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Today's Reminder

June 25, 2021 | Dhuʻl-Qiʻdah 15, 1442

Living The Quran

Al-Qadr (The Power)
Chapter 97: Verse 3

Seeking the night of power
"The Night of Power is better than a thousand months."

Laylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

There is no consensus of the Ummah over when the night of Qadr occurs. Imam Razi has a few novel points to offer on why that is the case:

Allah concealed its knowledge from His slaves since His rida (approval and pleasure) is concealed in devotions to Him, and in concealment of the night is the cause of increase in devotions. This is following His general method: He concealed His friend (waliyy) among the people in order that all people might be respected; He concealed His response to supplications in order that they might resort to it oftener; He concealed His Great Name (Al-Ism al-A'zam [some scholars believe that Allah is the Ism al-A'zam. YMFN ED]) in order that all of His Names might be revered; He concealed the accepted prayer in order the people pay special attention to every Prayer; He concealed the time of death in order that the people never be oblivious of it.

Again if the night of Qadr been known, the sins of the sinners in that night would have weighed heavily upon them, since, to commit sins on a known blessed occasion is greater in enormity than when committed on the same blessed occasion but without the sinner knowing that it is a blessed occasion.

Three Ways to Seek Laylat ul-Qadr

1. Performing Night Prayer (Qiyam)

It is recommended to make a long night prayer during the nights on which Laylat ul-Qadr could fall. This is indicated in many hadiths, such as the following:

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger (peace be upon him) said: "Whoever stands (in qiyam) in Laylat ul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari, Muslim, Ahmad]

2. Making Supplications

It is also recommended to make extensive supplication on this night. Aishah (may Allah be pleased with her) reported that she asked Allah's Messenger (peace be upon him), "O Messenger of Allah! If I knew which night is Laylat ul-Qadr, what should I say during it?" And he instructed her to say: 'Allahumma innaka afuwwun tuhibbul afwa fafu annee - O Allah! You are forgiving, and you love to forgive. So forgive me.'" [Recorded by Ahmad, Ibn Majah, and at-Tirmithi. Verified to be authentic by Al-Albani]

3. Abandoning Worldly Pleasures for the Sake of Worship

It is further recommended to spend more time in worship during the nights on which Laylat ul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah. Aishah (may Allah be pleased with her) reported: "When the (last) ten started, the Prophet (peace be upon him) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family." [Al-Bukhari and Muslim]

Source:
"Tafsir Ishraq al-Ma'ani" - Syed Iqbal Zaheer
How to Seek Laylat ul-Qadr Muhammad Nasir-ud-Deen al-Albani

From Issue: 496 [Read original issue]

Understanding The Prophet's Life

Collective Revival

Tajdid originates in the authority of a renowned hadith: "God will raise for this Ummah, at the head of each century, someone who will rejuvenate for them their religion." [Mishkat]

Commentators have analyzed almost every word of this hadith. The key term here is yujaddid, from the root verb, jaddada, to renew something. Mujaddid (renewer) is one who renews and revives neglected aspects of the religion to their original state. Restoring and disseminating the purity of those principles among people and their acting upon them is the main task of the renewer.

The hadith under review also implies that Islam will not die nor become redundant and that God will help this ummah to be on the right path and reconnect with the original messages in its endeavours to face new challenges.

The word mujaddid (renewer), although occuring in the singular, also applies to a multitude. Tajdid may thus be attempted by one person, a group, party, or movement. Notwithstanding the emergence of individual renewers that featured prominently in the past, modern interpretations of tajdid favour collective endeavour by groups of 'ulama', specialists and scholars in various disciplines. One renewer may be a jurist, another a political scientist, yet another an economist, and so forth - their collective impact and action tend to acquire renewed prominence in modern times.

Compiled From:
"The Middle Path of Moderation in Islam: The Qur'anic Principle of Wasatiyyah" - Hashim Kamali, p. 221

From Issue: 861 [Read original issue]

Blindspot!

Divine Scheme

The Divine scheme, as outlined in the Quran, is designed to operate equally well under all circumstances and at all stages of human development, on the macrocosmic as well as the microcosmic scale. It makes full allowance for a human being's own abilities and potential for improvement and gives careful consideration to his strengths and weaknesses. It neither devalues a person's role on earth nor denigrates his status as an individual or as a member of society.

In its view of the human being, God's scheme is neither idealistic, raising the human being far above his deserved position, nor does it describe a human being as worthless or dispensable.

A human being is a unique creature who can, through his natural talents and innate abilities, adapt himself to the Divine order of life and so rise to the highest levels of progress and achievement. The Divine order is a universal plan for the long term. It is neither oppressive nor arbitrary. Its perspectives and prospects are broad and not restricted to the life or interests of one individual: it looks far into the future. Human ideologies, on the other hand, are usually limited to the lifespan of their proponents, who are bent on achieving all their ambitions and settling all their scores within a single generation. This inevitably comes into conflict with human nature, resulting in oppression, conflict, bloodshed, and the destruction of human values and civilisation.

Islam adopts a very gentle approach towards human nature, encouraging, prodding, pampering, cajoling, reprimanding and, where necessary, disciplining and restraining. It prefers the patient, caring attitude, confident of the eventual outcome. It is a continuous process of growth and development that can only get better as time goes on. There is no need for compromises, half-hearted solutions, or arbitrary or foolish measures. In God's scheme, things must be allowed to take their natural course.

Compiled From:
Islam: The Way of Revival, "Living In The Shade of The Quran" - Sayyid Qutb, pp. 96, 97

From Issue: 736 [Read original issue]