Ta’leem and Tarbiyat Series #14

Qur’aan and Tafseer

“(Those whose hearts are tranquil are) those who bear in mind that they will indeed meet their Rabb and that indeed to Him they will return.” (Surah Baqarah, 46)

Now understand that experience has proven that if a person wishes to empty his minds of the myriad of thoughts and host of worries in it, this is virtually impossible. There is only one solution, and that is since the mind cannot concentrate on two things at the same time, if its concentration is directed to one objective then all other thoughts and worries will automatically recede into oblivion. Therefore, after mentioning concentration, the meditation is stated by virtue of which other thoughts will be cut off and their severing will bring the heart’s/mind’s impulses to a rest; this rest will bring tranquillity to the heart/mind; this tranquillity in turn will make Salaat easy and this ease will stimulate one to perform Salaat punctually.

Thinking of “they will indeed meet their Rabb” they understand that their reward for their Salaat will be handsomely conferred then, and thinking of “to Him they will return” they understand that they have to account for their actions. The first thought produces eagerness, whilst the second produces vigilance.

Firstly, meditating any praiseworthy thought brings the mind to concentrate on a virtuous deed. Thoughts which produce eagerness and vigilance are particularly effective, however, in preparing and propelling towards virtuous deeds. (Bayaanul Qur’aan)

Hadeeth and Sunnah

The following are the hallmarks of Rasoolullah’s (Sallallahu alaihi wasallam) etiquette of speech:
• He would not speak unnecessarily.
• He would maintain silence for lengthy durations.
• He would commence and end his sentences without a mumble. In other words, his speech was articulate from beginning to end. 
• He would speak in a succinct, but comprehensive manner. His words were concise, but rich in meaning.
• His speech drew the line between Haq and baatil.
• His speech was neither rambling and tautological, nor incomplete.
• (Nashrut Teeb)

Rasoolullah (Sallallahu alaihi wasallam) made Du’aa:
“O Allah! Make the sustenance of Muhammad’s family nourishing and sufficient.”
(Bukhari, Muslim – Mishkaat)

Rasoolullah (Sallallahu alaihi wasallam) supplicated to Allah Azza wa Jall that the sustenance of his nearest and dearest ones be nourishing for them to carry out Ibaadat and sufficient so that they need not stretch their hands out to others and at the same time not fall prey to the temptations abundance of wealth carries with it. (Mirqaat)

Fiqh and Masaail

• Once a kaafir resolves to become a Muslim, he or she instantaneously becomes a Muslim and the Ahkaam of Islam henceforth become binding on such a person.
• A grave mistake in certain quarters is the clamour for all those serving Deen to get into the same boat. The Fuqaha have explicitly forbidden such a Faqeeh/Mufti/Aalim from participating actively in Jihad who is required in his hometown for the Deeni requirements of his community.

Tasawwuf and Sulook

• An excellent solution to avoid domestic turmoil is for several families not to live in one home. Several women staying in the same home invariably leads to strife.
• Where something can be accomplished independently, never do it collectively. Time and again we see that the work is disrupted due to the crowd. In such cases worldly endeavours often meet with failure. Even if there is some worldly success, one’s Deen is lead to waste. 
• And that activity which cannot be carried out single-handedly, it can only be accomplished collectively, if one finds Deeni-conscious individuals then go ahead, provided that all or most are faithful to the Deen. If, however, worldly-minded people hold sway whilst those who are Deeni-conscious are dominated or idle-followers, then joining such a group is not obligatory. In such a scenario you are under no Shar’i obligation to join hands with them. [In fact, it will be obligatory to disassociate with such a group for fear of one becoming misguided through the influence of the deviates.] They may appear to be a united group, but in actual fact they are splintered. They come within the purview of the Aayat of the Qur’aan: “You think them to be united, whereas their hearts are disunited.”
(Kamaalaat-e-Ashrafiyyah)