Friday Nasiha :: Weekly Reminders for Successful Life

Time 2020-12-19 04:03:03

Web Name: Friday Nasiha :: Weekly Reminders for Successful Life

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Al-Baqarah (The Cow) - Chapter 2: Verse 284 (partial) All that is in the heavens and the earth belongs to Allah alone. These few words, once fully absorbed, totally transform all our outlooks, attitudes and relationships with everything in the universe, including with our own selves. They are also enough to generate and sustain all the inner strengths that we require. These words mean:One, we are trustees, not the owners. Allah is the Owner of everything. Even our lives, bodies, all possessions and relationships, are His - not ours. Keeping this in mind, we find the strength to become His, and to live and behave as we belong only to Him.Two, being trustees and not owners, we must use everything in life in accordance with His Will. This gives us the strength to obey Him in everything.Three, everything we receive or accomplish in life is from Him and because of Him. This enables us to remain ever thankful to Him.Four, this also gives us the patience to face all adversities and tribulations.Five, being trustees we will surely be called to account for our deeds and misdeeds in things and matters given in our trust. Even what we conceal in the deepest recesses of our heart we shall have to account for. Thus we always keep our eyes on that Day of Reckoning and Judgement, and prepare for the Hour when we shall stand face to face with Him.Six, it is only in His power, and in no one else's, to forgive our faults and sins or to punish us. This makes us fearless of judgements passed by human beings like ourselves. Seven, if that Judgement is the final arbiter of our ultimate fate, then we place all our hopes and fears in Allah alone, and turn only to Him for mercy and forgiveness, whenever we fail that test we are put to and commit a sin. Compiled From: "Key to al Baqarah" - Khurram Murad pp. 26-27 From Issue: 922 [Read original issue]Grazing AnimalsOnce the Prophet (peace be upon him) served a guest from Yemen a bowl of milk. When he finished drinking it, the Prophet asked him if he wanted more. The man said he would. This went on until the man drank seven bowls of milk, which was far more than what he needed. But when this man became a Muslim, the Companions noticed that he drank only one bowl of milk. The Prophet told them, The disbeliever eats with seven intestines, while the believer eats with one. [Tirmidhi]People eat much more now than ever in history, especially when it comes to meat. In the past, meat was eaten infrequently even by people of means, who ate meat once or twice a week. The poor ate meat once or twice in a year, mainly around times of Eid celebrations. Convenience stores and vending machines are all over the place. This abundance was unheard of not too long ago. All of this has virtually turned people into grazing animals, which is anathema to spiritual wellness.There is now a callous relationship between human beings and their meals, an insensitivity to the flesh they eat and the source of their nutrition. The combination of overeating and a breakdown of meal manners impairs a person's ability to build fortitude. A Muslim begins each meal in the name of God. The purpose of this, in addition to sanctifying a mundane act, is to consciously remember the source of the provision. Compiled From: "Purification of the Heart" - Hamza Yusuf, pp. 146, 147 From Issue: 858 [Read original issue]Shariah and Fiqh Fiqh is the legal science and can sometimes be used synonymously with Shariah. The two are, however, different in that Shariah is closely identified with divine revelation (wahy), the knowledge of which could only be obtained from the Quran and Sunnah. Fiqh has, on the other hand, been largely developed by jurists and consists of rules which are mainly founded on human reasoning and ijtihad. Shariah is thus the wider circle, and it embraces in its orbit all human actions, whereas fiqh is narrower in scope and addresses mainly what is referred to as practical legal rules (al-ahkam al-amaliyah). The path of Shariah is laid down by God and His Messenger; the edifice of fiqh is erected by human endeavour.Muslim scholars have generally regarded fiqh as understanding of the Shariah, and not the Shariah itself; a certain distinction between them had thus existed from the formative stages of fiqh. Note, for example, that the leading schools of law that were developed in the first three centuries were all known as the schools of fiqh. They were not known by any such terms as the Hanafi Shariah, or Shafii Shariah but consistently as Hanafi fiqh, Shafii fiqh and so forth. The underlying message was one of unity in reference to Shariah but of diversity with regard to fiqh. Compiled From: Shariah Law - An Introduction - Mohammad Hashim Kamali, pp. 15, 16 From Issue: 540 [Read original issue]

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