He mentioned how we usually hear people complaining regarding the lack of time we have and how time is so short. However, we should take an alternative approach to our thinking and consider time, regardless of how short, an important element in our efforts to connect to Allah سبحانه و تعالى.

An example of this is our worldly affairs is akin to our experience of making an important call to a person. We may have experienced this that at times our call isn’t answered and we are desperate to get in contact with this person. What do we do in such a situation? We continue to call, regularly if not continuously, without fail to ensure that we get through to this person. Our efforts continue until we are successufl.

In the same manner, we need to establish the same urgency, dedication and commitment when we make a ‘call’ to Allah سبحانه و تعالى. We should continue our efforts until we do not establish a connection with Allah سبحانه و تعالى.

This is extremely important and we must always be very vigilant in regards to our worship and servitude to Allah سبحانه و تعالى. When it comes to the matter of worship, Shaytan is forever trying to deviate us and misguide us. He has two specific approaches which are detrimental to our worship and our Imaan.

The first approach of Shaytan is to create a sense of self-conceit and ego within our hearts in relation to our worship. He will remind us of our worship and efforts and how people hold us in esteem or high respect. His aim will always be to create a sense of pride and haughtiness within our hearts where we will feel we have achieved a status and ranking and are of extreme worth and value due to the worship we have carried out, or the the knowledge we have acquired, or the charity that we have given.

By doing so, Shaytan’s plan is to make us arrogant and proud in front of Allah سبحانه و تعالى and leave Allah سبحانه و تعالى just as Shaytan did during the time of Adam عليه السلام.

We therefore need to be extremely careful and vigilant in this regard and continuously check whether this pride, arrogance and self-conceit has crept into our hearts and minds. On every occasion, Shaytan will present himself and make us believe that we have made great achievements in our worship and that we have achieved success. Our ultimate task is to always keep our wealth of worship safeguarded or our balance will remain zero regardless of our efforts.

This is an important lessons for all of us, but more importantly for those who have a higher standing in the community, or those who are actively involved in the work of Deen (religion), or those who tirelessly worship Allah سبحانه و تعالى. Shaytan will always come and use this as a basis to deviate us and make us think highly of our positions and efforts.

This is one of the reasons why we see many scholars and many pious people going through extreme difficulties in the last stages of their lives. Allah سبحانه و تعالى puts them through a cleansing process and protects them from Shaytan. We should therefore always be content with the decision Allah سبحانه و تعالى makes for us as He is the most knowing.

Our scholars would always seek pleasure in the decree of Allah سبحانه و تعالى through the following Du’a of the Prophet صلى الله عليه و سلم:

اللّهُمَّ رَضِّنِىْ بِقَضَائِكَ

O Allah, keep me content with Your decree

[Tabrani]

Another ploy of Shaytan is to make you think about your own achievements and successes by reminding you of how many people you may have helped, supported, guided, taught made Huffaz or Ulama. This is extremely detrimental when we consider these for ourselves. Yes, we can and should always look at the achievements of others, but never of our own in the context of how successful and elevated we are. This is the ploy of Shaytan to deviate us and he builds a small foundation of pride and self-conceit and works his way forward.

Our fight and struggle against Shaytan will be till our last breadth. my Shaykh, mentioned that he actually feared the ploy and trickery of Shaytan even after that, when being lowered into the grave and whilst being questioned in the grave.

An incident regarding Imam Ahmed ibn Hanbal رحمه الله تعالى is mentioned by his son that took place at the time of his death.

Abdullah bin Ahmed رحمه الله تعالى mentions that when death approached my father, I sat with him and he began to drift in and out of consciousness, then he opened his eyes and said, indicating with his hand: “No, not yet. No, not yet” And he repeated it three times. After the third repetition, I said to him: Oh, my father! What is this thing which you have said at this time? You fall into unconsciousness so that we say that you have gone, then you return to consciousness and say: “No, not yet. No, not yet”

He said to me: Oh, my son! Shaytan stood before me, and said to me: ‘Oh, Ahmad! during your entire life I have tried to devoate you and you have eluded me. Now I concede and accept that you have become successful. But I replied: “No, not yet, not yet until I die.”

This is the trickery of Shaytan that he will come to us until our last moments, in our weakest moments and try to deceive us and deviate us to devoid us of the rewards of all of our efforts and worship. May Allah سبحانه و تعالى save us all. Aameen.

The second approach of Shaytan is that he will try to make us lose hope in the mercy and Rahmah of Allah سبحانه و تعالى. He will try his utmost to make us despondent and discourage us to such an extent that we reach the level of Kufr (disbelief).

Allah سبحانه و تعالى states:

ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ

“Truly no one despairs of Allah’s mercy except those who have no Faith”

[Surah Yusuf – 12:87]

We must be strong in our conviction of the mercy of Allah سبحانه و تعالى. We must make every effort, but at the same time believe that the wave of Allah’s سبحانه و تعالى mercy is such that it will sweep away all of our shortcomings on the Day of Qiyamah (Hereafter).

My Shaykh then continued to mention incidents of the pious predecessors, their struggles and how Shaytan was every ready to deviate them, either through self-conceit or through despondency from salvation. May Allah سبحانه و تعالى protect us all from Shaytan and give us death upon Imaan. Aameen.

May Allah سبحانه و تعالى grant my respected Shaykh Barakah and blessings in his life, keep his shadow over us and grant him good health. Aameen.

عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ ، عَنْ أَبِيهِ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ

اغْدُ عَالِمًا أَوْ مُتَعَلِّمًا أَوْ مُسْتَمِعًا أَوْ مُحِبًّا ، وَلا تَكُنِ الْخَامِسَةَ فَتَهْلِكَ

“Be an Scholar or a student (of sacred knowledge)
or one who listens (to the words of a Scholar)
or one who loves the Scholars (a devotee).
And do not be in the fifth state (other than these four)
because you will be destroyed”

[al-Mu’jam al-Awsat]

We find in the Qur’an and Ahadith many mentions of the status of a knowledgeable person along with the merits of seeking knowledge. At times the Qur’an mentions that the true recognition of Allah سبحانه و تعالى lies with the people of knowledge and at times the Ahadith indicate that everything is this world is of no value except those who have knowledge or those who seek it.

In another citation, when al-Hasan رحمه الله was asked to what the fifth category was, he replied, “المُبْثَدِع”. Meaning that a person that does not fall into one of the mentioned four categories then he will be in the category of a heretic or innovator.

The scholars of Islam have written numerous books on the topic of Islamic knowledge, its value, importance, necessity and status. They have explained, through the many incidents from the time of the Sahabah رضي الله عنهم to our current time, the manner in which Allah سبحانه و تعالى has honoured and favoured those who have strived to seek knowledge. So much so, that the Prophet صلى الله عليه و سلم states that a person remains in the path of Allah سبحانه و تعالى whilst he remains in the path of knowledge and whilst being on this path he is blessed with the blessings and supplications of angels, who spread their wings out for him, and the entire creation who make supplications for him.

Even when we are told to learn the fundamentals of Islam, the Islamic Creed, Allah سبحانه و تعالى instructs using the term علم (knowledge):

فَاعْلَمْ أَنَّهُ لَا إِلَـٰهَ إِلَّا اللَّـهُ

‘Know that there is no God except Him’

[Surah Muhammad – 47:19]

This is because Islamic knowledge allows one to recognise Allah سبحانه و تعالى  and Allah سبحانه و تعالى  has created us for the sole purpose of worshipping and recognising him.

According to Ibn Abbas رضي الله عنه the purpose for which Allah سبحانه و تعالى created mankind and Jinn was for His recognition. It is through this recognition of Allah سبحانه و تعالى that one can truly worship Him. Ibn Abbas رضي الله عنه states that the term ليعبدون (worship me) in the following verse is in the meaning of ليعرفون (recognise me):

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

[Surah adh-Dhariyat – 51:56]

Therefore, the purpose of creation is to recognise Allah سبحانه و تعالى and this can only be done through knowledge and studying.

A reminder of this was given to me recently when I went to visit my respected Shaykh, Hadhrat Maulana Adam Sahib.

As many people know, my Shaykh hasn’t been too well recently and we were fortunate enough to be able to visit him and spend some time with him.

Words cannot describe the commitment of such scholars who, regardless of what physical ailment and condition they are in, are always focused on the Hereafter and the remembrance of Allah سبحانه و تعالى.

Alhamdulillah my Shaykh took the opportunity to remind us of our commitment to the work of Deen and the importance we should hold of our service to Allah سبحانه و تعالى and the work of His Deen. At the same time, my Shaykh reminded us that it was a great favour of Allah سبحانه و تعالى that He had chosen us and allowed us to serve the Deen and that we should feel grateful and thankful towards him.

His message was clear, if you are in the path of Allah سبحانه و تعالى and you are committed to serving the Deen, then no matter what apparent and physical trials, tribulations and difficulties you go through, you will always be at peace and content.

May Allah سبحانه و تعالى make us from amongst those who are regarded as scholars, students of knowledge and those who hold love and reverence for those with knowledge. Aameen.

All these actions have the same concept, aim and ideology in mind, the removing of negative, harmful or undesirable things which are probably holding us back in some way or another.

Recently, I also decided to do a declutter, but not of any of the ones I mentioned above. My computer had slowed down considerably and my laptop was bringing up notifications relating to the amount of storage I had remaining.

So, taking out some time, I started clearing out files that I no longer required or files that I had multiple versions or backups of.

As techies know, defragging, removing junk files and running certain checks on PCs is essential and should be done on a regular basis. Negligence of this results to a slow, clogged PC which can become very unresponsive or troublesome.

THE POINT

In life, we can also take spiritual lessons from things which happen to us and around us. There is always a lesson to learn which will make us better in our submission to Allah سبحانه و تعالى.

Just as the maintenance of our materialistic items and our body is necessary in the same manner the decluttering and upkeep and maintenance of our spiritual ‘body’ is also of utmost importance.

Regarding our PC we make every effort to ensure that we take precautions; an anti-virus is installed, supported by a firewall and then regular clean-up and defragging software is also scheduled. Despite this we also do a manual check on our PCs.

We need to be more prepared in the protection of our spiritual body, we need to ensure that we have an anti-virus installed which protects us from the sins that attack us on a day to day basis; a firewall to protect us from the hacking done by Shaytan through his whispering and at the same time the company and guidance of the ‘Ulama which ensure our cleaning is on schedule and that we defrag our hearts by separating our worldly needs on one side and balancing it with our needs for the Hereafter

Only by doing so will we be able to ensure that our lives are running smoothly, free from difficulties and problems. We can then fulfil our needs of this world whilst not losing focus of our Hereafter in the process; it is then that we can remember that every action of ours in this world is not void of reward if done with the right intent; that our burden will be reduced considerably and we will feel a spiritual enlightenment, allowing us to make progress in everything we choose.

May Allah سبحانه و تعالى give us the inclination, strength and understanding to place focus on our inner beings so that we can achieve success in both worlds. Aameen.

However, for many people, Ramadhan seems to commence without any spiritual preparation having been made for it. The habits of the eleven months leading to Ramadhan have set the baseline pattern upon which an individual continues during the month of Ramadhan. The difference being that one fasts in this month and makes every effort to fulfil this obligation.

One cannot deny or reject the importance of fasting in the month of Ramadhan. It is from amongst the five pillars of Islam and an obligation upon every mature, able Muslim to fast during this month.

Nevertheless, the month of Ramadhan has much more to offer individuals than just the long fasts. Yet our lack of preparation leaves us lost to some extent when this month arrives.

There are a few key points which are mentioned over and over again and these key points are vital as they form the foundation of one’s worship and the basis of instilling Taqwa (piety), the purpose of Ramadhan.

It is imperative that we go above and beyond the minimum requirements but at the same time, we cannot risk falling short of even the minimum requirements of this month.

Though Shaytan is locked away during this month, the Nafs (Self) plays a great part in deceiving us. The Nafs plays a great part in consoling us and justifying to us our lack of commitment within this month.

We hear many comments relating to the number of Rakaats in Taraweeh and how it is better to pray something instead of praying nothing at all. We hear that a Muslim should fear and worship Allah سبحانه و تعالى during all months and just reading the Jumu’ah (Friday prayer) or Eid Salaah or worshiping in Ramadhan is really futile and to some point hypocrisy. We console ourselves in saying that at least we’re refraining from sins, that is the most important, we should do more, but this is the main thing we need to do.

These are all excuses our malnourished soul feeds to us. It is exactly what we have taught it over the remaining eleven months and it is the exact sustenance we have provided it.

Whilst the above comments have their foundation of correctness, it should be remembered that the month of Ramadhan should be a changing point for us. It should be the month in which we make a first resolution to Allah سبحانه و تعالى that we will work extremely hard in this month so that whatever little we continue after this month does not fall short of the Islamic guidelines (Shari’ah).

Our efforts should be exert all energy in strengthening our Imaan (belief) and connection with Allah سبحانه و تعالى. To ensure that we pay attention to our soul in this month to make up for all the neglect in the preceding months. To make firm resolution that we will do whatever it takes to ensure that we are from amongst those who will come out better after at the end of the month than we did when going into it.

And by doing so, we acquire the blessings of this month, the forgiveness of Allah سبحانه و تعالى and a clearly focus towards our true goal, the Hereafter.

So yes, though the basics are:

Refrain From All Sins

During the month of Ramadhan we forsake and make Haraam (forbidden) upon us things which are generally permissible (eating, drinking etc.). This is to increase our focus on refraining from both major and minor sins. We cannot allow sins to poison even the little worship that we carry out this month.

Be Punctual In Salaah & Other Faraidh

Although this is covered in the above category, fulfilling our Faraidh (obligations) warrants a specific mention. We need to ensure that not only do we read our Salaah on time but that we also place the care, effort and concentration whilst fulfilling this duty. At the same time, each individual will have other obligations which cannot be overlooked in this month. In the same manner, preserve the sanctity of your fast by refraining from disliked and Haraam things.

Etiquettes and Manners (Akhlaq & Aadaab)

Be conscious of your behaviour towards others and observe patience in all matters. Let us not allow the fast to be blamed for our negative behaviour towards others. The one who leaves argumentation, even when he is in the right, receives rewards two-fold.

But at the same time we need to go above and beyond these requirements; ones which are not just for the month of Ramadhan but applicable to all months. Therefore, we need to ensure that the month of Ramadhan is greeted, treated, respected and observed like no other month. We need to:

Increase our recitation of the Qur’an

If one is ‘on the go’ and cannot recite Qur’an then become busy in the recitation of Durood (صلوة على النبي) or other supplications.

Be Consistent

We need to ensure that whatever we do In this month we do it with consistency. Whilst passion and enthusiasm are encouraged, the most beloved deed to Allah سبحانه و تعالى is the one which is done in consistency, even if it be in small amounts.

Choose the Right Company

Increase the company of the pious and listen attentively to their talks. This will help us to reignite the sparks of Imaan within our hearts with the flames of Imaan that they contain.

Don’t Waste Time

Refrain from idle talk, procrastinating tasks or becoming busy in tasks which are not important. Rather use the time wisely for some Adhkar (supplications). At the same time the usage of the internet, mobile phones and other gadgets should be reduced to necessities.

Seek Islamic Knowledge

Become busied in seeking knowledge. This doesn’t necessitate joining an institute or a course. Rather, sit in the company of the pious, read a book, re-visit the daily Du’as (supplications) that we should be reciting in our daily lives but have forgotten to do so.

Imitate the Prophet صلى الله عليه و سلم

Make effort to implement the Sunnah of the Prophet صلى الله عليه و سلم during this month. We may not be able to carry all these habits forward out of Ramadhan, but even a few, like the recitation of Du’as on a daily basis, the using of the right hand/feet or starting from the right in certain actions etc. will become a form of reformation and reward out of Ramadhan.

Give Charity

Give regularly in charity, even in small amounts. If we give on a daily basis it may be that one of these days are ليلة القدر (Night of Power) which carries rewards of more than a thousand months. At the same time safeguards one from the anger and wrath of Allah سبحانه و تعالى.

Supplicate

Make time for supplicating. Whether this be the moments prior to breaking one’s fast or during the entire day, especially during one’s fast. Never forget our dependency upon Allah سبحانه و تعالى. Ask for even the smallest of things with complete trust and faith in Allah سبحانه و تعالى and remember your family, friends, colleagues, the Ummah and everyone else in your Du’as. One of the most powerful weapon of a Muslim is supplication.

Make Right Your Wrongs

Start making right your wrongs. Whether it be حقوق الله (rights of Allah), such as missed prayers, fasts or Zakat or whether it be  حقوق العباد (rights of people), such as money owed, back-biting about someone etc. Start to make amends for these actions. Those who commence a good act with an intention of completing it, Allah سبحانه و تعالى remains forever in their support.

Increase Istigfaar (Seeking Forgiveness)

Our sins are countless, but they fall short in comparison to the mercy and forgiving nature of Allah سبحانه و تعالى. In this month don’t forget to ask for His forgiveness. Allah  سبحانه و تعالى descends from skies asking if there is anyone who is seeking forgiveness so that Allah سبحانه و تعالى can forgive him.

Keep Your Intention At the Forefront

The correct intention is critical as it can render the highest of worship reward less. However, at the same time, the same intention can make a daily

My writing of this article was first and foremost as a reminder to myself. We fail to truly prepare for this blessed month and therefore fail to reap its true benefits and rewards.

May Allah سبحانه و تعالى give us all the inclination and strength to worship Him to the best of our ability. May the beginning of this month be a means of His mercy upon us, the middle of it be a means of forgiveness and its final portion be confirmation of our freedom from the Hell fire. May Allah سبحانه و تعالى accept our worship and efforts by bringing a positive change in our lives even after the month of Ramadhan. May our fasts be accepted and the reward of which Allah سبحانه و تعالى recompenses Himself. Aameen.

A humble request to remember me in your Du’as during this blessed month.

رَضِيْنَا بِقِسْمَةِ الجَبَّارِ فِيْنَا

لَنَا عِلْمٌ وَ لِلجُهَّالِ مَالٌ

فَإِنَّ المَالَ يَفْنٰى عَنْ قَرِيْبٍ

وَ إِنَّ العِلْمَ يَبْقٰى لاَ يَزَالُ

“I am pleased with the distribution made by Allah سبحانه و تعالى among us
For us is knowledge and for the ignorant is wealth
For indeed wealth will shortly perish
Whilst knowledge will remain forever, never to perish”

[Ali ibn Abi Talib رضي الله عنه]

Whilst reading, I came across this amazing piece of poetry attributed to Hadhrat Ali رضي الله عنه in which there are many lessons to be learnt.

One can easily understand the gist of the poetry in which preference is given to knowledge over wealth and the reason being is that knowledge never perishes and therefore is of true value whilst wealth will ultimately perish.

However, when attention is paid to the wordings there are many lessons to be learnt:

Wealth vs. Knowledge

In Islam, there are many narrations which mention the superiority of the poor over those that are rich. This is due to the fact that a person who has more wealth will be subjected to more questioning in regards to the manner in which he spent that wealth and therefore more care and caution is required for the wealthy individual.

Nevertheless, wealth and knowledge are not mutually exclusive in Islam and neither is the rich person destined for hell or invariably inferior to the poor person. This is found from the principal teachings of Islam as well as from the Sahaba رضي الله عنهم from whom many were wealthy, Hadhrat Khadija رضي الله عنها being one example.

A rich person, who spends their money wisely and in the path of Islam will receive the reward of their deeds without any prejudice. Such a person is able to fulfill his financial obligations in regards to his worldly matters and also his religious matters. However, the temptations and that money brings is immense and therefore based on the majority scenario the Ahadith are mentioned.

The rich can also be knowledgeable so why compare knowledge to wealth?

Here we can look at the comparison in two manners. Firstly, during the time of the Prophet صلى الله عليه و سلم, the majority of those who accepted Islam were the poor and destitute. This is highlighted in the commentary of Surah Kahf, and other chapters, when the chieftains of Makkah requested the Prophet صلى الله عليه و سلم to distance himself from the poor and hold an exclusive gathering for them. Upon this request Allah سبحانه و تعالى revealed the verses:

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ

And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His pleasure.

[Surah Kahf – 18:28]

In the same manner, the Sahaba رضي الله عنهم would dedicate themselves to the religion by forsaking the world and all its pleasures. They would survive and rely on the bare necessities of life and devote themselves to the seeking of knowledge and companionship of the Prophet صلى الله عليه و سلم. Some of these Sahaba رضي الله عنهم came to be known as the أصحاب صفه (Ashab-e Suffah).

So, there is, undeniably, a very close link to the seeking knowledge and the disregard of wealth and worldly luxuries. This is evident from the time of the Prophet صلى الله عليه و سلم to our current time including many examples of our pious predecessors رحمهم الله.

The second outlook is that the profession of religion and those who walk upon this path have a clear disregard for the wealth of this world. Undoubtedly, there is a need for sufficient wealth so that one may survive in this دار الأسباب (world of mediums). However, a person who has dedicated himself to the acquisition and spreading of Islamic knowledge is more concerned with his connection to Allah سبحانه و تعالى and His pleasure.

Therefore, as the poetry mentions, the one who has been given knowledge regards it as the most valuable commodity; the value of which is recognised by those who have made knowledge their objective.

Wealth Will Perish Shortly

Hadhrat Ali كرم الله وجهه has compared knowledge and wealth in its durability. The nature of wealth is that it changes hand and is subject to decrease and perish. It’s value is temporary and declining and therefore it’s owner only benefits from the wealth in short period.

At the same time, the span of time of wealth is restricted to that of the duration of this world. The riches of this world will be of no benefit to man in the Hereafter and it is a clear notion that this world is a temporary abode and is short-lived. More so, each individual’s world is limited to his life, once a person dies his world comes to an end.

Therefore, the luxuries and riches of this world are temporary and very limited.

Knowledge is Eternal

As for knowledge, the poetry can be taken in its literal sense meaning that the knowledge a person acquires will remain with him, even in the Hereafter. Therefore, the knowledge that a person acquires will benefit him in both the worlds.

Alternatively, the benefit and rewards that one derives from religious knowledge will be a source of salvation for him in the Hereafter. Therefore, the benefit of knowledge is eternal and will result to a person acquiring paradise through its blessings.

Conclusion

It goes without saying that this poetry is in regards to the benefits, blessings and privileges of the person of knowledge. It does not necessarily mean that all those who are involved in acquiring wealth are ignorant. Knowledge and wealth are not mutually exclusive though it is very challenging to be prudent in monetary matters.

The ignorant are those who are deprived of religious knowledge; that knowledge which is essential for their day-to-day worship.

Therefore, a person can be wealthy as well as be a person of knowledge, in which case he will acquire multiple blessings in the form of rewards for correctly spending his wealth.

May Allah سبحانه و تعالى give us all the inclination, ability and zeal to seek knowledge and to remain in the company of the pious. Aameen.

As you can imagine, in busier times the wait is longer until you are shown to your table and at other times the wait is minimal. Fortunately, an early dinner meant we were escorted to a table very quickly. The waiters had just finished cleaning one table and had us seated.

We ordered our food and thereafter got ready to leave. The waiter came to our table, clearing all the dishes and at the same time cleaning the table. At this point the family was gathering their belongings and I made my way to the waiting area all ready to leave.

At this point, and nothing out of the ordinary, another family came into the restaurant and were being escorted to the same place we were seated.

Although this is so obvious and straight forward, it is quite an interesting concept when once concentrates on the bigger picture. We all know of these systems and services; once we have finished using a service another person comes and uses the same facilities.

THE POINT

The point here is the reality of life in comparison to the services we use and share in everyday life.

During my meal I had this notion that the table ‘belonged’ to me. I was sat there with my family and no one else would intrude or join us at the table, it belonged to us.

At the same time, it was quite interesting to see that as soon as we got up from the chairs, someone else was allocated that place, right in front of our eyes.

A few minutes before this we had really settled down around this table, sharing a meal, having a conversation and having our possessions placed where we wanted and how we wanted on the table.

The same reality is of life, except the we fail to see the bigger picture. Our life is like the short period in which we have been given a table, a platform, what we do in those selected moment is ours and belongs to us. But the reality is that this is just a service, a means. As soon as we are finished from this service another comes in our place.

The world is the same, we have  short life which we live. We eat, drink and use the services of this world as a means for the Hereafter. As soon as we are lifted from our life it is replaced by another life in this world and someone else takes over. Life carries on.

What is the most important aspect is what we did during our time in this world.

Whilst at the table, we had conversations, we talked, joked, laughed and enjoyed ourselves. But at the same time, and most importantly, we ate. Why? Because that was the true purpose of our visit, nourishment. We would need to eat to ensure that when we returned to our home we wouldn’t be hungry.

Our life in this world is the same, we can joke, play, have conversations and enjoy. But, most importantly, we need to take our fair share of provisions for our real ‘home’. When we get ‘home’ it will be foolish if we did everything else apart from the task that we were really supposed to.

Out true home is the Hereafter. Our true task is the worship of Allah سبحانه و تعالى and whilst we can do many things during our temporary visit we can never lose true focus or our purpose in life.

May Allah سبحانه و تعالى grant us all the ability to realise our true destination and our purpose in this world. May He give us the inclination to focus on that which is important. Aameen.

الأُمﱡ مَدْرَسَةٌ إِذَا أَعْدَدْتَهَا أَعْتَدْتَ شَعْبًا طَيِّبَ الأَعْرَاقِ

A mother is like a school, when you have prepared her,

then you have prepared an entire nation.

[Egyptian Poet, Hafidh Ibrahim]

Indeed, prayer has been decreed upon the believers a decree of specific times

[An Nisa:103]

It is for this reason that any Fardh (compulsory) prayers that have been missed need to be offered (Qadha).

Following are some points pertaining to the Qadha Salaah, followed by the method of offering Qadha Salaah.

Point 1:

The Qadha of a Fardh Salaah is Fardh. Similarly, the Qadha of a Wajib Salaah is Wajib. There is no Qadha for any Sunan of Nawafil that have been missed completely.

Any Sunan of Nawafil that were commenced then become Wajib to complete. Therefore, the Qadha of terminated Sunan and Nawafil is Wajib.

Point 2:

There is no appointed time for Qadha Salaah. It can be read at any time (except for Makrooh times).

One should aim to complete all their Qadha Salaah as soon as possible. It is not required that a person performs the Qadha of Zohr Salaah within the current time of Zohr.

Point 3:

If a person has upto five Qadha Salaah remaining then it is necessary for him to complete his Qadha Salaah prior to performing the Salaah of the current day (and time). If he reads the current Salaah before his Qadha Salaah then it will be Wajib for him to repeat his current Salaah.

However, if the time for the current Salaah is coming to an end then he must first complete his current prayer and therafter perform the Qadha prayer(s).

Point 4:

If a person has upto five Qadha Salaah remaining then he should perform them in the order in which he missed them, i.e. Fajr first, followed by Zohr then Asr etc.

Point 5:

If someone has six or more Qadha Salaah remaining then there is no requirement for him to perform his Qadha Salaah prior to his current Salaah. Similarly, there is not requirement to complete the Qadha Salaah in the order that he missed them.

Therefore, it would be valid for him to start completing all his Fajr Salaah then all his Maghrib Salaah. Similarly, it would be valid if at one time he offered the Qadha for Zohr and at another time the Qadha for Eisha.

Point 6:

If a person missed his Fajr Salaah of the day and he is performing the Qadha of that Fajr on the same day, prior to midday, then he should also read the two Sunnah before the Fardh Salaah. However, if he performs the Qadha after midday then he should only do Qadha of the two Fardh of Fajr.

[Masail taken from Darsi Behesti Zewar]

However, all these different jobs and experiences are greatly influenced by the field of work, but sometimes even more importantly the employer or company we work for. What is the working environment like? What is the boss or employer like? What perks and flexibilities are on offer?

We look at all of these and where we find the most suitable environment we appreciate this and realise how easy we have it in comparison to others.

When some of us friends meet, we talk about our working environment. Whilst I work in a teaching environment surrounded by enthusiastic students and supporting teachers; there is little evidence of a ‘boss’ being around and more of a friend being with us. In comparison, many of my friends work in an environment that is not preferred by them.

This made me think of the benefits, comforts, flexibilities, ethos and environment at the institute that we sometimes take for granted.

At the same time, it made me think of this whole notion of the employer and worker.

We tend to appreciate the employer and ‘boss’ who shows you compassion, leniency, mercy and grants all forms of flexibilities. Imagine if this employer gave you perks which you knew you didn’t deserve? Think for a moment that you had all that which fulfilled not only your needs but also your desires and wishes?

Would we ever displease that employer? Would we risk our chances of being in his ‘good books’? Would we question him regardless of what he asked from us? In actual fact, if he asked for something unreasonable from time to time we would gladly complete that task.

THE POINT

The point is simple, Allah سبحانه و تعالى is our boss, our employer and we are his servants and employees. He سبحانه و تعالى gives us, through His blessing and kindness all forms of perks, all of which we are not deserving.

In return, Allah سبحانه و تعالى simply asks us to fulfil our part of the agreement, being subservient to Him; worshipping Him and showing gratitude to Him for all His blessings.

His Magnificence is such that He does not hold against us any of our mistakes and shortcomings; instead He asks us to repent and come closer to Him once again. For which he does not only forgive us but grants us a higher rank with him.

Allah سبحانه و تعالى states:

وَإِن تَعُدُّوا۟ نِعْمَتَ ٱللَّهِ لَا تُحْصُوهَآ

And if you were to count the favours of Allah, you would not be able to do so.

[Surah Ibrahim – 14:34]

May Allah سبحانه و تعالى give us all the true understanding of His blessings and countless فضل (bounties) which He showers upon us despite our perpetual disobedience to Him. May He make us steadfast in serving obedience to Him in a manner which pleases Him and grants us His favour. Aameen

This is the first of my three that was born premature. Although I’ve had family and friends who have had premature children, this experience, being so personal, has been to some extent overwhelming and exciting.

In Surah al-Mu’minoon (verse 12-14), Allah سبحانه وتعالى clearly mentions the journey of a human form its origination to its complete child form.

This baby, and others I saw on the unit were a clear indication to the Majesty of Allah سبحانه وتعالى. The intricate details on a tiny human life, perfectly formed in minuscule detail. سبحان الله.

Then comes the statements of Allah سبحانه وتعالى, which repeatedly questions us:

فَبِأَيِّ آلاءِ رَبِّكُمَا تُكَذِّبَانِ

“And which of the favours of your Lord will you deny?”

[Surah Rahman – 55:15]

May Allah سبحانه وتعالى grant us all the ability and inclination to see His signs in everything He created and may He bless us with His unwavering worship. Aameen.