Today our ‘deen’ has become the search for sustenance. Our ‘religion’ now is to accumulate wealth. The total sum of our aspirations is the acquisition of rank and status in the world. In order to acquire position and to uphold our so- called dignity, or for some desirable worldly gain, we do not care whether we attack someone‟s honour. For that we do not hesitate to utter lies or to take false oaths.
Rasulullah (Sallallahu Alayhi Wasallam) once gave some advice to Sayyidina Ma‟az (Radjallahu anhu). Then he said to him: “And now, after all that, shall I tell you that whereby it will be easy for you to act on these?”
Ma‟az (Radiallahu anhu) said: “Yes, indeed, do tell me.”
Rasulullah (Sallallahu Alayhi Wasallam) then pointed towards his tongue and said: “This is it. Keep it under control.” (Mishkat)
Sayyidina Ma‟az (Radiallahu anhu) asked: “0 Messenger of Allah! Will we be called to account for our tongues also?”
If these people who are so ready to defame and accuse others would only reflect on the sayings of Rasulullah (Sallallahu Alayhi Wasallam) in this regard, they will surely come to know that they only do great harm to themselves. Whatever they do to others will certainly be done to them. For Rasulullah (Sallallahu Alayhi Wasallam) said:
As you do to others so shall be done to you.”(Maqousid-e-Hasanah)
Rasulullah (Sallallahu Alayhi Wasallam) also said: “Goodness never becomes old; sin is never forgotten, and Allah, the Compensator never dies. Do whatever you wish, for as you do to others, so shall be done to you.”
Abu Ubaidah (Radhiallaahu Ánhu) reports: “I have heard RasuluLlah (Sallallaahu Álayhi Wasallam) saying: “Fasting is a protective Shield for Man, as long as he does not tear up that protection’
“Protective shield” here means just as a man protects himself with a shield, similarly fasting protects him from his well-known enemy – ‘Shataan’. In other Ahaadith, we are told that fasting saves one from Allah’s punishment and Hellfire in the Hereafter. Once somebody inquired from Rasulullah (Sallallaahu Álayhi Wasallam), “What causes the fast to be rent?” He replied: ‘Telling lies and backbiting.’
She is the aunt of Rasûlullâh sallallâhu ‘alayhi wa sallam, the wife of ‘Abbâs radiyallâhu ‘anhu, and the mother of ’Abdullâh bin ‘Abbâs radiyallâhu ‘anhu. It is mentioned in the Quran that if Muslims are living among the kuffâr and they are unable to render the ‘ibâdah of Allah, they should leave that place and settle down in a safer area. If they do not do this, they will be committing a major sin. However, women and children who do not know the way nor do they have anyone to accompany them, or are unable to undertake the journey are excluded from this rule. ’Abdullâh bin ‘Abbâs radiyallâhu ‘anhu says: “My mother was from among such persons who were unable to undertake the journey. She was a woman and I was a child.”
She is the sister of ‘Umar radiyallâhu ‘anhu. She had accepted Islam before her brother. Her husband, Sa’îd bin Zayd, had also become a Muslim. ‘Umar radiyallâhu ‘anhu had not become a Muslim as yet. Both of them were keeping their Islam a secret out of fear for him. Once, ‘Umar heard her reciting the Quran. Upon hearing this, he became very angry with both of them. Let alone his brother-in-law who was a man, even his sister informed him clearly and unhesitatingly that they had become Muslims and were indeed reciting the Quran. If he wished, he could hit them or leave them (it will not change their minds in any way). ‘Umar replied: “Let me see the Quran as well.” The moment he saw it and heard it, the light of îmân entered his heart, he went straight to Rasûlullâh sallallâhu ‘alayhi wa sallam and became a Muslim.
She is the wife of Rasûlullâh sallallâhu ‘alayhi wa sallam and the daughter of ‘Umar radiyallâhu ‘anhu. On one occasion, Rasûlullâh sallallâhu ‘alayhi wa sallam had issued one divorce to her. Thereafter, upon the instruction of Jibra’îl he revoked this divorce. Jibra’îl had spoken in her favour in the following way: “You should revoke the divorce which you issued to her because she fasts abundantly, engages in a lot of ‘ibâdah at night, and she will be your wife in jannah.” She had made a bequest to her brother ‘Abdullâh bin ‘Umar to give a certain amount of her wealth in charity. She had also made a plot of land waqf for Allah Ta’âlâ. She had also made a bequest in this regard. Her first husband’s name was Khunays bin Hudhâfah.
Hadrat Abu Hurayrah ( radiallahu anhu ) narrates that Rasulullah ( sallallahu alayhi wa sallam ) said: ” ALLAH Ta’ala does not look at your bodies and your appearances. Instead, he looks at your hearts. ” This means that ALLAH Ta’ala does not accept actions that merely appear to be good externally while they are devoid of sincerity and attention from the heart. For example, a person may be occupied in a certain act of ibaadah.
Apparently, he may be engaged in an act of ibaadah while in his heart he is oblivious to what he is doing. The heart cannot even discern whether he is standing in front of ALLAH Ta’ala or busy doing something else.
The Benefits of becoming a Murîd
There are several benefits in becoming a murîd:
1. At times a person errs in the different methods of reforming the heart that were mentioned previously. The shaykh shows the correct path in this regard.
2. At times the effect and benefit that one derives from a book is not as great as that which one would have obtained from the guidance of a shaykh. One gains the barakah of the shaykh. Furthermore, if the murîd displays any shortcoming in carrying out a good act or commits an evil act, he will be ashamed of this in front of the shaykh.
3. The person develops confidence and love for the shaykh. Based on this, he is inclined to follow and emulate the ways of the shaykh.
4. If the shaykh is strict in giving his advice or displays his anger, the person does not feel offended and endeavours to act upon his advice.
The harms of over-eating and its cure
Many sins are committed on account of over-filling the stomach. There are several factors which have to be taken into consideration:
(a) Do not become too accustomed to eating sumptuous meals.
(b) Safeguard yourself from harâm sustenance.
(c) Do not fill your stomach beyond its limit. Instead, set aside a bit of hunger which equals a few morsels.