The Traveler’s Provision -- مسافر کا زادِ راہ -- زادُ المسافر -- Le Viatique du Voyageur

The Traveler’s Provision: A Lesson in Radical Certainty

As I was settling into my seat for the flight, my attention was immediately drawn to a man who seemed to embody a spirit of tireless service. Despite his frail frame and modest stature, he was a whirlwind of motion, moving through the cabin to assist fellow passengers with a vitality that eclipsed those far healthier than him.

Eventually, he approached my row with a warm, knowing smile. "It appears," he remarked, "that you are to be my companion for this journey—my neighbor for the flight."

"It seems so," I replied, struck by his easy grace.

As he sank into the adjoining seat, he let out a soft, weary sigh. "How long remains until the Maghrib prayer?"

"Barely a quarter of an hour," I answered.

"O my Lord," he whispered, "make this easy and let there be no hardship. The weather was truly beautiful today. Praise be to You, the Bestower of all blessings." He then began to recite the traveler's supplication with deep devotion. Turning back to me, he added, "Do you know, I learned those beautiful words from the aircraft’s own announcement system. May Allah reward those who thought to broadcast them here."

"You seem to be a frequent traveler," I remarked.

"Yes," he replied simply. "Every two weeks—twice a month—I make this journey for chemotherapy."

"Chemotherapy?" I asked, the weight of the word hanging between us.

"A test from my Lord," he said, his voice steady and devoid of self-pity. "I have been visited by a terminal illness. Look." He gently showed me the physical maps of his ordeal—the scars of numerous surgeries. "They removed a tumor from my stomach, but within two years, it had claimed the rest of my body. It was destined, and praise be to Allah in every state."

Seeking to steer the conversation toward a lighter subject, I learned that he was a humble employee and a father of seven—the eldest an eight-year-old boy, followed by six daughters.

"Do you know, my brother," he continued, "the blessings of our Protector are infinite. By Allah, they are all for our good. I feel blessed every moment I am still able to walk this earth, as long as my mind remains clear and my tongue can still move with the praise of the Almighty."

Hesitant, given his obvious frailty, I asked, "Do you own a home of your own—somewhere for your children?"

He looked at me with a gaze that seemed to see far beyond the cabin walls. "O Shaykh, the truly happy man is he who owns a mansion in Paradise. As for this world? A house here is but a temporary shadow."

When the time came to break the fast, he rose and moved through the aisle, offering dates to those around him with the insistence of a host in his own home. "Take these fresh dates," he urged, "and leave the dry ones."

"They are both good," I said as he reached me.

"True," he smiled, "but promise me you will take mine."

I thanked him and accepted. "In the name of Allah," I said, beginning my meal.

"Eat well, O Shaykh," he encouraged. "Two are never enough. I always make it a point to provide iftar for my neighbor. You surely know the immense reward for one who feeds a fasting person."

As we ate, he spoke of his family and the hardships they had faced, yet his words were saturated with a profound sense of Tawakkul—complete reliance on the Divine.

"I may not own a house, but I am content," he said. "I am utterly satisfied with whatever He has destined for me, even if my time is near."

"But how?" I asked, my heart aching for his children. "Do you have relatives who will provide for them?"

"O Shaykh," he replied, his voice tinged with a gentle reproach, "I thought you would know better. Who feeds the bird in its nest? Who sustains the fetus in the womb? Their Lord never forgets them. I leave them in a condition better than my own, for my own father left me an orphan. People speak of 'insuring' a future, but no one can insure anything except the Provider of all Creation."

"That is true," I conceded, "but one must still take the necessary means."

"Allah knows I have not been idle," he said firmly. "My family often begs me to rest because of the disease, but I continue to work. I serve coffee at wedding parties; it provides a halal living, and honest work never diminishes a man. I am well."

We continued to talk until the plane’s wheels finally touched the earth. I struggled to understand why I felt such a visceral connection to this man. He had given me a masterclass in a lesson we all claim to know but so few of us truly live: the sufficiency of the soul. He lived the reality of the birds that depart hungry in the morning and return full at dusk.

How many of us possess vast knowledge of causes and effects, yet lack his certainty? How many are generous while poor, or brave while physically broken?

As we prepared to part, I insisted on driving him to the hospital. He refused, his tone turning strict.

"The taxi driver is already waiting for me," he said. "I know him well. By paying him, I help him support his own family. Do not make yourself the cause of Allah restricting the provision of a man in need!"

With that, he was gone. I stood there, humbled, remembering the prayer of the scholars: "O Lord, grant me a faith like the faith of the simple folk." Truly, there are giants hidden in this world—souls refined in the fire of trial, emerging as beacons of deep faith and unwavering devotion.

مسافر کا زادِ راہ: یقینِ کامل کا ایک سبق

جب میں جہاز میں اپنی نشست سنبھال رہا تھا، میری توجہ فوراً ایک ایسے شخص کی جانب مبذول ہوئی جو تھکن سے ناواقف خدمتِ خلق کا پیکر معلوم ہوتا تھا۔ اپنے نحیف جسم اور پست قامت کے باوجود، وہ پھرتی کا ایک طوفان تھا؛ کبھی کسی مسافر سے گفتگو کرتا، کبھی کسی کو سفر کی باریکیاں سمجھاتا، اور کسی کو سہارا دینے کا کوئی موقع ہاتھ سے نہ جانے دیتا۔ اس کی مستعدی دیکھ کر یوں گمان ہوتا تھا جیسے وہ جہاز کے تندرست ترین مسافروں سے بھی زیادہ توانا ہو۔

آخر کار وہ میری نشست کے قریب آیا اور ایک پُرخلوص مسکراہٹ کے ساتھ گویا ہوا: "ایسا لگتا ہے کہ اس سفر میں آپ ہی میرے ساتھی اور ہمسایہ ہوں گے۔"

میں نے اس کے دوستانہ انداز سے متاثر ہو کر جواب دیا: "جی، غالباً ایسا ہی ہے۔"

اپنی نشست پر براجمان ہوتے ہی اس کے لبوں سے ایک ہلکی سی تھکی ہوئی آہ نکلی۔ اس نے پوچھا: "نمازِ مغرب میں کتنا وقت باقی ہے؟"

میں نے جواب دیا: "بس پندرہ منٹ۔"

وہ دھیرے سے بڑبڑایا: "اے میرے پروردگار! اس سفر کو آسان فرما اور اسے مشکل نہ بنا۔ آج موسم کتنا خوشگوار تھا۔ اے نعمتیں عطا کرنے والے، تمام تعریفیں تیرے ہی لیے ہیں۔" پھر اس نے انتہائی خشوع و خضوع کے ساتھ سفر کی دعا پڑھی اور میری طرف مڑ کر کہا: "کیا آپ جانتے ہیں، میں نے یہ خوبصورت دعا جہاز کے اعلاناتی نظام (Announcement System) سے سیکھی ہے۔ اللہ ان لوگوں کو جزائے خیر دے جنہوں نے اسے یہاں نشر کرنے کا آغاز کیا۔"

میں نے کہا: "لگتا ہے آپ کا سفر بہت زیادہ رہتا ہے؟"

اس نے سادگی سے جواب دیا: "جی ہاں، ہر دو ہفتے بعد—یعنی مہینے میں دو بار—میں کیموتھراپی (Chemo) کے لیے یہ سفر کرتا ہوں۔"

"کیموتھراپی؟" میں نے حیرت اور دکھ کے ملے جلے جذبات سے پوچھا۔

اس نے بڑے استحکام سے کہا: "یہ میرے رب کی طرف سے ایک آزمائش ہے۔ مجھے ایک لاعلاج مرض نے آ گھیرا ہے۔ یہ دیکھیے!" اس نے بڑی ہمت سے اپنے جسم پر کئی سرجریوں کے نشانات دکھائے۔ "انہوں نے میرے معدے سے رسولی نکالی تھی، لیکن دو سال بعد وہ پورے جسم میں پھیل گئی۔ یہ مقدر تھا، اور ہر حال میں اللہ ہی کے لیے تمام تعریفیں ہیں۔"

میں نے گفتگو کا رخ بدلنے کی کوشش کی تو معلوم ہوا کہ وہ ایک معمولی ملازم ہے اور سات بچوں کا باپ ہے۔ سب سے بڑا بیٹا آٹھ سال کا ہے اور باقی چھ بیٹیاں ہیں۔

وہ اپنی بات جاری رکھتے ہوئے کہنے لگا: "میرے بھائی! ہمارے محافظ کی نعمتیں بے شمار ہیں اور اللہ کی قسم، وہ سب ہمارے حق میں بہتر ہیں۔ میں ہر اس لمحے خود کو خوش نصیب سمجھتا ہوں جب تک میں اس زمین پر چلنے کے قابل ہوں، میرا ذہن بیدار ہے اور میری زبان اپنے مالکِ حقیقی کی حمد و ثنا میں متحرک ہے۔"

اس کی کمزوری دیکھ کر میں نے ہچکچاتے ہوئے پوچھا: "کیا آپ کا اپنا گھر ہے؟ آپ کے بچوں کے لیے کوئی چھت؟"

اس نے ایسی نظروں سے میری طرف دیکھا جو جہاز کی دیواروں سے پار دیکھ رہی تھیں۔ "اے شیخ! خوش نصیب تو وہ ہے جس کا گھر جنت میں ہو... رہی بات اس دنیا کی، تو یہاں کا گھر محض ایک عارضی سایہ ہے!"

جب روزہ افطار کرنے کا وقت ہوا، تو وہ اپنی نشست سے اٹھا اور جہاز کے راہداری میں چلتے ہوئے مسافروں کو کھجوریں پیش کرنے لگا۔ "یہ تازہ کھجوریں لیجیے،" وہ اصرار کرتا، "اور خشک والی رہنے دیں۔"

جب وہ میرے پاس پہنچا تو میں نے کہا: "دونوں ہی اچھی ہیں۔"

اس نے مسکرا کر کہا: "سچ ہے، لیکن مجھ سے وعدہ کریں کہ آپ میرا دیا ہوا ہدیہ ہی قبول کریں گے۔"

میں نے شکریہ ادا کیا اور اس کی دی ہوئی کھجور سے روزہ افطار کیا۔ اس نے حوصلہ افزائی کرتے ہوئے کہا: "بسم اللہ پڑھ کر کھائیے، اے شیخ! دو کھجوریں کافی نہیں ہوتیں۔ میں ہمیشہ اپنے پڑوسی کو افطار کروانے کی کوشش کرتا ہوں۔ آپ تو جانتے ہی ہوں گے کہ روزہ دار کا روزہ افطار کروانے والے کا اجر کتنا عظیم ہے۔"

کھانے کے دوران اس نے اپنے خاندان اور ماضی کی مشکلات کا ذکر کیا، لیکن اس کی ہر بات سے 'توکل' کی خوشبو آ رہی تھی۔

اس نے کہا: "میرا اپنا گھر نہیں ہے لیکن میں مطمئن ہوں... اگر اللہ کا حکم آ جائے تو میں اس کے فیصلے پر مکمل راضی ہوں۔"

میں نے پریشانی سے پوچھا: "یہ کیسے ممکن ہے؟ کیا آپ کے کوئی رشتہ دار ہیں جو آپ کے بعد آپ کے بچوں کا خیال رکھیں گے؟"

اس نے مجھے نرم ملامت بھری نظروں سے دیکھا اور کہا: "اے شیخ! میرا خیال تھا کہ آپ جانتے ہوں گے۔ گھونسلے میں پرندوں کو رزق کون دیتا ہے؟ ماں کے پیٹ میں بچے کو کون پالتا ہے؟ ان کا رب انہیں کبھی نہیں بھولتا۔ میں انہیں مجھ سے بہتر حال میں چھوڑ کر جاؤں گا، کیونکہ میرے والد نے مجھے یتیم چھوڑا تھا۔ لوگ 'مستقبل کی انشورنس' کی باتیں کرتے ہیں، لیکن کائنات کے رازق کے علاوہ کوئی کسی چیز کی ضمانت نہیں دے سکتا۔"

میں نے کہا: "یہ سچ ہے، لیکن اسباب اختیار کرنا بھی تو ضروری ہے۔"

اس نے سختی سے کہا: "اللہ جانتا ہے کہ میں نے کوئی کسر نہیں چھوڑی۔ بیماری کی وجہ سے میرا خاندان مجھ سے آرام کی التجا کرتا ہے، لیکن میں کام جاری رکھتا ہوں۔ میں شادیوں میں قہوہ پلانے کی ملازمت کرتا ہوں؛ یہ حلال رزق فراہم کرتا ہے اور محنت کسی انسان کا وقار کم نہیں کرتی۔ میں بالکل ٹھیک ہوں۔"

ہماری گفتگو جاری رہی یہاں تک کہ جہاز کے ٹائروں نے زمین کو چھو لیا۔ میں سمجھ نہ سکا کہ اس سادہ سے انسان سے مجھے اتنی اپنائیت کیوں محسوس ہو رہی تھی۔ اس نے مجھے وہ سبق سکھا دیا تھا جسے ہم سب جانتے تو ہیں لیکن اس پر عمل نہیں کرتے: "قناعت اور توکل"۔ وہ ان پرندوں کی جیتی جاگتی مثال تھا جو صبح خالی پیٹ نکلتے ہیں اور شام کو شکم سیر ہو کر لوٹتے ہیں۔

کتنے ہی لوگ اسباب اور نتائج کا علم رکھنے کے باوجود اس یقین سے محروم ہیں؟ کتنے ایسے ہیں جو غربت میں بھی سخی ہیں اور بیماری میں بھی بہادر؟

جدائی کے وقت میں نے اصرار کیا کہ میں اسے ہسپتال تک چھوڑ دوں۔ اس نے سختی سے انکار کر دیا۔

اس نے کہا: "ٹیکسی والا میرا انتظار کر رہا ہے۔ میں اسے جانتا ہوں، اسے کرایہ دے کر میں اس کے خاندان کی کفالت میں مدد کرتا ہوں۔ آپ خود کو اس بات کا سبب نہ بنائیں کہ اللہ کسی ضرورت مند کے رزق میں تنگی کر دے!"

وہ چلا گیا، اور میں وہیں کھڑا رہ گیا۔ مجھے کسی بزرگ کی وہ دعا یاد آ گئی: "اے میرے رب! مجھے سادہ لوح لوگوں جیسا ایمان عطا فرما۔" سچ تو یہ ہے کہ اس دنیا میں کئی عظیم ہستیاں عام انسانوں کے روپ میں چھپی ہوتی ہیں—ایسی روحیں جنہیں اللہ آزمائشوں کی بھٹی میں ڈال کر نکھار دیتا ہے تاکہ وہ دوسروں کے لیے ہدایت کا نور بن سکیں۔

زادُ المسافر: درسٌ في اليقينِ الصادق

بينما كنتُ آخذُ مكاني في الطائرة، استرعى انتباهي رجلٌ بدا وكأنه شعلةٌ من النشاط؛ كان منهمكاً في الحديث مع الركاب، يشرحُ لهم تارةً ويساعدهم تارةً أخرى، ولم يترك فرصةً لتقديم العونِ لأحدٍ إلا واغتنمها، رغم جسدهِ النحيل وقامتهِ القصيرة. كان أكثر حيويةً من كثيرٍ من الركاب الأصحاء.

تقدمَ نحوي بابتسامةٍ هادئة وقال: "يبدو أنك رفيقي في هذه الرحلة، وجاري في المقعد".

فأجبته: "يبدو ذلك".

اتخذَ مكانه في المقعد المجاور، وأرسلَ تنهيدةً عميقةً ثم قال: "كم بقي من الوقت على أذان المغرب؟"

قلت: "ربع ساعة تقريباً".

همس قائلاً: "اللهم يسّر ولا تعسّر.. لقد كان الجوُّ لطيفاً اليوم، فالحمدُ لك يا وليَّ النعم". ثم شرعَ يرددُ دعاء السفر بخشوع، والتفتَ إليّ قائلاً: "هل تعلم أنني تعلمتُ هذا الدعاء من نظام الإذاعة في الطائرات؟ جزا الله خيراً من كان سبباً في بثّه وإعلانه".

سألتُه: "يبدو أنك تكثر من السفر؟"

أجاب ببساطة: "نعم.. كل أسبوعين، أو كل نصف شهر، أسافر من أجل 'الكيماوي'".

قلتُ بدهشة: "الكيماوي؟!"

قال بصوتٍ ثابت: "نعم، إنه الابتلاء؛ أنا أتعالجُ من مرضٍ عُضال.. انظر!"، ثم أراني آثار جراحاتٍ عديدة خضع لها. "لقد استأصلوا ورماً من معدتي، لكنه انتشر في بقية الجسد بعد سنتين من العملية. كان قدراً مقدوراً، والحمد لله على كل حال".

حاولتُ تغيير مجرى الحديث، فعلمتُ منه أنه موظفٌ بسيط، وأنه أبٌ لسبعةِ أبناء، أكبرهم ولدٌ في الثامنة، والبقية بنات.

ثم استرسل قائلاً: "أتدري يا أخي، إن نِعَمَ مولانا كثيرة، وهي واللهِ كلها خير. أشعرُ أنني في نعمةٍ طالما أنني أمشي على الأرض، وعقلي معي، ولساني يلهجُ بذكر القوي المالك".

سألتُه وأنا مترددٌ بسبب حالته الضعيفة: "هل تملك بيتاً لك ولأطفالك؟"

نظر إليّ بنظرةٍ اخترقت حجب المادة وقال: "يا شيخ، السعيدُ من ملك بيتاً هناك في الجنة.. أما هنا، فالدنيا دارُ ممرٍ والبيتُ عاريةٌ مستردة!"

وعندما أُعلنَ عن وقت الإفطار، قام يطوفُ في الطائرة ويقول للناس: "خذوا من هذا التمر الطازج واتركوا اليابس".

قلتُ له عندما وصل إليّ: "كلاهما خير".

قال مبتسماً: "نعم، ولكن عدني أن تأكل من تمري".

شكرتُه وأكلتُ مما في طبقه.

قال لي: "سمِّ الله وكُل يا شيخ، جزاك الله خيراً". ثم أردف: "تمرة واحدة لا تكفي، أنا أحرصُ دائماً على تفطير جاري في المقعد.. فأنت تعلمُ أجر من فطّر صائماً، ولا شك أنك تعلم ذلك يا شيخ".

ألحَّ عليّ في الطعام، وتحدث عن عائلته وهموم الماضي، وكيف كان "التوكل" هو سلاحهم الوحيد في مواجهتها.

قال: "لا أملكُ بيتاً لكني راضٍ.. راضٍ تماماً بما قدّره الله لي ولو حان الأجلُ قريباً".

سألتُه بشفقة: "وكيف ذلك؟ هل لك أقاربُ يرعون أهلك من بعدك؟"

قال لي بنبرةِ عتابٍ رقيقة: "يا شيخ، كنتُ أظنك تعلمُ من يطعمُ الطير في وكناتها، والجنين في رحم أمه.. ربُّهم لن ينساهم. لقد تركتُهم في حالٍ أفضل من حالي حين توفي والدي وتركني يتيماً.. الناسُ يبحثون عن 'التأمين' للمستقبل، ولا مؤمّنَ إلا رزّاقُ الخلائق أجمعين!"

قلت: "هذا حق، ولكن لابد من بذل الأسباب".

قال بحزم: "يعلم الله أنني لم أقصر.. لقد كنتُ أسافر للعلاج وأهلي يرجونني أن أرتاح من عناء المرض، لكني أعمل 'صبّاباً للقهوة' في حفلات الأعراس.. وهذا يكفي؛ يكفي أنه رزقٌ حلال، والعملُ لا ينقصُ من قدر الرجال.. وأنا بخير".

استمر الحديثُ بيننا حتى لامست عجلاتُ الطائرة الأرض.. ولا أدري لماذا شعرتُ بارتباطٍ روحيٍّ عميق بهذا الرجل البسيط. لقد تعلمتُ منه درساً عظيماً نعرفه جميعاً نظرياً، لكننا نغفلُ عن تطبيقه بهذا اليقين الذي يملكه طيرٌ يغدو خماصاً ويروح بطاناً. كم من عالمٍ بالأسباب والنتائج يفتقرُ لسكينته؟ وكم من مؤمنٍ يعيش النظرية والتطبيق دون تناقض؟

ودعتُه وأنا أردد ما قاله أحد السلف: "اللهم إيماناً كإيمان العجائز". حاولتُ جاهداً أن أقله بسيارتي إلى المستشفى، فرفض بلهجةٍ حازمة قائلاً:

"سائق الأجرة ينتظرني.. أنا أعرفه، وبدفعي له أساعده على إعالة أسرته.. فلا تجعل نفسك سبباً في قطع رزقٍ ساقه الله لمسيكين!"

رحلَ وتركني مذهولاً.. حقاً، كم في هذا الدين من عظماء، يضعهم الله في المحن ليكونوا نماذج حية للفطرة السليمة واليقين العميق في زمن الشدائد.

Le Viatique du Voyageur : Ce que j’ai appris d’un inconnu à 30 000 pieds d'altitude

On dit souvent que les plus grandes leçons de vie ne se trouvent pas dans les manuels, mais dans les rencontres fortuites que le destin place sur notre chemin. Récemment, lors d’un vol qui semblait pourtant ordinaire, j’ai reçu une leçon de dignité et de foi que je n’oublierai jamais.

Une Vitalité Déconcertante

Tout a commencé alors que je m'installais à mon siège. Mon attention fut attirée par un homme qui semblait être l'incarnation même du service. Malgré sa silhouette frêle et sa petite taille, il était un véritable tourbillon d'activité, aidant les passagers avec une vitalité qui éclipsait la nôtre.

Lorsqu'il s'assit enfin à côté de moi, il me dit avec un sourire : « Il semble que vous soyez mon compagnon pour ce voyage. »

Le Poids des Épreuves, la Légèreté de l'Âme

Au fil de la conversation, le masque de la normalité s'est levé. Cet homme, si rayonnant, voyageait en réalité tous les quinze jours pour une chimiothérapie. Il luttait contre un cancer incurable qui, après avoir touché son estomac, s'était propagé à tout son corps.

Pourtant, aucune amertume ne filtrait de sa voix.

« C'était écrit, et louange à Allah en toute circonstance », disait-il avec une sérénité qui me laissa sans voix.

Humble employé, père de sept enfants, il ne possédait rien des richesses de ce monde. À ma question sur la possession d'une maison pour sa famille, sa réponse fut un électrochoc :

« L'homme vraiment heureux est celui qui possède une demeure au Paradis. Quant à ce monde ? Une maison ici-bas n'est qu'une ombre éphémère. »

La Leçon des Oiseaux

Ce qui m'a le plus marqué, c'est son sens absolu du partage. Lors de la rupture du jeûne, il a insisté pour que je mange ses dattes les plus fraîches. Il ne s'inquiétait pas de son avenir, ni de celui de ses six filles et de son fils. Pour lui, la confiance en la Providence (le Tawakkul) n'était pas un concept abstrait, mais une réalité quotidienne.

« Qui nourrit l'oiseau dans son nid ? Leur Seigneur ne les oubliera jamais », me dit-il. Il travaillait encore comme serveur de café dans les mariages pour assurer un revenu licite, refusant de laisser la maladie briser son honneur ou sa fonction de pourvoyeur.

Une Dignité Jusqu'au Bout

À l'atterrissage, j'ai proposé de le conduire à l'hôpital. Son refus fut catégorique et empreint d'une sagesse profonde : il avait déjà un chauffeur de taxi qui l'attendait. Pourquoi ? Pour que ce chauffeur puisse, lui aussi, gagner sa vie et nourrir sa propre famille.

« Ne soyez pas la cause de la restriction de la subsistance d'un homme dans le besoin ! », m'a-t-il lancé avant de disparaître dans la foule.

Conclusion : La Foi des Gens Simples

Je suis descendu de cet avion avec un sentiment d'humilité profonde. Nous passons nos vies à accumuler, à planifier et à nous inquiéter pour des lendemains incertains. Cet homme, physiquement brisé mais spirituellement géant, m'a rappelé l'essentiel : la richesse réside dans la suffisance de l'âme.

En rentrant chez moi, je n'ai pu m'empêcher de murmurer cette prière : « Ô Seigneur, accorde-moi une foi semblable à celle des gens simples. »

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Knowledge in Islam (My Lecture Notes from 1995)

1. Origin of Knowledge

Statement: The source of knowledge is Allah (SWT) – Al Aleem – i.e. His attribute signifying that he is the processor of complete and perfect knowledge.

 “Behold, your Lord said to the angels: I will create a vicegerent on earth. They said: Will you place therein one who will make mischief and shed blood? While we do celebrate your praises and glorify your holy name. He said: I know what you know not” (Surah Baqarah V. 30)

Allah (SWT) transferred some of that knowledge to Adam, i.e. He taught him the “names” of all things. When one knows the name of something, the name represents that thing. This implies that He gave him the capacity to pursue knowledge. He then placed the things before the angels and asked them to name them. They said that they have no knowledge except that which you teach us.

 “And He taught Adam the nature of all things, then placed them before the angels and said: Tell me the nature of these if you are right” (Surah Baqarah V. 31)

“They said: Glory to You: of knowledge we have none, save what You have taught us. In truth it is You who are perfect in knowledge and wisdom” (Surah Baqarah V. 32)

The difference between humans and angels is that angels do not have the capacity to pursue knowledge by themselves. Allah (SWT) taught Adam the “names” of all things. This implies he gave him the reason (capacity to pursue independent knowledge/capacity to form thoughts & concepts).

Islam does not say do not reason. It says you must use it to be a good Muslim. Other religions are anti-reason. Islam is pro-reason.

Angles have only god-given knowledge, while humans and jinn have this ability to acquire knowledge.

Statement: Allah (SWT) is pleased with one who uses his reason.

What is the status of one who has knowledge? His status is EXTRAORDINARY.

He (SWT) ordered the angels to prostrate to Adam for his higher knowledge.

“And behold, We said to the angels: Bow down to Adam; and they bowed down; not so Iblis. He refused and was haughty. He was of those who reject Faith” (Surah Baqarah V. 34)

Whoever possesses knowledge will have a high station with Allah (SWT). If we are negligent of knowledge, enemies will have higher status than us.

Rhetorical Question

“Is then one who does know that which has been revealed onto you from your Lord is the Truth like one who is blind? It is those who are endued with understanding that receive admonition” (Surah Raad V. 19)

The Prophet (SWAS) made pursuance of knowledge obligatory on the Muslims.

He said: Acquisition of knowledge is obligatory on every Muslim -- male or female.

2. Function of Knowledge

Why should one pursue knowledge?

Hadith Qudsi: “I (Allah) was a hidden treasure and desired that I should be known, so I created Creation”

This shows that the function of knowledge is to take us to Allah (SWT). If knowledge is not being used to take us to Allah (SWT), it is not being used properly.

Secular perspective: knowledge should be gained for jobs.

Islamic perspective: knowledge should be gained for Allah.

The function of knowledge is to know Allah (i.e. the Truth). Truth is revealed in revelations (Quran, Torah, Injeel, Zabur, etc).

Problem: I have reason and I can acquire knowledge, but the function of knowledge is to take me to Allah (SWT).  What is the relation between reason and the Truth (Quran)?

Function of reason is to help you come to the Truth.

Suppose Quran says something is black, but reason says it is white, what should I do?

Reason is not infallible nor is it limitless. When you know it is the Truth, submit to it –whether you understand it or not.

In secular educational institutes reason sits in judgment over the Truth. Reason determines the Truth. It is a new god!!!

 

3. Knowledge through Spiritual Experience (True Dreams)

Hadith: “Prophethood consists of 46 different parts. After me only 1 will remain. When asked which is that? He replied good and true dreams.”

Spiritual experience is not dominant over Truth (revelation), e.g. if someone has a dream that the Earth is flat and the Quran says it is not, it will be the information in the Quran which will dominate that in the dream.
 

4. Knowledge & Faith

Having submitted to the Truth, we must try to understand it.

“Behold! Abraham said: My Lord! Show me how you give life to the dead. He said: Do you not then believe? He said: Yes! But to satisfy my understanding. He said: Take four birds, tame them to turn to you. Put a “portion” of them in ever hill and call to them. They will come to you with speed. Then know that Allah is Exalted in Power, Wise” (Surah Baqarah V. 260)

Islam is not a religion of blind faith. Having submitted to the Truth, you have the right to pursue the path to understand things.

 

5. Sources of Knowledge

There are two sources of knowledge:

1. That world – revelation
2. This world – creative intellect, nature, inquiry

Our duty is to tap BOTH sources of knowledge, not just one. Imagine you are looking at a diseased tree. You do not see the roots. If you ignore what you can not see maybe you can not diagnose the disease if it is in the roots. This results in the disease not being cured. This is the case with most social challenges of our times: drug addiction, violence, etc.
 

6. Dimensions of Knowledge

There is a whole world of knowledge besides our world. It is called Al Ghaib.

“And He revealed unto His slave that which He revealed. The heart in no way falsified what it saw. Will you then dispute with him concerning what he saw?” (Surah Najam V. 10-12)

Say you see a true dream of a fire taking place in your neighbor’s house. The fire is pre-determined. It already exists – in the ghaib. Allah (SWT) has already said “Kun” (Be). You intercept the event before it happens.

7. Nature of Knowledge

There is a difference between knowledge (ilm) and opinion (zun). Ilm is the fruit from the tree of Truth, whereas zun has no contribution to the Truth. It is not from the tree of Truth (e.g. TV, media, fantasy, etc.)

Shaitan wants to embrace you in the world of zun.

Allah (SWT) wants to keep you in the world of ilm.

 Knowledge becomes wisdom when you use it to get to Allah (SWT).

 If someone has knowledge and it does not take them to wisdom, he is like a donkey loaded with books. If you never apply your knowledge in life you will never grow in wisdom.

Wisdom (hikmah) is something very valuable.

“He granted wisdom to whom he pleased and he to whom wisdom is granted is granted has received indeed a benefit overflowing. But none will grasp the message except men of understanding” (Surah Baqarah V. 269) 

The Secret of Success

By the passage of time,

Man is indeed in a state of loss,

Except those who believe and do righteous deeds,

And who enjoin the Truth, and who enjoin patience.

(Surah Al Asr)

 

A lot of people strive to live successful lives. For some success is in accumulating great wealth. For others it might be in honor, happiness, spending time with loved ones, achieving peace, recognition, promotion, control, service or in leaving a legacy. What if I told you that I know the secret of ultimate success that encompasses all these aspects and much more? So would you be interested in knowing?

Well I believe that the secret of success is in something called “sincerity”. In Western culture, being sincere to someone means that one is honest with them and completely fulfills one’s obligation to them. In Islam, “sincerity” or ikhlass has a lot deeper meaning. It means to do everything based on the love and fear of God. The intention must always be to please Him foremost despite all consequences. Sincerity in interpersonal relations of the creation is a consequence of the sincerity to the Creator. If one is truly sincere, one is promised success in this world and the hereafter.

There is a difference in the paradigm of Reality a believer experiences from what others apparently see with their naked eyes. A believer sees from the perspective of the value system that God has intended for him. His definition of success might seem like that of failure to others. To him apparent success without sincerity is failure and apparent failure is really success if he is sincere.

Even at work, one can never achieve true success without true sincerity no matter how many signs of apparent success are displayed. One must realize that one’s work is an amaanah (trust) from God and one must do one’s utmost never to betray that trust but rather to fulfill it in the most excellent of manners. One’s motivation is to please one’s Lord and one constantly fears His punishment. This is the primary driver rather than to meet the KPIs, get a good performance rating, get a promotion, get an award and basically look good in the eyes of other than God. In many ways if one is motivated more by these other factors one’s sincerity is in doubt. In fact showing off is a kind of a sin. It does not matter if his manager, VP, SVP and CEO change, his Lord will always be the same. His true expectation will always be from Him. If one is really sincere one will consciously hold himself accountable to God, even before one is held accountable by any man-made system, which by the way can never be made perfectly fair, no matter how much the company tries to make it.

A believer will strive to constantly apply his expertise to add value to the business. He will work honestly and hard. He will not cheat his employer. He will avoid being dependent on anyone other than God. He will have good relations with his colleagues and not hold grudges. He will not envy or backbite them. He will constantly be learning himself and mentoring others. He will not take credit for the work of others. He will not hide information and resources. He will do all this not because it is the company policy, but rather because these are the things which please his Creator. He will not worry about the consequences of his actions or fear evil from others, because he is completely satisfied regarding the outcome God has planned for Him. His relationship with Him is so strong that he knows that in God’s infinite wisdom, even apparent failures are real successes in the long run.

Thus a true believer is always successful. Setbacks are tests from God for him to develop patience and develop other aspects of his work if he faces roadblocks. Worldly success does not get to his head as he knows that too is a test for him to be humble and thankful to God. If he does not achieve whatever he planned for, God might have stored for him more benefits in other avenues which he had never thought of exploring earlier. This makes him fearless and confident to face the future, enabling him to have the sense to take full advantage of the opportunities that God will send his way in the future.

In Islam, faith is not blind. Once a person has submitted himself to God and His worship he uses his reason to understand and implement the principles of his religion. Thus he seriously studies and implements the Quran to develop his personal mission and vision and core values. He studies and implements the Sunnah of the Prophet (SWAS) as best practices for his conduct. He studies the Seerat (biography) of the Prophet (SWAS) for lessons learnt. He studies the lives of the Companions of the Prophet (SWAS) as useful case studies. He deeply reflects on the principles that are at work in Creation based on insights from these sources and implements guidance from them in his life. Thus a believer lives a life of constant holistic learning and improving which helps him in all phases of life. As God is the Creator and Sustainer of all Creation, He is most knowledgeable of the inner workings of all aspects of the challenges man faces. So if he studies the sources of his religion constantly, be will be able to glean the wisdom from them for his success in any situation in life. The resultant vision acquired through prolonged worship and pursuit of knowledge is all encompassing, enabling the believer to fearlessly apply his expertise for the complete good of the whole company, industry and community. Someone without such a vision might be fearful and strive just for himself, or his team or his department or his division alone at the expense of harming other parts of the organization. Thus sincerity to God developed by knowledge of Him and His religion, is the secret of ultimate success for man.

The Sharr in Shirk

Allah (SWT) has informed us that He can forgive any sin except associating partners with Him (shirk). Throughout history, all Messengers from Him were sent to mankind with the same essential message – worship Allah (SWT) and do not associate partners with Him. Islam came to revive the concept of strict monotheism in humanity which had been changed with time. This is the original core of all religions. Allah (SWT), in His mercy, has placed the inclination of recognizing Him as the only God is in the subconscious self of each human being. Indeed, every soul of the son of Adam (AS) has testified to the fact that Allah (SWT) is its Lord, before it was created.

It is in the essential nature of the human soul that it recognizes itself as vulnerable and thus needs to worship. If it does not worship Allah (SWT), it will worship something else. Satan has vowed that it will keep humans away from the supreme goal of worshiping Allah (SWT). It does this by diverting their focus away from Allah (SWT) and towards other false gods which can be idols, elements of the nature, living or dead people be they messengers, religious reformers, saints, clergy, forefathers, national leaders, famous personalities, Satan, angels, jinn, money, power, fame, ego, personal desires, etc.

What is the broad meaning of “worshiping” something? By worshiping a thing, it means that one is submissive to it, reveres it, considers it all powerful, obeys it unconditionally, loves it the most, fears it the most, tries to please it, never try to displease it, prays/pleads to it, takes one’s rulings from it, always thinks about it, thinks that only it can provide resources/solutions to him, thinks that it is its ultimate benefactor, etc. If someone has any of the above elements for something other than Allah (SWT), it means that he is doing shirk (associating with Allah (SWT)).

What is the sharr (evil) in shirk? Does Allah (SWT) want everyone to only worship him because of His ego, nauzobillah? Allah (SWT) is perfect and does not have such human deficiencies. Everything in the creation worships Allah (SWT). Grass grows, planets move in orbits, tides rise and fall, the clouds bring rain, predators hunt, birds chirp, bees make honey, etc. In everything they do that they were created to do, they are worshiping and praising the glory of Allah (SWT). They have no choice in this. Only man has been created different. He has a special status in Creation. He can either fulfill its destiny -- rising to a status higher than that of the angels by recognizing Allah (SWT) and voluntarily submitting to Him, using his free will and intellect to do so; or he can go lower than the animals by choosing not to. As vice-regents of Allah (SWT) on the Earth, he is supposed to carry out this ultimate test. Will he realize the purpose of his existence and rise to his full human potential, living an inspired life of fulfilling all its natural responsibilities? That inspiration comes from the guidance from Allah (SWT) directly – from contemplation on Creation in light of the Scriptures and adopting the lifestyle (Sunnah) of the last Messenger He sent to guide humanity – Muhammad (SWAS). He guides and inspires only those who depend directly on Him, i.e. worship Him alone, i.e. do not do shirk. To be receptive to this inspiration, one must be free of sins; one’s heart and mind should be clean to be colored with the right thoughts.

By living a life of submission to only Allah (SWT), the human soul will penetrate the mysteries of Reality through this inspiration. It will long for seeing the complete “picture” of this perfect Reality which he will see in Jannah when he sees the “Face” of Allah (SWT). That is the supreme joy for which human souls were created for. Their level in Jannah will be based on the clarity and depth of the spiritual vision that they cultivated in their sojourn in the earthly life. Those that have done shirk will not have not have this vision as they followed and worshipped other Creation and did not develop any spiritual insights of their own. Thus their deluded souls need to be cleansed by eternal burning in Hellfire as they failed to fulfill the true purpose of their creation – to worship only Allah (SWT).

Be inspired … be original … be the human you were always intended to be.

The Supreme Success

How do you define success? Surely attaining whatever you strive for is part of success. So if you get that coveted degree, position in a company, the desired performance rating, love of that significant other, your dream vehicle/home, amassed wealth, comfortable lifestyle, intelligent kids, etc. you feel that you are successful. The exact details of success might vary from person to person and circumstance to circumstance.

Yet the supreme success that encompasses everything else is in being pleased with Allah (SWT) and Allah (SWT) being pleased with you. That is the touchstone of all aspects of success for a Believer. Whenever we mention the name of a Companion of the Prophet (SWAS) – i.e. a Sahabi, we say radhi Allahu anhu, i.e. may Allah be pleased with him – often abbreviated (RA). There is no formalism in using this description for the Sahabis. They were serious in pursuing their supreme goal was of being pleased with Allah (SWT) and doing those actions that were pleasing to Him. They were characterized by this characteristic and that is what led to Islam spreading like a wildfire in all known continents of that time, within a generation or two.

Allah will say, "This is the Day when the truthful will benefit from their truthfulness." For them are gardens [in Paradise] beneath which rivers flow, wherein they will abide forever, Allah being pleased with them, and they with Him. That is the great attainment. (Al Maida 5:119)

Finding out what pleases and displeases Allah (SWT) is incumbent upon everyone who is serious about success. This entails embarking on a mission of systematic learning and implementing the deen in oneself and in one’s society – filtering out of one’s actions what displeases Allah (SWT) and replacing it with good characteristics, while keep one’s intentions sincerely for Him.

We find in our societies people who are materially very well off but do not have tranquility and balance in their lives. Our deen is naturally made to suit us. It caters to all our needs. Thus by implementing all its aspects we are forced to pay attention to every part of our lives in a manner that is suitable and sufficient for it. Thus a practicing Muslim is balanced. He takes care of his worship, education – secular and religious, self-development, work, body, family, relatives, neighbors, community, colleagues, friends, etc. Giving each its proper right, mainly because doing so is pleasing to his Lord. In fact that is the main reason he tries to excel in each aspect. He will be rewarded for all of these sincere efforts both in this world and the Hereafter. That is the Supreme Success!

Increasing Eemaan

When I first left home for university in the United States, I began to experience a feeling of constriction of my chest, lack of natural enthusiasm and a general feeling of uncleanliness of the heart. I was healthy otherwise and progressing well with my studies and work, but this uneasiness did not leave me. I tried many techniques to overcome it. I started yoga, jogging and meditation. Nothing really helped. I could not understand this phenomenon, until I studied Islam. Now I know that it was a decrease in the level of my eemaan which has caused this feeling.

Therefore (for) whomsoever Allah intends that He would guide him aright, He expands his breast for Islam, and (for) whomsoever He intends that He should cause him to err, He makes his breast strait and narrow as though he were ascending upwards; thus does Allah lay uncleanness on those who do not believe. (Al Anaan, 6:125)

So what exactly is eemaan? The English words often used to translate eemaan are "faith", "belief" and  "conviction". In aqeeda, this faith encompasses the faith in Allah (SWT), the angels, the prophets, divine scriptures, the Last Day and divine pre-ordainment. An incorrect belief in any one of these makes one's eemaan incomplete. Physically eemaan causes a feeling of well being, wholesomeness, satisfaction, patience, energy, joie de vivre (joy of living) and a spiritual expansion of the heart. Lack of eemaan causes the opposite feelings of crankiness, uncleanliness, guilt, constriction, unease, lack of concentration, laziness, etc.

It is He who sent down tranquility into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise. (Al Fath 48:4) 

The majority of Islamic scholars agree that eemaan entails a faith expressed by words which find conviction in the heart and results in actions of the limbs that attest to it. Thus words are not enough, nor is belief in the heart by itself. All three need to manifest themselves to indicate to a person whether he has eemaan. The majority of scholars also agree that the level of eemaan  does not stay constant. It increases and decreases. Thus a wise practicing Muslim will seek out ways to constantly grow his eemaan.  In Urdu, we have a word called eemaandaar. It is used for an honest/upright person, but literally it means someone who constantly monitors the level of his eemaan. A Muslim must be sensitive of how he feels. If he feels down some day he should try to determine its cause and engage in those activities which can raise his eemaan.

One way to increase eemaan is to seek knowledge which complies with Islam. By constantly learning about aspects of Reality which reinforces faith, one will find certainty in thought and actions. Reciting the Quran with proper tajweed while understanding its meaning has a great effect on eemaan. A person engaged in learning about the unseen will have stronger faith in it than someone who has not studied it.  Another means of upgrading eemaan in translating that knowledge in to actions by doing good deeds. By doing so one internalizes that knowledge and it becomes part of him. Thus by obeying and worshipping Allah (SWT), his belief in Him (SWT) increases. In contrast, engaging in desires and sins dwindles eemaan. Another effective strategy to increase eemaan is engaging in rememberance and contemplation of Allah (SWT), His attributes, His Creation and how He regulates all things. Thus dhikr  and taffakkar are excellent means of raising one's eemaan. Try spending some time daily in contemplation. Think about your past, how Allah (SWT) has influenced it, His wisdom in your life, the true nature of things, etc.

As a student, I saw others around me choose detrimental ways to deal with the lack of eemaan. Some started smoking, drinking, experimenting with drugs, having girlfriends, partying, listening to hard music, watching bad movies, etc. while I suffered silently, trying to find natural cures to this common malady. By trying to study and implement Islam, I have found the cure to that uneasy feeling that I first felt when I was eighteen. By repeatedly articulating statements of faith, having conviction in my heart and engaging in the resulting good actions eemaan gets established. It can be raised by seeking knowledge, implementing it, rememberance and deep contemplation. A life lived in this way is the only sure cure to the constriction of the heart and related psychosomatic maladies. 

The Early Hours

Sprinters of the 100m dash confide to us that the most critical factor in their race is the start. The difference between a winner and loser often boils down to a perfect start. The same is true for the rest of us. All we have in our control is the day we live. We can’t change the past and we can’t lose sleep over the future. The only thing we can do is get today right and the way to get it right is to start it right. If we resolve to do this day after day, weekday and weekend, work day and holiday, etc. we have set ourselves up to succeed in life.

The early hours, i.e. hours before fajr are the most productive hours you can spend awake. The mind is fresh, the heart is receptive, the soul is tranquil as the night and there is no one / nothing to disturb your train of thought. In a life full of appointments, it is a “me time” no one should consider squandering. Once you fall into the routine of waking up for in the early hours and sleeping right after ishaa, you have set yourself up to live a most productive life. To help me achieve this routine, the first thing I do after waking up is to have a shower to completely rejuvenate myself. I excuse myself for all appointments after ishaa, even those on the weekends and encourage my family to go to bed early as well.

It is the best time to submit to Allah (SWT), express regret for the past (seek forgiveness),  plan for the present day and articulate one's aspirations for the future (make supplications).

Abu Hurairah (RA) narrated that Allah’s Messenger (SAW) said: ‘In the last third of every night our Rabb (Cherisher and Sustainer) (Allah (SWT)) descends to the lowermost heaven and says; “Who is calling Me, so that I may answer him? Who is asking Me so that may I grant him? Who is seeking forgiveness from Me so that I may forgive him?”‘ [Sahih al-Bukhari]

By taking time out to pray qiyaam ul lail regularly, one is resolving to spend one's days (and thus one's life) for Allah (SWT) in the pursuit of goals and aspirations that are pleasing to Him (SWT) and not chasing after one fleeting mirage after another by being a slave of others, the dunya or one's nafs.
 

Waking up early is a natural routine followed by so much of Allah’s (SWT) creation. In the past, with the absence of electricity which extended the days into nights this was the routine of the pious people of our salaf. Slaves used to commiserate each other if their master’s family did not wake up to pray tahajjud every day. Muslim scholars were able to write books during these hours. The polymath, Ibn Sina, used to spend his day carrying out his duties as the vizier of Amir Shams Ad-Dawla of Hamadan, while writing famous encyclopedias like the Cannon of Medicine and Book of Healing in the early hours. When he faced a mental block, he used to pray for inspiration to Allah (SWT). Those nine years were the most productive of his blessed life.

As opposed to those who wake up late and spend the whole day running from appointment to appointment, chore to chore, deadline to deadline, etc. a person who uses his early hours for praying, studying and planning the day has the day under his control. He has control over his time and as time is life, he has control over his life. Thus he can begin to achieve the responsibilities of vice-regency that Allah (SWT) has meant for the son of Adam (AS). This routine also minimizes anxieties and other psychological maladies that are so common in today’s lifestyle.

Waking up at this time was only obligatory on the Prophet (SWAS) and not his Ummah. This is a mercy from Allah (SWT) as He (SWT) is best aware of man’s nature and his weaknesses. Nevertheless, those of his Ummah who have high aspirations cannot properly achieve them while fulfilling all their responsibilities without adopting this important sunnah in their lives. A productive Muslim has no choice but to be a morning person.

Ever wonder why the Prophet (SWAS) did not need to go on a "vacation" or the Sahaba (RA) long for the "weekend"? It was partially because of this routine, in which one does not "burn out" but achieves all multifaceted goals with optimum effort. Every day was productive, every minute was cherished and used wisely. There was no question of taking "breaks" as the whole life was integrated and holistically structured to constantly achieve without the need for discontinuities.

If one wants to be a high achiever and leave a legacy in life, one must learn to use time wisely. By waking up before fajr, one can plan one's day out perfectly – the day being all that he has control over. A life spent with this routine, will not only be according to nature, it will be most productive. Some of the most productive thinking time is before dawn. A wise Muslim will make it his daily habit to use it to achieve all his goals without burning out, bi-izn Allah.

A Call to Congregation

As opposed to other religions, Islam does not advocate complete social isolation as a means to enlightenment. Perhaps it is the most social religion out there. Muslims men are supposed to meet each other at least five times a day for daily salawaat, weekly for Jumma, annually for the Eidain and they gather from all over the world for at least once in a lifetime of every capable practicing Muslim during the Hajj. This does not mean that a Muslim does not have private time for contemplation. A wise Muslim, uses his pre-dawn hours in worshiping alone and reflecting on various aspects of his affairs as he pleads for divine help in all matters.

Despite common misconception, it is important to point out that praying in congregation is not optional for men. A Muslim man should strive his utmost to make sure that all his daily prayers are offered in order of priority in a nearby masjid or muslllah or in any other form of congregation at home, on the road, in the mall, etc. During the Prophet’s (SWAS) lifetime, all Muslims used to pray in the masjid - even the hypocrites. Sickness was not accepted as an excuse to come to the masjid. A sick man was often brought to the masjid held by two men on either sides. Even blindness was no excuse for missing congregational prayers at the masjid. At the same time, Islam is practical and provides flexibility for genuinely natural excuses. It is recommended that a Muslim, eats before praying if he is hungry and food is being served, as not doing so would divert his attention from the congregational prayers. Similarly he must answer the call of nature first and then attend congregational prayers. If the first congregation is missed for any reason, he can pray in subsequent congregations. During travel, four unit of prayers are shortened to two units and he can combine the noon and afternoon prayers as well as the sunset and night prayers if he so desires. There is a special way of praying when one is under attack (salaatul khawf) while ensuring everyone’s protection. If one has already prayed, one is rewarded if one repeats one’s prayer by accompanying another Muslim who has not yet prayed and is seeking a congregation to pray with. One should pray alone in the exceptional circumstance when there is nobody else to pray with.

The Prophet’s (SWAS) masjid was not just a place for offering prayers. It was a community center where meetings were held, strategy was discussed, people were educated, prisoners of war were kept, poor were housed, booty was distributed, delegations were received, from where emissaries were sent, etc. Those calling for the revival of the Ummah must start by re-establishing the proper roles of their neighborhood masajids. Establishing regular salawaat there is just the first step and not an end in itself.

By visiting one’s neighborhood masjid often one gets to come in regular contact with Muslims from all walks of life – young and old, rich and poor, healthy and sick, countrymen and foreigners, scholars and the illiterate, etc. There are immense lessons in interacting with the same group on a regular basis over a prolonged period of time. One gets to understand their issues, problems, their habits, their desires, their goals, their way of thinking, etc. It is said that one learns Islam not by reading books, but by interacting and observing the scholars. Thus associating with those who are more pious that oneself who regularly pray in the masjid, will over time have a very great impact upon one’s understanding and practice of Islam, while gently receiving feedback for any incorrect practice.  For the same reason, masajid are great places to regularly bring one’s children who tend to absorb whatever they experience from a young age.

A Muslim’s primary jamaat is formed of the people who regularly pray at his neighborhood masjid. There are so many Muslims who live in a country, yet have primary allegiance to a jamaat on the other side of the world. They have little knowledge of their host societies and the issues there. Most Islamic groups differ in their methodologies even if they all claim to be following the Quran and the Sunnah. Their ideology and methodology are derived from the interpretation of their founder’s perspective on how the Quran and Sunnah should be implemented in today’s world. Due to human deficiency, the ideology is specific to a particular geographic and historic context. It is dependent on their intellectual maturity and understanding, which will always be less than that of the Prophet (SWAS) and the Sahaba’s (RA). Thus we find one group emphasizing dawah, another spreading knowledge, another struggling to revive the khilafa, another emphasizing adopting the Sunnah, another following the salaf, others calling for jihad and qital, etc. While the common man is entangled in fiqhi issues without understanding of the essence of the faith.

Each group is like a blind man examining an elephant. One feels its trunk and says that an elephant is like a pipe. Another feels its tail and says that an elephant is like a rope. Another feel its feet and says that an elephant is like columns. Another feels its ears and says that an elephant is like a cloth. Another feels its teeth and says that an elephant is like a spear. Yet another feels its sides and declares that an elephant is like a hairy wall. In this analogy, the blind men are the intellectual founders of all present jamaats and the elephant is Islam. Their ideology pales in comparison of the holistic vision of Muhammad (SWAS) who was able to see the whole elephant for what it is. It is our duty to follow the Prophet (SWAS) as faithfully as possible by espousing his vision of Islam. By joining a modern group one automatically put limits on that vision. One gives up the essential personal duty for deep contemplation to the ameers of the jamaat we choose to follow. Joining a jamaat makes one give up holistic study from the sources of Islam and limit it to the jamaat’s literature. One tends to study the specific curriculum designed by its education department. One repeatedly emphasizes the verses and hadiths cited by their literature to justify their methodology, etc. The alternative is to re-establish the jammats of our respective local masajid.

Islam emphasizes social interaction and makes it incumbent to constantly interact with the righteous Muslims while establishing prayer in the neighborhood masjid. There are many benefits of interacting with such people including personal and children’s tarbiyya. We should have primary allegiance to our neighborhood jamaats rather than following the various modern groups from other parts of the globe. By doing so we can continue to benefit from group interaction while continuously striving to develop our personal visions.

The Secrets of Spending

Among the responsibilities of a conscientious Muslim is the responsibility of wealth. He is held accountable for how he earned it and how he spent it. There is to be a balance in a Muslim’s spending. Neither is an ideal Muslim a spendthrift nor is he a miser.

And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent. (Israa 17:29)

To develop the wisdom in order to spend on the right things, on the right occasions needs an understanding of the objectives of an Islamic lifestyle and our role in it. Thus knowledge of Islam is a pre-requisite of developing wise spending habits. If we are committed to changing our lives according to the mission of Islam, we will strive to learn and implement the fiqh of financial matters as it relates to us.

To start off with we must ensure that our earnings are halal viz. we work in a business that does not deal in products and services which violate the principles of Islam and that we work honestly. This is essential in order for us to live a blessed life. There are many Muslims out there who would not consider eating any meat which is not zabiha. Yet they have no qualms in accumulating interest in their savings accounts!

Likewise care is needed that money is not spent on haram products and services like interest-based mortgages, loans, lottery and other such vices. Instead spending money on halal alternatives is rewarded, like spending on monthly house rent. There are many people who say that taking a mortgage helps save money. They should realize that Allah (SWT) has said that He destroys the blessings in any transaction of riba. Whereas spending on one’s family in a halal manner by paying monthly rent is rewarded and blessed. It is an investment for the Hereafter with manifold rewards. Thus it is not a waste of money.

Many people feel compelled to take out interest-bearing loans to fulfill their needs. I feel this can be avoided by living strategically in today’s world. Loans should be avoided if at all possible. If one is forced to, one can take non-interest loans with the genuine intention to pay it back as quickly as possible. The Prophet (SWAS) did not pray janaza prayers on those who died with outstanding loans. Thus salvation is dependent on fulfilling the responsibility one has not only to the Creator but also His Creation. A loan-taker is also deprived of the blessings that come by giving regular zakat and sadaqaat.

The purpose of spending should be primarily to seek Allah’s (SWT) pleasure, not primarily to follow the trend/fashion, showing off, social competition, pleasing one’s nafs or other people. Thus one should get a house in a peaceful, strategic location of the city that is comfortable, because in its secure environment one can carry out constructive activities for Allah’s (SWT) sake. Similarly, a vehicle should be purchased for its reliability and economic value to take one to those places where one needs to go to carry out one’s responsibilities efficiently. Clothes should be worn to cover the aurah, protect the body from the elements and to look pleasing to one’s spouse and the community for Allah’s (SWT) sake. If we just learn to check our intentions before we shop, we can avoid much waste.

By committing to adopt the Sunnah lifestyle, we can learn to spend where it is important and curtail unnecessary expenses. By living a simple, practical, down-to-earth, goal-centered, efficient, natural and satisfying lifestyle, one does not need to worry about the superficial things that people spend so much on these days. The biggest fraction of the Prophet’s (SWAS) expenses was on charities. By taking care of the weaker segments of society, we not only follow Allah’s (SWT) injunctions, but also benefit ourselves immediately through a feeling of satisfaction, thinking outside our own domain of phobias, good will and satisfaction in in our communities, etc. The Prophet (SWAS) also frequently shared meals with relatives and the community creating healthy social bonds among them and creating opportunities for dawah and tarbiyya.

Another aspect of the Prophetic lifestyle is that it is at higher intellectual and spiritual levels than the rest of humanity. Thus we should also strive to raise our levels of understanding and implementing the deen. This cannot take place by just having free Skype lessons from unqualified teachers. A considerable amount of money and time needs to be allocated for one’s and one’s family’s education – secular as well as religious. Personally, I have found that I am more dedicated to a class if I make sure that I pay a high amount for it. I tend to take it more seriously. Not only does it benefit me more, it enables the education provider to support scholars, improve their services and serve many more people. Almost all time of year, my family and I are engaged in learning and teaching. Thus I do not consider spending on courses and books a waste of money, especially if they are Islamic. Over the years, I have bought and studied many expensive books, some of them from overseas. This is the only hobby I have for collection things. At home we have a library and a big fraction of it is religious books, DVD and cassettes. We regularly attend the annual book fairs in Abu Dhabi and Sharjah spending AED 1500-3000 on each occasion. We buy multiple copies of many good books to give as gifts.

Similarly, money must be invested in dawah work. It is more beneficial if one engages in the dawah projects in person rather than donating money to dawah organizations. Money should be spent liberally on those things that are needed for dawah like carrying out good quality car maintenance for a vehicle that is being used for that purpose or upgrading a computer for internet dawah. Monthly donations should be given to extended family members and one should stay in touch with them asking after their well-being and giving any advice or help. This is especially true for one’s parents. It is important to highlight that helping others is not limited to just spending money on them. There are a whole range of possible ways one can benefit them.

By adopting the above methodology, I have found that I can save money on frequently upgrading homes, furniture, crockery, cars, mobile phones, clothes, accessories, etc. I do not go for the latest deals no matter how attractive they are if they do not fit with my general goals. I go to the shops and malls only when it is essential, with a list and I make sure I leave quickly. Another big area of curtailing expenses has been entertainment. By living our lives naturally, we do not feel the need to constantly keep ourselves amused. Children can be kept healthy by enjoying an outdoor weekly trip to the park or the beach. For many years our annual vacations have been spent in Makkah and Madinah rather than worldwide resorts.

Money must not be wasted on frivolous things that do not help one’s mission. Rather one should be spent one’s halal earnings with the Prophetic intention, vision and example on one’s family, relatives, community, for seeking knowledge, for charity and dawah projects. By doing this, one can fulfill one’s needs but avoid situations in which loans are necessary, making one a solvent and contributing member in one’s society.