What can we do to benefit our departed Muslim brothers and sisters?

 Compiled and Edited By : Syed Muhammed Ismaeel.

What can we do to benefit our departed Muslim brothers and sisters?

Death – A grim reality

Death is inevitable. We all shall die one day. But, do we really know what it is? What should we do when our loved ones depart from this life, and what has our beloved prophet taught us regarding death?

There are many verses in the Holy Qur’aan, which mention death, and some of them are quoted below, with appropriate references:

 Allah Almighty says, “Every self will taste death. You will be paid your wages in full on the Day of Rising. Anyone who is distanced from the Fire and admitted to the Garden, has triumphed. The life of this world is only the enjoyment of delusion,” (3:185) [ Translation taken from: The Muslim Village ]

So, we all shall TASTE DEATH. This word indicates that death is not a complete destruction, such that nothing remains after a person dies. We don’t turn into “NOTHING” after our death. In Islam, we all know and believe in Life After Death. So, what has our religion taught us about the events that happen when a person dies? Let’s see.

To understand death easily, we can compare it to sleep. The prophet (Peace Be Upon Him) himself compared sleep with death, as narrated in Tabarani, Hadith Number 9061 [ Source: Islamic Archive ] Here is the translated version of this narration along with the Arabic text:

It is narrated from Hazrat Jabir Bin Abdullah (RA) that he said that the prophet (Peace Be Upon Him) was asked, “Do the people sleep in paradise?” He replied: “Sleep is the brother of Death, and the people of paradise do not sleep.”

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ : سُئِلَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقِيلَ : يَا رَسُولَ اللَّهِ ، أَيَنَامُ أَهْلُ الْجَنَّةِ ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " النَّوْمُ أَخُو الْمَوْتِ ، وَأَهْلُ الْجَنَّةِ لَا يَنَامُونَ"

So, what happens when we sleep? Let’s say that your brother, Ahmad is sleeping. Now, if you are sitting next to him while he is dreaming about flying in the air, or swimming in a pool, or any such activity which involves motion and movement, you would remain unaware of his adventures. Right? Our souls are taken out of our bodies while we are asleep.

Allah has mentioned that in the Holy Qur’aan, in Surah Zumar, Aayah 42:

“Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed, in that are signs for a people who give thought.” [ Source: Quran.ksu.edu.sa ]

So, when we sleep, there is a weak connection of our soul with our body, and it is returned to the body when we are about to wake up. But when we die, the connection of the soul with our body becomes almost negligible.

The prophet has taught us a supplication that we should make to Allah before going to sleep. It also reminds us that our souls are taken by Allah while we sleep, and are returned to us as we are about to wake up. It is as follows:

“Bismika Rabbee wada’tu janbi wa bika arfa’uhu wa in amsakta nafsi farhamhaa wa in arsaltahaa fahfazhaa bimaa tuhfaz bihi ‘ibaadika al-saaliheen (In Your name, my Lord, I lie down, and in Your name I rise. If You should take my soul then have mercy on it, and if You should return my soul then protect it as You protect Your righteous slaves).” When the Muslim wakes up, he should say, “Al-hamdu Lillaah alladhi ‘aafaani fi jasadi wa radda ‘alayya roohi wa adhina li bi dhikrihi (Praise be to Allaah Who has restored to me my health and returned my soul and has allowed me to remember Him).” (Reported by Al-Tirmizi, Hadith Number: 3323. He said, حديثٌ حَسَنٌ – which means that it has been narrated by more than one chain of narrators.)

What happens after we die?

There are many authentic narrations which state the condition and experiences of a dead person after death. Here is a narration from Sahih Al Bukhari:

عَن أنَس بن مالِك رضِي الله عنه أنَّه حَدَّثهم أن رَسول الله صَلى الله عليه وسَلم قال : إنَّ العَبد إِذا وُضِع في قَبره وتَوَلى عَنْه أصْحابُه – وإنه لَيَسْمَعُ قَرْعَ نِعَالِهم  – أتَاه مَلَكانِ، فَيُقعِدَانِه، فَيَقُولانِ : "مَا كُنتَ تقُولُ في هٰذا الرَّجل ؟ " (لِمُحَمَّدٍ صَلَّى الله عَليه وَسَلَّم) فأما المؤمن فيقول : "أشهد أنه عبد الله ورسوله."  إلخ. ~ الصحيح البُخارى: حديث 1308

 [ Al Bukhari, Hadith Number: 1308. Taken from Islamweb.net ]

Translation: It is narrated by Hazrat Anas Bin Malik (RA) that the prophet (PBUH) said: “When a person is placed in the grave, and his companions (Those who accompanied his funeral procession and his relatives) return (after the burial) – and surely he hears the sound of their shoes – two angels come to him, and make him sit, and say: “What do you say about this person?” (pointing to the holy Prophet PBUH). The believer says: “I bear witness that he is Allah’s slave and Messenger.” – … (the narration continues to describe the reward for the believer and the punishment of the disbeliever.)

From this narration and the ones on the same topic, we can easily understand that after death, a new life begins, which we can not detect via science and technology. We have yet to fully understand our dreams, let alone have any control over them! So, how can afterlife be described in scientific terms without the help of these types of authentic narrations by our beloved prophet PBUH?

The life after our death, and before the Qiyamah is called as the Barzakh. It simply means “Barrier”. There are different types of people going through this stage. There are some who are being rewarded for their good deeds, and some are not so lucky. Some people, who are very pious, like the prophets and the martyrs are rewarded with the strongest type of life, and their earthly bodies are also preserved well. There are narrations which mention that the bodies of the Huffaz (Those who have memorized the Holy Qur’aan) are also not decomposed in the soil. Allah has discouraged us from calling those who have been martyred in the way of Allah as dead. Instead, he has informed us that they are alive, and are being given sustenance by their lord.

Allah says in Surah Al-Baqarah, Verse 154:
 “وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِن لَّا تَشْعُرُونَ”

Translation: And do not say about those who are killed in the way of Allah, "They are dead." Rather, they are alive, but you perceive [it] not. [ Taken from: Quran.ksu.edu.sa ]

Now, when we have understood that death is just a form of new existence and not complete annihilation, we may wonder if we can, in any way, help our deceased relatives and friends. If you are not aware of this already, you might understand the fact that the only currency in the hereafter, the afterlife, or life after death is the reward given to us by Allah for our good deeds in this world.

The proof for this is that there is a narration of our beloved prophet PBUH, which states that when a person dies, everything that he had in this world, like wealth and children, properties, etc., will be left behind, and only his actions (and their rewards or results) will accompany him to the grave. Here is the Hadith from Sahih Al-Bukhari:

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ عَمْرِو بْنِ حَزْمٍ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يَتْبَعُ الْمَيِّتَ ثَلَاثَةٌ، فَيَرْجِعُ اثْنَانِ وَيَبْقَى مَعَهُ وَاحِدٌ. يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ، فَيَرْجِعُ أَهْلُهُ وَمَالُهُ وَيَبْقَى عَمَلُهُ. 
 ] فَتْحُ البَارِى على صَحِيح البُخَارِى [ Taken from: islamweb.net Hadith Number: 6149 –

Translation: Hazrat Abdullah Bin Abi Bakr Bin Amr Bin Hazm narrated to us that he had heard Hazrat Anas Bin Malik (RA) say that the prophet PBUH had said: “Three things follow the dead person to the grave; two of them return, and one stays with him. His family (and friends), his wealth (like slaves, vehicles, etc.), and his deeds follow him to the grave. His family and wealth return, and his deeds stay (with him).” [Translated by Syed Muhammed Ismaeel, the author.]

How can we help our deceased brothers and sisters?

As you already are aware that the dead people can no longer continue doing good deeds that result in them being rewarded, one may wonder if they can somehow benefit their deceased relatives and friends in some way. Well, there is a way. We can do good deeds, like giving charity, and praying for their well being in the afterlife. Since this is something that we cannot prove through logic and science alone, lets see what our beloved prophet has to say on this matter. Here is a narration from Sahih Al-Bukhari:

أَنْبَأَنَا ابْنُ عَبَّاسٍ أَنَّ سَعْدَ بْنَ عُبَادَةَ – رَضِيَ اللَّهُ عَنْهُمْ – (أَخَا بَنِي سَاعِدَةَ) تُوُفِّيَتْ أُمُّهُ وَهُوَ غَائِبٌ عَنْهَا، فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّ أُمِّي تُوُفِّيَتْ وَأَنَا غَائِبٌ عَنْهَا فَهَلْ يَنْفَعُهَا شَيْءٌ إِنْ تَصَدَّقْتُ بِهِ عَنْهَا؟ قَالَ: نَعَمْ. قَالَ: فَإِنِّي أُشْهِدُكَ أَنَّ حَائِطِيَ الْمِخْرَافَ صَدَقَةٌ عَلَيْهَا. ] فَتْحُ البَارِى على صَحِيح البُخَارِى [ Taken from: islamweb.net Hadith No.: 2611–

Translation: Hazrat Abdullah Bin Abbas has informed us that Hazrat Sa’d Bin Ubadah’s (RA), (a man from Bani Saidah) mother had died while he was away from her. So, he came to the prophet PBUH and asked: “O Messenger of Allah! My mother died while I was away from her, so, will it benefit her if I gave something in charity on her behalf?” The prophet replied, “Yes.” He (Hazrat Sa’d) said, “I would like you to bear witness that my orchard Mikhraaf is a charity on her behalf.” [Translated by Syed Muhammed Ismaeel, the author.]

From this narration, we understand that the reward we get for giving wealth in charity can be gifted to the dead people. Is it same for our worship? Can we perform an act of worship, like fasting, and gift the reward for the dead? Yes, we can. Here is a narration from Sahih Al-Bukhari, which clarifies this point:

عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّ أُمِّي مَاتَتْ وَعَلَيْهَا صَوْمُ شَهْرٍ. أَفَأَقْضِيهِ عَنْهَا؟ قَالَ: نَعَمْ. قَالَ "فَدَيْنُ اللَّهِ أَحَقُّ أَنْ يُقْضَى."

Translation: It is narrated by Hazrat Abdullah Bin Abbas (RA) that he said: A man came to the prophet PBUH, and asked him: “O Messenger of Allah! My mother has died, and she had a month of fasting obligatory on her. So, can I repay it for her?” He said: “Yes. Because Allah’s debt is more worthy of being repaid.”

This means that we can gift the rewards of our good deeds to the dead. The majority of the Ahl-e-Sunnah-wal-Jama’ah say that we can gift the rewards of our good deeds to both the living and the dead. Here is a Fatwa (religious edicts) regarding this topic. It is a short version:

” مَن صَام أو صَلَّی أو تَصَدَّق وَجعَل ثَوابه لِغَیرہ مِن الأمواتِ والأحیاءِ جَازَ، ویَصِلُ ثَوابُہَا إلیہِم عِندَ أهْلِ السُّنَّة وَالجماعَة.“  ~ الشامِي

Translation: The one who fasts or prays or gives in charity and gifts the reward to others, dead or alive, then it is permissible, and the rewards reach them according to the belief of Ahl-e-Sunnah-wal-Jama’ah. ~ Shami. [Taken from: darulifta-deoband.com]

So, we should pray for our deceased relatives and friends, and from time to time, send them gifts in the form of the rewards mentioned above. There is a narration which states that there are some lucky people who keep getting the rewards of their deeds long after their death. These people are the ones who have gained religious knowledge, and spread it among people, and as long as there are people benefiting from that knowledge, the dead person shall get the rewards. Similarly, any Sadaqah-e-Jaariyah (Perpetual Charity), like planting trees, writing a good book, construction of mosques, etc., also have lasting rewards. Here is a narration to support this, narrated by Sahih Muslim:

وَعَنْ أَبِي هُرَيْرَةَ  -رَضِيَ اللَّهُ عَنْهُ - قَالَ : قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثَةِ أَشْيَاءَ : صَدَقَةٍ جَارِيَةٍ ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ  ~ " . رَوَاهُ مُسْلِمٌ .

Translation: It is narrated by Hazrat Abu Hurairah (RA) that he said that the prophet PBUH had said: “When a person dies, his deeds come to an end, except from three things: Perpetual Charity, or Knowledge that is beneficial, or a pious child who prays for him. (for the deceased person)” Narrated by Muslim. [Taken from: Riyadh-As-Saliheen and Islamweb.net]

Visiting graves

Our prophet had stopped us from visiting graves, due to the possibility of unlawful and unwanted activities that could take place there. But, after a while, he gave permission to visit graves, because visiting them reminds us of our destination, the Afterlife, and makes us realise that we too shall die one day. This can help us in performing good deeds and abstaining from sins. Here is the narration regarding this:

عَنْ ابْنِ بُرَيْدَةَ عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: نَهَيْتُكُمْ عَنْ زِيَارَةِ الْقُبُورِ، فَزُورُوهَا. وَنَهَيْتُكُمْ عَنْ لُحُومِ الْأَضَاحِيِّ فَوْقَ ثَلَاثٍ، فَأَمْسِكُوا مَا بَدَا لَكُمْ …  الخ.  ~ رَواهُ مُسْلِم.

Translation: It is narrated by the son of Buraidah (RA) from his father (Buraidah) that he said that the prophet PBUH had said: “I had prohibited you from visiting graves, but now, go and visit them. And I had prohibited you from keeping the meat of the Qurbani (Sacrifice) for more than 3 days, so now you can store them for as long as you wish.” … (the hadith continues.) [Taken from: Islamweb.net] [Hadith 1623, Sahih Muslim]

Well, the main purpose of visiting graves is to remember that we shall die too, and get motivation to do good deeds to help us lead a better life in the hereafter. Here are some things that we should not do while visiting a grave:

۞    No wiping hands over the graves.

۞    No kissing or circumambulation around them.

۞    No sacrificing animals for the dead.

۞    No sitting on the grave or walking on top of them.

۞    No praying toward the graves.

۞    No breaking the bones of the dead.

۞    No placing pictures or flowers on top of the grave.

So, we should all follow the path shown to us by our beloved prophet PBUH, and keep improving ourselves.

la ilaha il la'llah--- "There is no Allah but Allah”

 la ilaha il la'llah--- "There is no Allah but Allah”

la ilaha il la'llah (None has the right to be worshipped except Allah), and Muhammadur rasul Allah (Muhammad is the messenger of Allah)

One must always believe that the true and ultimate power is Allah (swt) alone. He controls as He wills. Thus trust must be put in Him and not in the means that He created (Emaan..Faith)

Someone asked Hassan Al Basri: "What is the secret of your piety?"

He replied, "I have understood 4 things:

1. My rizq can't be taken by anyone, so my heart is contended.

2. No one can do my good deeds, so I started doing them myself.

3. Allah Ta'ala is watching me, so I felt shame in doing wrong.(Taqwa..fear of Allah)

4. Death is waiting for me, so I started to prepare for my meeting with Allah Ta'ala. "

Allah knows best. May Allah guide us all.

One must always believe that the true and ultimate protector is Allah (swt) alone.

Our Hardwork,  Ruqyah and medications are means that He created and He controls as He wills. Thus trust must be put in Him and not in the means that He created. Allah (swt) commands His Messenger (saw): So seek refuge with Allah (only); verily, it is He who is all-Hearer, all-Seer. (Al Ghafir 40:56).

But, dont think that you don’t need modern medicine. Definitely, use all the means at your disposal. And after doing everything possible put  your trust in Allah.

Perform the Ruqyah, also Utilize the benefits of modern medicine.And put your trust in Allah that He will give you the best outcome.

What is Ruqyah?
The meaning most relevant to us when asking the question what is Ruqyah, is that Ruqyah is when a person recites part of the Qur’an such as Al-Fatihah or makes supplication using words transmitted from the authentic Hadith of the Prophet (saw) Ref. Fath-ul-Majid]
There are some important conditions that must be satisfied in a ruqyah to make it permissible. They were summarized by Ibn Hajar (AR):

"There is a consensus among the ‘ulama that Ruqyah are permissible when they satisfy three conditions:

1 – To be with Allah’s words or His names and attributes
2 – To be in Arabic or of an intelligible meaning
3 – And to believe that they do not have effect by themselves but by Allah (swt)." Fath ul Bari 10/240

In what follows, we discuss each of these conditions:

1. Must Be with Allah’s Words, Names, or Attributes
As we will see below, all forms of Ruqyah reported in the Sunnah satisfy this condition. They either consist of specific portions of the Qur’an, such as al-Fatiha or Ayat ul-Kursiy, or contain a praise of Allah (swt) and an invocation of His help and protection.

2. Must Be with Clearly Understood Words This is an important condition that must be satisfied in order to eliminate any magic factors from the ruqyah.

3. Believing That the True Benefit Is from Allah (swt)

Excessive arguing and disputing

When the intent to correct someone goes too far and is overtaken by the desire to be right, one walks into the realm of argumentation and dispute. That in turn is a weakness of faith. The Prophet (Peace and blessings be upon him) said, “No people will go astray after having being guided except that they become argumentative.” (Reported by Ahmad in al-Musnad, 5/252; Saheeh al-Jaami’, 5633).

Arguing with no proof and for no good reason leads one far away from the straight path, and most people enter into futile arguments without knowledge or guidance or reference to the Qur'an. Futile arguments should be avoided as the Prophet (Peace and blessings be upon him) said: “I guarantee a house in the outskirts of Paradise to the one who forsakes argument even when he is in the right.” (Reported by Abu Dawood, 5/150; Saheeh al-Jaami’, 1464).

Where arguments happen, calm yourself down first. Then try to come to common terms. Then try to tackle what it was that led to the argument slowly and carefully and try to unrest and each other's point of view. Except that everyone has a different opinion and outlook in life. Try to compromise. Listen to what the others say and try to accept what they say without any further conflict. Agree to disagree. Move on!

The Pervasive Effects of Humility

Source : https://hadithoftheday.com/the-pervasive-effects-of-humility/

By LOBNA MULLA 

“A spoonful of humility a day, keeps the ego away.”  Well, it’s not the original saying, but it sends a clear message.  Truly realizing the benefits of being humble can assist us in achieving success not only in this life, but also in the hereafter.

According to Merriam-Webster’s dictionary, to be humble is to not be proud, arrogant, or assertive.  In Arabic, tawaada (humility) literally means to lower one’s self or to submit.  Taking these definitions together and adding the characteristic of humility as relayed in Qur’anic verses and Prophetic examples, we begin to have a richer understanding of its importance and practical applications.

Three Degrees of Humility

Humility can be understood in relation to three important entities:

1) Humility before Allah – Exalted is He.

2) Humility in relation to the deen (religion).

3) Humility with Allah’s creation.

When analyzed in terms of these relations, we can begin to implement the characteristic of humility in all aspects of our lives: in our worship, in our understanding and attitude towards our deen, and in our interactions with Allah’s creation (such as people, animals and the earth).

Humility with Allah – Exalted is He

When we are humble in front of Allah subhanahu wa ta`ala (exalted is He), we understand that He is our Creator, the One who supplies all of our sustenance with no might or effort from His creation.  It is only when we submit ourselves to the Might and Glory of Allah that we are able to understand how to be humble.  This cyclical process helps us to perpetuate the feeling of humility.

Ponder for a moment the blessings in your life: family, guidance from Allah, wealth, talents, health, etc.  If one is disillusioned by his own personal efforts made towards attaining any of his blessings, how can he attain humility before Allah? Take for example one who is wealthy.  He may attribute his hard work in school, his long hours at the start of his business, and his proficient networking skills to his success.  Yet, he forgot that Allah (swt) gave him the opportunity to attend a good school, facilitated for him the ability to study, gave his family patience while he was busy with his business, and finally bestowed him with the gift of persuasive communication.

And what if that same businessman refused to give zakat (alms tax) because he felt that others should work as hard as he did so that they wouldn’t need zakat? Regardless of our level of wealth, we must remember the saying of Prophet Muhammad ﷺ as narrated by Abu Hurairah: “Wealth does not decrease due to charity, and Allah increases His slave in honor when he forgives others.  And no one humbles himself before Allah but Allah will raise him in status.”

This act of humility in front of our Creator necessitates our complete submission to Him.  To follow His commandments and avoid His prohibitions requires us to understand our lower position of weakness and helplessness in relation to our Lord.

Humility in Relation to the Deen

Fully appreciating and understanding our deen (way of life), obliges us to be humble.  When we come across a commandment of Allah, Qur’anic verse, or valid saying of the Prophet Muhammad ﷺ that we do not understand, we should be conscientious of our reactions.  Let us replace thoughts of, “Well, that doesn’t make sense,” with “I wonder what this means.”  We are encouraged  to question so as to understand our religion, not to negate every aspect of our deen that does not align with our whims.  We should also be wary of those who come up with their own interpretation of the Qur’an with no reference to its context or without any scholarly research to say, “This is what this ayah (verse) means to me.”  To do so would be to follow the zaygh (perversion in our heart), as mentioned in the following ayat:

He is the One Who has revealed to you the Book. Some of its verses are decisive – they are the foundation of the Book – while others are allegorical. Those whose hearts are infected with perversion follow the allegorical part to mislead others and to give it their own interpretation, seeking for its hidden meanings, but no one knows its hidden meanings except Allah. Those who are well grounded in knowledge say: “We believe in it; it is all from our Lord.” None will take heed except the people of understanding.(Qur’an 3:7)

Remember what Moses said to his people: “O my people! Why do you vex me while you know that I am the apostle of Allah sent to you?” Then when they adopted perverseness, Allah let their hearts be perverted. Allah does not guide those who are transgressors.” (Qur’an 61:5)

Humility in understanding the deen compels us to see a gap in our understanding when we approach a matter we are not “comfortable” with, as opposed to a fault in the way of life as Allah (swt) has prescribed for us.

Humility with Allah’s Creation

Applying the principle of humility with Allah’s creation would have profound effects on the way the world operated if we all adopted this characteristic.  Imagine if we did not judge others, we felt compassion towards humanity, and we helped all of those around us (our parents, spouses, children, community, etc).  We could achieve these admirable feats if we were to contemplate and exhibit humility.  Not only would we treat others with respect, but we would also treat animals kindly and give them their due rights whether they are a work animal, a stray, or a pet.  Furthermore, if we humbled ourself and understood that this world does not belong to us, then we would be more conscientious about water conservation, recycling, and pollution reduction efforts.

Unfortunately, the tendency to develop the very opposite characteristic, arrogance, occurs for many reasons.  Perhaps we are more beautiful, intelligent, or have some position of power or authority, for example.  If we were to reflect on the first type of humility with Allah (swt), we would remember that these gifts are only possible by the Mercy of The Creator.  Imagine one who has studied Islam and has received many certifications and degrees in the field.  When she sees others, does she look down on them since they do not possess the same level of knowledge in that area? Or does she instead, look to her own faults and sees others for the qualities they possess that are greater than hers?  Allah tells us to take the second course of action:

And do not turn your face away from men with pride, nor walk in insolence through the earth. Verily, Allah does not like any arrogant boaster.(Qur’an 31:18)

We are also reminded in the Qur’an that what Allah cares for most, above social status, power, beauty, or wealth, is taqwa (God-consciousness):

Verily the most honored of you in the sight of Allah is the most righteous of you. (Qur’an 49:13)

We should reflect on our inner thoughts and align them with teachings of humility in Islam so that we may be successful in the eyes of Allah (swt). May Allah make us humble and may He be pleased with us.  Ameen.

Original source: http://www.suhaibwebb.com/personaldvlpt/character/the-pervasive-effects-of-humility/

taqwa - al-Muttaqun

Make an effort to read the definition of *Taqwa* that follows... so we can judge for ourselves where we stand. Apparently all the promises of success are for those who possess taqwa - al-Muttaqun.

ان للمتقین مفازا۔ ۔ ۔ (سورة النبا)

*Taqwa* is not only in our manners..

*Taqwa* is not about looking islamic...

*Taqwa* is not about sporting a beard or wearing a Hijab...

*Taqwa* is not merely appearance...

*BUT*

*Taqwa* is when you miss a single prayer, you feel uneasy the whole day...

*Taqwa* is when you speak a lie , your instinct feels bad...

*Taqwa* is the guilt that follows when you hurt someone knowingly or unknowingly...

*Taqwa* is the shame and regret that follows a sin you did knowing fully well about it's stand in the sight of *ﷲ͜عَزَّوَجَــــل*

*Taqwa* is when you cannot sleep the whole night after disobeying or disrespecting your parents...

*Taqwa* is to cry in the depths of night fearing none but the One above the Arsh.

*Taqwa* is the fear that refrains us from sinning even when we are alone and nobody is looking...

*Taqwa* is the guts and the will to please *ﷲ͜عَزَّوَجَــــل*, even when the whole world is hell bent on displeasing Him...

*Taqwa* is to wear that beard and Hijab for the sole reason of pleasing Our Rabb and to keep it as per sunnah....

*Taqwa* is to stay happy and smiling even after knowing this world is a prison for believers...

*Taqwa* is the good manners and character that loving and fearing *ﷲ͜عَزَّوَجَــــل* brings in us...

*Taqwa* is the struggle to better yourself according to Islam with each passing day...

*Taqwa* is not only about rising in deen, it is more about falling but again rising up and never letting go...

*Taqwa IS ALL ABOUT WHAT LIES IN THE HEART*

التقوی ھھنا۔ ۔ ۔

And the Prophet صلی اللہ علیہ و سلم pointed to his chest.

If this heart is filled with true *Taqwa,* then actions automatically follow...And the sweetness of these actions is so much better.

*May ﷲ͜عَزَّوَجَــــل make us of the al-mutaqeen.*

̶ آمـــــين يَارَبَّ الْعَــــالَمِينْ

TRUE SCHOLAR

Source of the article  https://news360.com/article/485554704

https://muslimvillage.com/2019/01/21/120698/12-signs-true-scholar/

Jan 21, 2019 | Filed under: Featured, Islam, Spirituality, What is Islam? | Posted By MV Media

By: Mawlana Muhammad Zakariyya Kandhalawi (translated by M. Tayyab Bakhsh Badayuni with editing by Ismaeel Nakhuda)

Source: Deoband.org

Hatim al-Asam (may Allah have mercy on him) was a renowned saint and favourite pupil of Shaqiq al-Balkhi (may Allah have mercy on him). Once the shaykh asked him, “Hatim, how long have you been here in my company?” He replied, “Thirty-three years.” The shaykhsaid, “What did you learn during these years from me?” Hatim (may Allah have mercy on him) replied, “I have learnt eight issues.” At this, Shaqiq (may Allah have mercy on him) out of sheer disappointment recited, “We are surely Allah’s and we shall surely return unto him.”

He said regretfully, “You learnt only eight lessons during these long years of association with me? I have wasted all my life in associating with you.” Hatim (may Allah have mercy on him) said, “I have learnt only eight lessons — I cannot lie to you”. The shaykh said, “Tell me, what are those eight lessons?” Hatim (may Allah have mercy on him) answered:

1] “I have found that everybody loves someone or something (wife, children, property, friends, etc.), but I know that as soon as he is laid in the grave, the loved-ones part company with him. Consequently, I have cultivated love for good deeds so that when I do pass into the grave my loved ones accompany me and after death I am not alone.” Shaqiq (may Allah have mercy on him) said, “You have done well.”

2] “I have read in the Holy Qur’an that Allah Most High says: ‘Whereas for the one who feared to stand before his Lord, and restrained his self from the (evil) desire, Paradise will be the abode.’ (Al-Nazi’at: 40-41)

“I know that whatever Allah Most High says is true. Therefore, I have restrained myself from worldly desires until I became steadfast in devotion to Him.

3] “I saw in the world that those things which are dearest and precious to men are preserved with great care and protected with diligence.

“Then I read in the Qur’an that Allah Most High says: ‘What is with you shall perish and what is with Allah shall last.’ (Al-Nahl: 96)

“Accordingly, whenever I came by something which was of great value to me, or which I prized above other things, I consigned it to the custody of Allah (spent it for the cause of Allah Most High), so that it should be preserved forever.

4] “I have observed that (for honour and glory) some men turn to wealth, some to nobility of parentage and others to other things of pride. That is, they take pride in wealth, high parentage etc., and assert their superiority over others.

“But I have read in the Qur’an that Allah Most High says: ‘Surely the noblest of you, in Allah’s sight, is the one who is most pious of you.’(Al-Hujarat: 13)

“I have therefore cultivated piety in myself, so that I should become the noblest of men in the sight of Allah Most High.

5] “I have noticed that people upbraid others, revile them or find fault with them. This is all out of jealousy in that one is jealous of the other.

“Then, I read in the Qur’an that Allah Most High says: ‘We have allocated among them their livelihood in the worldly life, and have raised some of them over others in ranks, so that some of them may put some others to work.’ (Al-Zukhruf: 32) (That is, if all men were alike and equal in rank, no one would work for others or serve anybody and, consequently, there would be disorder and chaos in the affairs of the world.)

“Therefore, I have restrained myself from jealousy and ceased to concern myself with other people’s affairs. I know for certain that the distribution of livelihood is entirely in the hands of Allah Most High and He grants as much as He pleases to whomsoever He likes. I therefore ceased to harbour enmity against anyone, realising that a man’s personal effort has little to do with his prosperity or adversity. It has rather been foreordained by Allah Most High Who is the Sovereign Lord of the worlds. So, I do not feel angry with anyone.

6] “I have observed that nearly everyone in this world is hostile to someone or the other. Having paid attention, I noticed that Allah Most High says in the Qur’an: ‘Surely Satan is an enemy for you. So, take him as an enemy. He only invites his group (to falsehood) so that they become inmates of the blazing fire.’ (Al-Fatir: 6)

“So, I have directed all my hostilities against Satan alone and I try to keep away from him by all possible means. Since Allah Most High has commanded us to treat him as an enemy, I bear no enmity against anyone save Satan.

7] “I have observed that all people are struggling hard to seek livelihood, so much so that they disgrace or abase themselves before others and adopt unlawful means for procuring their daily bread.

“But I have read in the Qur’an that Allah Most High says: ‘There is no creature on earth whose sustenance is not undertaken by Allah.’(Hud: 6)

“Considering that I am also one of the creatures that move on earth whose sustenance depends upon Allah Most High, I occupied myself with paying what I owe to Allah Most High and ceased to worry about what Allah Most High has taken the responsibility to provide.

8] “I have observed that all men have faith upon and put their trust in things which have themselves been created by Allah Most High.Some have faith in their estates or businesses, others in their own craftsmanship, and there are still others who trust their health and strength. In short, all people have put their trust in things that are created like themselves.

“I have read in the Qur’an that Allah Most High says: ‘And whoever places his trust in Allah, He is sufficient for him.’ (Al-Talaq: 3)

“I have, therefore, put my trust and faith in Him alone.”

Shaqiq (may Allah have mercy on him) thereupon said, “Hatim, may Allah bless you with tawfiq(divine aid for performance for good deeds). I have seen the teachings of the Torah, the Injil, the Zabur and the Holy Qur’an, and I believe that these eight moral lessons form a gist of all that is really good and beneficial for man. Therefore, anyone acting upon these precepts will be deemed to have practised the learning contained in all of the four scriptures revealed by Allah Most High.”

Such learning can only be attained by those ‘ulama who are really concerned about the hereafter (‘ulama al-akhirah). These truths lie too deep for those (so-called) ‘ulama who are ambitious for material wealth and who hanker after worldly honour and recognition.