Love for the Holy Prophet

  

Islam preaches belief in all the Prophets of Allah and calls for love and respect among all of us (prophets). Yet for a true believer in Islam, it is necessary to love the Holy Prophet Muhammad (pbuh) more than one’s own family. This love is essential, for it teaches the believer the value of obedience to Allah and obedience to His Prophet; and the Prophet who has been granted the highest rank before Allah is indeed Hazrat Muhammad (pbuh). Thus, naturally and contextually in Islam, respect and love for the Holy Prophet Hazrat Muhammad (pbuh) must be elevated. Allah commanded His Prophet to say: “If you love Allah, then follow me; Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.” (Al-Imran 3: 32)

Generosity in Islam

  

Generosity in Islam is a spiritual treasure which our Creator – Allah – has placed as a light in the life of the believers. It is not only a moral quality; it is an obligation which forms an integral part of faith. In the Holy Qur’an, Allah says concerning the Holy Prophet Muhammad (pbuh): “And indeed, you (Muhammad) are of a great moral character.” (Al-Qalam 68: 5).

 

This verse clearly shows that the Holy Prophet (pbuh) was a perfect model of nobility, kindness and generosity. In a Hadith reported by Tirmidhi, he recommended people to always show beautiful qualities and good behaviour; and he himself embodied this in his daily life.

Zakat: The Purification Tax

  

The purification of the heart is very important. A believer cannot perfect their (i.e. his or her) faith in Islam without purifying their heart and soul. With the month of Ramadan, which serves as a training for the upcoming 11 months, Allah has provided several means in a believer’s life to not only purify their wealth but also their heart. One of these means is Zakat.

 

The Creator (Allah) and His beloved Messenger (pbuh) have always linked the purification of the body with that of the heart. Zakat purifies the heart and has several meanings. According to the root of its letters (Ze, Kaaf, Waw), Zakat means ‘to purify,’ ‘the purification of the heart,’ or even ‘the complete purification of the heart,’ which includes the purification of our soul and inner self. The purification of the heart involves the purification of all the members of our body.

 

Allah has established Zakat to purify our hearts and our possessions. Through Zakat, Allah illuminates our hearts as well as all the other members of our body. When we give Zakat in the way of our Creator, our possessions and our souls are purified. Why? Because of the joy it brings, and our beloved Prophet Muhammad (pbuh) used to do it wholeheartedly, helping the needy, which brought him much contentment as he spread wealth to the poor to eradicate poverty and give the needy the chance to live with dignity. This joy of the Prophet (pbuh) was translated into a radiant smile, his heart flooded with contentment for helping others, especially Muslims - those who believed in the one true God and in him (pbuh) as the Prophet of Allah.

Faith and Wealth

 

The World, or Allah?

'And whatever you have been given is (only) the enjoyment of worldly life and its adornment. And what is with Allah is better and more lasting.' (Al-Qasas, 28: 61)

 

In a Hadith narrated by Hazrat Abu Huraira (ra), the Messenger of Allah (pbuh) had said: “Richness does not lie in the abundance of (worldly) goods but richness is the richness of the soul (heart, self).” (Muslim)

 

Only a contented heart or a peaceful and satisfied heart, soul or inner self of a person can attain to true abundance. And this abundance cannot be accounted for in this world. Where there is true love for Allah, the heart is grateful for whatever good Allah gives it. The love of Allah is imprinted so deep that no riches can ever deviate the true lover from his Creator. The lover of God and His Prophet Muhammad (pbuh) is bound to be tried in every form, as a measure, as a test of his love, as a gauge to gauge his mettle, faith, and the love he proclaims to have for Allah and His Prophet (pbuh).

Financial Sacrifice- 4

 

On Bait'ul-Maal

Alhamdulillah, Summa Alhamdulillah, I continue today the fourth part of my sermon on Financial Sacrifice.

 

Today, we will delve into the meaning of the Bait'ul-Maal? The expression “Bait'ul-Maal” is a combination of two words, namely “Bait” (which means “House”) and “al-Maal” (which means “the Wealth”). The meaning of this compound name literally means “House of Wealth” or “Treasury House”, where wealth is accumulated and preserved.

 

Today we know the Bai'ul-Maal as a record of many financial transactions, whether it is in businesses, in governments, and especially also in the field of the Deen of Islam where many people contribute and all are recorded in many well detailed books and even deposited in the bank.

Financial Sacrifice- 3

 

'Say, My Lord extends provision for whomever He wills of His servants and He restrains (it). And anything you spend (in His Cause) He replaces it, and He is the Best of providers.' (Surah Saba, 34: 40)

Today, Alhamdulillah, Summa Alhamdulillah, I am continuing my sermon – series of sermons – on Financial Sacrifice.

 

Like I read before you, Allah is [initially] addressing Hazrat Muhammad (pbuh) in Surah Saba, Chapter 34, Verse 40, and telling him: Qul! (Say!) – Tell them that your Lord, your Rab increases provisions for whomsoever He wants and He decreases provisions for whomsoever He wants. And Allah puts emphasis on spending in His path, for His Cause, and He says that each spending that His servants do for Him, for His Cause, then He takes upon Himself to replace this by a better reward for His servants, because it is Allah Who is the Best Provider – and it is to Him alone that people must turn to and put forward their requests.

 

That is why in connection with this, Allah has established for His servants patience – they should have patience.

Financial Sacrifice- 2

  

In his Friday Sermon of 15 September 2023~29 Safar 1445 AH, Imam- Jamaat Ul Sahih Al Islam International Hazrat Muhyiuddin Al Khalifatullah Munir Ahmad Azim (aba) of Mauritius gives an exposition on the larger theme of financial sacrifice in the Divine Way. Continuing on the theme from previous week, Hazrat Khalifatullah (aba) underscores that true believers only seek God’s approval and pleasure in obeying His prescriptions and prohibitions and it is they who inherit Paradise as a reward for their goodness in this world. Just as the rich are on trial on how they conduct with the possessions they have been entrusted with, the needy also have obligations of patience and goodness in the Divine Law of life.

Elaborating on the theme of a Qur’anic verse identified at the beginning of the sermon (13:23), Hazrat Saheb (aba) notes that the true believers perform their social obligations and do all the services that they render only for the sake of God’s countenance: they do not do charity or other good deeds for selfish reasons, or out of pride or religious ostentation. Needy believers endure hardships caused by restricted means of livelihood, or other emotional deprivations, and yet they do not incline to evil and bad deeds, remaining steadfast in faith, in goodness and in fact, they also race to do good in their own way. Diligent in the performance of devotional prayer at prescribed times; disciplining the self and its inclinations in this temporary world; being mindful of the reckoning before the Lord on the Day of Judgement, true believers are hopeful of the enduring rewards of God’s pleasure and blessings in the Hereafter.  

Riches: Greed and Regret

Our riches and resources come from God Who bestows on us all earthly blessings for a period of time. It is our duty to be grateful and thankful for the Divine grace of mercy; be generous and charitable with the less fortunate in society. Sharing provisions with the needy is recognition of this social mutuality: producers paying a part of the crops on the day of harvest with the poor are only fulfilling the dictates of public conscience, or the Divine command on social responsibility. In his Friday Sermon of 13 November 2009, Imam- Jamaat Ul Sahih Al Islam International Hazrat Muhyiuddin Al Khalifatullah Munir Ahmad Azim (aba) of Mauritius provides an illuminating exposition on the parable of the owners of the garden in the Holy Qur’an. (68: 18-34) 

Whereas equity and charity attracts the Divine grace of mercy and the flourishing of possessions; greed and miserliness remove the protective shield from riches, and expose it to decline, loss and destruction- inviting feelings of ultimate regret on those who displayed arrogance and open ingratitude to the Supreme Lord. 

'It is He who produces both trellised and untrellised gardens, date palms, crops of diverse flavours, the olive, the pomegranate, alike yet different. So when they bear fruit, eat some of it, paying what is due on the day of harvest…' (6:142)     

‘Consider the seeds you sow in the ground– is it you who make them grow or We? If We wished, We could turn your harvest into chaff and leave you to wail, ‘We are burdened with debt; we are bereft.’ (56: 64-68) 

Read the Friday Sermon Below:

Power and the Doing of Good

In his Friday Sermon of 09 December 2022 ~14 Jamadi’ul Awwal 1444 AH, Imam- Jamaat Ul Sahih Al Islam International Hazrat Muhyiuddin Al Khalifatullah Munir A. Azim (aba) of Mauritius continues his series of reflections on the state of international politics, and relations. In the previous sermons in the series, Hazrat Khalifatullah (aba) noted the war strategies and economic rivalry of major nations in their quest for global dominance- illustrating these earthly struggles for supremacy with reference to the policies of the United States and  China, in Africa and elsewhere. In the present Sermon, Hazrat Saheb (aba) continues to expand on the broader theme by referencing China's growing global footprint in the world through developing trade and transportation linkages, maritime connectivity projects and other transnational banking and commercial linkages collectively known as 'One Belt, One Road'.  

As against the crass materialism and cut-throat quest for profit over people that is at the heart of these transnational economic initiatives,  Hazrat Khalifatullah (aba) advocates that true politics of imperium should promote just dealings and benefit common people and the society at large by encouraging charitable giving and developing shared facilities. In this context, Hazrat Saheb (aba) points to some outstanding episodes from global history: the critical role played by exemplary Muslim women such as Hazrat Khadtija (ra), and also a lady of the Ottoman household in leaving an enduring legacy of beneficial giving through Waqf endowments. Both affluence and power are opportunities for doing good, especially for the indigent and other less privileged of the society. May Allah (swt) enable everyone of us to live with a wider consciousness about the state of our world, and seek to improve its situation through doing good, individually and collectively at our own levels, Insha Allah, Aameen.    

Read the Friday Sermon Below:

Noble Traits of the Prophet

 

 The Character and Life of the Holy Prophet Muhammad (pbuh)

It is essential to inculcate in one the reverence and respect for the lofty character and habits of the Messenger of Allah, the Holy Prophet of Islam and [of] whole Humanity Hazrat Muhammad (pbuh). It is necessary that the morals of the Messenger of Allah (pbuh) become established in one’s heart so that love for the best of mankind (pbuh) becomes dominant in the heart and eagerness to follow his holy character is induced in the believer. I will mention some Quranic verses and Hadiths in this regard.

 

Allah the Exalted has said: “Verily, you (Muhammad) are on an exalted standard of character”. (Surah Al-Qalam 68:5)

 

Allah furthermore says: “O you who believe! Do not enter the houses of the Prophet for a meal without permission. If you are invited, you may enter, but be punctual (so that you will not be waiting while the meal is being prepared). When you have finished eating, leave his home. Do not sit around chatting among yourselves. This will annoy the Prophet but he will feel embarrassed to tell you. God does not feel embarrassed to tell you the truth...” (Al-Ahzab 33: 54)

 

This is a reference to a particular incident. Some companions stayed longer than what was proper on this occasion at the home of the Messenger of Allah (pbuh) who was anxious to retire for the night. They continued in conversation. Although the Prophet of Allah (pbuh) was inconvenienced by their late stay, he nevertheless refrained from telling them anything. This was in regard to his personal matters and not to such affairs which came within the purview of Tabligh.

 

Hazrat Abu Sa’id Al-Khudri (ra) narrated “The Prophet (pbuh) was more shy (from Haya: i.e. pious shyness from committing religious indiscretions) than a veiled virgin girl.”

Ramadan Days in the Jamaat

 

As the world of Islam observes the spirit of fasting in this holy month of Ramadan, the brothers, sisters and children of the Jamaat Ul Sahih Al Islam in India and elsewhere are maximizing spiritual blessings through engaging in various forms of worshipful remembrance of God such as Zikr, Tilawat-ul-Qur’an, Dars-ul-Qur’an/Dars-ul-Hadith in this fasting period, Alhamdulillah. 

Along with fasting and diligent observance of Divine supplications at individual and collective levels, the Jamaat members in Tamil Nadu, in Kerala, in Delhi have also been socially engaged, with visiting and spending time with people facing various misfortunes, hardships and ill health, offering them possible help and sustenance amidst the great trials of life that engulf them in their economic, social and personal conditions. 

In seeking to share and spread the light of Divine Love through compassionate outreach programmes, these brothers and sisters are bearing witness as it were, in their own ways, to the ideals of Islam as taught by the Holy Prophet (sa) and his high representative, the Imam Al Muslemeen, Hazrat Muhyi-ud-Din Al Khalifatullah Munir Ahmad Azim Saheb of Mauritius in this era, Alhamdulillah, Summa Alhamdulillah.  

On 'Zakat' & 'Sadaqah'

 

Qur'anic Commandments- 6

‘And in their wealth and belongings was a rightful share for those who asked for help and for those who could not.’ (51:20)

‘Take alms out of their wealth, so that you may thereby purify them (of their evils) and enhance them in their virtuous deeds.’ (9:103)

‘…and observe Prayer, and pay the Zakāt, and set apart a goodly portion of your possessions to give for the sake of Allah. And whatever good you send on before you for your souls, you will find it with Allah. It will be better and greater in reward …’ (73:21)

‘And whoso is rid of the covetousness of his own soul–it is these who will be successful.’ (59:10)

 

‘Zakat’ is a Qur’anic injunction: an obligation on rich believers to part with a share of their resources and wealth with the needy members of society, in pursuit of individual well-being and collective development. Among numerous teachings that Islam recommends to ‘flatten’ the glaring inequities of the social order- where different classes of people live together with diverse fortunes; altruism and philanthropy are promoted through faith practices such as ‘Zakat’ and ‘Sadaqah’. Whereas Zakat denotes compulsory giving binding on all the rich, Sadaqah is voluntary giving strongly recommended on all believers who seek spiritual merit in Divine pleasure. 

The Holy Qur’an speaks about Zakat, in over 80 places; almost always join the payment of Zakat along with the observance of Prayer (Al- Salat) - both together constituting among the primary obligations of Aqeedah Islamiah.    “And they were not commanded but to serve Allah, bearing true faith in Him, (and) being upright, and to observe Prayer, and to keep on presenting the Zakat. That is the true and firm conduct of faith”. (98:6)

The payment of Zakat and Sadaqah by the believer in service of fellow humans and the society at large has many beneficial consequences. As the Holy Book notes concerning Sadaqah, “the alms are only for the poor and the needy, and for those employed in connection therewith, and for those whose hearts are to be reconciled, and for the freeing of slaves, and for those in debt, and for the cause of Allah, and for the wayfarer—an ordinance from Allah. And Allah is All-Knowing, Wise.” (9:60) 

The believer stands to benefit from these good deeds in both visible and subtle, spiritual ways: “And whatever of wealth you spend, it is for yourselves, while you spend not but to seek the favour of Allah. And whatever of wealth you spend, it shall be paid back to you in full and you shall not be wronged” (2:274)

Altruistic individuals not just stand to derive inner happiness from their generous outreach, but they also contribute to betterment of the social conditions that attract Divine forgiveness, mercy, pleasure and blessings on them and their progeny in this world and the world to come; the Qur’an alludes in so many verses: “And those who persevere in seeking the favour of their Lord, and observe Prayer, and spend out of that with which We have provided them, secretly and openly, and repel evil with good. It is these who shall have the best reward of the final abode” (13:23). Likewise, the Book of God condemns in no uncertain terms those who remain indifferent to the social obligations on payment of Zakat.

Read the Qur'anic commandments Below:

Khalifatullah @ Gandhi Bhavan

Visit to Gandhi Bhavan 

During the recently concluded tour of South India, Imam-Jamaat Ul Sahih Al Islam International Hadhrat Muhyi-ud-Din Al Khalifatullah Munir Ahmad Azim Saheb (atba) of Mauritius and the respected and honoured members of the holy family-, apart from attending Jamaat programmes and meeting disciples, also made it a point to visit some of the charitable institutions in the region that serve the larger cause of humanity in our broken-times. An important programme in this context was the visit to the famous Gandhi Bhavan at Pathanapuram, Kerala. 

Situated on the banks of Kallada River in Kundyam, near Pathanapuram of Kollam District, the Gandhi Bhavan  is built up by a group of people inspired by the Gandhian Path of service to humanity and is led by the  humanitarian activist Dr. Punalur Somarajan. The space is dedicated for the care-giving of the destitute persons, regardless of their religious and other social origins. 

Conjugal Relations in Islam

Imam Bukhari mentions a Hadith of the Holy Prophet Muhammad (pbuh), reported by Hazrat Abu Huraira (ra) which is as follows: “If a husband calls his wife to his bed (i.e. to have sexual relation) and she refuses and causes him to sleep in anger, the angels will curse her till morning.”

 

There are many women who, as a result of a dispute between themselves and their husbands, think that they are punishing them (i.e. their husbands) by not allowing them to satisfy their carnal desires. However, this attitude can lead to serious problems that can lead the husband to commit a prohibited act or things can turn against her (i.e. the wife) and he will think about getting married to a second woman. The wife must therefore satisfy his desire by putting into practice a recommendation of the Holy Prophet Muhammad (pbuh):  “If the man calls his wife for sexual intercourse, she must answer spontaneously even if she is on the saddle of a camel!” 

 

All the same, the husband must also take into account the condition of his wife, who may be sick, pregnant or have trouble, all this to reach an agreement (with her, mutual agreement) without difficulty.

On Spirituality and Social Service

Street Light Foundation, a Kuwait-based NGO of concerned Indians from Kerala, organized a local community function at Mathra with a view to spread goodwill, empathy and understanding among people on the Indian festival season of Diwali, the Festival of Lights. The event was held at the Old-Age Home (being run by the Meera Charitable Trust ), Mathra (Kerala, India) on October 18, 2017. 

The Amir of Jamaat Ul Sahih Al Islam, Kerala- South Zone (India), Mukarram R. Jamaluddin Saheb, was among the speakers on the occasion. In his speech, the Mukarram Amir Saheb shared the perennial, sublime spiritual message of all Elects of God all through history- Sri Ramchandran ji, Sri Krishna ji, Jesus Christ, Prophet Muhammad (sa)- the essence of which is to lead a good life in service of fellow humans. 

Emphasizing on the common ground of all religious traditions and spiritual messages from the past,  the Amir Saheb urged the audience to gaze at the universality of spiritual consciousness and our common humanity as the foundational bases for building solidarity with the less privileged and to do service to fellow men and women in our (local and global) communities. He emphasized that a life well-lived is one that is dedicated to the service of fellow beings. Indeed,  such service is a noble path to realize the ultimate purpose of life in this fleeting world: Worship of the Divine, Alhamdulillah, Soumma Alhamdulillah. 

Charitable Giving (Sadaqah)

Four members of the Jamaat Ul Sahih Al Islam- Kerala visited the Old-Age Home at Mathra, being maintained by Mrs. Jameela Rajagopalan of the Meera Charitable Trust in service of destitute, old women, on Friday, October 13, 2017. The Jamaat delegation consisted of  Mukarram Amir Jamaluddin Saheb, Naib Amir Sadiq Ali Saheb, Secretary-Tabligh Sulfikar Ali Saheb and this humble blogger. The visiting delegation offered a Sadaqah in the name of our senior member Shareefa Beevi Esmail Saheba, who has age-related ailments now;  the Sadaqah was in the  form of providing Breakfast for all the inmates of the Institution, Alhamdulillah, Soumma Alhamdulillah. 

Surah Al-Ma'un: A Commentary

Holy Qur'an: Chapter 107 

1. In the Name of Allah, the Most Gracious, the Most Merciful 2. Have you seen him who denies the Judgment (to come)? 3. Then such is the one who repulses the orphan (with harshness) 4. And does not encourage the feeding of the indigent/ poor. 5. So woe to those who pray, 6. but are heedless of their prayer; 7. those who are all show (i.e. do their prayers and other good deeds for the eyes of people). 8. And refuse (to supply) (even) neighbourly needs.

 

This chapter deals with the meaning and real way of praying Allah. We need to have a firm conviction and attention during our prayer; we need to have a practical mind and a sincere will by helping others. It is with an absolute sincerity and not with an arrogant mind as a way to show-off that all Muslims need to demonstrate whenever they are accomplishing their devotions and charities. All devotions/ acts of worship shall be rendered vain if we do not put all our heart, soul and conscience towards their fulfilment. We have to perform our prayer with sincerity, understanding and a spotless (clear) concentration.

 Verses 2 &3: 

Ara aytallazii yukazzibu bid Diin. Fa zaalikallazii yadu-‘ul yatiim -  

Have you seen him who denies the Judgment (to come)? 

Then such is the one who repulses the orphan (with harshness);

 

The word “Diin” here means: (1) Judgement Day, taking responsibility in the moral and spiritual worlds, for all deeds which men accomplish, or (2) Faith, religion, the principles of good and evil in spiritual matters which are very often in conflict with egoistic desires and personal preferences (of people).

 

It is those who reject faith or the subsequent responsibility who treat the weak ones with contempt and it is them who lead their lives with egoism and arrogance. Allah loves us all. Why should we then have contempt for the weak and poor?