Should he do more Hajj or is once enough?

Is it good to do more than one hajj or is it better to do only one hajj?.
Praise be to Allaah.
With regard to what is obligatory, Hajj is only required once in a
lifetime. It was narrated that Abu Hurayrah said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) addressed us and
said: "O people, Allaah has enjoined Hajj on you, so perform Hajj." A
man said: "Is it every year, O Messenger of Allaah?" Heremained silent
until (the man) said it three times. Then the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "If I said yes it
would be obligatory andyou would not be able to do it." Then he said:
"Be content what I leave with you, for those who came before you were
destroyed because they asked too many questions and argued with their
Prophets. If I tell you to do something then do as much of it as you
can, and if I tell you not to do something then abstain from it."
Narrated by Muslim, 1337.
It was narrated from Ibn 'Abbaas that al-Aqra' ibn Haabis asked the
Prophet (peace and blessings of Allaah be upon him): "O Messengerof
Allaah, is Hajj every year or just once?" He said: "It is only once,
andwhoever does more than that, it is a voluntary (act of worship)."
Narrated by Abu Dawood, 1721; classed as saheeh by al-Albaani.
With regard to what is preferable, the more a Muslim does of Hajj, the
better, even if he can do Hajj every year. There are reports which
encourage doing Hajj a great deal, such as the following:
1 – It was narrated from Abu Hurayrah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) wasasked: which deed is
best? He said: "Believing in Allaah and His Messenger." He was asked:
Then what? He said: "Jihad for the sake of Allaah." He was asked:Then
what? He said: "An accepted Hajj." Narrated by al-Bukhaari, 26;
Muslim, 83.
2 – It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: I heard the Messenger of Allaah (peace and blessings of Allaah
be upon him) say: "Whoever does Hajj for the sake of Allaah, and does
not utter any obscenity or commit any immoral action, will go back
(sinless) as on the day his mother bore him." (al-Bukhaari,
1449;Muslim, 1350).
3 – It was narrated that 'Abd-Allaah ibn Mas'ood said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: "Make the
Hajj and 'Umrah follow each other closely, for they remove poverty and
sins as the bellows removes the dross of iron, gold and silver, and an
accepted Hajj brings no less a reward than Paradise."
Narrated by al-Tirmidhi,
And Allaah knows best.

The meaning of being sincere towards Allah and how the Muslim can achieve that

Worship has three pillars, one of which is being sincere towards
Allah. How can we be sincere towards Allah? I am very ambitious, and
Iwant to acquire the greatest amount of shar'i knowledge, and I want
to be a daa'iyah. Allah has blessed me with many talents whichare
needed for da'wah and spreading knowledge, and I want to be strong
enough to pray qiyaam and fast. I have memorised the Book of Allah in
full and now I am in the process of reinforcing my memorisation and
learning how to recite it properly. I am learning shar'i knowledge and
I have a number of projects and ideas for serving the Book of Allahand
supporting the Deen, but my progress is slow for a number of reasons
and because of many obstacles, especially from my family and the
society around me -- how much I am suffering from them! Because of
physical weakness and health problems, I am not able to expend a great
deal of effort, and if I do, I will spend several days unable to move.
I always write out schedules for all these tasks and I try to follow
them, but I cannot do that because of changing circumstances. I live
on my own and I cannot find a sister to share my goals or a leader to
help me and follow up with me so that I can fulfil my ambitions. I
have lookeda great deal but I cannotfind anyone and I do notknow the
reason why I am so slow; is it because sincerity towards Allah
issomething that I have not achieved yet or what? This makes me very
sad and pains me a great deal, and holds meback from reaching my
goals. If there is any advice, then do not withhold it from me,
because I am in the greatest need.
Praise be to Allaah.
Firstly:
Sincerity towards Allah isthe best type of sincerity. The Muslim is
being sincere towards his Lord if he achieves sincerity in three
aspects: faith and properbelief, acts of obedience,and morals and
manners. Faith does not mean mere wishful thinking. The one who
issincere in his faith is the one who attains faith in the way his
Lord wants from him, which includes sincerity in faith, sincerity in
intention, and sincerity in fear of Allah, may He be exalted. Not
every actof obedience is sincere unless it is done, both outwardly and
inwardly,in a manner which Allah likes.
Allah has described the sincere in one verse, in which He says
(interpretation of the meaning):
"It is not Al-Birr (piety, righteousness, and each and every act of
obedience to Allaah) that you turn your faces towards east and (or)
west (in prayers); but Al-Birr is (the quality of) the one who
believes in Allaah, the Last Day, the Angels, the Book, the Prophets
and gives his wealth, in spite of love for it, to the kinsfolk, to the
orphans, and to Al-Masaakeen (the poor),and to the wayfarer, andto
those who ask, and toset slaves free, performs As-Salaah
(Iqaamat-as-Salaah), and gives theZakât, and who fulfil their covenant
when they make it, and who are patient in extreme poverty and ailment
(disease) and at the timeof fighting (during the battles)." Then Allah
says,after listing all these attributes: "Such are the people of the
truth and they are Al-Muttaqoon (the pious)"
[al-Baqarah 2:177].
Ibn Katheer (may Allah have mercy on him) said:
This verse includes a number of great meanings, important principles
and sound beliefs.
Tafseer Ibn Katheer, 1/485.
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allah have mercy on him) said:
"Such" means those whohave the characteristics mentioned, such as
goodbeliefs and actions which are the effect, evidence and light of
faith; the morals and manners which lend dignity to man and are the
essence of humanity.These are the ones who are "the people of the
truth", whose faith is sincere, because their actions confirm their
faith. "And they are Al-Muttaqoon (the pious)", because they refrained
from what is forbidden and did what is enjoined, because these things
include all good attributes by implication, and becausefulfilling
one's covenant is the essence of the entire religion, and because the
acts of worship mentioned in this verse are the greatest acts of
worship and the one who does them will undoubtedly do other acts of
worship.They are the righteous, the sincere people of truth, the
pious.
Tafseer al-Sa'di, p. 83
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
Among the things we learn from this verse is that what is mentioned is
true sincerity towards Allah and towards His creation, because Allah
says: "Such are the people of the truth"; they are sincere
towardsAllah, as on the basis of these good beliefs they establish
faith and beliefin Allah, the Last Day, theAngels, the Book and
theProphets, and they establish prayer, pay zakaah, and give what
isdear to them to the charitable causes mentioned. As for their
sincerity towards Allah's creation, that is includedin the words of
Allah: "who fulfil their covenant when they make it", which is one
ofthe signs of sincerity. Hence Allah says: "Such are the people of
the truth", as they are sincere in their beliefs, in their
interactions withAllah and with other people.
Tafseer Soorat al-Baqarah, 2/293, 294
Secondly:
You should note that sincerity with Allah is notsomething that we can
make a show of and convince ourselves of whilst abandoning righteous
deeds. Rather sincerity towards Allah isin the intention and in the
action when we do it and when the means of doing it become available.
The one who is sincere towards his Lord will, by means of the
sincerity of his intention, attain that (reward) which the one who
does the action attains, if something keeps him from doing the action.
It was narrated from Sahl ibn Hunayf (may Allah be pleased with him)
that the Prophet (blessings and peace of Allah be upon him) said:
"Whoever sincerely asks Allaah for martyrdom, Allaah will cause him to
attain the status of the martyrs, even if he dies in his bed."
Narrated by Muslim, 1909.
Ibn al-Qayyim (may Allah have mercy on him) said:
A person can have nothing more beneficial than sincerity towards his
Lord in all his affairs, along with sincerity of resolve, so he should
be sincere towards Him in his resolve and in his actions. Allah says
(interpretation of the meaning): "And when the matter (preparation for
Jihaad) is resolved on, then if they had been true to Allaah, it would
have been better for them" [Muhammad 47:21]. So his happiness lies in
sincerity of resolve and sincerity of action. Sincerity of resolve
means certain desire to do an action and not hesitating to do it. If
his resolve is sincere, all that is left is sincerity of action, which
is doing one's best and striving one's utmost when doing it , and not
letting anything,outward or inward, holdhim back from it. Resolveof
purpose prevents him from becoming weak-willed and sincerity of action
prevents him from becoming lazy or lethargic. If a person is sincere
towards Allah in all his affairs, Allah will give him more than He
gives to others, and this sincerity results from true love of Allah
and true trust in Him. So the most sincere of people isthe one who is
loves Allah most and puts mosttrust in Him.
Al-Fawaa'id, p. 186, 187
Thirdly:
A Muslim may be confused as where to begin, and how he should order
his affairs by night and day. But this should not form an obstacle for
the one whoseeks to do good or seekknowledge or call people to Allah.
The Muslim may rid himself of this confusion by organising his time.
He can allocate the first partof his day for memorizing Qur'aan, and
he can organise the rest of his days for seeking knowledge by means of
tapes, reading books, and attending classes and study circles, and
fulfilling whatever duties he or she may have as a husband or wife,
whether he or she is working or not.
What we advise our sister to do is to start and not delay, and to be
sincere in your intentionso that Allah will make your affairs easy for
you.
For more information please see the answer toquestion number 105308 .
We ask Allah to help you to obey Him and to guide you and give you strength.
And Allah knows best.

Allah said to Moosa: “O Moosa, I did not grant that to Myself so how could I grant it yo you?”

Moosa (peace be upon him) said when conversing with his Lord: "O Lord,
protect mefrom people's tongues (speech)" He said: "O Moosa, you are
asking for something that I did not (even) grant for Myself.".
Praise be to Allaah.
We could not find this report with any reliable isnaad, and we did not
find it in the books of Sunnah and reports. Rather we saw it in
somebooks of raqaa'iq (heart softening reports) and exhortation,
without mentioning any isnaad or reliable source.
Ibn Muflih al-Maqdisi (may Allah have mercy on him) said:
"Moosa (blessings of Allah be upon him) said: 'O Lord, the people are
saying things about me that are not true.' And Allah revealed to him:
'O Moosa, I have not granted that to Myself, so how could I grant it
to you?'" End quote.
Al-Adaab al-Shar'iyyah, 1/7-8; there is a similar report in Qoot
al-Quloob by Abu Taalib al-Makki, 2/309; Siraaj al-Mulook by Abu Bakr
al-Tartooshi (229).
Although we cannot prove it because we could not find any isnaad for
it, there does not appear to be anything wrong with its meaning,
because Allah did not decree -- in any of the universal natural laws
that He decreed -- that none of His creationwould overstep the mark
towards Him or that any human could ever deal with their Lordin a way
that is not befitting to His Majesty and Might; rather He has told us
of people who fell short in that regard and did not estimate Him with
an estimation due to Him, as He says (interpretation of the meaning):
"They (the Jews, Qurayshpagans, idolaters) did not estimate Allaah
with an estimation due to Him when they said: 'Nothing did Allaah send
down to any human being (by Revelation).' Say (O Muhammad صلىالله عليه
وسلم): "Whothen sent down the Book which Moosa (Moses) brought, a
light and a guidance to mankind which you (the Jews) have made into
(separate) paper sheets, disclosing (some of it) and concealing
(much). And you (believers in Allaah and His MessengerMuhammad صلى
الله عليه وسلم) were taught (through the Qur'aan) that which neither
you nor your fathers knew." Say: "Allaah (sent it down)." Then leave
them to play in their vain discussions"
[al-An'aam 6:91]
"They have not estimated Allaah His Rightful Estimate. Verily, Allaah
is All-Strong, All-Mighty"
[al-Hajj 22:74]
"They made not a just estimate of Allaah such as is due to Him. And on
the Day of Resurrection the whole of the earth will be grasped by His
Hand and the heavens will be rolled up in His Right Hand. Glorified be
He, and High be He above all that they associate as partners with
Him!"
[al-Zumar 39:67].
The Prophet (blessings and peace of Allah be upon him) said: "No one
is more patient in bearing offensive things that he hears than Allaah,
may He be glorified and exalted; others are associated with Him, a son
is attributed to Him, but Hestill grants them health and provision."
Narratedby al-Bukhaari (7378) and Muslim (2804).
What we learn from thatis that the criticism of the envious and the
slander of those with ulterior motives is not a reason for a Muslim to
be discouraged from trying hard to succeed and progress, or to weaken
his resolve or cause him to become frustrated. He should always
remember that Allah, may He be glorified and exalted, the Angels, the
Messengers and the Prophets were never safe from slander and harm.
And Allah knows best.

The reward for keeping a promise and the gravity of breaking it

What is the reward for keeping a promise and the punishment for
breaking a promise?.
Praise be to Allaah.
Firstly:
The verses of the Holy Qur'aan and the hadeeths of the Prophet
(blessings and peace of Allah be upon him) indicate that fulfilling
promises and covenants is obligatory, and they point to abhorrence of
the sin of the one who breaks them or fails to fulfil them. Failing to
fulfil them may go so far as to constitute kufr, as happened to the
Children of Israel and others when they broke the covenant with their
Lord and abandoned their pledge to Allah to believe in Him and follow
His Messengers. Allah, may He be exalted,says (interpretation of the
meaning):
"And fulfil (every) covenant. Verily! the covenant, will be questioned about"
[al-Isra' 17:34]
"and fulfill the Covenant of Allâh"
[al-An 'am 6:152]
And He says, praising His believing slaves (interpretation of the meaning):
"Those who fulfil the Covenant of Allâh and break not the Mîthâq
(bond, treaty, covenant)"
[al-Ra 'd 13:20].
Many texts of the Qur'aan and Sunnah clearly indicate that it is
obligatory to fulfil promises and covenants,and it is haraam to break
them and act in a treacherous manner. All the verses that mention
promises and covenants indicate that both explicitly and implicitly.
The practice of the Prophet (blessings and peace of Allah be upon him)
and his Companions is the clearest testimony to that and application
thereof.
Secondly:
Allah has decreed for fulfilling promises great benefits in this world
and in the Hereafter, in addition to the obvious benefits of creating
a righteous and stable society. Among these benefits are the
following:
*
Fulfilling promises is oneof the attributes of the pious according to
the Book of Allah, and it one of the greatest means of attaining taqwa
(piety, consciousness of Allah). Allah says (interpretationof the
meaning):
"Yes, whoever fulfils his pledge and fears Allâh much; verily, then
Allâh loves those who are Al-Muttaqûn (the pious)"
[Aal 'Imraan 3:76].
*
Fulfilling promises is a means of attaining security in this world and
preventing bloodshed, and of protecting the rights of people, both
Muslims and kaafirs, as Allah says (interpretation of the meaning):
"but if they seek your help in religion, it is your duty to help them
except against a people with whom you have a treaty of mutual
alliance,and Allâh is the All-Seer of what you do"
[al-Anfaal 8:72].
*
It is a means of expiatingbad deeds and gaining admittance to
Paradise, as we see in the words of Allah in Soorat al-Baqarah
(interpretation of the meaning):
"and fulfill (your obligations to) My Covenant (with you) so that I
fulfill (My Obligations to) your covenant (with Me)"
[al-Baqarah 2:40].
Ibn Jareer said: His covenant with them is that if they do that, He
will admit them to Paradise. End quote.
In Soorat al-Maa'idah, Allah, may He be glorified, states that He took
a covenant from Bani Israa'eel, then He explained that covenant and
stated the reward for fulfilling it, as He says(interpretation of the
meaning):
"Verily, I will expiate your sins and admit you to Gardens under which
rivers flow (in Paradise)"
[al-Maa'idah 5:12].
And there are other reports which are clear to anyone who ponders the
Book of Allah and the Sunnah of the Messenger of Allah (blessings and
peace of Allah be upon him), bothhis words and actions.
There are many verses and hadeeths about this topic; we advise you to
refer to the books Riyadh al-Saaliheen by Imam al-Nawawi (may Allah
have mercy on him), and al-Targheeb wal Tarheeb by Imam al-Mundhiri
(may Allah have mercy on him).
Thirdly:
Betrayal or treachery is the opposite of trustworthiness and loyalty.
If trustworthiness and loyalty are the qualities of faith and piety,
then betrayal and treachery are the qualities of hypocrisy and evil
--Allahforbid.
It was narrated that 'Abd-Allah ibn Amr (may Allah be pleased with
him) said: The Messengerof Allah (blessings and peace of Allah be upon
him) said: "There are four characteristics, whoever has them all is a
pure hypocrite: when he speaks he lies, when he makes a promise he
breaks it, when he makes a covenant he betrays it, and when he
disputes he resorts to obscene speech. Whoever has one of them has one
of the characteristics of hypocrisy, until he gives it up."
Narrated by al-Bukhaari,3178; Muslim, 58.
It was narrated that 'Ali ibn Abi Taalib (may Allah be pleased with
him) said: The Messenger of Allah (blessings and peace of Allah be
upon him) said: "Whoever breaks the covenant of aMuslim, upon him be
thecurse of Allah, the angelsand all the people, and Allah will not
accept any obligatory or naafil act of worship from him."
Narrated by al-Bukhaari,1870; Muslim, 1370.
It was narrated from 'Abd-Allah ibn 'Umar (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said:
"Allaah will set up a banner for the betrayer on the Day of
Resurrection, and it will be said: This is the betrayer of So and so."
Narrated by al-Bukhaari,6178; Muslim, 1735.
We ask Allah to make us among those who fulfil promises and covenants
and to grant us refuge from treachery and breaking of promises, and to
help us to do good in word and deed… Praise be to Allah the Lord of
the Worlds.

Allah is sufficient as a surety

Narrated Abu Huraira:
The Prophet said, "An Israeli man asked another Israeli to lend him
one thousand Dinars. The second man required witnesses. The former
replied, 'Allah is sufficient as a witness.' The second said, 'I want
a surety.' The former replied, 'Allah is sufficient as a surety.' The
second said, 'You areright,' and lent him the money for a certain
period. The debtor went across the sea. When he finished his job, he
searched for a conveyance so that he might reach in time for the
repayment of the debt, but he could not find any. So, he took a piece
of wood and madea hole in it, inserted in it one thousand Dinars anda
letter to the lender andthen closed (i.e. sealed) the hole tightly. He
took the piece of wood to thesea and said. 'O Allah! You know well
that I took a loan of one thousand Dinars from so-and-so. He demandeda
surety from me but I told him that Allah's Guarantee was sufficientand
he accepted Your guarantee. He then asked for a witness and Itold him
that Allah was sufficient as a Witness, and he accepted You as a
Witness. No doubt, I tried hard to find a conveyance so that I could
pay his money but could not find, so I hand over this money to You.'
Saying that, he threw the piece of wood into the sea till it went out
far into it, and then he went away. Meanwhile he started searching for
a conveyance in order toreach the creditor's country.
One day the lender cameout of his house to see whether a ship had
arrived bringing his money, and all of a sudden he saw the pieceof
wood in which his money had been deposited. He took it home to use for
fire. When he sawed it, he found his money and theletter inside it.
Shortly after that, the debtor came bringing one thousand Dinars to
him and said, 'By Allah, I had been trying hard to get a boat so that
I could bring you your money, but failed to get one before the one I
have come by.' The lender asked, 'Have you sent something to me?' The
debtor replied, 'I have told you I could not get aboat other than the
one I have come by.' The lender said, 'Allah has delivered on your
behalfthe money you sent in the piece of wood. So, you may keep your
one thousand Dinars and depart guided on the right path.

Life is like baking a cake

A little boy is telling his Grandma how"everything" is going wrong.
School, family problems, health problems, problems withfriends, etc.
Meanwhile, Grandma is baking a cake. She asks her grandson if he would
like a snack, which, of course, he does.
"Here, have some cooking oil." *"Yuck" says the boy.
"How about a couple raw eggs? " "Gross, Grandma!"
"Would you like some flour then? Or maybe baking soda?"
"Grandma, those are all yucky!"
To which Grandma replies: "Yes, all those things seem bad all by
themselves. But when they are put together in the right way, they
makea wonderfully delicious cake!
God works the same way. Many times we wonder why he would let us go
through such bad and difficult times.
But Allah knows that when He puts these things all in His order, they
always work for good! We just have to trust Him and, eventually, they
will all make something wonderful!"

No choice but to regret

Once, a group of people were travelling on rocks at night. A voice
came from the sky that whosoever picks up the rocks will regret and
whosoever doesn't pick up the rocks will regret. Now, the people were
confused. How can this be? Whether you pick upthe rocks or not, you
willregret! Anyway, some people picked up the rocks and some didn't.
Inthe morning when they reached their homes, they saw that the rocks
turned into diamonds. Now, those people who didn't pick up the rocks
started regretting saying"If only we had picked up some rocks." Those
people who did pick some rocks also started regretting saying "Why
didn't we pick up more rocks?" Both sides endedup regretting. Dear
Muslims, this same incident will take place with us on the Day of
Judgement. Those people who spent their time in useless things will
start regretting by looking at those who achieved a great position in
Paradise by spending their time in the way of Allah. Now, those who
did achieve a position in Paradise will start regretting by looking at
those who did more than them and are higher in status."Alas! If we had
only done more to please Allah."

Those who Ardently Hope for Paradise: TheParty of Allah

Allah has inscribed faith upon such people's hearts, will reinforce
them with a spirit from Him, and admit them into Gardens with rivers
flowing under them, remaining in them timelessly, forever. Allah is
pleased with them, and they are pleased with Him. Such people are the
party of Allah. Truly it is the party of Allah who are
successful.(Surat al-Mujadala, 22)
Those believers to whomAllah has announced His promise of good news
have important qualities, as revealed in the Qur'an:
-They believe and do right actions. (Surat al-Baqara, 25)
- They fear Allah. (Surah Al 'Imran, 15)
- They spend for the cause of Islam in times both ease and hardship.
(Surah Al 'Imran, 134)
- They control their rage.( Surah Al 'Imran, 134)
- They pardon other people.( Surah Al 'Imran, 134)
- After they act indecently or wrong themselves, they remember Allah
and ask forgiveness for their wrong actions. (Surah Al 'Imran, 135)
- They do not knowingly persist in doing wrong actions. (Surah Al 'Imran,135)
- The obey Allah and his Messenger. (Surat an-Nisa', 13)
- They keep up prayer, spend in charity, believe in and support
Allah's messengers. (Surat al-Ma'ida, 12)
- They are truthful. (Surat al-Ma'ida, 119)
- They leave their homes for the cause of Allah and strive in Allah's
way with their souls and possessions. (Surat at-Tawba: 20)
- They do good. (Surah Yunus, 26)
- They humble themselves before their Lord. (Surah Hud, 23)
-They repent of their sins. (Surah Maryam, 60)
- They honor their trusts and contracts. (Surat al-Mu'minun: 8)
- They safeguard their prayers. (Surat al-Mu'minun: 9)
- They compete with oneanother in the doing of good deeds. (Surah Fatir,32)
- They are Allah's chosen servants. (Surat as-Saffat, 40)
- They believe in the Qur'an. (Surat az-Zukhruf, 69)
- They say "our Lord is Allah" and thereafter stand firm in their
faith. (Surat al-Ahqaf, 13)
- They are heedful. ( Surah Muhammad, 15)
- They turn toward Allah with their whole heart. (Surah Qaf, 32)
- They stand in awe of the Most Gracious, although He is beyond the
reach of human perception, and come unto Him with a heart returning in
repentance.(Surah Qaf, 33)
- They are the doers of good. (Surat adh-Dhariyat, 16)
- They ask for Allah's forgiveness before the dawn. (Surat adh-Dhariyat, 18)
- They are the forerunners. (Surat al-Waqi'a, 10)
- They always keep their word and fear a day whose evil will spread
far and wide. (Surat al-Insan, 7)
- They give food, despitetheir love for it, to the poor and orphans
and captives. (Surat al-Insan, 8)
- They give the appropriate respect to the Messenger of Allah. (Surat
al-Hujurat, 3)

Good News

In an earlier section, we mentioned that those sincere believers who
give themselves to Allah will enjoy His blessings in this life before
they enter Paradise. One of the most important blessings is the
promise of good news to believers. Several verses"speak of Allah's
promise of Paradise and the announcement of this good news to
believers as follows:
Their Lord gives them the good news of His mercy and good pleasure,
and Gardens where they will enjoy everlasting delight. (Surat
at-Tawba, 21)
There is good news for them in the life of the world and in the
hereafter. There is no changing the words of Allah. That is the great
victory! (Surah Yunus, 64)
The hearts of those believers who have hope in this good news trust
that their good works will find favor in Allah's sight, that the
blessings they await are close at hand, and are filled with
contentment.
The Qur'an states that believers will receive thegood news also from
angels. Those faithful servants who sincerely believe in Allah and
associate nothing with Him, who carefully obey the Qur'an's commands
and counsel, and are eager to live according to its moral teaching,
may hope for this joyful news. Certainly, this news is an
indescribable joy for all believers who ardently desire Paradise.As we
read in the Qur'an:
The angels descend upon those who say:"Our Lord is Allah," and then go
straight: "Do notfear or grieve, but receive the glad tiding of
Paradise that you have been promised. Weare your protectors in the
life of the world and the hereafter. You will have there all that your
selves could wish for. You will have there everything that you demand.
Hospitality from the One Who is Ever-Forgiving, Most Merciful." (Surah
Fussilat,30-32)
Allah has also entrusted the prophets with announcing this good news.
In Surat al-Ahzab, 47, Allah commands the Prophet (saas) to proclaim
that believers will receive an immense reward from Him; In Surah Ya
Sin, 11, He reveals him that"those who obey the Qur'an and stand in
awe of the Most Gracious will receive pardon and an excellent reward;
and Surat az-Zumar, 17 announces that those who shun the worship of
false gods and turn toward Allah will have good news. And in
SurahYunus, 2, Allah tells His Messenger to "give goodnews to those
who believe, that they are on a sure footing with theirLord."
When we look at the common characteristics of the believers, those
described in the above verses as those given thegood news of Paradise,
we see that they are sincere people who are extremely close to Allah,
acknowledge their weakness, obey the Qur'an and the Prophet, and fear
Allah.

Festival of Sacrifice

Every year at the time of Eidal-Adhaa and Hajj, we recount the story
of Ibraheem and Isma'el . Their lives were permeated with the Love of
Allah and with dedication to His service and obedience. They lovedand
obeyed Allah to such a level of perfection that Allah presented them
as model Muslims, the way every Muslim should be. Their lifestyle is
not only a perfect model of Submission to Allah but also a beautiful
example of an ideal parent-child understanding without any generation
gap.
There are many lessons we should learn from their story, butfor the
sake of brevity, we will concentrate only on the episode of sacrifice.
As you know, Ibraheem was bornin a society where many false gods such
as idols, stars, planets and moons were being worshipped and offerings
were made to them. Animals and even humans were sacrificed to keep
those false gods happy.
Ibraheem had dedicated his life to call people to abandon false gods
and only believe in Allah , the One and Only Creator. The sole mission
of his life was to bring the message of Islam (complete obedience to
Allah in every aspect of one's life) to all people around him. His
objective, like every other prophet and messenger, was to call people
to submit in obedience to Allah and to establish an Islamic society -
a political entity where majority of people were dedicated Muslims and
that society of Muslims was amodel of peace, love, caring, sharing,
fairness, justice, generosity, human equality, dignity, balance and
moderation.
His people rejected his call completely and decided to kill him by
throwing him into the burning fire from which Allah saved him. Now it
was evident that he could not live among those people and carry out
his mission. He did not know where to go, but he departed with faith
and trust in Allah He had grown old working tirelessly for that
purpose and felt a need for someone to carry on this missionof love -
inviting people to true Islam and establishing a Muslim-majority
Islamic state consisting of those who accept the invitation. This goal
gave him a strong desire for a son who couldcontinue his mission.
After a lot of Du`aa (supplications), Allah granted him a son when he
was extremely old (86 years accordingto the Bible).(1) He was named
Isma'el (which meant: Allah has heard) because Allah had listened to
the Du`aa of Ibraheem . This son, Isma'el, was Ibraheem's dearest and
most beloved asset in this world.
When Isma'el was about thirteen (Ibraheem being 99), Allah decided to
test their faithin and submission to Allah in public (2). Both father
and son were put through the most difficult test of their love for
Allah. Ibraheem saw in a dream that he was sacrificing Isma'el - an
unimaginable act - sacrificing the son he begot after so much Du`aa,
the only one he had and the one who had been the centre of his
affection and love for all these years. Ibraheem knew that the dreams
of the prophets were inspired by Allah. They were one of the ways
Allah communicated with his prophets. This must be what Allah wanted
him to do. When the intent of the dream became clear to him, Ibraheem
decided to offer his beloved son in sacrifice. Although it would be
easier for him to give his own liferather than take his son's, he
willingly surrendered to the perceived commandment. To him, as to any
Muslim, the love for Allah must always be supreme and strongest. Every
other love must be subservient tothe love of Allah , hence
sacrificeable for His sake.
Although Ibraheem was ready to sacrifice his dearest for Allah's sake,
he could not just go and drag his son to the place of sacrifice
without his consent. Isma'el had to be consulted as to whether he was
willing to die forAllah . This consultation would be a test of
Isma'el's maturity in faith, love for Allah, Islamic commitment,
willingness to sacrifice his life for the sake of Allah and parent's
obedience. It would also be a test of how well Ibraheem had been able
to train his son in Islam and how close orapart were the two Muslims
of different generations in their thinking, approach and attitude.
Ibraheem presented the matter to his son and asked for his opinion
about the dreams of slaughtering him. Isma'el's reaction was
absolutely astounding. He did not show any hesitation or reservation
even fora moment. He said, "Father, proceed ahead for what you
havebeen commanded. You will find me, Inshaa Allah, very patient." His
mature response, his insight into the nature of dad's dreams, his
willingness to sacrifice his life for the sake of Allah and commitment
to Allah's submission were all unparalleled.The most amazing and
noteworthy, however, was the perfect coherence and unity of thought,
attitude and outlook between the father and the son. We do not see any
generation gap between the two because both of them were looking at
life through an Islamic paradigm - that a Muslim must submit to Allah
in any circumstances and that love for Allah is over and above any
other love in the life of a Muslim.
When both father and son had shown their perfect obedience toAllah and
they had practically demonstrated their willingness to sacrifice their
most precious possessions for His sake - Ibraheem by laying down his
son for sacrifice and Isma'el by lying patiently under the knife -
Allah saved Isma'el and replaced him with a ram. Allah also told them
that they had passed the test with flying colors and that they had
fulfilled what Ibraheem was shown in the dream.
This is mentioned in the Holy Qurann as follows:
They said, "Build him a furnace, and throw him into the blazing fire!"
They sought a stratagem against him, but We made them the ones most
humiliated! And he said: Lo! I am going unto my Lord Who will guide
me. "O my Lord! Grant me a righteous (son)!" So We gave him the good
news of a boy, possessing forbearance. And when (his son) was old
enough to walk and work with him, (Abraham) said: Omy dear son, I see
in vision that I offer you in sacrifice: Now see what is your view!"
(The son) said: "O my father! Do what you are commanded; if Allah
wills, you will find me one practicing patience and steadfastness!" So
when they both submitted and he threw him down upon his forehead, We
called out to him saying: O Ibraheem! You have indeed fulfilled the
vision; surely thus do We reward those who dogood. Most surely this
was a manifest trial. And We ransomed him with a momentous sacrifice.
And We perpetuated (praise) to him among the later generations."Peace
and salutation to Abraham!" Thus indeed do We reward those who do
right. Surely he was one of Our believing servants. (As-Saafaat
37:97-111 )
It was as one of the reward for this sacrifice that Allah gave
Ibraheem good news of the second son, Is-haaq (Isaac):
وَبَشَّرْنَاهُ بِإِسْحَقَ نَبِيًّا مِّنَ الصَّالِحِينَ
And We gave him the good news of Is-haaq, a prophet among the good
ones. (As-Saafaat 37:112 )
According to the Bible, the good news about Is-haaq was given when
Ibraheem was 99 years old and Is-haaq (Isaac) was born when Ibraheem
was 100 years old (3). However, the Bible omits the mention of the
sacrifice at that time and only mentions circumcision of Ibraheem and
Isma'el (4). The Holy Qurann clarifies the reality that it was a
tremendous demonstration of submission to Allah in the form of
sacrifice, not a small thing like circumcision that pleased Allah so
much that He miraculously bestowed Ibraheem another son despite the
fact that he and Sarah both had long passed their normal child
bearingage and Sarah was barren all her life (5).
This was the greatest of the testsIbraheem and Isma'el went through.
Its difficulty was compounded by the fact that Ibraheem had invested a
lot of love and affection during 12-13 years of Isma'el's life and
Isma'el had grown up to cherish his own life. The test would have been
easier for both the father and the son, if Isma'el were newborn where
bonding between father and son had not taken place and where the son
could not have grown up to enjoyhis life. But Allah selected the most
difficult time for this test todemonstrate their true level of
commitment to Allah's pleasure. This test demonstrated to the world
the following:
*. Ibraheem and Isma'el are not just theorizing about Allah as the One
and Only Creator, but He is a real entity in whom they truly and
sincerely believe and to whom they happily and willingly submit;
*. Unlike false gods who neither know that they are being worshipped
nor can react to the actions of their worshippers, the true God if
fully aware of what His slaves do and He interacts with them;
*. The One True God does not expect people to offer ritual human
sacrifices. People lose their life to ritual sacrifice only because of
the falsehood created by those who promote false gods.
Allah loved their example of total dedication and devotion to His
commandment so much that He made it incumbent on all Muslims until the
Day of Judgment to commemorate Ibraheem's and Isma'el's spirit of
complete submission to Allah through a yearly celebrationof their
sacrifice. The major purpose is that the Muslims can refresh,
understand and internalize the full implications ofclaiming to be
'Muslims' (i.e. obedience to Allah) by simulatingthe act of sacrifice
devotedly performed by Ibraheem and Isma'el .
Every year Eidal-Adhaa must remind us that:
*. A lifestyle of complete and total submission to Allah is the
essence of being a Muslim;
*. A Muslim willingly sacrifices his/her most cherished belongings
(things, ideas, habits, desires) in obedience toAllah ;
*. A properly practicing Muslim family does not encounter a generation
gap between different generations of Muslims. A gap between two
generations is caused only by the presence of un-Islamic behaviors or
attitudes in either of the generations or both.
Eidal-Adhaa is not merely an occasion of ritual celebrations, but an
annual tune-up of one's lifestyle so that it becomes a lifestyle that
is totally submergedin submission to Allah . It is a celebration of
simulating a Muslim's readiness to sacrifice everything for the sake
of Allah. May Allah grant us the strengthof spirit and will to
perfectly emulate the examples of Ibraheem and Isma'el in every facet
of our daily struggle to become better Muslims, Inshaa Allah.

We Get What We StriveFor

What we repeatedly think and say is what we get.
Our inner conversations, words, thoughts and feelings determine the
kind of life and reality we experience. If we occupy our mind with
negative thoughts and expect difficulties and problems, we will draw
them into our lives. If we constantly think of success we will achieve
success. If we find it difficult to think positively, affirmations can
help us change the way we think!
The greatness of our human mind is that we can think and imagine what
does not exist right now. We can envision situations and circumstances
that are different from our current reality, and in this way we can
create better situations and circumstances.
TRY SAYING SOME OF THESEPOSITIVE AFFIRMATIONS DAILY:
*. Insha Allah, I will see stressful situations as challenges.
*. Challenges bring opportunities.
*. Insha Allah, I will choose to focus on the good things and not the bad.
*. Insha Allah, I will deal with whatever Allah swt puts before me in
the best way (with patience and prayer).
*. Insha Allah I will strive to get and maintain balance in my life.
*. Insha Allah, I am loveable and open to giving and receiving love.
*. With Allah swt is my success.
*. I have good intentions (niyyah).
Repeat the affirmations faithfully ever day and you will find over
time that these concepts will re-program the way you think, turning
you into a more positive person Insha'Allah.
Allah swt tells us in the Holy Quran that man gets what he strives
for. We know that what we put our focus, energy and efforts on is what
we ultimately strive for.....wecan get there from here....just believe
in the power of faith and good deeds, surely Allah swt hears the
prayers of every supplicant!!
Explanation of this Ayat from Tafsir
"That no bearer of burdens can canbear the burden of another. That man
have nothing exceptwhat he strives for. That (the fruit) of his
striving will soon come to sight. Then will he be rewardedwith a
reward complete." (Quran 53:38-41)
Tafseer ibn Katheer
Then the Exalted clearly explains what He revealed in the Books of
Ibraheem and Moosa, so He said "That no bearer of burdens can bear the
burden of another" meaning that every soul wrongs itself with
rejection (kufr) and anything from among the sins. So upon it, is its
own burden, no one else will carry it, just as the Exalted has said
"If one heavily laden should call another to bear his load not the
least portion of it can be carried (by the other) even if he be
closely related."
"That man can have nothing except what he strives for." Meaning just
as he will not carry the burden of anybody else, likewise he will not
acquire any reward except what he has earned for himself; and from
this noble ayah Imaam ash-Shaafi`ee concluded that the recitation (of
the Quraan)and the presentation of its reward does not reachthe dead,
because it is not from among the actions or the earnings ofthe dead
and because of this the Messenger of Allah
(sallallahu-alaihi-wasallam) did not recommend it to his Ummah, nor
did he directthem towards it, either with a text or indirectly.
Furthermore, this has notbeen reported from anyone among the Sahaabah
(radiallahu-anhum) and if there was a good deed then they would have
been the foremost in doing it.
As for the matter of actions done for the sakeof Allah, they are
restricted to a text and are not dealt with with the types of Qiyaas
(Deduction by analogy) or Ra`iy (Opinion); but as for supplication and
charity then it is agreed upon that they reach the dead and there is a
text from the Sharee`ah for them both. As for the hadeeth which is
reported by Muslim in hisSaheeh, from Abu Hurairah, who said that the
Messenger of Allah (sallallahu-alaihi-wasallam) said:
"When a man dies his deeds are cut off except for three: recurring
charity, knowledge by which people benefit and a righteous son who
supplicates for him."
Then these three are in truth from his striving, his toil, his
struggle and his actions as is reported in the hadeeth:
"Verily the most wholesome of what a man eats is from his earnings."
The recurring charity such as endowments and the like, these are also
from the effects of his actions and his endowments as the Exalted has
said "Verily We shall give life to the dead and We record that which
they send before them and that which they leave behind..."
As for the Knowledge which he divulged among the people and the people
acted upon it, then that is also from his striving and his actions,
and it is confirmed in the Saheeh:
"Whoever calls to guidance there is for himreward with the like of it
and the reward of whoever follows him without any decrease form their
reward."
The speech of Allah {And that (the fruit of) his striving will soon
come tosight} meaning the Day of Judgement as He, the Exalted, says
{And say: Work (righteousness); soon will Allah observe your work, and
His Messenger, and the believers...} Then He recompenses you with a
completeness of reward (a reward complete); if it is good then with
good and if it is bad then with bad. Thus He said here {Then will he
be rewarded with a reward complete} meaning amply, in abundance.

The Evils of Gambling

INTRODUCTION
Gambling has unfortunately become anacceptable practise in Muslim
Society due to its wide scale promotion by the media. A large number
of good Muslims are also caught in the web, not realising that they
are gambling and that the earnings from the gambling are haraam.
The following is a translation of a scholarly article by the late
Mufti Muhammad Shafi rahmatullahi alaihe which is being published to
make Muslims aware of the different forms of transactions and other
items which are classifiedin Shar'iah as gambling.
THE DEFINITION OF GAMBLING
Every transaction in which gain and loss is obscure is known as
Qimaar' and 'Maisar' in the Shar'iah terminology,and as 'Juwa' in the
Urdu language. For instance, if two people compete in a race with the
following conditions, that if you surpass me, then I will give you a
thousand pounds and if I surpass you then you will have togive me a
thousand pounds. Or if someone says, 'If it rains today you will have
to give me a thousand pounds and if it does not rain then I will give
you a thousand pounds.'
Likewise if some packed boxes are being sold for a fixed price, for
examplefour pounds per box and some of the boxes have contents with a
value of five pounds with others containing a value of twopounds, then
the purchase of these boxes will be Qimaar. Because of the obscurity
of the gain and loss. There are numerous methods of gambling and in
every age and region, gambling has been played in different forms and
methods.
There was a certain procedure amongst the Arabs for gambling. There
would be ten arrows, each with a special name, all having different
shares allocatedto them, for example, one share, two shares, three
shares, etc. There would also be some without a share at all. They
would then jumble the arrows and ask someone to pick an arrow for each
person. Whichever arrow was picked out for a person, that would be his
allocated share and thereafter would be considered the owner of it. On
the other hand, whosoever happened to acquire a share-less arrow he
would receive nothing at all. The custom, which went hand in hand with
this, was that a camel would be slaughtered and distributed according
to the shares entitled to them by the arrows. A person who was unlucky
would not only be deprived of the camel meat but he would also have to
pay for that camel. This kind of gambling has been labelled Maisar and
Azlaam by the Qur'aan. Maisar is that particular camel which is
slaughtered and distributed because of gambling and Azlaam arethe
arrows that are used to define the amount of the shares in gambling.
Apart from this, gamblingwas prevalent in trade in different forms.
They were known as Mulamasa and Munabaza,etc., the prohibition of
which is present in the Ahaadith of the Prophet sallallahu alaihe
wasallam.
Before the advent of Islam, gambling was not only customary but also
taken to be a cause of pride, nobility and honour. For excessive show
of pride, these people would distribute their share of the winnings
amongst the poor.
(Tafseer-ul-Kabeer Lir-Razi vol 2 p231)
THE PROHIBITION OF GAMBLING
As Islam plays a moderaterole in worship, similarly it plays a role in
economics and social orders. How can Islam, the moderate way of
life,cope with a state where one can take possession of somebody
else's property without any valid reason, due to which, the latter
gets poorer and his state diminishes and the former, without
working,gathers the wealth equivalent to that of Qaroon (Korah, a
kaafir whom Allah bestowed with great wealth at the time of Musa
alaihis salaam)? Alternatively, without any religious excuse, a great
amount of wealth is taken from the poor people's pocket and a single
person is made to own it. Therefore, it was vital forIslam to prohibit
these unfair ways of taking possessions. For this reason the open
mindedness of the all-encompassing religion, Islam, took consideration
and concern of the human passions. When alcoholic drinks and gambling
were intended to be banned, their prohibitionwas not revealed
immediately, but firstly all the disadvantages concerning them were
made clear. Once these were totally engraved into their hearts, then
the laws of prohibition were revealed.
In the early days of Islam the Prophet sallallahu alaihe wasallam was
questioned regarding the permissibility of gambling and alcohol. The
first verse that was revealed regarding this, is in Surah Baqarah
which is as follows:
"They ask thee concerning wine and gambling. Say, 'In them isgreat sin
and some benefit for men; but the sin is greater than the benefit."
(Qur'aan 2:19)
In the above aayah, the permissibility and non-permissibility of wine
and gambling is notclarified. Soon after understanding the tone of
discountenance in the verse, the highly ranked companions of the Holy
Prophet sallallahu alaihe wasallam abstained from them. On the other
hand, Muslims in general were still involved in them and the Prophet
sallallahu alaihe wasallam had not said anything that indicated their
prohibition, until Allah revealed the following verse:
"O believers! Intoxicants and gambling, worshipping stones and
divination by arrows are impure, of shaytan's handiwork: refrain from
such abomination that yemay prosper. "
(Qur'aan 5:90)
In this verse, the total prohibition of alcoholic drinks and gambling
has been clearly revealed. Its prohibition has been mentioned with
such assurance that Imaam Razi rahmatullahi alaihe states as follows:
"Firstly, the Arabic word 'innama' has been placedin the beginning of
the verse. In Arabic, this creates emphasis on what is mentioned
afterwards. Secondly, these prohibited things have been classified as
being 'rijs' (impure), from which natural disposition abstains.
Thirdly, they have been branded as satanic acts. Fourthly, their
severity has been categorised in the same level as idol worshipping
(shirk) in the sense that they all arelinks of a single chain."
After mentioning that these all are 'rijs' (impure), Allah Ta'ala orders:
"Keep away from them."
Allah Ta'ala does not terminate the subject here, but He carries on
mentioning their religious and worldly harm in the following aayah.
Allah, the Almightystates conclusively that shaytaan wants to ruin our
worldly life and the life of the Hereafter. These forbidden things,
(alcohol and gambling), lay the seeds of hatred and hostility between
human beings. These evil outcomes are innumerable. Their habit
distracts a man from obligatory duties such as salaah and the
remembrance of Allah.
May Allah protect all the Muslims from their evil.
THE NOBLE SAHAABAH'S SPIRIT OF OBEDIENCE AFTERTHE ORDER OF PROHIBITION
Generally, habits and old customs that become part of a person's
temperament are almost second to human nature. This was a time of
great trial when, up to now, these sinful acts were part of their life
and nobility, but today, they became expressly prohibited. This period
is of a great importance forthe Muslim Ummah in Islamic history.
It is amazing that, on onehand, there was the concern of human
feelings and habits in theShari'ah, and on the other hand, there was a
great desire in the Ummah to obey the revealed commandments.
After the revelation of the above mentioned verse, Rasoolullah
sallallahu alaihe wasallam sent out a callerto proclaim:
"Behold, alcoholic drinks (intoxicants) have been made haraam."
It was the cry of the calleror perhaps a lightning which immediately
changed their habits and feelings.
Intoxicants were very popular among the Arabs. They were manufactured
and imbedded almost in every home and to drink had, so to speak,
become a mark of advancement in culture. As soon as the announcement
was made, the people who were greatly addicted to it and who regarded
it a virtue and sign of social and cultural eminence and who would
spend lavishly in the state of drunkenness from which the poor and
needy profited. These very samepeople now in a short span of time were
ready to forsake and sever any ties they may have had inregards to
alcohol which had, for years played a major role in their lives. Those
who held goblets in their hands immediately threw them on the ground.
Many others who were in the act of drinking, spat the contents out.
Sounds of pitchers and jars being smashed up were soon audible from
neighbouring houses. Wine was running to such an extent that the
streets of Madinah were overflowing.
Hazrat Anas radiyallahu anhu, an eminent companion of the Prophet
sallallahu alaihe wasallam narrates that some friends including Abu
Ubayda ibn Jarrah, Abu Dujahna, Mu'az ibn Jabal and Sahl ibn
Bayzahradiyallahu anhum had gathered at the house of Abu Talha.
Alcohol was flowing and I was acting as the cup-bearer when suddenly
the cry of the announcer reached our ears. None of us considered it
necessary to go out and investigatethe matter. Instead, the containers
and jars were smashed to the ground and the wine thrown onto the
streets of Madinah. After performing wudhu and ghusl we proceeded
towards the Masjid where upon our arrival we found the blessed Prophet
sallallahu alaihe wasallam reciting the aforesaid verse.
Hazrat Buraidah radiyallahu anhu also narrates a similar account
wherein a groupof Sahaabah were busy consuming liquor when the
announcement was made. The words no sooner reached their earsthat the
cups were thrown to the ground. Others who were about to swallow the
alcohol immediately spat it out, numerous barrels were also destroyed
in the process.
(Ibn Kathir vol2 p95)
This is not the occasion for a lengthy discussion regarding the
prohibition of alcohol, nonetheless, due to the fact that the
prohibition was revealed at the sametime to that of gambling, it was
necessary to give an example of the Sahaabah's habitual obedience,
courage and passion. From these incidents it can be imagined just how
difficult the situation hadbecome for the Sahaabah. Likewise it canbe
conceived as to how much hardship they musthave endured when the
prohibition of gambling was also revealed. Therefore, history itself
isa witness that after the revelation of the aayah, the Companions
refrained from associating with anything that was even minutely
related to gambling. In an authentic hadith of Bukhari the Prophet
sallallahu alaihe wasallam is reported to have said, "If one person
says to another, 'Come lets gamble.' (regardless of whether he acts
upon it or not) then he shall beliable of committing a sin; and the
compensation for that sinwill be to give Sadaqah."
It is a disgrace that today's Muslims, despite the fact that severe
and grave warnings have been given in the Qur'aan and Ahaadith
relating to gambling and alcohol, lead a life of complete ignorance
and unconcern. It seems that they no longer have faithin the Qur'aan
and Ahaadith, Allah save us! Itis not only the illiterate who are
involved, but the sad fact is that those who hold lofty positions in
society and who are regarded as religious, because they perform their
fasts and salaah, have also fallen prey to its evil clutches. Hence
forthe benefit of those who are unaware or not acquainted, a few forms
of gambling are being mentioned that are currently prevalent.
CROSSWORD PUZZLES
Nowadays, just like the epidemic of plague, the art of gambling too
has now become so common that it has become virtually a means of
tradeand commerce. Under such headlines as "Solve this Puzzle", or
"Win this Lottery" of innumerable newspapers and monthlyjournals that
are on an ever-increase. They offer prizes for solving puzzles subject
to the submitting of a fee. The participants are lured into false
belief that they can win substantial sums of money. Some organisers
fix huge prizes for the winners due to which thepoor public think that
the fees is only a small amount and will not bring no harm and
therefore enter trying to win a substantial amount.
Because people have fallen prey to this disease, thousands of
individuals are entering the lottery.
It is crystal clear that when a person enters into playing this game
hesubmits his fee on the understanding that he either loses a small
amount or wins a fortune; according to the divine law of Islam this
act is classified as 'gambling'.
In some monthly magazines this form of gambling has expanded very
widely and the income runs into millionsfrom which the businesspersons
gain overall benefit. Even if the company tries not to indulge in any
form of cheating, and distributes the prize money justly, a
substantial amount of money is left over which is the blood and sweat
ofthe poor people.
The outcome of all this, isthat it is the public who ends up in
poverty whilstthe organisers benefit from the expenses of the poor. In
confirmation of the prohibition of gambling, the above mentioned
evidence is sufficient; the democraticrules and curriculum of lslam
and its fundamentalprinciples forebears the public money to go in
thepossession of few individuals. Gambling in the form of crosswords
which are prevalent today, are to be reprimanded furthermore severely
since they are an aggregation of vices and sins.
The sole reason for this isthat the public is being urged and exhorted
to go against the commandments of Allah Ta'ala and His disobedience
and the Holy Prophet sallallahu alaihe wasallam'.
Each and every person that takes part in this vice is disobeying the
commandments which are stated by Allah Ta'ala very clearly in the Holy
Qur'aan. The participator becomes a doer of major sins, most of which
falls upon the organisers. The people who help them in any form also
become guilty of this particular major vice.
Likewise, thousands and millions of Muslim brethren openly go against
the clear order ofAllah Ta'ala and his Holy Prophet sallallahu alaihe
wasallam. In addition, thousands and millions ofMuslims become
involvedin this act of gambling with the result that it becomes an
unending and everlasting vice. May Allah Ta'ala bestow the entire
mankind with salvation and freedom from this disease, Aameen.
THE PRIZE WINNING TICKETS OF (CAR) SHOWS AND EXHIBITIONS
It has been observed throughout the years in Karachi, Lahore and many
other places that various types of tickets are being sold to enter
exhibitions. The organisers issue tickets with lucky numbers and then
prizes are allocated to the lucky persons whose numbers appear.
This form is not regardedas open gambling because the ticket
ownerreceives the returns by entering the exhibition but now it is all
depending on the intention. The person who purchases this ticketon the
basis of winning aprize will be indulging in gambling. On the other
hand if his intention is solely to enter the exhibition with no
desireof winning a prize, and wins the prize then it willnot be
classified as gambling according to the rules pertaining to gambling.
HORSE RACING
The present day horse racing where one stakes a certain amount on a
particular horse is in fact gambling. It is exactly that form where
loss and gain is based on something indistinct, where one person loses
his initial amount and the other wins a substantial amount.
LOTTERY
In this present day each and every kind of lottery is included within
gambling and is prohibited. It is found in bazaars and factories
andout of which, a few well-known forms are mentioned.
The lottery business of this category has now reached an international
level. The purchaser of this ticket does not buy the ticket solely
with the intention of just buying itbut he buys it on the basis of it
being a possible winning dice by which he can win the amount of money
he has aimed for. That is the reason why this is not merely trade or
business venture but rather it is anact of sin to buy these or even to
sell them. Because he is not merely committing a sin and transgressing
but is also promoting it.
Islam gives peace to the mind, body and soul, keeping the human in
perfect harmony. Every iota balanced and scaled to perfection. A
serene picture of bliss and joy but when a shattering and destructive
vice strikes through the heart it leaves it in a weak and downtrodden
state. The National Lottery, a new religion, has hit Britain.
Amoneymaking, exciting, nail-biting game of chance, preying on the
human soul and wealth.
This modern lottery system of gambling camefrom the crusades. The
crusaders during a siege of the Islamic citadel of Azhar were forced
to pass their time by developing new pass-times. One of those was
called hazard and today this is the usual French word used for games
of chance.
Christians developed hazard into a state enterprise and since thenit
has been upgraded and reformed constantly, without any feeling of
guilt. Now it has, ultimately, hit Britain with a vengeance. It seems
it is here to stay for a long time to come.
The saddening thing however is that from the constant onslaught of
theWest on Islam, the National Lottery will contribute a great deal
towards their ultimate goal, the total assimilation of the Muslims
into the British society.
Coming towards the mainaspect of our argument that in no manner can it
be justified that it is permissible to play the lottery or to take
part in any form of gambling whatsoever will follow. The Christians,
developedit and turned it into a money-maker, all in the name of
charity. The Qur'aan has commanded the prohibition and total ban of
any form of gambling and in no way whatsoever can it be proven
permissible. Thus,any person who denies the prohibition of any form of
gambling such aslottery etc. will be committing an act of kufr.
Gambling is prohibited with absolute proof as the Allah Almighty says
in the Holy Qur'aan, "O you who believe! Intoxicants (all kinds
ofalcoholic drinks), gambling, Al-Ansab, and Al-Azlam (arrows for
seeking luck or decision) are an abomination ofsatan, handiwork. So
avoid (strictly all) that (abomination) in order that you may be
successful."
(Qur'aan 5:90)
When the Sahaabahs received the order to refrain from gambling they
did not hesitate to fulfil. This is because the Holy Prophet
sallallahu alaihe wasallam had said,"Whosoever invites a person
towards gambling should give some amount of charity to the poor."
(Bukhari)

Selected Verses From The Quran Requiring in-depth Contemplation

1. " 'O you who have believed; Aminu B'illahi [1] ' That is, 'O you
who have believed, believe in Allah in accord with the meaning
signified by the letter B.'..." (Quran 4:136)
2. "And of the people are some who say, 'We believe in Allah (in
accordwith the meaning of the letter B – that His Names comprise our
being) and the life after (that we willforever live the consequences
of our deeds),' but they are not believers (in accord with the meaning
of the letterB) ." (Quran 2:8)
3. "So believe in Allah, whose Names comprise the essence of your
being, and his Rasul, the Ummi Nabi, who believesin Allah, the essence
of his self, and what He disclosed..." (Quran 7:158)
4. "As for those who believe in Allah, the essence of everything, and
hold fast unto Him astheir essential reality - HUwill admit them to
grace ( rahmah ) and bounty (the awareness of the qualities of the
Names) and guide them to Himself (enable the observation of their
innermost essence) on a straight path ( sirat al-mustaqim ) ." (Quran
4:175)
5. "And when it is said to them, "Believe what Allahhas revealed (the
knowledge that the Names of Allah comprise the entire existence,
yourvery being, and the knowledge of sunnatullah ) ," they say,"No,
rather, we will follow that which we found our fathers following
(external deification) ." What if their fathers were misguided and
failed to understand the reality?" (Quran 2:170)
6. "...Verily Allah is Ghani from the worlds." (In terms of His
Absolute Essence, Allah is free frombeing conditioned and limited by
the manifestedcompositions of His Names) (Quran 29:06)
7. "...There is nothing that resembles HU!..." (Quran 42:11)
8. "Every constructed sense of self (ego) on the earth (corporeal
life) is illusory (inexistent) . Al-Baqi (eternal, without being
subject to the concept of time) is the face (absolute reality) of your
Rabb (the meanings of the Names comprising your essence) , the
Dhul-Jalali Wal-Ikram ." (Quran 55:26-27)
9. "Sensory perception perceives Him not but He perceives (evaluates)
all perception..." (Quran 6:103)
10. "..Never can ' You ' (with your illusory self - ego) see
(comprehend) ' Me '... (Absolute Reality, Absolute 'I') ..." (Quran
7:143)
11. "They did not justly appraise (the manifestations of the qualities
denoted by the name) Allah ..." (Quran 22:74)
12. "Rahman is established on the Throne" ( Rahman established His
sovereignty by creating the worlds [the existential world created by
the potential of the Names inherent in one's brain] with His Names),
i.e., Rahman observes His knowledge with His knowledge, in the quantum
potential) (Quran 20:5)
13. "Verily, when He wills a thing, His Command is, ' Kun = be ' (He
merely wishes it to be) , and it is (formed with ease) ! Subhan is He
in whose hand (governance) is the Malakut (the force of the Names) of
all things, and to Him you will be returned (the illusory self – ego
will come to an end and the Absolute Reality will be discerned) ."
(Quran 36:82-83)
14. "Within your own selves (the essence of the self) . Will you still
not see (discern) ?" (Quran 51:21)
15. "And whoever is blind (unable to perceive the truth) in this life
(outer life) will also be blind in the eternal life to come (inner
life) and further astray in way (of thought) ." (Quran 17:72)
16. "HU is the Al-Awwal (the first and initial state of existence) and
Al-Akhir (the infinitely subsequent One, to all manifestation) ,
Az-Zahir (the explicit, unequivocaland perceivable manifestation; the
Absolute Reality beyond the illusion) and Al-Batin ... (the
unperceivable reality within the perceivable manifestation, the
sourceof the unknown; the Absolute Self beyond the illusory selves) .
(There is nothing other than HU) ." (Quran 57:3)
17. "...We are closer to him (within the dimensions of the brain) than
his jugular vein!" (Quran 50:16)
18. "...And He is with you (the origin of your being) wherever you are
(as your reality exists with His Names) ... (This points to the unity
of existence beyond the illusion of duality) ." (Quran 57:4)
19. "...So wherever you turn, there is the face of Allah (you are face
to facewith the manifestation ofthe qualities denoted by Allah's
Names) ..." (Quran 2:115)
20. "...Be careful! Verily He is Al-Muhit (the One who forms the
existence of all things with the qualities of His Names) ." (Quran
41:54)
21. "...Fear me (for you will face the consequences of your deeds
based on the mechanics of the system; sunnatullah) , if you are of the
believers." (Quran 3:175)
22. "...Which will tell them that man had no certainty in Our signs
(they were unable to observe the qualities of the names that comprise
their being) ." (Quran 27:82)
23. "...Verily, if you followtheir desires (ideas and wants formed by
their conditionings) after whathas come to you of knowledge be among
the wrongdoers (those who punish themselves as a result of their
failureto discern their essential reality) ." (Quran 2:145)
24. "Set your face (consciousness) as a Hanif (without the concept of
a deity-god, without making shirq to Allah, i.e. with the
consciousness ofnon-duality) towards the One Religion (the only system
and order) , the natural disposition ( fitrah ) of Allah (i.e. the
primary system and mechanism of the brain) upon which Allah has
created man. There is no change in the creation ofAllah. This is the
infinitelyvalid System ( deen al-qayyim ) but most people do not
know." (Quran 30:30)
25. "And We have createdthe heavens (the stages of manifestation
pertaining to the qualities denoted by the Names) and earth (man's
illusory world) and everything in between them in Absolute Truth."
(Quran 15:85)
26. "... Say: 'Allah' and let them amuse themselves in their empty
discourse (their illusory world) in which they're absorbed." (Quran
6:91)
27. "...And you threw not,when you (illusory self; ego) threw, but it
was Allah who threw..." (Quran 8:17)
28. "He is not questioned for what He does! (as there is no duality!)
..." (Quran 21:23)
29. "...He creates whatever He wills..." (Quran 42:49)
30. "...Indeed, Allah does as He wills." (He forms what He wills to
manifestfrom His knowledge withPower; Knowledge – Will – Power) (Quran
22:14)
31. "...Allah does as He wills (Allah manifests the qualities of His
Names that He wishes!) ." (Quran 14:27)
32. "...Allah enables the observation of his innermost essential
reality to whom He wills." (Quran 22:16)
33. "...Allah (the Names [the various compositions of structural
qualities constituting existence] within the essence of man) enables
the realization of His Nur (theknowledge of the Absolute Reality
beyond what is perceived) whomHe wills." (Quran 24:35)
34. "Whoever Allah enables the observation of his innermost
essentialessence, he is the one who reaches the reality..." (Quran
7:178)
35. "He who Allah enables the observation of his innermost
essentialreality can never be led astray!..." (Quran 39:37)
36. "...Allah enables thosewho turn to Him to realize their inner
reality!" (Quran 42:13)
37. "He gives wisdom (thesystem by which the qualities of the Names
are manifested) to whomHe wills, and whoever has been given wisdom has
certainly been given much benefit. And none will discern this except
those with intellect and deep contemplative skills." (Quran 2:269)
38. "Allah chooses (enables the comprehension of one's inner reality)
for Himself whom He wills..." (Quran 42:3)
39. "...Such is the bounty of Allah (the realization of the vastness
of the qualities of the Names) , which He grants unto whomever He
wills..." (Quran 57:21)
40. "And whomsoever Allah wills the realization of his essential
reality, Heopens his breast (his innermost comprehension) to Islam (to
the consciousness of his submission) and whomsoever He wills to lead
astray, He makes his breast tight and constricted, as though hewere
laboriously climbing into the sky!..." (Quran 6:125)
41. "...but Allah purifies (from the illusory self; ego) whom He
wills..." (Quran 24:21)
42. "He who purifies (his consciousness) has succeeded." (Quran 91:9)
43. "...Know well, that (if you do not attend to this invitation)
Allah will intervene between the person's consciousness and his heart
(Allah creates a barrier between his emotions and reason, abandoning
him to an emotional state of existence that comprises his hell through
the system of the brain) and prevent him. To Him you will be
resurrected (you will reside in a realm in which the Absolute Reality
will become apparent; you will be evaluated by the qualities of the
names that comprise your essence) ." (Quran 8:24)
44. "...Every instance HU (the Absolute Essence of Existence)
manifests Himself in yet another way." (Quran 55:29)
45. "Allah abolishes what He wills or forms (into a perceivable
reality, what He wills)) , and with Him is the Mother of the Book
(primary knowledge; theknowledge of the ways in which the Names will
manifest at every instant) ." (Quran 13:39)
46. "My decision (rule) will not be altered!.." (Quran 50:29)
47. "...And Allah gives provision (both limited sustenance for the
corporeal life and infinite life sustenance pertaining to the
realization of one's innerreality and its benefits) towhom He wills
without account." (Quran 2:212)
48. "...To each of you We prescribed a law (rules and conditions
regardinglifestyle) and a method (a system based on fixed realities
not subject to change within time) ..." (Quran 5:48)
49. "The Rasul (Muhammad saw) has believed in what was revealed
(knowledge that emerged from the dimensional depths) to him (to his
consciousness) from his Rabb (the qualities of the Names of Allah
comprising his essential reality) ." (Quran 2:285)
50. "...We make no distinction between (the ways in which the
knowledge of Allah was revealed to) His Rasuls..." (Quran 2:285)
51. "...Had Allah willed, He would surely have enabled the realization
of the absolute reality to all of mankind..." (Quran 13:31)
52. "And if We had willed, We could have enabled every being (illusory
self; ego) to realize its essential reality, but My word: 'I will
surely fill Hell (the conditions to manifest the specific
configuration of the qualities of the Names that result in an infernal
state of life) with jinn and man all together' is in effect." (Quran
32:13)
53. "Had your Rabb (the reality of the Names comprising your essence)
willed, all those who live on earth would surely have had faith (in
the qualities of the Names of Allah that comprise his being and all
that is manifested through him) , all of them entirely... So then,
will you compel thepeople to become believers? And it is not for a
soul to believe unless the unique composition of Allah's Names
comprising his essence permits." (Quran 10:99-100)
54. "No more is the Rasul bound to do except to provide the knowledge
(of the reality and its requisites) ..." (Quran 5:99)
55. "There is no compulsion in [acceptance of] the religion (the
system and order of Allah; sunnatullah) ..." (Quran 2:256)
56. "...and never will suffering occur unless a Rasul of the absolute
reality is revealed." (Quran 17:15)
57. "And We have not revealed you except as grace to the worlds
(people) ." (Quran 21: 107)
58. "...but [he is] the Rasulof Allah, the final of Nabis (the summit
of perfection) ." (Quran 33:40)
59. "O covered one; arise and awaken!" (Quran 74:1-2)
60. "Say (O Rasul) : 'I am only a man like you (aside from the
knowledge of Allah disclosed through me [ Risalat ], we possess the
same reality) .'" (Quran 18:110)
61. "And obey Allah and His Rasul..." (Quran 8:46)
62. "Indeed, the religion (system and order) in the sight of Allah is
Islam (thewhole of creation is in a state of submission, whether
conscious or unconscious of the qualities of the Names) ..." (Quran
3:19)
63. "And whoever seeks areligion (system and order) other than Islam
(the consciousness of being in a state of submission) his search will
be ineffective!.." (Quran 3:85)
64. "Whose heart (essence) Allah has expanded towards comprehending
Islam, is he not upon a Nur (knowledge) disclosed byhis Rabb (his
essential reality) ?..." (Quran 39:22)
65. "This day I have perfected for you your religion (your
acquisitionof religious knowledge) and completed My favor upon you and
have approved for you Islam (complete submission to Allah) as (the
understanding of) religion..." (Quran 5:3)
66. "It is HU who shapes (forms, programs) you in the womb (mother's
womb – in Arabic rahim ; the productive mechanism within your essence:
rahimiyyah ) as He wishes..." (Quran 3:6)
67. "...But if good comes to them, they say, 'This is from Allah'; and
if evil befalls them, they say, 'This is from you.' Say, 'All [things]
are from Allah...'" (Quran 4:78)
68. "Your Rabb (reality of the Names comprising your essence) creates
andchooses as He pleases, they have no free will (or choice) ..."
(Quran 28:68)
69. "Who brings the living (the consciousness of being alive with the
Names of the Hayy) out ofthe dead (the futile state of corporeal
existence) and brings the dead (the state of being blinded to the
reality of one's self orthe reality of others; confining one's
existenceonly to the body and assuming life is going to end once the
body deteriorates under the soil) out of the living (while in respect
of his essential reality he is alive) ? Who carries out the judgment?
They will say, 'Allah'..." (Quran 10:31)
70. "...And whoever is grateful, his gratitude is for his self (the
realization and evaluation of the perfection of his essence) ..."
(Quran 27:40)
71. "When a [single] disaster struck you, although we had struck [the
enemy] with one twice as great, you said, 'Why and how did this come
about?' Say, 'It has come about from yourselves (your ego) '. Indeed,
Allah is Qadir (thepossessor of continual and infinite power) over all
things." (Quran 3:165)
72. "...He who submits to,and places his trust in Allah, Allah will be
sufficient for him (he who believes in the forces pertaining to the
qualities of the Names comprising his essence and complies with their
requirements, those forces will be ever sufficient for him) ." (Quran
65:3)
73. "...Seek the continual manifestation of the Names of Allah (from
your essence in respect of its Uluhiyyah ; from theforces of the Names
comprising your being) and have patience..." (Quran 7:128)
74. "And your Rabb has decreed that you serve only Him (He created you
to manifest the qualities of His Names) ..." (Quran 17:23)
75. "I have created the jinn and men only so thatthey may serve me (by
means of manifesting thequalities of my Names) ." (Quran 51:56)
76. "He is al-Badee (The originator of the heavens[states of
consciousness] and the earth [the body] who makes things without any
sample or like) . When He wills a thing, He only says to it, 'Be,' and
it is." (Quran 2:117)
77. "... While it is Allah who created you and all your doings." (Quran 37:96)
78. "Do you not see that to Allah prostrates whoever is in the heavens
and whoever is on the earth, the sun, themoon, the stars, the
mountains, the trees, the moving creatures and many of the people? But
upon many the suffering has been justified. And he whom Allah
humiliates - for him thereis no bestower of honor. Indeed, Allah does
what He wills." (Quran 22:18)
79. "Say: 'Everyone acts according to his own creation program
(natural disposition; fitrah ) .'..." (Quran 17:84)
80. "And to Him belongs whoever is in the heavens (conscious beings)
and the earth (bodily beings) . Thus, all are in a state of devout
obedience to Him (in manifesting the qualities of His Names) ..."
(Quran 30:26)
81. "...The seven heavens (all creation within the seven dimensions of
consciousness) and the earth (the bodies) and whatever is in them
continue their existence through Him ( tasbih ) . And there is not a
thing that does not continue itsexistence through His hamd (the
reality of the Names comprising one's essence [ Rabb ] is the
evaluator of this continual existence) , but you do not understand
their [way of, discourse, disposition] disclosure..." (Quran 17:44)
82. "...There is no animate creature but that He holds its forehead
(the brain; the very qualities of the Names of Allah!) ..." (Quran
11:56)
83. "You cannot will unless Allah wills (your will is Allah's will)
..." (Quran 76:30)
84. "Indeed we have created everything with its program ( qadar ) ."
(Quran 54:49)
85. And there is not a thing of which its depositories (the forces
comprising it) is not with us! and We disclose (the forces/qualities)
according to its program.The requirements of its core creation program
unfold sequentially. (Quran 15:21)
86. "No calamity befalls you on earth (on your physical body and outer
world) or among yourselves (your inner world) that has not already
been recorded ina book (formed in the dimension of knowledge) before
We bring it into being! Indeed for Allah, this is easy. We inform you
of this in order that you don't despair over your losses or exult (in
pride) over what We have givenyou, for Allah does not like the
boastful and the arrogant!" (Quran 57:22-23)
87. "...Perhaps you hate athing and it is good for you; and perhaps
you love a thing and it is bad for you. And Allah knows,while you know
not." (Quran 2:216)
88. "Whatever good comes to you it is from Allah, but whatever evil
comes to you it is from your self (from complyingwith your conditioned
beliefs including your alleged 'moral codes') ..." (Quran 4:79)
89. "...Indeed, the dhikr (remembrance) of Allah isAkbar (enables one
to experience Akbariyyah – Absolute Magnificence) ..." (Quran 29:45)
90. "...and engage much in the dhikr (contemplation on the forces of
the Names comprising your essence) of Allah so you can overcome
difficulties andattain salvation." (Quran 8:45)
91. "...And remember ( dhikr ) Him, to the extent of your awareness of
your innermost essential reality..." (Quran 2:198)
92. "Allah will never hold anyone responsible for that which they have
no capacity..." (Quran 2:286)
93. Remember ( dhikr ) the qualities of the Names comprising your
essence; your Rabb , and seclude yourself to Him incomplete devotion.
(Quran 73:8)
94. "So remember ( dhikr ) Me; so that I will remember you." (Quran 2:152)
95. "...And remember Allah while standing, sitting, or [lying] on your
sides (i.e. experience Him in your being at all times) ..." (Quran
4:103)
96. "They (those who have attained the essence of the reality)
remember Allah while standing or sitting or [lying] on their sides..."
(Quran 3:191)
97. "And if you speak your thoughts (or concealthem,) know that indeed
He knows the secret (in your consciousness) and what is [even] deeper
(the actual Names that compose it) ." (Quran 20:7)
98. "O believers! Let not your worldly goods or your children prevent
you from the remembrance of Allah (the remembrance of your essential
self and the resulting experience) . And whoever does this – it is
they who are the losers!" (Quran 63:9)
99. "And he who turns away from My dhikr (the absolute reality of
which I have reminded him) indeed, he will have a restricted life
(limited by the conditions of his body and mind) , and We will
resurrect him as blind on the day (period) of resurrection." (Quran
20:124)
100. "They (the objects/idols of their worship) will say, ' Subhan ,
You are! It is notpossible for us to take besides You any allies. But
when You provided comforts for them and their fathers, they forgot the
knowledge of reality and indulged in bodily pleasures eventually
leading to their ruin.'" (Quran 25:18)
101. "...And whoever is blinded (with external things) from the
remembrance of Rahman (remembering that his essential reality is
composed of the names of Allah and thus from living the requirements
of this) We appoint for him a satan (a delusion; the idea that he is
only the physical body and that life should be lived in pursuit of
bodily pleasures) and this (belief) will become his (new) identity!
And indeed, these will avert them from the way [the path to reality]
while they think that they are on the right path." (Quran 43:36-37)
102. "Satan (corporeality;the idea of being just thephysical body) has
overcome them and made them forget the remembrance of Allah (their own
reality of which they have been reminded, and that they will abandon
their bodies and live for eternity as 'consciousness' comprised of
Allah's names!) Those are the acquaintances of Satan (those who are
receptive to satanic impulses and who think of themselves as only the
physical body) . Beware, for most assuredly, the party of Satan will
be the very losers!" (Quran 58:19)
103. " [Are] men whom neither trade nor worldlydealings distracts from
the dhikr of Allah (remembering their essential reality) and
performance of salat (experiencing their essence) and giving of zakah
(unrequited sharing) ." (Quran 24:37)
104. "And when My servants ask you concerning Me - indeed I am Qarib
(so close that you are naught; only I exist... Let us remember the
verse 'I am nearer than the jugular vein') . I respond to the one who
turns to me and asks of Me (in prayer) ..." (Quran 2:186)
105. "...And never will you find in the System (course) of Allah
(sunnatullah) any change." (Quran 48:23)
106. "...You will never seea change in sunnatullah (the mechanics of
Allah's system) ." (Quran 35:43)
107. "Maintain salat (prayer; turning to Allah) with care [in
particular] the middle salat (asr prayer – the constant experience of
this reality in one's consciousness) ..." (Quran 2:238)
108. "So woe to those who pray (due to tradition) , who are heedless
(cocooned) of (the experience of the meaning of) their salat (which is
an ascension [ miraj ] to their innermostessential reality; their
Rabb) ." (Quran 107:4-5)
109. "They (the believers) are awed by the experience of observing the
qualities of Allah's Names." (Quran 23:2)
110. "...Among His servants, only those who have knowledge (of whatis
denoted by the name Allah and who are aware of its Might) truly feel
awe towards Allah! (realize their nothingness in respect ofHis
magnificence) ..." (Quran 35:28)
111. "Certainly, I have turned my face (my consciousness) cleansed
from the concept of a deity ( Hanif ) , toward 'Al-Fatir' (He who
creates everything programmed according to its purpose) who created
the heavensand the earth, and I am not of the dualists." (Quran 6:79)
112. "Did you not see the one who had deified his ' hawa '
(instinctual desires, bodily form, illusionary self) ..!" (Quran25:43)
113. "Indeed, Allah does not forgive (apparent or discrete forms of)
shirq (i.e. directly or indirectly assuming the existence of beings
'other' than Allah, whether external objects [apparent] or ourown egos
[discrete]; thereby fragmenting the non-dual reality) , but He
forgives lesser sins other than this ( m a doona ) ('lesser sins' here
connotes the perception that actions are initiated by the self/ego
rather than by Allah) , as He wills..." (Quran 4:48)
114. "...Certainly, if you live in a state of duality ( shirq ) , all
your doings would surely become worthless and you wouldsurely become
among the losers..." (Quran 39:65)
115. "We will cast fear into the hearts of those who deify their egos
(duality) over the names of Allah comprising their essence, and cover
the absolute reality within, even though there is no evidence that
their ego-identities actually exists! And their abode will be the
fire..." (Quran 3:151)
116. "...Assuredly, duality is a great injustice/wrongdoing (duality,
which denotes the denial of one's essential qualities referenced as
the Names of Allah, leads to one's deprivation from these very core
qualities) ." (Quran 31:13)
117. "Verily the dualists (who claim the existence of their
ego-identities alongside the Absolute Oneness) are contaminated..."
(Quran 9:28)
118. "...None but the purified (from the dirt of shirq – duality –
animalistic nature) can touch it (i.e. become enlightened with the
Knowledge of the Absolute Reality) ." (Quran56:79)
119. "Do not assume the existence of a god (exterior manifestations of
power or your illusory self) besides Allah. For there is no God. Only
HU! Everything (in respect of its thingness) is inexistent, only the
face of HU (only that which pertains to the Absolute Reality)
exists!.." (Quran 28:88)
120. "Do not make [up in your mind] another deity besides Allah (do
not deify your illusory selves) ! Lest you find yourself disgraced and
forsaken (as a result of your shirq , dualistic understanding, you
will be confined to the limits of your ego rather than manifesting the
infinite potential of your essence) ." (Quran 17:22)

Taaj Salawath

Transliteration:
Allahumma salli `ala sayyidina wa mawlana Muhammadin sahibit
tajiwal-mi`raji wal-buraqi wal-`alam. Dafi` al-bala'i wal-waba'i
wal-qahti wal-maradi wal-alam. ismuhu maktubum marfu`um mashfu`um
manqushun fil lawhi wal-qalam. Sayyidil `arabi wal-`ajam. Jismuhu
muqaddasum mu`attarum mutahharum munawwarun fil-bayti wal-haram.
Shamsid duha badrid duja sadril `ula nuril huda kahfil wara misbahiz
zulam. Jamilish shyami shafi` il-umam. Sahibil judi wal-karam. Wallahu
`asimuhu. Wa jibrilu khadimuhu. Wal-buraqu markabuhu.
Wal-mi`rajusafaruhu wa sidratu al-muntaha maqamuhu. Wa qaba qawsayni
matlubuhu. Wal-matlubumaqsuduhu wal-maqsudu mawjuduh. Sayyidil
mursalin. Khatimin nabiyyeena shafi`il mudhnibin. Anisil gharibeena
rahmatil lil `alamin. Rahatil `ashiqeen. Muradil mushtaqeen. Shamsil
`arifeen. Sirajis salikeen Misbahil muqarrabeen. Muhibbil fuqara'ay
wal-ghuraba'ay wal-masakeen. Sayyidiththaqalaynay nabiyyil haramayn.
imamil qiblatayn. Waseelatina fid darayn. Sahibi qaba qawsayni mahbubi
rabbil mashriqayni wal-maghribayn. Jadd al-hasani wal-husayn mawlana
wa mawlath thaqalayn Abil Qasimi MUHAMMAD dibni `Abdillahi nurinm min
nurillahi yaa ayyuhal mushtaquna bi nuri jamalihi sallu `alayhi wa
alihi wa ashabihi wa sallimu taslima.
Translation:
O Allah, send blessings and Peace upon our Master and Patron Muhammad,
The Owner of the Crown and the Ascent and the Buraq and the Standard,
The Repeller of Affliction andDisease and Drought andIllness and Pain.
His name is written on high,served and engraved in the Tablet and the
Pen, The Leader of All, Arabs and non-Arabs, Whose body is sanctified,
fragrant, and pure, Illumined in the House and the Haram, The Sun of
Brightness, the Full Moon in Darkness, The Foremost One in the Highest
Fields, the Light of Guidance, The Cave of Refuge for Mortals, the
Lamp That Dispels the Night, The Best-Natured One, The Intercessor of
Nations, The Owner of Munificence and Generosity. Allah is his
Protector, Gabriel is his servant. The Buraq is his mount, the Ascent
is his voyage, The Lote-Tree ofthe Furthermost Boundary is his
station, Two Bow-Lengths or Nearer is his desire, His desire is his
goal, and hehas found his goal, The Master of the Messengers, the Seal
of the Prophets, The intercessor of sinners, the friend of the
strangers, The Mercy for the Worlds, The rest of those who burn with
love, the goal of those who yearn, The sun of knowers, the lamp of
travellers, The light of Those Brought Near, Thefriend of the poor and
destitute, The master of Humans and Jinn, The Prophet of the Two
Sanctuaries, The Imam ofthe Two Qiblas, Our Means in the Two Abodes,
The Owner of Qaba Qawsayn, The Beloved of the Lord of the Two Easts
and the Two Wests, The grandfather of al-Hasan and al-Husayn, Our
patron and the patron ofHumans and Jinn: Abu al-Qasim MUHAMMAD Sonof
`Abd Allah, A light from the light of Allah. O you who yearn for the
light of his beauty, Send blessings and utmost greetings of peace Upon
him and upon his Family.