is a great Provision in training the soul to repay evil with good:
“Nor can Goodness and Evil be equal. Repel (Evil) with what is better: then
will he between whom and thee was hatred become as if he were thy friend
and intimate! And no one will be granted such goodness except those who
exercise patience and selfrestraint none but persons of the greatest good
fortune.”Q41:3435.
The dai achieves results on the basis of sincere love, for Allah’s sake, he has

for those he is calling. This is a favour from Allah many people are deprived
of this. Consequently, the dai should supplicate Allah for them, behind their
back, and seek forgiveness for them and himself.
The dai earns great reward from Allah if he is fortunate that Allah guides
aright many people through his call, and they are able to receive guidance
and change their evil ways. In an authentic hadith of our beloved messenger
(SAW).
“Were Allah to guide a single man through you that is better for you than a
red camel”
To earn this reward is a provision, and what a provision.
The sincere dai must know that it is a victory from Allah and not by his own
design or personal efforts that people should accept his call or be impacted
positively by his call. Hence, he should not be pompous but show humility to
Allah, fear and thank Him, beseech him for more of such victories to come his
way.
“Thus doth Allah make clear His Signs to you: in order that ye may
understand.” Q2:242,
“…If ye are grateful I will add more (favors) unto you;…”Q14:7.
The dai in his travelling and adventure to different nations comes to learn and
know more about the situations and affairs of the Muslims and Islamic world.
There is a provision in this for man of dawah because it will increase his skill
and experience that will have a positive impact on the way he addresses
different levels of people: the learned, the unlettered, workers and peasants.
By this, he would know those people taking to the minor aspects (of Islam)
and those who take to the major aspects, as well as who inherited deviations,
innovations and heresies, also he would know those whose views are
superficial and those who have profound understanding, and those who are
for what they can gain and not for lasting and rewarding outcome. Relating
with these diverse set of people and correcting their views and
understandings, and what he needs of wisdom experience and patience is a
provision and an asset for the dai, that anyone that is not used to calling
cannot have its like.
The sincere dai is always conscious of Allah, and he judges every event and

issue in line with the standard of Islam without being hypocritical, sycophant
or considering any one no matter his power or position. He will not mix truth
with falsehood for people, and with him Allah will sieve out filth from the
pure, and from him people will learn the divine scale of measurement. And
in this there is a lot of benefits for dawah.

CHAPTER EIGHTEEN
Good Companionship
Brotherhood in Allah is a great blessing and enormous provision for renewal
in the path. Allah has bestowed this favour on the believers when he calls
them to unity and absence of diversity.
“And hold fast all together by the rope which Allah (stretches out for you)
and be not divided among yourselves; and remember with gratitude Allah's
favor on you; for ye were enemies and He joined your hearts in love so that
by His grace ye became brethren; and ye were on the brink of the pit of fire
and He saved you from it. Thus doth Allah make his signs clear to you: that
ye may be guided.”Q3:103.
It is a favour that cannot be purchased with money or any worldly possession; it
only comes with the grace and magnanimity of Allah.
“And (moreover) He hath put affection between their hearts: not if thou hadst

spent all that is in the earth couldst thou have produced that affection but Allah
hath done it: for He is Exalted in might Wise.”Q8:63.
Generally speaking, relationship on the basis of aqidah is the strongest of all

relationships. No doubt, those who live in the shade of love and brotherhood
in Allah experience happiness and peace of mind that cannot be attained by
those who associate on the basis of worldly endeavours: business, sports or
worldly enjoyment. The ikhwaan have tasted this happiness. Thus we see a
brother feeling loneliness any time he is away from his brother or in a
situation that separates him from them to the extent that some of them
describe the feeling in this way:
"brotherhood companionship to a brother is like water to the fish."
Owing to the significance of brotherhood in Allah, Allah’s messenger (SAW)
had to join in brotherhood the muhajirun and the Ansar,among whom we find
the greatest demostration of love and altruism for one another. Certainly the
greatest task the messenger was preparing the Muslims for was the
establishment of aqidah of oneness of Allah and building of Islamic state,
which naturally requires the power of unity and connection among the
individuals that constitute this society. Those that have bargained their lives
for Allah and taken a covenant to aid His Shariah, in order that they will be
solidified like a well cemented structure.
Having explained what good companionship is and its significance, we shall
try and explain how it is a great aid and provision in the path.
It might be impossible for a single individual to walk in a path peacefully
without fear of what he abhors, distractions, stress, calamities and evil among
men and jinns that lay ambush for him. In that case, he is in need of a person
that will hold him by his hand leading and showing him the path; reminding
him when he tends to forget, and encouraging him when he is on course.
“By (the Token of) time (through the Ages); “Verily Man is in loss” “Except
such as have Faith and do righteous deeds and (join together) in the mutual
teaching of Truth and of Patience and Constancy.” Q103: 13
Time may come to the individual Muslim when he will experience laxity,
heedlessness, forgetfulness and listening to shaytan’s temptation. If he is alone
and the situation persists, he might be heading towards going astray and
annihilation. “Indeed, the wolf devours the sheep that grazes alone”
However with good companions, he will not be left to himself to be destroyed
by shaytan. Whenever his absence is felt in the gathering for righteous deeds,
he will definitely be sought after, invited and reminded, and be helped
against his soul and against Shaytan. This is a help and provision in the path.
Just meeting a righteous companion is enough to remind you of Allah and
obedience to Allah. On the other hand, the bad companion only strengthens
your will to commit sin and act in disobedience to Allah. What a difference
between the two! It is true when Allah’s messenger (SAW) says:
"The case of a good companion is like that of one who has misk (perfume),
even if nothing comes to you from him, at least you might smell its
fragrance. But the similitude of a bad companion is like one who blows a
furnace (an iron smith). Even if he does not set your cloth on fire, at least
you will breathe in fumes from its furnace.” Abu Dawud.
A man is strengthened in the company of his brothers. When he is alone, he
will not be anything, but becomes somebody and noticeable among his
brothers.
If the people of evil, those who trespass the property and honour of others,
could come together to support one another and many a time they appoint a
person as leader whom they obey to the letter, then it is highly expedient for
the people of the truth and those who work to raise the banner of Allah’s
religion to come together and unite. A believer to a believer is like a building
whose parts support and strengthen one another as said by our beloved
messenger (SAW). It may be impossible to see that some individuals working
together for the advancement of an objective without having to join and relate
in love and brotherhood.
The Muslim is a mirror to his brother. There is no individual without his

shortcomings and weaknesses, and many a time without being aware he falls in for
these shortcomings and weaknesses. Consequently, he is very much in need of
someone to point out these to him and help him to make amends. No one can do
that if not a loving and sincere brother who is always in one’s company
considerate in his dealings and wise in his advice and assistance towards
correcting these shortcomings and weaknesses. This is a good assistance and
provision in the path.
The good thing in giving advice is for us to point out the fault with etiquettes,
wisdom, beautiful admonition and argument in the best way, in line with the
words of Allah (ta’la).
“Invite (all) to the way of thy Lord with wisdom and beautiful preaching;
and argue with them in ways that are best and most gracious:” Q15:125,
It is in the same vein that a righteous Salaf speaks;
“Correct others in the best manner, but accept correction in any way it may
come. Anyone that corrects his brother in private, he has indeed offered
advice and given him honour, but anyone that corrects in public, he has
indeed exposed and insulted him.”
The righteous companion strengthens the ability and capability of the
individual. Every time he has to ruminate over an issue it is as if he is doing
that with his brother because he will be guided by their thoughts and ideas.
And every time he has to engage in an action, they are ready assistance
helping him with their energy and experience.
The righteous companion enhances individual’s greater achievement because
with cooperation in his efforts and by making light his burden and pains at
the time of affliction, helping him with their wealth and efforts, and
reminding him of Allah and to be patient over trials or affliction, and not to
submit to grief and despair. In that, there is help and provision.
Suppose I am to be with a brother in the path of dawah, he will not be working
with his mind alone but with the minds of all his brothers. Since no brother
will deny his brother of anything Allah has bestowed on him of spiritual
energy but helping him to understand the path, on obedience and on
steadfastness and on overcoming difficulties. In that, it is not only one
provision but provisions in abundance.
Allah (SWT) enjoins us to join hand in righteousness and taqwa:
“…Help ye one another in righteousness and piety but help ye not one
another in sin and rancor:…” Q5:2.
This instruction is directed at plural member of people and not to single

individuals. Invariably, good companionship is highly necessary and
compulsory to achieve that. What a beautiful thing is it for people of the
same area or village to come together to render good services and to act in
obedience to Allah, especially acts that have been forgotten or neglected by
some among the Muslims, such as qiyam laeyl, congregational salah in the
mosques particularly fajr and Ishai prayers, attending sittings for Qur’an,
knowledge and dhikr, and gathering where dawah and helping the poor and
the needy are discussed.
What can be more valuable than good companionship(to offer support) in line
with Allah's command, in times of difficulties and trials when the individual
Muslim is faced with devastating situations that is capable of taking him out
of dawah work or derailing him from the straight and right path.
Here it becomes apparent the significance of good companion that will

protect and strive to save him from derailing, discontinuation, or deviation, or
being overwhelmed by the threats from Allah’s enemies and their evil plan to
destabilize and disperse the Islamic workers. Obviously, we have seen how
that came to reality during the time of trials the Ikhwaan have gone through in
the past. These are some of the provision and blessing of jama'ah and true
brotherhood in Allah.
What a good provision that is accruable to the individual with righteous

companion who supplicate Allah for good things for him behind his back. It
is a supplication that is sure to be granted as the beloved (SAW) has in formed
us.
What a big provision is it that is accrued to the individual in a good company
that share love for Allah’s sake, as he gains Allah’s love, forgiveness and good
reward accruable to him and his brothers from their exchange of love,
expressed when they shake hands, smile at, and visit, one another, sit
together, admonish and remind one another of the truth. There are more than
enough hadith on this issue but most relevant here is the hadith of “the
seven”, whom Allah will put in His shade on a day when there shall not be
any shade except His shade. Among these are the two men who love each
other for Allah’s sake, come together and fall apart on the same basis.
Abu Huraerah(RA) relates from Allah’s messenger(SAW) that a man set out
to visit a brother of his in another town. Allah deputed an angel to protect
him on his journey, and on meeting the angel, the angel asked him; where
are you going? He answered; I want to go and visit my brother who lives in
this town. The angel asked; are you going to take some valuable thing from
him? The man answered; no. I have no desire except to visit him because I
love him for Allah’s sake only. The angel said to him; I am a messenger of
Allah sent to tell you that Allah loves you as you love your brother.
Muslim reports an hadith in the book of remembrance that Allah’s messenger
once visited a gathering of his companions and enquired; what has made
you Assemble? They answered; we have gathered to remember Allah and
praise Him for guiding us to Islam and granted His favour to us. The
messenger (SAW) enquired; do you affirm by Allah that it is so? They
affirmed; by Allah we are sitting for His purpose only. He (SAW) said I
have not put you on oath on account of any doubt, but angel Jubril had
visited me and Told me that Allah felt proud of you in the presence of the
angels.(Muslim)
In view of the importance of good companionship and its benefit to Islam and
the Muslims, we see Islam and Shariah protecting and sustaining it from
anything that can shake its structure, or reduce its impacts thereby giving
birth to existence of grudge and hatred among Muslims. Were this to happen
we should expect to contend with cheating, deceit, dishonesty, usury,
intoxicants, gambling and other evils such as mutual envy and hatred, pride,
evil suspicion, spying, severance of mutual relation and nurturing of
differences.
The messenger of Allah in an hadith reported by Anas(RA) says; "Do not

severe relation from one another; do not plot evil against one another; do
not hate one another, and do not envy one another, but be you brothers as
worshippers of Allah. It is not right for a muslim to abandon (keeping
malice) his fellow brother for more than three days." (Bukhary and Muslim).
In addition to what has been said earlier, Allah (SWT) explains to us in surat
hujurat how to settle differences whenever it occur between two Muslims in
the easiest way and that whenever it occurs it is an obligation on the believers
to ensure that peace returns to the two opposing factions
“If two parties among the Believers fall into a quarrel make ye peace between
them:” Q49:12,
“Remember ye implored the assistance of your Lord and He answered you: "I
will assist you with a thousand of the angels ranks on ranks."” “Allah made
it but a message of hope and an assurance to your heart: (in any case) there is
no help except from Allah: and Allah is exalted in power wise.” Q8:910
As much as brotherhood and good companionship can foster unity, power
and benefits for Islam and Muslims, so can it bring disunity and disputes,
which can bring about weakness and evils. Allah (Ta’la) says:
“And obey Allah and His apostle; and fall into no disputes lest ye lose heart
and your power depart; and be patient and persevering: for Allah is with
those who patiently persevere.” Q8:46,
Shaytan and the enemies of Allah boil with rage to see unity and cooperation
among the Muslims so much so that they spend all they can muster of efforts
to cause dissension. Must we then not take that as a warning signal and shut
all the windows of opportunities for them to achieve that. Let’s not be angry
with ourselves or say evil things against one another for Allah has made us
one:
“Say to My servants that they should (only) say those things that are best:
for Satan doth sow dissensions among them: for Satan is to man an avowed
enemy.” Q17:53.
We cannot achieve success except with the blessings of Islam and

brotherhood in Allah. Be that as it may, we ought to guard this blessing
jealously as much as we can and by all means possible.
My brother, you must keep a good company for there is help and provision
for you in that along the path.

CHAPTER NINETEEN
Righteous Deed
Iman and righteous deeds are necessary compliments since it is the righteous
deed that testifies to one having Iman, and iman is the first condition for the
acceptance of any righteous deed. Thus we see them being mentioned side by
side in several ayaat of the glorious Qur’an, and we see Iman inspiring one
into righteous deed, which naturally buttresses and strengthens Iman. It is not
out of place, to say that righteous deed is the fruit of Iman and taqwa, and a
source of provision from taqwa and Iman in the path, the field of practice,
training and preparation for the soul, and retraining and subduing it, in order
that it will gain Allah’s pleasure. In this, we have succour and provision in
the path.
When Iman and righteous deed are found to be present in abundance in the
individuals in society, concomitantly, there shall be abundant good and great
success as established in the book of Allah that there shall be salvation from
failure and loss:
“By (the Token of) time (through the Ages)” “Verily Man is in loss” “Except
such as have Faith and do righteous deeds and (join together) in the mutual
teaching of Truth and of Patience and Constancy.” Q103: 13
Moreover, forgiveness and great reward:
“Allah has promised those among them who believe and do righteous deeds
Forgiveness and a great Reward.” Q48:29,
Acceptance and renewal;
“Unless he repents believes and works righteous deeds for Allah will change
the evil of such persons into good and Allah is OftForgiving Most Merciful”
Q25:70,
Attainment of felicity;
“But any that (in this life) had repented believed and worked righteousness
will have hopes to be among those who achieve salvation.”Q28:67,
Admission into Aljannah;
“If any do deeds of righteousness be they male or female and have faith they
will enter heaven and not the least injustice will be done to them.”Q4:124,
Authority and leadership of the world,
“Allah has promised to those among you who believe and work righteous
deeds that He will of a surety grant them in the land inheritance (of power)
as He granted it to those before them; that He will establish in authority
their religion the one which He has chosen for them; and that He will change
(their state) after the fear in which they (lived) to one of security and peace:
`They will worship Me (alone) and not associate aught with Me.” Q24:55.
Righteous deed provides the avenue for us to practise what we read or lean,
and therefore it shall be a proof for us and not against us. Through righteous
deed, we apply what we learn or know thereby moving from the stage of
theory or conjecture to the stage of reality, striving and real battle. This is an
enhancement for the soul and for personality building, as well as strength for
determination and experience. Imam Hassan AlBanna (RA) said on this:
“the field of discourse is different from the field of imagination; the field is
of action not the same as the field of discourse so the field of jihad is not
the same as the field of action; and the field of true jihad is distinct from
the field of a wrong jihad”
We see some people today who find it very easy to read and learn, but find it
very difficult to translate this knowledge into action.
The inclination to do good or evil is naturally present in every human being,
competing to be let loose. However, constancy in righteous deed is a pointer
to the fact that one has been able to subdue the urge to do evil to allow for a
strong urge for good. This in itself is a provision and benefit instances of this
are; whenever we read about the virtue of spending in the way of Allah, our
soul will be propelled to doing that, but then in trying to put that into
practice, the instinct of miserliness, niggardness and love for money may
come between us and the inclination to spend. The only way by which we can
overcome this is to force and fight our soul to be constant in spending and
giving. This is proper thing to do.
We read about the virtue of jihad in Allah’s cause. But this remains a theory
until we practically apply the knowledge in the field of jihad, it is then we can
say that we have overcome the urge for worldly attractions, lustful desires,
fear of death, etc, among things that hold one to cling to the earth. To
overcome all this is a victory over the soul and a great provision.
We read about brotherhood, love and altruism and their virtues. But in
dealing with people, selfishness and love for oneself may prevail. To
overcome this is a provision.
We read about patience, endurance and steadfastness in the path of dawah,
and we are touched by what we read about the resolute of the people of
various dawah movements in this regard, but then, we cannot have any
training, polishing and increase in Iman until we put that into practical action:
“Men said to them: "A great army is gathering against you": and frightened
and He is the best disposer of affairs." Q3:173,
“Allah's object also is to purge those that are true in faith and to deprive of
blessing those that resist faith.” Q3:141.
Success of dawah hinges largely on strong will and cannot be sustained by

procrastination. The Quran enjoins us on that
“(To his son came the command): "O Yahya! take hold of the Book with

might…”Q19:12,
"And follow the Best of (the courses) revealed to you from your Lord…”
Q39:55.
It then becomes a duty on the Muslim brother to make himself ready to
engage in righteous deeds as much as he can and with all seriousness while
he is still alive. In that there is provision.
Opportunities for righteous deeds are limitless for having provisions, so
every brother should grab the chance in every endeavour and time. There are
righteous deeds required of him daily in the daytime, in the night, while there
are some on weekly or monthly basis, and so there are some that are once a
year.
In all these there are opportunities for renewal of provisions on continuous
basis in the path.
We cannot forget to remind ourselves of the opportunities for good deeds in
the blessed month of Ramadan, wherein rewards are in manifolds and
provision comes in abundance in this glorious month, as we understand from
the sayings of the messenger of Allah (SAW).
Righteous deed is a sort of purification for the soul, as it ensures its

development and cleansing from sins and errors. It also inculcates in it good
virtues, beautiful character and attributes. This is a provision.
Every time a Muslim brother engages in righteous deeds, he is killing three
birds with one stone: one, he discharges Allah’s obligation on him, two, he
expects reward of the hereafter, and three, he renders services to others. By
implication, if he performed an act, he has indeed discharged an obligation
therefore entitled to Allah’s reward, and if he satisfied all the essential
conditions then came also as a benefit to others, and as per whatever Allah
decides, he has indeed used the opportunity in a way that made his action
earns him unanticipated and more blessings.
On the contrary, the one who fails to engage in good deeds will be guilty of
negligence, therefore forfeit the reward of striving and therefore not beneficial
to anyone.
Verily, Allah loves noble things and detests inferior stuff, so by our constancy
in righteous deed we are going to live the noblest of life and move away from
frivolities. In this there is provision and advancement.
Righteous deeds make the doer a good model to others. This enhances the
spread of virtues in the society through practical example, which is more
impact and effective than speaking or writing.
Righteous deed takes guidance in a more practical way than talking to those
who are illiterate as it also reaches those who do not have enough time to
read.
Before righteous deeds could be acceptable, it is essential that it is

accompanied by Ikhlas, as well as being in accordance with the book of Allah
and the sunnah of His messenger (SAW). Striving to make these two
conditions present in our righteous deeds is a great provision for its doer.
Righteous deed provides the opportunity to hearken to Allah’s instructions
and shun His prohibitions. Nothing has Allah enjoined us except there is
benefit therein for us, and He would not prohibit anything for us except there
is evil there for us and for others. If every one of us uses the ability and
capability he has been endowed of time, efforts, health, idea and person in
doing righteous deeds, we shall appreciate Allah’s wisdom behind all these
instructions and we shall become tool of progress for ourselves and mankind
generally. This is a position of eminence. As against this, if we use these
abilities and capabilities in all things but good deeds, then we should be ready
to contend with corruptions and destructive tendencies on earth. We seek
refuge with Allah from that. This is for this world but in the hereafter,
salvation and bliss will be the lot of those who engage in righteous deeds
while those of evils will have loss and chastisement as their reward. Thus we
have seen the virtues of righteous deeds.
The Islamic work and Muslims are facing difficult times there is call for
revival from this decadence and continuous work to confront the proponents
of falsehood and enemies of Islam, those who spend their energies in a bid to
destroy Islam and Muslims. This bring to fore the potency and significance of
righteous deed, as well as its impacts and effects on dawah work.
Reviving the Islamic ummah requires from its members strong spiritual and

emotional power as emphasised severally by Imam Hassan AlBanna: "
a strong will that is not tinted by weakness, covenant fulfillment that is not
impeded or painted by deceit, great sacrifice that is not obstructed by
avarice or miserliness, knowledge of the principles belief in it and giving it
due estimate, safeguarding errors or deviation from it, and to be
proportionate in implementing in it and not to be deceived away from it”
All these ideals cannot come into being except through action, of course
serious action.
Righteous deed makes possible the attainment of heartfelt desires: opening
the door of success for this Ummah, as confirmed by Allah (ta’la):
“…Verily never will Allah change the condition of a people until they change
it themselves (with their own souls)…”Q13:11,
Hence, if we are able to subdue our souls and force it to follow the teachings
of Islam, we shall be able to influence others and establish the Muslim society
and Islamic nation or else, we won’t be able to realise this desire, for one
cannot give out what one does not have.
The Muslim brother who is desirous of righteous deeds in his life at all time
has indeed acquired a very important attribute of time consciousness, so he
would not waste a moment out of his time except on acts that have benefits
and usefulness. And this spurs him to be organised in his time and work
based on their preference and importance with the consciousness that time
really is life, and that we don’t have enough time to attend to all over
obligations. In using the time judiciously we can have provision and great
benefit.
Engaging in righteous deed is a good way of earning reward of the hereafter.
What ever good in store for a Muslim in the hereafter depends much on the
amount of good deeds he is able to put forward. Whoever puts forward an
atom weight of good shall be rewarded accordingly. Each one of us is very
much in need on the day of resurrection of what will make heavy the measure
of his good deeds.
The righteous deeds or acts that are beneficial done by a Muslim brother
anytime any place will immortalise his name in that place even when he is no
more present there or is dead.
Muslims are not in the same category as far as their doing good work is
concerned. There are some that will have the opportunity to do good
presenting itself to them but will allow it to slip away by not doing it. There
are some that will do it but reluctantly, while there are some that hasten to do
it with all eagerness and seriousness. The best of these are those who will not
sit back expecting the opportunity to come instead they will look for it, by
asking for it and hastening to doing it:
“It is these who hasten in every good work and these who are foremost in
them.” Q23:61.
This is how a Muslim brother should be if he is sincere about this dawah of

ours and shares our belief and aspirations.

CHAPTER TWENTY
The Conclusion
The path of dawah is the path of benefit, striving and success. A path that is
beloved to us, the path to Allah, and to His pleasure, and to His paradise.
The more we strive in this path, the more we are strengthened in love for Him
and the more we cling unto Him. And whenever we experience any hardship
or harm in His path, it increases our trust in Him and we become more certain
that it is the true path, and it is the path of people of dawah, the path of
believers.
We certainly know that the path of dawah is full of tortures and full of
persecutions; there are obstacles along the path, for it is not a path strewn
with roses. In spite of all these, it ends well, brings help and success in this
world, bliss and salvation in the hereafter, as well as safety from the
chastisement of Allah.
We are aware of the essentiality of provision in the path, provision from taqwa
and Iman, assisting the workers in the path to overcome the trials and
persecutions, to avert deviation, renunciation, relapse or retreat (from the
path). We are aware that this provision has sources wherein we can refill,
such as filling stations on the road. We have explained in some detail these
sources to prove how sufficient are they for renewal. We however are not
claiming we have exhausted completely what need be said about this topic
rather it is just a little efforts and we remain always in need of Allah’s success,
help and mercy.
“What Allah out of His Mercy doth bestow on mankind there is none can
withhold: what He doth withhold there is none can grant apart from Him:
and He is the Exalted in Power Full of Wisdom.” Q35:2.
To conclude “Zaad ala Tariq”, we are going to mention the merits and gains
of provision to be derived by whoever possesses it, as well as to mention
what should be his attitude and what is expected of him in dawah.
Lack of provision in the path can cause deviation, errors, dissension, retreat,
disparity, break up and failure.. Any one that possesses inadequate provision
will easily fall to the evil machination of shaytan and the enemies of Allah and
their waywardness and deceit designed to derail him from the path of dawah,
or worse still to use him to sow dissension or destroy the unity and oneness
(in dawah).
On the other hand, if any one possesses adequate provision of Iman and taqwa,
he will overcome shaytan and its influence and the enemies of Allah and their
plot. His Iman will propel him to be a trusted defender of the unity (of the
jama'ah),
He will protect it from cracks and from any thing that can affect its oneness
and strength. And from that which can cause its fall for any machination of
shaytan or crisis of the enemies which can bring fear and threat.
“Those who fear Allah when a thought of evil from satan assaults them bring
Allah to remembrance when lo! they see (aright)!” “But their brethren (the
evil ones) plunge them deeper into error and never relax(their efforts).”
Q7:201 – 202.
The path of dawah might not be free of hypocrites, but those who are full of
provision are saved from their plot and trials. But those who have inadequate
provision might easily fall prey to them. This is explained by Allah thus:
“If they had come out with you they would not have added to your (strength)
but only (made for) disorder hurrying to and fro in your midst and sowing
sedition among you and there would have been some among you who would
have listened to them…” Q9:47.
The path of dawah and the soldiers of the Beneficent are often exposed to the
attacks ranging from suspicion to defamation from the enemies of Allah and
their supporters. These attacks could be on understanding, syllabus,
objectives, means, leadership or individuals. However, any one with
provision will be safe guarded by his provision from being influenced or
confused by any of these. The explanation will come to him and will be saved
from evil suspicion. This he does acting on the instruction from Allah to His
servants:
“O ye who believe! if a wicked person comes to you with any news ascertain
the truth lest ye harm people unwittingly and afterwards become full of
repentance for what ye have done.” Q49:6,
“O ye who believe! avoid suspicion as much (as possible): for suspicion in
some cases is a sin:…” Q49:12.
Provision in the path protects whoever possesses it from deviation and
ideological or physical persecution. Hence the provision of Iman spurs its
possessor to holding on to the book of Allah and the sunnah of His messenger
(SAW) and to the comprehensive and sound understanding of the salaf,
pristine lslam that is far from such devastations that torn the Muslims apart
into different groups and sects. May Allah reward Imam Shahid Hassan Al
Bannah for compiling for us the twenty principles that are all about
maintaining correct and sound understanding of Islam away from deviation,
innovations and heresies. After having been steadfast on correct
understanding, the Islamic workers were of different opinions as per the
scope of sound and comprehensive Islamic work.
For any one that has provision, he will be guided to correct and
comprehensive understanding of Islamic work without taking a part and
leaving a part thereof. He will not limit his striving to Ibadah and some
charitable work, dhikr, seeking knowledge or something like that, without
including what the present time in the age of dawah has imposed on us, and
that is, the necessity of striving toward establishing Islamic state and revival
of the Khilafah. This Imam AlBanna emphasised much.
It is possible that the Islamic workers have the correct understanding of Islam
and comprehensiveness of Islamic work but the difference of opinions might
come on scope and means of achieving the objectives. However, the one who
possesses provision will be guided by His Iman and provision to follow (the
sunnah) and not innovations, I mean following the path of messenger (SAW)
when he established the first Islamic state, beginning from implanting aqidah
in the minds, then uniting these minds on bond of aqidah and brotherhood in
Allah before resorting to the power of weapon which were used as the last
resort. This safeguard from differences in understanding and meaning of
Islamic work is the fruits of provision in the path and making the soldiers of
the Beneficent striving in the path of dawah to victory with confidence and
strong unity of its individuals: Truth is the word of Allah.
“Verily this is My Way leading straight: follow it: follow not (other) paths:
they will scatter you about from His (great) path: thus doth He command you
that ye may be righteous.” Q6:153
“And obey Allah and His apostle; and fall into no disputes lest ye lose heart
and your power depart; and be patient and persevering: for Allah is with
those who patiently persevere.” Q8:46.
Sincerity of intention to Allah (SWT) and making it free of any worldly gain is
an important issue in dawah, so that Allah will put His blessings in the
activities and in whatever that is put forward of effort, striving and sacrifices
for Him to accept as actions solely for His pleasure, free from show off that
can destroy it. The provision of Iman and taqwa assists in having Ikhlas and
purification for the soul from worldly objectives. The Imam Shahid makes
Ikhlas the first of the ten principles of covenant because of its importance.
By the time the duat are being called to jihad in the way of Allah, we shall see
anyone whose provision is little clinging to the earth and being overcome by
worldly attractions and lust that he will desire to live longer on earth.,
Consequently, he will be entitled to Allah’s chastisement.
“O ye who believe! what is the matter with you then when ye are asked to go
forth in the cause of Allah ye cling heavily to the earth? Do ye prefer the life
of this world to the hereafter? But little is the comfort of this life as
compared with the hereafter.” “Unless ye go forth He will punish you with a
grievous penalty and put others in your place; but Him ye would not harm in
the least. For Allah hath power over all things.”Q9:3839.
But whoever possesses provision, he will hasten to the first call to jihad in

Allah’s way, striving with self and wealth, for he has made his slogan to be
“jihad is our way”.
In the area of sacrifice, we see the one with inadequate provision living for
himself and do not want to give out any of his possessions. But for whoever
has enough provision, he will sacrifice all that he possesses of time, effort,
idea, health, wealth, and self. To him, all these are cheap for Allah’s cause and
he is very much certain that what is with Allah is better and last longest.
Anyone in the path of dawah will come face to face with strong threats, trials
and pressure in many ways, but to the one who has no provision, he might be
liable to weakness, inability and lack of steadfastness, and possibly turn his
back against the jama'ah. This is a terrible danger. But the one that has
provision he will be strengthened in his Iman to face this pressure and trials,
seeking refuge with Allah, asking Him to be strengthened. So Allah will
strengthen and help him, as established by His words.
“When the Believers saw the Confederate forces they said: "This is what
Allah and His Apostle had promised us and Allah and his Apostle told us
what was true." And it only added to their faith and their zeal in obedience.”
Q33:22,
“Men said to them: "A great army is gathering against you": and frightened
and He is the best disposer of affairs." Q3,173.
Different organisations, pressure groups and personalities will do all they can
to win over to their side any one in dawah, but whoever that does not have
provision may easily be bought over and fall to their side. This cannot
happen to the one who has provision because his total devotion is to his
dawah and jama'ah, to him it is the greatest of dawah groups, the most
comprehensive and the noblest.
It is not proper for the man of dawah to habour any intimacy for the
unbeliever or an enemy, among the enemies of Allah, His messenger and the
believers.
“So He hath put as a consequence hypocrisy into their hearts (to last) till the
day whereon they shall meet Him: because they broke their covenant with
Allah and because they lied (again and again).” Q9:77.
The one who has provision will have sound judgement and estimate for
issues. He will not be followfollow of anything that goes. His judgement of
issues is according to the Shariah and in all his dispositions, he holds onto
Islamic teachings to the letter.
Anyone with little provision will most of the time be indolent lazy and not
productive. He will be unable to discharge his important responsibilities.
But with enough provision there will be abundant energy to move up and
down for fruitful and result oriented actions, confidence, strong
determination and ability towards the desired and discharging the important
responsibilities.
The man of dawah and soldier of aqidah is very much aware of the importance
of the position he occupies and the responsibility on him, so he will try all
within his means to discharge these tasks. Without provision one may fall
short of, and may not be able to discharge, these responsibilities.
The man of dawah must necessary be a model to others. Hence, he will not in
any way negate the ideals he calls people to. The best thing that can help him
most on that is the provision of iman and taqwa. This will help him to always
be conscious of Allah in private and public and also to emulate the messenger
(SAW), the best of examples.
Any one with provision will be concerned about the muslims world over and
their affairs, hopes and pains. He will respond to the compulsory call of Islam
To be with his brothers, if not physically, at least psychology and emotionally,
wherever they may be on the globe. Remember that the muslims are like a
single body, and whoever among them that does not show concern for the
affairs of others is not among them.
Provision in the path helps one to keep the covenant he has taken, without
waiver till he meets Allah on that.
“Among the Believers are men who have been true to their Covenant with
Allah: of them some have completed their vow to (the extreme) and some
(still) wait: but they have never changed (their determination) in the least:”
Q33:23
To put it succinctly, provision in the path helps a brother to become a worker
who understands his religion well (free of errors in understanding and
practice. and deviations) as regards what Islam imposes on him; sincere to his
Lord, all his deeds are for His pleasures, aware of the stages, objectives and
means of dawah with no contradiction, and certain that jihad is the way of the
people of dawah. So prepare yourself for it. He is one that sacrifices all that he
possesses, concerns about his brothers in the system by displaying open
heartedness and altruism to them, steadfast in the path of the truth and make
jihad in the cause his aspirations, however the length of time until he meets
Allah on that. He should be devoted to his dawah and jama'ah having
abandoned other groups and people, full of trust for his Lord, dawah,
leadership, and constancy and tenacity in discharging his lawful assignment
and obligations as a true striving brother.
Hence the above is what we mean by the gains accruable and desirable from
provisions.
Allah is the Guide to success and to the best of ways.

Zad Alatariq Final

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FOREWORD

Beloved brother, what a good provision is taqwa! And what is better than

The provision from iman and taqwa opens the door to happiness of the soul,

Then here is the response of Fir’aon’ sorcerers, who believed, to the threat

“No one amongst you has a complete Iman until he loves for his brother

There are times duat find themselves in precarious situations, difficulties or

The Qur’an as a Provision

Consequently, I am full of pity for myself so much so that I become

“And remember zun­nun (Yunus) when he departed in wrath; he imagined

Contemplating the Creation and

Contemplating Allah’s creatures and sign in this universe encompasses all

In the world of insects, we see wonders and wonders. There is no single

If we observe ourselves, and the composition and different systems in us;

Hence, the Qur’an enjoins us to appreciate and contemplate the limitless

Whenever shaytan whispers into man to engage in sin, and he suddenly

Remembering life in the grave cannot be distant an experience to us. It is

In this respect, I shall not forget to state the vision that came to one of the

This is a blessing and honour from Allah for the ummatul­Islamiyyah and its

“You have indeed in the messenger of Allah an excellent example for him who

Accordingly it then becomes mandatory on us to study the siirah in order to

Whenever, we read about the different forms of persecutions faced by the

The notable dua in which the messenger confessed his powerlessness and lack of

Anyone that reads the event of Isra, wal mi’raj in the siirah will definitely derive

In the battles, there are provisions. We see in demonstrations of valour,

There are Sunnah and voluntary acts performed after each of the obligatory

Hence, any one that approaches salah with pure mind and sincere intention,

The sitting for tashahud and all that goes with it evolves some meaning and

The validity of any salah rests on the appropriateness of its time, and so the

Knowing the Qiblah and facing its direction helps the Muslim to know the

The muslims are enjoined to observe their salah in the mosques. This fosters

Saum inculcates the fear of Allah in whoever observes it. Moreover it is a

”When my servants ask thee concerning me, I am indeed close to them, I

They can never be discouraged by any threat of evil or harm.

As a result of the inherent good in siyaam, the messenger (SAW) in

To conclude, I seek Allah to make us derive benefit from Ramadan and

Whoever obeys Allah’s instruction by paying Zakaah, giving Sadaqah or

“that which you give in Riba for increase through the property of (other)

The situation of the believer is different as per any conditions he finds

The Zakaah payer should feel not that whatever he gives to the poor or the

It is necessary for the Zakaah payer or charity giver to understand that

The Talbiyyah in his wordings depicts response to Allah’s call and

At the first sight of the noble Ka’bah, he is greatly overwhelmed by this

At Al­Multazim, after the tawwaf, a feeling of having contact with, and

On the plain of Arafat, a hill which has no equal among others, specially

Stoning the pillars is an expression of one’s intention to obey Allah’s

Endeavour to visit the historic places in Madinah and recall the life­turning

Salah is a means of renewal and even more so in the dead of the night. It

The people who carry the banner of dawah are normally exposed to the evil

In an hadith related by Bukhariy, Malik, Muslim and others from Abu

As a result of the benefit in Allah’s remembrance, Allah enjoins us to

Although we have to remember Allah in all situations and affairs, to

Saying lailah illa lah, Allah Akbar, Subhanalah, Astigfarulah, Al­hamdulilah

Also among the etiquettes is to observe quietness and calmness without

It is however important that we reach a consensus on the importance of

Our position as regards the sunnah is as to Islam itself. If we accept the

The contents of the Qur’an and the authentic sunnah are essential teachings

We see manufacturers accompanying their products with instructional

Our following the sunnah of Allah’s messenger (SAW) in all affairs of ours

The teachings of the messenger relate to issues of spiritual development

The Mujahid needs spiritual energy derivable from Iman and taqwa to help

One who advances toward Jihad should desire only the pleasure of Allah,

This face­off between him and Satan’s incitement protects and strengthens

The Mujahid must be equipped with power; (And make ready against them

“And remember zunnun (Yunus) when he departed in wrath; he imagined

This is a blessing and honour from Allah for the ummatulIslamiyyah and its

At AlMultazim, after the tawwaf, a feeling of having contact with, and

Endeavour to visit the historic places in Madinah and recall the lifeturning

Saying lailah illa lah, Allah Akbar, Subhanalah, Astigfarulah, Alhamdulilah

This faceoff between him and Satan’s incitement protects and strengthens