Saturday, September 26, 2009
The most beautiful thing about beautiful scenery is that it usually inspires us. It has us connecting so many dots and feeling such harmony. If a husband has just had a big fight with his wife, a walk in the fresh air would likely have him come back home calmer, and more ready to find a solution. If a family wants to spend quality time together, have fun, and make memories that would last for generations, they might go on a camping trip together. A stressed employee might take lunch in the park because the natural surroundings might mean a tranquil break in the day. A student who takes a year off for traveling before beginning university can open up his/her horizons and have the experience help decide what he/she really wants for the future.
At times, people will look into life-coaching or help when they feel like something in their life needs to change. They may feel that they're just going around in circles and all the scenery looks the same, and it isn't of the inspiring variety. They know they need goals, they know they need a point B, they know they need a vision for their lives, but for some reason, they haven't been able to define it. They haven't discovered what would make them love their life and savour everyday simply because they're working towards the realization of that vision. And they're hoping that a coach will tell them what their vision should be.
Sorry to say it, but that's a futile hope. Vision comes from within you. You decide. Others may influence your thoughts about it, perhaps even help you mould it, but, at the end of the day, it is you who has to live it. And if you've decided that it is not a fun one, that it is a futile waste of your time and might cause complete and utter misery, then it's a dumb vision to hold on to because you'll never do anything about it. You'll need to: "Get a life! Get a vision!"
When you finally find your 'right' vision, your life will never be the same. You'll have such purpose and drive, that you may wake up in the mornings much earlier than usual and perhaps even without the aid of an alarm clock.
If you can dream it, if you can picture it, if you can visualize it, you're on your way to yours. There's something so liberating about finally connecting to that dream. I can't tell you what that feels like, but I pray that you find it soon. Or maybe you've already found it, but have buried it somewhere beneath responsibilities or life's tasks that consume your time. Or maybe you're frightened of failure, or maybe even success. But if you don't do this, not much else will seem important. You set a vision so that you can start appreciating the scenery. And the waves upon your feet.
One day the Prophet, peace be upon him, was on a journey with his Companions. Each one of the Companions had with him his belongings including weapons, sleeping mats and food. They stopped over at a place and a man amongst them fell asleep. His friend turned to a rope he had and took it jokingly. When the man woke up and found the rope missing from his belongings, he was terrified and began looking for it. Thereupon the Prophet said, "It is not allowed for a Muslim to frighten another Muslim." (Abu Dawud)
Similar is the case with someone who jokes with you thinking that you will be happy, whereas in reality, he only harms you, or even worse, fills your heart with fright and anxiety. For instance, he notices that you have just parked your car outside a grocery with the engine running, so he comes and drives off in your car, causing you to think that your car has been stolen - obviously as a joke. The one on the receiving end of such jokes may respond courteously and may even laugh at the joke, but the fact remains that the joke was still cruel.
Thursday, September 24, 2009
(2) Avoid sitting with stingy people
(3) Don’t sleep between people who sit
(4) Don’t eat and drink with your left hand
(5) Don’t eat those food you have taken out between your teeth
(6) Don’t break your knuckles
(7) Don’t look at the mirror in the night
(8) Don’t look at the sky while in salaath
(9) Don’t spit in the toilet
(10)Don’t clean your teeth with charcoal
(11)Sit and wear your trousers
(12)Don’t break tough things with your teeth
(13)Don’t blow on your food when it’s hot
(14)Don’t look for faults of others
(15)Don’t talk between iqamath and azan
(16)Don’t speak in the toilet
(17)Don’t speak tales about your friends
(18)Don’t antagonize your friends
(19)Don’t look behind frequently while walking
(20)Don’t stamp your feet while walking
(21)Don’t be suspicious about your friends
(22)Don’t speak lies at anytime
(23)Don’t smell and eat
(24)Speak clearly so others can understand
(25)Avoid travelling alone
(26)Don’t decide on your own but consult others who know
(27)Don’t be proud of yourself
(28)Don’t be sad about your food
(30)Don’t chase the beggars
(31)Treat your guests well with good heart
(32)Be patient when in poverty
(33)Assist a good cause
(34)Think of your faults and repent
(35)Do good to those who do bad to you
(36)Be satisfied with what you have
(37)Don’t sleep too much- it will cause forgetfulness
(38)Repent at least 100 times a day
(39)Don’t eat in darkness
(40 )Don’t eat mouthful
One of the authorities of the salaf (the early generation of the Muslims) said: "It has reached me that the meaning of this verse is: I have not created you because I have a need for you, I have only created you so that you may ask Me, so I will forgive you and give you what you ask." [Tafsir al-Qurtubi]
Al-Sadi writes: "Allah has informed us that He neither cares, nor concerns Himself except with these people (the believers), and that, were it not for your dua to Him - the dua of worship and the dua of asking - the He would not care about you nor love you."
So were it not for the fact that mankind makes dua to Allah, Allah would not care about creation. This fact, in and itself, is sufficient to make a person realise the importance of dua.
"Dua: The Weapon of th Believer" - Abu Ammaar Yasir Qadhi, pp. 45, 46
Fraud (ghish) is concealing from people some fault, blemish, or harm, either of a religious or worldly nature. Others have said that fraud is making something useless or defective seem useful and beneficial, or making something bad appear to be good. One of the most widely transmitted hadith in the Islamic tradition is the Prophet's saying, "Whoever defrauds us is not one of us." Sacred Law forbids selling something without pointing out its defects. If the seller conceals defects or fails to disclose them intentionally, this is fraud, whether its victim is a Muslims or not.
The Sophists of ancient Greece loved and practically worshipped rhetoric. They were the first historical relativists, in that they held the theory that right and wrong do not exist in an objective and transcending sense. Whoever makes the most skilled and persuasive argument is right. The Sophists believed that the most important thing is to be convincing, whether one is telling the truth or lying, whether one is defending corruption or upholding justice. This is fraud of the tongue.
Rhetoric was also an art form in Islamic literacy and oratorical history. But to the Muslim, rhetoric was the art of embellishing the truth and presenting it persuasively.
Friday, September 18, 2009
In the Name of Allah, the Most Beneficent, the Most Merciful
السَّلَامُ عَلَيْكُمُ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُ
Here are some Nawafal that you can perform on this night. It is not a must to do the same prayers. You can pray any Nawafil (prayers), recite QURAN, do repent (Astaghfar), recite many many Salawat (Darood Sharif & Salam) and make (Dua'as).
1. In this night offer 4 cycles of ritual prayer (raka’t) (2 sets of 2 raka’t each)
After Surah FATIHA, recite Surah QADAR one time and Surah IKHLAS five times in each raka’t. After completion of this salat recite the first Kalima Tayyab 100 times.
لآ اِلَهَ إلاَّ الله مُحَمَّدٌ رَسُوُل الله
There is no GOD but ALLAH, and Muhammad صلى الله عليه و سلّم (P.B.U.H) is the messenger of ALLAH.
2. Offer 4 cycles of ritual prayer (raka’t) (2 sets of 2 raka’t each)
In each raka’t, after Surah FATIHA, recite Surah QADR three times and Surah IKHLAS three times. After completion of this salah, recite any Astaghfar 70 times.
اسْتَغْفِرُ اللّهَ رَبِّىْ مِنْ كُلِّ ذَنْبٍ وأتوب إليه
Astaghfirullah Rabbi Min Kulli Zambiyon Wa Atoobu ilaiyh
3. Offer two cycles of ritual prayer (raka’t).
In each raka't, after Surah FATIHA, recite Surah QADR once and Surah IKHLAS fifteen times. After Salat, recite the second Kalima (Kalima-e-Shahaadat) 70 times.
اشْهَدُ انْ لّآ اِلهَ اِلَّا اللّهُ وَحْدَه لَا شَرِيْكَ لَه، وَ اَشْهَدُ اَنَّ مُحَمَّدً اعَبْدُه وَرَسُولُه
Ašhadu al-lā ilāha illā-llāhu, waḥdahu lā šarīka lahu, wa ašhadu anna Muḥammadun ʿabduhu wa rasūluhu.
I bear witness that none is worthy of worship but Allah, the One alone, without partner, and I bear witness that Muhammad is His servant and Messenger
4) Recite Surah Dukhan.
5) Recite Surah Fatah seven times.
Please take advantage of this night, from sunset till sunrise. Offer nawafil (prayers), recite QUR'AAN, do repent (Istaghfar), recite many many Salawat (Darood Sharif & Salaam) and make (Dua'as).
Tuesday, September 15, 2009
1. Do Itikaf
It was a practice of the Prophet to spend the last ten days and nights of Ramadan in the masjid for Itikaf.
Those in Itikaf stay in the masjid all this time, performing various forms of zikr (the remembrance of Allah), like doing extra Salat, recitation and study of the Quran. They do not go outside the masjid except in case of emergencies, therefore, they sleep in the masjid. Their families or the masjid administration takes care of their food needs.
Itikaf of a shorter period of time, like one night, a day or a couple of days is encouraged as well.
2. Make this special Dua
Aisha, may Allah be pleased with her, said: I asked the Messenger of Allah: 'O Messenger of Allah, if I know what night is the night of Qadr, what should I say during it?' He said: 'Say: O Allah, You are pardoning and You love to pardon, so pardon me.' "(Ahmad, Ibn Majah, and Tirmidhi).
The transliteration of this Dua is "Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee"
3. Reflect on the meaning of the Quran
Choose the latest Surah or Surahs you've heard in Tarawih and read their translation and Tafseer. Then think deeply about their meaning and how it affects you on a personal level.
4. Make a personal Dua list.
Ask yourself what you really want from Allah. Make a list of each and everything, no matter how small or how big it is, whether it deals with this world or not. Allah loves to hear from us. Once this list is ready, you can do three things:
- Ask Allah to give you those things
- Think about what actions you have taken to get those things
- Develop a work plan to get those things in future.
5. Evaluate yourself.
Ask yourself those questions that need to be asked. Do an evaluation of where you are and where you are going. Let this evaluation lead you to feel happiness for the good you have done and remorse for the bad you have done. This latter feeling should make it easier to seek Allah's sincere forgiveness when making the Dua mentioned in tip number one above.
6. Have Iftar with the family
If you've spent Iftar time on weekdays in your cubicle at work alone with a couple of dates, now is the last few days you'll have this Ramadan to spend with your family. Use it wisely.
7. Finish reading a book on the Prophet
Read about the Prophet's life, which can increase your love for him and Islam by seeing how much he struggled for Allah's sake. It may inspire you to push yourself even harder during these last ten nights. This community is built on sacrifice.
The Prophet's group had a few sheep. At night, they milked the sheep and drank it, saving for those who were not present at the time.
One night Rasulullah arrived late and found no milk left for him. The Sahaba (companions) had not realized that Rasulullah had not had any. They felt bad for forgetting to save his share. Though Rasulullah never ate very much, that day he was very hungry. He said, "O Allah, feed well the man who feeds me today."
Miqdad, may Allah be pleased with him, heard this and immediately spoke up, "O Rasulullah. I will slaughter my goat for you."
But Rasulullah said, "O Miqdad, please don't do that. Our need for milk each day is greater than our need for meat today."
When Rasulullah tried to milk the sheep, just a little bit came out. He drank that, thanked Allah and went to sleep. The companions reported that Rasulullah said nothing and showed no anger about their inconsiderate behaviour. Rather he thanked Allah for the little he had to drink.
[Recorded in Musnad ibn Hanbal]Compiled From:
"Stories of the Sirah" - Abidullah Ghazi and Tasneema Ghazi, Vol. VIII, p. 10
Al-Qasas (The Story) Sura 28 : Verse 78
"Answered he (Qarun): 'I have been given this wealth only by virtue of the knowledge that I have.' Did he not know that God had destroyed many a generation that preceded him, and who were far more powerful and greater in wealth than he? The guilty are not questioned about their sins."
This is the attitude of one who chooses to be oblivious to the source of the blessings he has been given. Qarun has been blinded by his wealth. Such people are common, seen in all societies. Many a rich person believes that his knowledge and effort are the only means by which he has amassed his wealth. Hence, he is not to be questioned about the way he uses his wealth, what he spends or for what purpose, whether it be for good or foul. No thought does he entertain of God or earning His pleasure.
Islam accepts private ownership and appreciates people's efforts in this regard, provided that they remain within the realm of what is permissible. While it does not belittle the importance of private effort, it stipulates a certain method of spending money just like it stipulates rules and methods that must be observed in acquiring it. Its system combines balance and moderation. It does not deprive anyone of the fruits of their enterprise, but at the same time it does not approve either unrestricted indulgence or miserly hoarding. It gives the community its dues in such wealth, as well as the right to watch and monitor the methods of obtaining, investing, spending and enjoying wealth.
Qarun, however, did not appreciate the blessings granted by his Lord. He did not abide by the divine method, but instead turned away arrogantly. Therefore, a warning was issued to him for his insolence and arrogance: If he believed himself to be powerful and rich, God had in the past destroyed communities that were far more powerful and wealthy. He should have known this, because it is such knowledge that saves man from destruction. Let him know, then, that he and all guilty people like him are worth nothing in God's sight. They are not even worth questioning about their sins. They are neither the arbiters nor the witnesses.
"In The Shade of The Quran" - Syed Qutb, Vol. 13, pp. 271, 272
Wednesday, September 9, 2009
Remembrance gathers what has become dispersed, disperses what has become gathered, makes near what has grown remote and removes what has grown near.
It gathers together what has become dispersed within the servant: his heart, will and intention. For these to be separated, dispersed and dissipated is the worst of all torments, while in their union is happiness and life itself.
[Conversely], remembrance disperses that which has accumulated within the servant. Cares and woes, sadness and disappointment at not getting his share or at not getting what he seeks; greater and lesser sins and burdens all fall away, crumble and vanish.
Bringing nearer what is remote refers to the next world, which both the Devil and illusions render seemingly distant. For the servant who keeps to remembrance, it is as if he enters the next world and dwells there. When the next world is close to his heart, this one will grow distant; whenever that level is nearer to him, this one withdraws. And there is no way to this except through constancy in remembrance. And God is our helper.Compiled From:
"The Invocation of God" - Ibn Qayyim al-Jawziyya, pp. 81, 82
Rasulullah, peace be upon him, preferred to do most of his household work himself. He participated fully in community activities and shared responsibilities when he travelled.
Once, Rasulullah was traveling with his Sahaba (companions). In the evening the caravan stopped. They pitched their tents and began preparations for dinner. Everyone divided the various responsibilities, such as kindling the fire and slaughtering the animals for the meal.
A Sahabi told Rasulullah, "O Prophet of Allah, we are your companions and there are enough of us to care for the camp. You do not have to work. You should rest."
Rasulullah said, "No, I am no better than any other human being. I am one of you and I should participate in the work."
Then he chose the task of bringing wood for the fire. He walked out to the woods and returned with dry kindling. The Sahaba lit the fire and cooked dinner.
Rasulullah set an example for the community leader. In one of his traditions he advises the Ummah, "The leader of the community is their servant."
Recorded in Al-Zarqani. "Stories of the Sirah (Vol. X)" -Abidullah Ghazi and Tasneema Ghazi, p. 11
Chapter 99: Verse 60
"As-Sadaqat (here it means Zakat) are only for the Fuqara and Al-Masakin and those employed to collect the (funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah's Cause, and for the wayfarer; a duty imposed by Allah. And Allah is All-Knower, All-Wise."
The Quran describes eight categories of people who are to receive Zakah. Ahmad Sakr elaborated on these categories:
1. The poor (Fuqara)-this refers to someone who has no income
2. The needy (Masakin)-this is someone who for instance, may have a job, a house and a car, but their income is below the minimum requirement.
3. Employees of the Zakah. This category is sub-divided into the following:
a. the group of people who are social services workers who go into the community to evaluate who is Faqeer and Miskeen.
b. those who collect the Zakah money
c. the accountant of the Zakah money
d. investors who increase the share of the Zakah
e. the clerical worker or secretary who puts the files in order
f. those who will deliver Zakah to the ones who need it
g. the outside auditor.
These are those people who might enter or who have already entered Islam. Anyone we feel are good friends or ours (non-Muslim or new Muslims) we give them a gift from the Zakah money.
5. To free slaves
Riqab is the term used to describe the group of people who are slaves. The Zakah money is used to free the slaves. Sakr stresses that Islam did not invent slavery, but it gradually abolished it.
6. For the Gharimeen-those who are in debt
Zakah money is used to pay off debts but these people are not living in luxury, they are living a normal life. For example, someone who has gone bankrupt because of job loss and is overloaded with debt.
7. Fee Sabeelillah (for the Cause of Allah)
This can be anything for the love of Allah. Sakr gave the following examples:
a. for the employment of a Daiyah, Imam, or religious teachers to do Dawa
b. building Islamic schools
c. building Muslim clinics and hospitals
d. providing money to young men who want to marry but cannot afford Mahr
e. to assist poor travelers
f. to establish water springs on streets for those walking or travelers
(please note, these last three things were done by Khalifa Umar ibn Abdul Aziz)
g. to defend Muslims who are under attack
h. For television, radio or newspaper project aimed at doing Dawa
i. to help someone publish a book for Dawa
j. to pay for the studies of a student..
8. Ibn as Sabeel
This refers to a traveler, for instance who has lost his wallet and has to get back to his home.
Sakr stresses that this has to be verified to see if this person is really telling the truth, since there has been at least one case of a man claiming to be a lost traveler in North America who has stolen thousands from Muslims claiming to be a traveler of this type.
"Frequently Asked Questions about Zakat" - SoundVision.com
Tuesday, September 1, 2009
The fast is a source of forgiveness for one's sins. Hence, it removes the effects and stain of these sins from one's heart, leaving the heart pure again. The Prophet (peace be upon him) said,
"Whoever fasts the month of Ramadan with faith and hoping for its reward (ihtisab) shall have all of his previous sins forgiven for him." [Bukhari, Muslim]
Al-Khataabi notes that the meaning of ihtisab means with resolve, hoping for its reward while being pleased to perform it without considering it something heavy or a hardship. Hence, the true believer for whom the fasting will have its desired effect of removing or effacing his previous sins approaches the fast with a desire and love for it. He does not consider it a burden nor does he participate in it lackadaisically, with some heavy burden on his shoulder, being lazy and complaining until it is time to break the fast.
"Purification of the Soul: Concept, Process and Means" - Jamaal al-Din M. Zarabozo, pp. 239, 240
Al-Baqara (The Cow)
Chapter 2: Verse 186
"And when My servant ask you concerning Me, then verily I am near, I answer the prayer of the supplicant when he calls on Me, so they should answer My call and believe in Me, so that they may walk in the right way."
The whole verse is based on the first person singular pronoun which shows the great importance which the speaker, i.e. God, attaches to this subject. Then come the words My servants and not "people" or other such words. This enhances its importance even more. The reply (then verily I am near) starts dramatically just after the question without any preamble like, "then say that I am near." The reply is emphasized with "verily." The nearness of the speaker is described with the adjective near and not with any verb like "I come near him." Thus it shows that He is already near and will always remain near. Then the answer (I answer the prayer of the supplicant) is conditional upon when he calls on Me.
These points show how much importance has been attached to the answering of the prayers. In addition, this verse - short as it is - repeats the first person singular pronoun seven times; it is the only verse with this characteristic in the whole of Quran.
In short, God's ownership of His creatures gives Him authority to answer any prayer which is put before Him by any of His creatures, and to fulfill his or her need by accepting his or her supplication.
This verse not only mentions a fact, i.e. answering prayer, but gives its reasons also: Because the supplicants are servants of God, He is near to them; and because He is near to them, He answers their prayers without any reservation. Whatever prayer is addressed to Him, He shall answer it.
The condition when he calls on Me shows that the promise of answering the prayer shall apply when the supplicant is a supplicant in reality; when he or she wants that thing according to his or her natural and deep-ingrained knowledge and when his or her heart is really in what his or her tongue is asking for.
Therefore, the natural prayer addressed to God shall always be answered. If a prayer is not answered, then it lacks both or one of the two things mentioned in the verse: the prayer of the supplicant when he calls on Me. It may happen in the following ways:
First: There may be no prayer at all. For example, a person prays for an impossible thing (but he or she does not know that it is impossible), or for a thing which, if he or she knew the fact, would not have wanted at all.
Second: There is indeed a prayer, but it is not addressed exclusively to God.
God is near to His servants. Nothing comes between Him and their prayer. He cares for them and for the things they ask for. That is why He invites them to call upon Him and He is of such high attributes. Therefore, they should accept this invitation of their Lord and should advance towards Him, and have faith in Him about this attribute, having firm belief that He is near and He answers their call; so that they may be guided rightly in praying unto Him.
Ramadan: Motivating Believers To Action, "Quranic Commentary on 'I Answer The Prayer'" - Muhammad Husayn Tabataba'i , pp. 94-99
Reading the Quran will be of little benefit to you, it may even bring misery and harm, unless you, from the first moment, begin to change and reconstruct your life in total surrender to God who has given you the Quran. Without the will and striving to act, neither the states of heart and enraptures of the soul, nor the ecstasies of mood, nor intellectual enrichment will be of any use to you. If the Quran does not have any impact upon your actions and if you do not obey what it enjoins and avoid what it prohibits, then you are not getting nearer to it.
Reading the Quran should induce faith inside your heart; that faith should shape your lives. It is not a gradual piecemeal process, by which you first spend years reading the Quran, then understanding it and strengthening your faith, and only then act upon it. All things take place simultaneously: as you hear or recite the words, they kindle faith inside you; as you have faith inside you, your life begins to change.
What we must remember is that to live by the Quran requires a major decision on our part: we have to completely alter the course of our life, irrespective of what may be the dominant thought-patterns around us, or what our society may be dictating, or what others may be doing. This decision requires major sacrifices. But unless we, as believers in the Quran being the word of God, are prepared to take the plunge, not much good will come out of the time spent with the Quran.
Jabir ibn Abdullah, may Allah be pleased with him, said: "Allah's Messenger (peace be upon him) use to teach us how to seek guidance in choosing the best option available in practical matters, just as he would teach us chapters from the Quran. If one of you is concerned about some practical undertaking, or about making plans for a journey, he should perform two cycles of ritual prayer, not as obligatory observance, but voluntarily. Then he should say: "O Allah, I ask You to show me what is best, through Your knowledge, and I ask You to empower me, through Your power, and I beg You to grant me Your tremendous favour, for You have power, while I am without power, and You have knowledge, while I am without knowledge, and You are the One who knows all things invisible. O Allah, if You know that this undertaking is in the best interests of my religion, my life in this world, and my life in the hereafter, and can yield successful results in both the short term and the long term, then make it possible for me and make it easy for me, and then bless me in it. O Allah, if You know that this undertaking is NOT in the best interests of my religion, my life in this world, and my life in the hereafter, then turn it away from me, and make it easy for me to do well, wherever I may happen to be, and make me content with Your verdict, O most Merciful of the merciful."
Also known as 'istikhara' in Arabic, the strength of this supplication lies in the humility of the one who seeks the guidance of his or her creator. Now, many will pray it dutifully when making big decisions. They may wait for a dream to come to them or some sort of sign that would show them without doubt what it is that they should do. And indeed that sign may come in a very tangible form. And yet, on other occasions, the answers you're looking for may not be entirely tangible. And this is precisely when you have to start trusting.
You need to start trusting in your maker, in His infinite endowments to you. You need to start trusting in your gut, your heart, and mind, because they will know the answers, by His will. We're able to start listening when we begin to trust that HE, too, is listening. And once we can believe that completely, we can become unstoppable, no matter what "unstoppable" may mean.
"Release Your Inner Queen of Sheba!" - Heba Alshareef, pp. 112, 113
Al-Muminun (The Believers)
Chapter 23: Verses 60-61
"Those who give what they have given (i.e. charity) and whose hearts are filled with fear by the very idea that they shall return to their Lord. Such people are truly racing towards their own welfare and they are the first to reach them."
Unwavering Belief in the truth of the Hereafter:
- This verse is describing the inner state of mind of the believers who are always conscious about the acceptance of their good deeds by Allah. They worry whether their charities are accepted or not. This concept of "fear" was the corner-stone that strengthened the sense of responsibility among the Companions of the Prophet (peace be upon him).
- There was a deep certainty in their hearts that one Day they would have to rise and account for all the worldly deeds, small or big. Their whole life was divided between hope for Allah’s mercy and fear of His punishment. Only Islam, unlike any other faith, is able to strike such a perfect balance between the two.
The Source of their Struggle and Patience:
They had already known that life, with all its pains, was worthless when compared with the Hereafter. Such deep convictions brought about in them a sense of indifference to all troubles and hardships that attended their life for the sake of Islam.
Examples of Umar and Hassan Al-Basri (may Allah be pleased with them):
- A concrete interpretation of this verse is given by Caliph Umar (may Allah be pleased with him). Although he served Allah in a way that was exemplary, yet he was so afraid of accountability to Him, as he once said, "I shall consider it a favor (from Allah), if I am neither rewarded or punished in the Hereafter."
- Hassan Al-Basri (may Allah have mercy on him) once said, "A believer obeys Allah and is yet fearful of Him, whereas a hypocrite disobeys Allah and is still fearless of Him!" How ironic it is.....
"The Sealed Nectar" - Safi-ur-Rahman al-Mubarakpuri
"Towards Understanding the Quran" - Syed Abul Ala Maududi