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A Jumu’ah Bid’ah

By Mujlisul Ulama

In many Musaajid there is an entrenched bid’ah practice of preventing musallis from performing Tahyatul Musjid and  the Sunnatul Muakkadah Salaat before the Jumuah Khutbah.  Priority is accorded to the bayaan/lecture. For the sake of accommodating the bayaan, the  major sin of  discarding the Sunnat Muakkadah Ibaadat is committed. This practice is a confirmed bid’ah for the following reasons:

• It totally eliminates Tahyatul Musjid

• It interferes with the performance of the four raka’ts Sunnatul Muakkadah, either by  constraining abstention from performance or unnecessarily de-laying it.

• Allowing a couple of minutes  specifically set aside for the four raka’ts after the bayaan. In other words, a new ‘mas’alah’ is created, namely, the time for the four raka’ts is the specified five minutes after the bayaan.

• Most musallis have to rush with the four raka’ts to coincide with the khatib’s mounting of the mimbar.

• In some Musaajid it is specifically dictated that musallis should not perform any Salaat during the duration of the bayaan while in other Musjids, this same stipulation is un-derstood even if not announced.

This new bid’ah is haraam. Musallis should ignore the bid’ah bayaan rule of the Musjid and engage in Tahyatul Musjid immediately on entering regardless of the bayaan. Thereafter, they should perform the four raka’ts Sunnatul Muakkadah. It is vital to understand that of prior and primary importance is the Salaat, not the bayaan.



Question: What does the Shariah say about boycotting Israeli goods? If a group organizes such a boycott, does it become incumbent on the community to observe the boycott? Is it permissible to pressurize people to observe the boycott, and to label them traitors for not observing the boycott?

Answer: Firstly, it is necessary to ascertain who the people are who initiate these boycotts. The initiators are all faasiq and faajir men and women whose relationship with the Deen is extremely deficient. The type of activities they indulge in to highlight their boycotts of Israel, confirm their fisq and fujoor. They descend to hooliganism and haraam acts. There is no regard for the Shariah’s commands and prohibitions.

The very first disqualification of a movement or an activity is the fisq and fujoor of its leaders/ initiators. If the initiators are fussaaq and fujjaar, the movement stands condemned. It will be a ploy of Iblees.

It is not permissible to follow the ways and methods of fussaaq and fujjaar. Those who blindly follow the hoodlums who engineer these boycotts are imbeciles, incapable of straight-thinking and ignorant of the Shariah. All the haraam methods of the kuffaar are adopted by the fussaaq and fujjaar.

Secondly, no group of people has the right to impose their personal ideology on others. The Shariah does not command boycotts. Even if all limits of the Shariah are observed in a boycott action, the group cannot impose its will and method on those who refuse to participate. Nowadays there is generally loud clamour and demand for freedom of expression, freedom of thinking, etc. Whilst these clamours and demands bring within their scope even haraam, immoral filth and moral pollution, the hoodlums seek to intimidate non-participants and pressurize them to accept the boycott-ideology of the fussaaq and fujjaar.

Even if such a boycott is initiated by genuine Ulama, no one is under Shar’i compulsion to toe the line, and no one has the right to label the non-participants negatively.

Thirdly, those who initiate the boycotts against Israel are  opportunists and insincere. Their agenda is usually monetary gain for themselves, which they acquire dishonestly from the fund-raising which is a necessary corollary of these boycott-activities. 

Fourthly, they embark on boycotts of only Israel while there are greater and worse scoundrels than Israel. One never hears boycotts against the U.S.A. or China or India for example although America is the backbone and the chief protector of Israel. Furthermore, the U.S. has brutally oppressed, killed and injured   millions of Muslims. The U.S. has mercilessly destroyed the lands of Muslims. Yet none of these fussaaq opportunists breathes a word of boycott against this enemy of the Ummah.

Then there is the brutal China which has exterminated millions of Muslims. Repression and oppression are perpetrated on Muslims to this day in China. Genocide of Muslims is the stated policy of the evil Hindu cow-worshippers. Killing Muslims to honour their cows is an act of high merit for the Hindu idolaters. Brutal rioting against Muslims is a recurring event in India, but no one calls for boycotting the filthy cow-worshippers who relish drinking cow urine. 

While these opportunists pursuing their own ulterior motives call for boycotting Israel, Hamas itself is constrained to accept Israeli aid which is paid for by the enemy of Hamas, viz., the West Bank rulers. Thousands of Palestinians work in Israel, earning their livelihood at the hands of the Yahood. Israel supplies Gaza with electricity and fuel which are being paid for by the kufr PA (Palestinian Authority) who woos and bootlicks all the kuffaar to the total exclusion of Allah Azza Wa Jal. The PA even pays the salaries of Gaza’s civil servants. But of recent, they have begun tightening the screws by cutting the salaries and refusing to pay Israel for the fuel and electricity used by the Hamas people of Gaza.

The whole boycott exercise is a massive fraud to fill the pockets of racketeers and deceits.

Merry-Making ‘Graduation’ Parties & an Erroneous Analogy

[By Mujlisul Ulama]

Nowadays Muslim parents/grandparents of supposedly Deeni families give a food invitation to people, often in large numbers, when their children/grandchildren graduate as an alim/hafidh.

The justification tendered is that Umar Radhiyallahu Anhu did something similar. Is this analogy correct? If not, would you be able to clarify two points?

First, why is the analogy invalid and second, despite the invalidity of such an analogy, what is the issue with such invitations?


Hifz/Aalim graduation functions, jalsahs and merrymaking parties are not permissible. These are nafsaani accretions which have no origin and no basis in the Sunnah and the Khairul Quroon era. While some seniors had introduced such jalsahs, they have long ago outlived their utility. In fact, these baseless functions have  gone  haywire. A number of evils are  attendant to these parties and jalsahs.

Insincerity, riya (show/ostentation), takabbur (pride) and israaf (massive waste) are the salient features of these parties. The large amounts of money  squandered to feed fat, wealthy people and people who are not in need of food can be better utilized to feed suffering Muslims who battle to make ends meet and who struggle to provide food for their families.

These functions are hollow with an external appearance of ‘deen’, while in reality it is to gratify the nafsaani dictates of parents and the Madrasah management. The Deen is no longer imparted for the Sake of Allah Ta’ala and for attainment of the objectives of the Aakhirat. We are living in such times about which the Hadith says: “Knowledge will be acquired for purposes other than the Deen, and the dunya will be pursued  with the a’maal of the Aakhirat.”

This is the condition of the Madaaris and especially of the umrah-holidaymakers. The Deen is dangled to deceive. In fact they perpetrate self-deception to soothe their conscience by convincing themselves that they are engaging in Deeni pursuits with their jalsahs and umrah holidays.

When parents of the ‘graduating’ students organize the functions, then generally Hijaab is not observed. The outer facade of hijaab is another act of self-deception. Men and women congregate and pretend to be observing hijaab on the basis of there being ‘separate’ eating facilities. But in all other respects Purdah is not observed.

When the Fuqaha have prohibited even walimahs for females despite the walimah being Masnoon, then how can it ever be permissible for females to attend these bid’ah, wasteful, nafsaani merry-making parties organized falsely in the name of the Deen?


The justification on the basis of the amal of Hadhrat Umar (Radhiyallahu anhu) is putrid and utterly fallacious. There is absolutely no justification in Hadhrat Umar’s amal for the haraam, bid’ah, wasteful, nafsaani parties of this age. There is no similarity between Hadhrat Umar’s amal and the khuraafaat (nonsense and stupidities) of which these merrymaking parties constitute. Only morons proffer Hadhrat Umar’s amal as an analogy for their parties and jalsahs

There is absolutely not the remotest resemblance between the two widely different acts. What was Hadhrat Umar’s amal? After he had made Hifz of Surah Baqarah, not of the Qur’aan Majeed, he made Sadqah of a camel. What resemblance is there be-tween the  merrymaking functions and the Sadqah of a camel?  If these pretenders are so keen to follow this example of Hadhrat Umar (Radhiyallahu anhu), then they should make Sadqah of a camel or of a bull or of some sheep or of money, etc. to the poor. Why organize a party to feed affluent obese people who have no value for the luxury foods?

Hadhrat Umar (Radhiyallahu anhu) did not organize a function. There was no merrymaking. Men and women did not come for a feast. Furthermore, his amal was  when he completed Surah Baqarah. He did not repeat his amal after he completed Hifz. No grad-uating ceremony was  or-ganized for him. Thus there is no basis for ‘graduation ceremonies’ when completing Hifz or the Molvi course.

His amal was not a general Sunnah for practical adoption by all and sundry. Not a single Sahaabi emulated Hadhrat Umar (radhiyallahu anhu) in his act of Sadqah when they had completed hifz of Surah Baqarah or of the whole Qur’aan Majeed. There were numerous Huffaaz among the Sahaabah and during the Khairul Quroon era. But no one forged a jalsah on the basis of Hadhrat Umar’s amal. But in this belated era in close proximity to Qiyaamah, shaitaan has adorned merrymaking parties with an outer ‘deeni’ veneer to entrap people into his snare.

The factor of Iltizaam (compulsion) by itself renders these jalsahs impermissible. The merrymaking ‘graduating’ parties in emulation of the practices of kuffaar educational institutions, are regarded as compulsory. It is almost unthinkable for a Madrasah to refrain from organizing a graduating jalsah. The gatherings organized by families to ‘honour’ and advertise their children are recent developments. Only ujub, riya and takabbur are the motivation for these functions of israaf.

The Qur’aan Majeed was the subject of Hifz from the time  of Rasulullah (Sallallahu alayhi  wasallam). Ulama existed from the age of the Sahaabah. But never did they indulge in these frivolities in which Muslims today wallow whilst the Ummah at large is suffering in grinding poverty and jahaalat. Those who lack genuine feeling and concern for the suffering Ummah of Rasulullah (Sallallahu alayhi  wasallam) are so insensitive as to indulge in merrymaking, frivolity and massive waste. This is a deplorable satanic feature in all our educational and deeni institutions. Even the so-called khaanqahs which are supposed to impart lessons of austerity, simplicity and humility are entangled in this satanic mess of israaf and nafsaaniyat.

The consumption of carrion and haraam processed foods has blighted the intelligence and stunted, in fact, obliterated roohaaniyat from the hearts of Muslims. That is why they are totally oblivious of the Hadith:

“The Muslimoon are like a single man. If the eye pains, the entire body is distressed. If the head pains, the entire body is distressed.”  

The hearts have be come harder than rock. That is why Muslims are so impervious regarding the suffering of the Ummah whilst they are in the forefront of shaitaani waste on themselves. They come within the purview of the Qur’aanic Aayat:

“Then your hearts became hard as stones or even harder, for verily from even rocks gush forth rivers, and even rocks split and water flows therefrom. And, verily, some stones roll (from heights) out of fear for Allah. Allah is not unaware of what you are doing.”  

Islaah – An Essential Requisite

Islaah of the nafs (moral purification) which is the suppression of the evil attributes and the adornment of the baatin (the spiritual heart/soul) with the qualities of moral excellence, and which is achieved by means of Mujaahadah (struggle against the nafs), is a vital requisite for   enduring victory over the kuffaar. Without having accomplished this objective there is no hope for the soldiers. Highlighting this essential requirement in an episode during the time of the Sahaabah, the Qur’aan Majeed says:

“Verily, Allah has aided you on numerous occasions, as well as on the Day of Hunain when your numerical superiority (over the kuffaar) appeared appealing to you. But this did not avail you in any way. The earth became constricted for you despite its vastness, then you turned away   fleeing (from the enemy).”  

Hunain is a town between Makkah Mukarramah and Taa-if. After the conquest of Makkah, the mushrik tribe of Hawaazin resolved to attack the Muslims. On receiving this information, Rasulullah  (Sallallahu alayhi wasallam) set off with an army of fourteen thousand Sahaabah to give battle. On this occasion, the army of the kuffaar consisted of approximately four thousand fighters. This was the first battle in which the Muslims enjoyed numerical superiority.

Their superior number and abundance of weaponry appealed to the Muslims who now felt confident of victory. Some even mentioned that victory is a certainty. Their focus was on their material superiority. They believed that when they had achieved victory at Badr and elsewhere despite being vastly inferior in numbers and equipment, there was no possibility of defeat on this day when they enjoyed material superiority.

This attitude of ujub (vanity) diverted their focus from Allah Ta’ala. In the aftermath of the ferocious attack by the Hawaazin, the Sahaabah were initially uprooted. Allah Ta’ala cast fear on them. The vast majority turned and fled. Only Rasulullah (Sallallahu alayhi wasallam) and a small band of Sahaabah held the battlefield and continued the fight. This was the punishment which Allah Ta’ala imposed on them for the sin of shifting their focus from Him to the dunya.

The Qur’aan Majeed mentions here that despite the vastness of the earth, those fleeing could not find any haven of safety. Anyhow, this punishment was to jolt the Sahaabah into greater realization of Allah’s Nusrat, and that their victories were not the   consequences of their efforts and prowess, but the effects of Allah’s Nusrat and Rahmat

After this initial setback, Allah Ta’ala sent an army of Malaaikah whom the Muslims could not see, but were visible to the kuffaar. Allah Ta’ala furthermore cast a shroud of tranquillity over their hearts. The Sahaabah answering the battle-call of Hadhrat Abbaas (Radhiyallahu anhu), rallied and made a powerful counter attack. The result was a decisive victory for the Muslims.

The episode of Hunain should be a salubrious lesson for the people in path of Allah. As long as the nafs has not been purified from the filth of akhlaaq-e-razeelah (the evil attributes of the nafs), there is no hope for Allah’s aid and no hope of enduring victory over the Kuffaar. The success of   the Muslim army is not dependent on superiority of numbers and military equipment. Allah Ta’ala Who had sent down Malaaikah 14 centuries ago to aid Muslims, is capable of sending his Nusrat in a variety of forms to ensure victory for the Muslims. The superior military power, airforces and navies of the kuffaar will simply melt into oblivion when Allah’s Nusrat arrives.

The problem with the soldiers of this era is that they lack materially and spiritually. In addition to paucity of weapons, they are morally decadent and spiritually bankrupt. Bereft of Roohaaniyat, they dwell in confusion and seek aid from the enemy who directs their operations to serve their own interests.

Reminding his people that success is only possible with Allah’s aid, Hadhrat Nabi Musaa (Alayhis salaam) said: “Perhaps soon will your Rabb destroy your enemy and grant you power on earth. Then He will observe how you conduct yourselves.”  

But to achieve Allah’s aid, Hadhrat Musaa (Alayhis salaam) ordered his people: “Seek aid from Allah and adopt Sabr. Verily, the earth belongs to Allah. He grants it to whomever He wills from among His servants. And, the ultimate success is for the MUTTAQEEN.”  


“You did not fight (and kill) them (in the Battle of Hunain), but it was Allah Who killed them. And, it was not you (O Muhammad!) who had flung (a handful of sand) when you did so. But it was Allah Who had flung (the sand at them)……….Thus, it was indeed Allah Who had neutralized the plot of the kaafireen.”

In the Battle of Hunain, Rasulullah (Sallallahu alayhi wasallam), flung a handful of sand in the direction of the enemy. By the Qudrat of Allah Azza Wa Jal, grains of sand entered into the eyes of every fighter in the enemy ranks.

Furthermore, after the initial setback which was the consequence of vanity, the Sahaabah rallied and innumerable   enemy fighters were killed. Allah Ta’ala, in this Aayat attributes the ‘killing’ to Himself.  

Allah’s armies are innumerable and He can inflict devastating   and crushing defeat on the enemy regardless of their arsenals. The Qur’aan says about the ‘Armies of Allah’. “No one knows the armies of your Rabb, except He.” That very Same Allah is present today. But, the Imaan and Akhlaaq which occasioned the intervention of Allah’s armies in the early days, are no longer with the Mu’mineen. There is therefore no surprise in the string of humiliations and insults we are suffering. The question which has to be answered is: Why is Allah Ta’ala withholding His Nusrat which He has promised in the Qur’aan for the Mu’mineen?  The answer is in the following Hadith narrated by Hadhrat Abdullah Bin Amr (Radhiyallahu anhu):

“A time will dawn when the people will gather in their Musaajid and perform Salaat whilst not a single one will be a Mu’min.”


When it was Allah Azza Wa Jal, Who had granted the ‘despicable’ band of Muslims a grand and decisive victory over a fully equipped numerically and militarily superior army at Badr, then why does Allah Ta’ala refrain from bestowing victory in our age? Referring to the pitiable state of the group of 313 extremely poorly equipped Muslim fighters, the Qur’aan Majeed says:

“And, verily, Allah aided you in Badr whilst you were despicable (weak, forlorn and vastly lacking in equipment). Therefore, fear Allah so that you may be grateful.

(Remember) when you (O Muhammad!) was saying to the Mu’mineen: ‘What will it not suffice for you that your Rabb aids you with three thousand Angels who will descend (from the heaven)?” [Qur’aan, Aal-e-Imraan 123 and 124]

In the Battle of Badr, the Muslims had only two horses and 70 camels. This rag-tag band of Muslims was confronted by a fully equipped army thrice its numbers.

Allah Azza Wa Jal is still here with all His friends, but He withholds His aid. We should reflect and do some genuine soul searching to fathom ourselves.

Do Jinn Exist??

Jinn – Mythology or Fact??

Existence of Jinn is no mythology in Islam. There are clear proof of Jinn from Qur’an, Hadith of our Prophet and from science. It is unacceptable to defy the existence of Jinn after all these proofs.

Jinn are mentioned in Qur’an

Jinn are mentioned frequently in the Qur’an (the 72nd is titled Surat al-Jinn) and other Islamic texts, they inhabit in an unseen world, another universe beyond the known universe. The Qur’an says that the Jinn are made of a smokeless and “scorching fire”, but they are also physical in nature, being able to interact in a tactile manner with people and objects. The Jinn, humans and angels make up the three known sapient creations of God. Like human beings, the Jinn can be good, evil or neutrally benevolent and hence have free-will like humans and unlike angels. The shaytan Jinns are akin to demons in Christian tradition, but the Jinn are not angels and the Qur’an draws a clear distinctions between the two creations. The Qur’an states in Surat al-Kahf (The Cave), Ayah 50, that Iblis (Azazeel) is one of the Jinn.

ﺧَﻠَﻖَ ﺍﻟْﺈِﻧْﺴَﺎﻥَ ﻣِﻦْ ﺻَﻠْﺼَﺎﻝٍ ﻛَﺎﻟْﻔَﺨَّﺎﺭِ

He created man from clay like [that of] pottery.

ﻭَﺧَﻠَﻖَ ﺍﻟْﺠَﺎﻥَّ ﻣِﻦْ ﻣَﺎﺭِﺝٍ ﻣِﻦْ ﻧَﺎﺭٍ

And He created the jinn from a smokeless flame of fire.

ﻓَﺒِﺄَﻱِّ ﺁﻟَﺎﺀِ ﺭَﺑِّﻜُﻤَﺎ ﺗُﻜَﺬِّﺑَﺎﻥِ

So which of the favors of your Lord would you deny?

Proof of the existence of jinn from hadith:

Dawud reported from Amir who said: I asked Alqamah if Ibn Mas’ud (radhiyallahu anhu) were present with the Messenger of Allah (peace be upon him) on the night of the Jinn (the night when the Holy Prophet met them). He (Ibn Mas’ud) said: No, but we were in the company of the Messenger of Allah (peace be upon him) one night and we missed him. We searched for him in the valleys and the hills and said: He has either been taken away (by Jinn) or has been secretly killed. He (the narrator) said: We spent the worst night that people could ever spend. When it was dawn we saw him coming from the side of Hira’. He (the narrator) reported: We said: Messenger of Allah, we missed you and searched for you, but we could not find you and we spent the worst night that people could ever spend. He (the Holy Prophet) said: There came to me petitioner on behalf of the Jinn and I went with him and recited the Qur’an to them. He (the narrator) said: He then went with him and showed us their tracks and the traces of their embers. They (the Jinn) asked him (the Holy Prophet) about their provision and he said: Every bone on which the name of Allah is recited is your provision. The time it falls in your hand it shall be covered with flesh, and the dung of (the camels) is fodder for your animals. The Messenger of Allah (peace be upon him) said: Don’t perform istinja with these (things) for these are the food of your brothers (Jinn). [Sahih Muslim Hadith 903 Narrated by Ibn Mas’ud (radhiyallahu anhu)].


Sahih Al-Bukhari Hadith 6.443 Narrated by Ibn Abbas (radhiyallahu anhu):
Allah’s Apostle went out along with a group of his companions towards ‘Ukaz Market. At that time something intervened between the devils and the news of the Heaven, and flames were sent down upon them, so the devils returned. Their fellow-devils said, “What is wrong with you?” They said, “Something has intervened between us and the news of the Heaven, and fires (flames) have been shot at us.” Their fellow-devils said, “Nothing has intervened between you and the news of the Heaven, but an important event has happened. Therefore, travel all over the world, east and west, and try to find out what has happened.” And so they set out and travelled all over the world, east and west, looking for that thing which intervened between them and the news of the Heaven. Those of the devils who had set out towards Tihama, went to Allah’s Apostle at Nakhla (a place between Mecca and Taif) while he was on his way to Ukaz Market. (They met him) while he was offering the Fajr prayer with his companions. When they heard the Holy Qur’an being recited (by Allah’s Apostle), they listened to it and said (to each other). This is the thing which has intervened between you and the news of the Heavens.” Then they returned to their people and said, “O our people! We have really heard a wonderful recital (Qur’an). It gives guidance to the right, and we have believed therein. We shall not join in worship, anybody with our Lord.” (See Qur’an 72.1-2) Then Allah revealed to His Prophet (Surat al-Jinn):

Note: The devils are the bad jinns and there are good jinns as well.


No other religion in the world except Islam has the concept of Jinn. Muhammad Marmaduke Pickthall, another translator of the Qur’an from England, gives an another meaning of Jinns. He says another meaning of Jinns is foreigners (Aliens) which means they are extraterrestrial (from outside the earth).

I Researched on this matter and found this fact backed by the following evidence

The famous Islamic cosmographer and Persian physician who lived in the thirteenth century, Zakariya ibn Muhammad ibn Mahmud Abu Yahya al-Qazwini, states that jinns “are aerial animals, with transparent bodies which can assume various forms.” This is recognized as one category of jinns which permeate the atmosphere and is reminiscent of Trevor Constable’s plasma-based “sky creatures”.

Gordon Creighton and Chris Line, as far back as 1989, have argued that UFOs are in reality jinns in different issues of the “ Flying Saucer Review”. The idea that Earth’s atmosphere could be the habitat of living aerial creatures which manifested as UFOs is not a new one.

Based on the laws of Physics and Chemistry scientists argue the existence of creatures in the sun. The outermost part of the sun is called the Chromosphere and Corona. The temperature here is 4000 degrees centigrade. Underneath the corona lies the Photosphere where the temperature is 5700 degrees centigrade which is the temperature on the surface of the sun. Inside the Photosphere lies the Plasma Interior. Here the temperature is 30,000 degrees centigrade. At this temperature the atoms lose their electrons which wander freely. The density of the hot gases is equal to that of air at the surface of Earth. Halfway towards the center of the sun the temperature rises to several million degrees centigrade. Here the electrons are completely removed from their atoms and move freely, leaving the atomic nuclei behind as positively charged Ions. These separated positive and negative (ions) move independently of each other and this state of matter is called Plasma. Plasma could be interpreted as the smokeless Fire described in the Qur’an. At the center of the sun is the core where the temperature reaches ten million degrees and the density is five times greater than that of solid gold. That is the density of the core, which is greater than any material found on Earth.

And He created Jinns from fire free of smoke. [Surah LV: 15]

The possible inhabitants of Plasmaland (place of inhabitants) or Jinns have a more complex basis for their life involving charges as well as magnetic forces. The positive and negative ions interact and respond to the presence of magnetic forces. The stable structure and movement of the Jinns is influenced by the magnetic forces. In Physics we know that the moving charges influence the motion of these electrical charges or ions. This situation is similar to the influence of proteins and nucleic acids in Earth life. Finally these processes result in a favored form.

David Brin’s Sundiver also speculated on plasma life forms. This science fiction proposed a form of life existing within the plasma atmosphere of a star using complex self-sustaining magnetic fields. Similar types of plasmoid life have been proposed to exist in other places, such as planetary ionospheres or interstellar space. Gregory Benford had a form of plasma-based life exist in the accretion disk of a primordial black hole in his novel Eater.

The Dictionary of Islam by Thomas Patrick Hughes states: “They become invisible at please (by a rapid extension or rarefaction of the particles which compose them), or suddenly disappear in the earth or air, or through a solid wall.” Particles in plasma, through magnetic and electric forces, can increase their inter-particle distance to decrease the density of the plasma. The inter-particle distance in collisionless plasma is so large that objects of collisionless plasma can easily pass through each other.
All of these characteristics are consistent with plasma life forms as described by this author. Some writers have already argued that jinns are in fact plasma life forms, for example, Dr Ibrahim B Syed, a Clinical Professor of Medicine at the University of Louisville, School of Medicine.

We should note that the concept of plasma is a relatively modern one. The term “plasma” was coined by Irving Langmuir around 1929 and modern plasma physics only began in the twentieth century. A thousand years ago the concept of plasma did not exist. But the term “smokeless fire” captures rather nicely the image of a plasma. If we had fluorescent lamps and neon signs (which are composed of plasma) a thousand years ago, they would probably be described as “smokeless fire” or “fire without smoke”.

The fifty-fifth chapter “Ar-Rahman” of the Qur’an states that jinns are made of “smokeless fire” and humans are made of clay (like that used in pottery). In modern terms, we may say that humans are carbon-based or water-based, jinns are plasma-based and angels are photonic life forms.

Angels, aliens, ghosts, jinns and other exotic life forms also have subtle bioplasma bodies that are often recorded or illustrated in the metaphysical and religious literature (and even the UFO literature), to confirm that these exotic life forms indeed have bodies composed of plasmas of dark matter particles.

It is not surprising that angels & jinns also have features associated with the Sun. The Sun is, after all, a big ball of magnetic plasma. Coronal auras and discharges, granulation and spicules are all features associated with the Sun and seen in numerous illustrations of the bioplasma bodies of angels,jinns and other exotic life forms throughout the centuries.

We as a Muslim believe in the world of Unseen, we can only move around the world and glorify Allah by observing His Signs and His Miracles.

Time: An Irrecoverable Bounty

Valuing the Asset of Time

By: Sheikh Muhammad Saleem Dhorat (hafizahullah)

Time is from amongst the greatest gifts bestowed upon mankind, for their very existence and everything that revolves around it is dependent on time. It is said, ‘Time is life and life is time.’ Despite its invaluable and precious nature, it is probably the most neglected of gifts. Many common pastime endeavours and entertainment activities are robbers of time and inadvertently, life.

Success in all spheres of a human’s life, whether religious or worldly, spiritual or physical, monetary or otherwise revolves around valuing time and utilising it most efficiently. All those who have made a name in history, have done so through valuing time. With ultimate and eternal success being dependent on the outcome of the Hereafter, our pious predecessors have all laid much emphasis on this reality, encouraging their students and associates to make most of their precious life and time and not let a single second go to waste.

My most beloved and honourable Shaykh, Shaykh-al-Hadith Mawlana Muhammad Saleem  Dhorat hafizahullah, continually encourages all his associates to value time, and has touched on this very important topic on numerous occasions, both in the Urdu and English languages, guiding many to realise its importance.

This booklet is a translation of the respected Shaykh hafizahullah’s book in Urdu titled,  ‘Mata‘-e-waqt ki qadar’, which is a transcription of a speech originally delivered by the respected Shaykh hafizahullah. Being the first work of the respected Shaykh published in Urdu, it achieved much acclaim and recognition from Urdu-speaking ‘Ulama, and also the general masses from all sectors. The Shaykh hafizahullah in this booklet, through his simple, appealing, and most logical manner, elaborates on this topic by citing examples from the lives of our pious predecessors and giving practical solutions to overcome this problem.

I end conceding that it is not befitting someone like me who is unmindful of the very contents of this booklet to be writing a foreword on it. However, with hope in Allah that these few words bring about a positive change, I have put pen to paper. May Allah guide all those who read this booklet to value the asset of time and accept all the efforts of the respected Shaykh hafizahullah, lengthening his shadow over us so that we may benefit from him for many more years. Amin.

(Shaykh Mawlana) Ayadh Sidat hafizahullah
24 Safar 1433 / 17th January 2012

Foreword (Translation of the Urdu foreword from the original Urdu  book)

From the blessed souls that have been chosen by Allah for the propagation and dissemination of Islam, in Europe, a leading personality is Shaykh Mawlana Muhammad Saleem Dhorat (May Allah benefit the Muslims by granting him a long life full of goodness), who is blessed with the attention of our pious mashayikh, towards whom flock both the learned and the layman, and whose being is an illuminating light for all across Europe.

The respected Shaykh is the founder and director of the Islamic Da‘wah Academy in Leicester, UK. He is the chief editor of the monthly Islamic journal ‘Riyadhul Jannah’ and the founder, principal and Shaykh-al-Hadith of Jame‘ah Riyadul ‘Uloom, an Islamic higher education establishment also based in Leicester, UK. The Shaykh is a personality of pious disposition. He has great love and fervour for knowledge and its propagation, and is the possessor of an array of unique abilities and skills in the various spheres of lecturing, writing, teaching and spiritual reformation; his illustrious accomplishments are many in all these fields and, insha’allah, lasting. In addition, he is a true standard-bearer in the fields of teaching and tarbiyah (Islamic moral reformation) and capabilities of organisation and administration, leading to his institute achieving distinction in this regard.

He is a personality of great foresight who enlightens and nurtures, rather, creates talents in others. He is a manifestation of continuous striving and enthusiasm. Upon initially encountering him, his intelligence, forethought, magnanimity, ambition, and his nurturing, promoting and encouraging of the youth leaves a lasting impression on the heart and mind.

In this age, which can only be described as the autumn of humanity due to moral decay, he rules over the hearts of the people, especially the youth, who generally have apathy towards the concept of respect and honour for such venerable personalities. It is due to his sincerity, strong conviction, soft heartedness and cheerful disposition that he has captured the hearts and minds of the youth.

His kindness and its positive effects, his efforts day and night to bring about a moral revolution in the thinking and ideologies of the Muslim Ummah, especially the youth, are worthy of envy. His lectures and discourses instil a love for the Qur’an and Sunnah in the heart. They also create a broadness in one’s thoughts, strengthen one’s ‘aqidah and gain control over the listener’s realm of thought and streams of zeal. His words leave a lasting effect in nurturing and disciplining the intellect and thinking of the youth.

His outpouring and effluence of Divine Love, together with teaching the etiquettes of this path, makes a person recognise the ecstasy and the pleasure of feeling the closeness of Allah. His lectures comprise of delightful speech and eloquence, which are delivered spontaneously, and are a reflection of true passion and emotion. Due to every word being from the depth of the heart, they leave a significant effect. Along with the delightful speech, his every word is full of sincerity and Divine Love, the blessings of which are clearly visible just as the early morning dew on the petals of a flower. One feels the genuine concern of the heart shining through the beautiful garment of his words.

His audio lectures are in hundreds, from which is a lecture entitled ‘Valuing the Asset of Time’, which is in your hands in book format. The task of bringing the discourse into written form from audio was carried out by my respected Mufti Ibrahim Italwi hafizahullah, who is a lecturer of hadith at Jame‘ah Riyad ul ‘Uloom, Leicester. The respected Mufti is worthy of much commendation and accolade that he, together with his teaching commitments, gave attention to this important work and exerted much effort in accomplishing the task of bringing the Shaykh’s academic and reformative speech into book form.

What is this lecture? It is a lecture which is a cure for those who suffer from the malady of neglect towards time. It is an alchemy that makes the use of time, which could become a means of punishment in the hereafter due to its misuse, into a means of blessings. It is a lifeline for the many who are pre-occupied in futile endeavours. It is a trustworthy means for safeguarding the asset of time. It is a heavy down pouring cloud for cleansing those immersed in the dust of negligence and laxity. It is a parasite in the shell of the mollusc of life. It is an illuminating moon in the dark night of futility. It is an antidote for the venomous poison of wasting time.

I have penned these few words with this hope that I gain a connection to the Respected Shaykh hafizahullah’s valuable discourse; and that it will insh’allah serve as an encouragement for the transcriber to transcribe the remaining discourses and lectures of the Shaykh hafizahullah into book form. The reality is that my words have not done justice in highlighting the features of this discourse, and this foreword is akin to a patch of sack cloth on a velvet sheet.

Finally, I pray that Allah grant this book acceptance in His Court and make it beneficial in the Hereafter for the Shaykh hafizahullah, Mufti Ibrahim, and all those who assisted in any way. Amin.

(Shaykh Mufti) Umar Farooq hafiahullah, 9th Rab‘-al-Awwal 1427/7th April 2006

Imam Abu Dawud (rahimahullah)

Abu Dawud (rahimahullah) is the appellation of the great muhaddith, Imam Sulayman Ibn Ash‘ath As-Sijistani (rahimahullah). The Imam’s famous book, Sunan Abi Dawud, is classified amongst the most authentic compilations of Hadith. Regarding Imam Abu Dawud (rahimahullah), the muaddith, Musa ibn Harun (rahimahullah) commented:

“Imam Abu Dawud was created for the service of hadith in this world and to enter Jannah in the Hereafter.”

After reviewing a copy of the Sunan of Imam Abu Dawud (rahimahullah), Muhaddith Muhammad ibn Ishaq As-Saghani (rahimahullah) and Muhaddith Ibrahim Al-Harbi (rahimahullah) stated:

“The science of hadith has been made easy for Imam Abu Dawud, just as iron was made soft for Prophet Dawud (alayhissalaam).”

Such was the status and acceptance of Imam Abu Dawud (rahimahullah) that once Shaykh Sahl ibn ‘Abdullah At-Tusturi (rahimahullah) – a leading pious predecessor who had the good fortune of benefiting from the company of the acclaimed Shaykh Dhu-an-Nun Al-Misri (rahimahullah) – visited Imam Abu Dawud (rahimahullah). He said to Imam Abu Dawud (rahimahullah) that he had a need which he would only mention if the Imam promised to fulfil it. Imam Abu Dawud (rahimahullah) promised that he would fulfil Shaykh Sahl’s need if it was within his capacity. Upon this Shaykh Sahl (rahimahullah) said:

“Please take out your blessed tongue with which you narrate the hadith of Rasulullah ﷺ so that I may kiss it (as a token of respect and honour).”

The Chosen Hadith of Imam Abu Dawud

I have collected five hundred thousand hadith of Rasulullah ﷺ, from which I have chosen four thousand eight hundred for inclusion in my Sunan. And from amongst this entire collection there are four such hadith, which if practised upon, are sufficient for a person to attain piety. They are:

1. “Actions are dependent upon intentions.”

2. “It is from the excellence of an individual’s Islm that he leaves L ya‘n (those things which do not benefit him).”

3. “A person cannot be a complete believer until he likes for his brother what he likes for himself.”

4. “all is evident and arm is evident. And between these two are vague and unclear things.”

If we ponder upon these hadith, we will come to appreciate that they are in reality a summary of the whole Deen. The renowned scholar, Shah ‘Abd-al-‘Aziz Al-Muhaddith Ad-Dihlawi (rahimahullah) commenting upon this quartet states:

“The first hadith is sufficient to rectify one’s worship. The second hadith is enough for preserving the valuable seconds of one’s life. The third hadith is the fundamental principle when it comes to fulfilling the rights of the servants of Allah. And the fourth hadith, by virtue of exhorting abstinence from vague and unclear matters, is the underlying principle of taqwa and piety.”

The Chosen Ahadith of Imam Abu Hanfah (rahimahullah)

The acclaim and status of the great Imam of Fiqh, Abu Hanifah (rahimahullah), is such that the Imam needs no introduction. On one occasion Imam Abu Hanifah (rahimahullah) said to his son, Hammad (rahimahullah),

“From five hundred thousand hadith I have selected five; these encompass the whole of what is required for a person’s Deen.”

The great Imam selected the same quartet as Imam Abu Dawud, with the fifth hadith being:

“A true Muslim is he from whose tongue and hand Muslims are safe.”

This hadith also contains a comprehensive message. If the underlying concept of this hadith was followed in the correct manner then we would see peace and harmony prevailing in our world.

When we compare the two aforementioned selections, it seems probable that Imam Abu Dawud (rahimahullah) based his quartet of comprehensive hadith upon the quintet selected by Imam Abu Hanifah (rahimahullah). This is possible as Imam Abu Dawud (rahimahullah) was born fifty two years after the demise of Imam Abu Hanifah (rahimahullah). Also, Imam Abu Dawud’s (rahimahullah) admiration of Imam Abu Hanifah (rahimahullah) and his lofty status can be easily gauged as he said:

“May Allah have mercy on Imam Abu Hanifah; for indeed he was a great Imam.”

From this introduction it is hoped that we can appreciate the significance and importance of the hadith which have been mentioned. The hadith which I wish to make the basis of my discussion is from among these hadith.

Sign of a Good Muslim

The Prophet ﷺ said:

“It is from amongst the excellence of an individual’s Islam that he leaves la’ ya‘ni (those things which do not benefit him).” [At-Tirmidhi]

This hadith teaches that the sign of a good Muslim is that he does not become involved in la’ ya‘ni. Thus, it is important to understand what constitutes la’ ya‘ni.

Any act which is futile is la’ ya‘ni; and futile acts are those that do not bring any benefit in this world nor the Hereafter. Consequently – keeping in mind the  chosen  ahadith of Imam Abu Hanifah (rahimahullah) and Imam Abu Dawud (rahimahullah) – in order for a person to be classed as a pious Muslim, it is necessary that he refrains from saying such things and from doing such actions which bring no benefit in this world or the Hereafter. 

Upon further contemplation, we can appreciate that the individual who involves himself in acts of la ya‘ni is in reality wasting the precious moments of his life. We also need to realise that wasting time is indeed a great loss, for time is such a commodity that once it has been wasted it can never be re-acquired.

Achieving an Objective

In this world, every person has objectives which he wishes to achieve. For example, the objective of a businessman is to see his business prosper. Likewise, the objective of those who are infatuated with this world is to attain and hoard as much of this world as they can,  whereas the prime objective and purpose of a Muslim’s life is to attain success and prosper in the Hereafter.

If we were to assess the lives of those who have set themselves an objective, then we will notice a number of things: such people never let other things distract them from fulfilling those tasks which will help them achieve their desired objective; they never allow even a single opportunity which will help them progress slip away; their resolve is such that they seldom become neglectful of their objective for even a single moment. These are things which intelligence dictates for those who have set objectives in life.

This is why a businessman will not be ready to meet or even speak to anyone without necessity during business hours. This is what intelligence demands, for it is only through such dedication that the businessman can achieve what he wants. Such people, as far as achieving their selected objective is concerned, are very intelligent. This is because, after setting a target, they value their time, spending it wisely with great care. As a result they reach the peak of success in their selected field.

Our Condition

When we consider the condition of the Muslim of today, it is indeed amazing. Despite being blessed with Faith, unfortunately, a Muslim does not even know what the objective of life is or even what it should be; he does not even realise that the precious seconds that he wastes are taking him ever so quickly towards the Hereafter and his final reckoning. He continues to remain in the slumber of negligence squandering his life in useless pursuits.

Thus, he becomes an example of the verse of the Qur’an which states:

“The reckoning of the people has drawn near to them, while they are in negligence, turning away.”   [Qur’an 21:1]

It is very sad to see that we have drifted so far away from the beautiful teachings of our beloved Prophet ﷺ. We are either totally unaware of these teachings or we have limited knowledge; even the knowledge we have is fruitless for it is not translated into practice.

We have reduced Islam to a few rituals and customs, which results in us wasting hours upon hours in storytelling, political discussions, reading newspapers, talking about others, etc. These actions bring us no benefit whatsoever in this world or the Hereafter.


“Left behind is the practice of hadith, but the spirit of Bilal has disappeared.

The philosophy remains, but the direction of Al-Ghazali no more.”


“Even today, the takbir is called in the Masjid’s vicinity, O Anwar!

But the strength with which it  used to stir the hearts has long been forgotten.”

It is because of this very carelessness that we as an Ummah are in a great loss, and because our priorities have changed we are living a life of disgrace!

A Sporting Interest

Interest in sports such as football and cricket is a common phenomenon of our time, and the obsession shown by its followers leaves one speechless. We should be shedding tears of blood, that we Muslims, who have been sent into this world as means of guidance, are ourselves wasting our precious lives in futile sporting interests.

We spend countless hours watching sport on the television and the internet or listening to sporting commentary on the radio. Do we ever remember Allah whilst involved in these past times? Are these useless past times anything but a means of distracting us from the remembrance of Allah?

Such is the negligence shown that not only is congregation missed, but salah is not read at all. If we do somehow manage to come to the masjid to perform salah then both within the masjid and throughout the salah the only thoughts that run through our minds are of the game that we are missing. If a match is being played at the time of Jumu‘ah salah, then coming for Jumu‘ah becomes difficult and burdensome. Neither do we arrive in time to listen to the khutbah, nor do we pray the sunnah salah. Do we think that our religion permits us to be involved in such activities which make us this neglectful of remembering Allah, and of reading salah and fulfilling our duties?

The gravity of the situation is further aggravated by the fact that not only are we devoted to sports, but we become devotees of sport stars and sporting professionals. We take these individuals as our role models. We copy the way they walk, the way they talk and the way they dress. We try to copy every aspect of our sporting idol’s life. Do we think it is permissible for a Muslim to hold such great adoration and affection for a person whose life totally contradicts Islamic values?

We need to realise that we are wasting our time in such a pursuit which brings no tangible benefit in this world or the Hereafter. Remember, to waste one’s time is to waste one’s life. And to utilise one’s time is to utilise one’s life.

Investing Time
Through remembering Allah for just a few moments we can attain limitless goodness. Think that just by reciting the Qur’an for a few minutes we can attain a mountain of reward. By saying Alhamdulillah once we receive enough good deeds to fill the scales on the Day of Qiyamah. By saying Subhanallah and Alhamdulillah we receive enough reward to fill the emptiness that exists between the heavens and the earth. Whosoever values time will tread the path to success both in this world and the Hereafter.

Our Pious Predecessors and their Valuing Time

The value of time in the eyes of our pious predecessors can be understood from the following few incidents:

Shaykh Dawud At-Tai (rahimahullah) was a great saint. It was his habit that whenever it was time to eat, he would break the bread into small pieces and soak them in water. Then, he would once again engage in his work until the bread had soaked up the water (and become like porridge), after which he would consume it.

When asked as to why he did this and not eat the bread with curry like others do, he said that he had calculated the time it took to eat the way he did and the time it took to eat bread and curry like others do. He noticed that as a result he gained the time to recite fifty verses of the Glorious Qur’an. Once he realised this worth, this became his practice so as to gain the extra benefit that little time offered.

Shaykh Sirri (rahimahullah) mentions regarding Shaykh Al-Jurjani (rahimahullah) that I saw him swallowing dried barley parchment. When I asked him regarding this habit of his, he said, “I calculated the time it took to eat curry with bread as compared to swallowing dried barley parchment, and found that I could recite Subhanallah seventy times! For this reason, for forty years I have not eaten bread and curry, sufficing on dried barley parchments.”

It is mentioned regarding Shaykh Salim Ar-Razi (rahimahullah), a pious saint from the 5th century, and also regarding Hafiz Ibn Hajar’ Al-‘Asqalani (rahimahullah), the famous commentator on the Sahih of Imam Al-Bukhari, that when their writing instruments would become blunt and needed sharpening, then together with sharpening the instrument they would busy themselves in the dhikr of Allah. This was so that their time would be utilised in two profitable activities: dhikr and making preparations for writing, as that is also a virtuous act. Such was the value they had attached to time.

This realisation and understanding is also a blessing from Allah, for every individual does not possess it. It is a blessing which is gifted to those individuals who have tasted the sweetness of the love of Allah and are concerned with developing their Hereafter. Their state then becomes such that they are unwilling to give up their time for anything which will deviate them from their objective.

A Priceless Asset

Shaykh Mawlana Ashraf ‘Al At-Thanwi (rahimahullah) has narrated an amazing incident from the life of the renowned Shaykh Ibrahim ibn Adham (rahimahullah). Once, Khizr (alayhissalaam) came to visit Shaykh Ibrahim (rahimahullah) whilst he was busy in the dhikr of Allah. Following a brief greeting and exchange of pleasantries, Shaykh Ibrahim (rahimahullah) resumed his dhikr. Khizr (alayhissalaam) was astonished by Shaykh Ibrahim’s dedication. So he said to Shaykh Ibrahim (rahimahullah), “People wait many years hoping to get a chance to meet me, but they are unable to. I myself have come to meet you, yet you do not seem concerned in the least!” Upon this, Shaykh Ibrahim ibn Adham (rahimahullah) replied, “Only that person desires to meet you who has time in which he is free from desiring to meet Allah.”

We, on the other hand, are always free because we place no value on time. It is an obvious truth that from amongst all the blessings we have been granted, mn is the greatest. However, in one aspect, time is an even greater blessing than mn. This is because if we did not have time we would not exist, for life consists of nothing but time. If we were not alive and if we had not been created, then we would not have been able to benefit from the great gift of mn. Without the blessing of life we are unable to attain the wealth of mn, alh, fast, or communicate with Allah through supplication. Without life we are unable to attain the friendship of Allah, enter into Jannah or be blessed by seeing Allah in the Hereafter.

It is through the medium of time that we have the opportunity to benefit from all the blessings of this world and the Hereafter. If the moments of time which constitute our life were absent, then how would we have benefited from all these great blessings?

From this we can appreciate what a great asset time is. Consequently, the one who wastes this valuable asset in la’ ya‘ni is practically announcing that this priceless asset holds no value in his eyes.

Value of Time in Light of the Ahadith

There are numerous ahadith of the Prophet ﷺ which turn one’s attention towards making the most of time and not wasting it. Amongst these sayings are:

“The best amongst you is the one with the longest life and the best actions.” (Ahmad)

“The best person is he whose life is long and actions are good.”   (At-Tirmidhi)

“Value five things before (they are overtaken) by another five: your youth before your old age, your health before your illness, your wealth before your poverty, your free time before you become occupied and your life before your death.” (Al-Hakim)

“Two favours (of Allahh) are such that many people are in loss regarding them: (they are) health and free-time.” (Bukhari)

The hadith means that many people incur great loss with regards free-time and good health, by not utilising them in acquiring the best of this world and the hereafter, especially the hereafter. The realisation of this loss only dawns on them when they become deprived of these two blessings.

From these hadth it is not difficult to appreciate the great emphasis that the Prophet ﷺ placed on valuing time. We can thus conclude that it is the desire of the Prophet ﷺ that we do not waste a single second of our lives in fruitless acts.

The Prophet ﷺ was more merciful than a mother and more kind than a father when it came to matters concerning his Ummah. He has shown us all those deeds which will take us closer to Jannah so that we can adopt them, and also all those deeds which will take us towards Jahannam so that we can avoid them.

“O people! There is nothing that will take you close to Jannah and away from Jahannam but that I have instructed you regarding it; and there is nothing that will take you close to Jahannam and away from Jannah but that I have prohibited you from it.” (al-Bayhaqi)

A Worthless Purchase

What a great favour it is of our beloved Prophet ﷺ that he clearly showed us the path through which we can acquire the everlasting bliss of Jannah, and save ourselves from the punishment of Jahannam. This is why, prior to undertaking any action, we should always ponder upon whether the action we are about to undertake is according to the teachings of our beloved or not. We should also think as to whether the action is going to bring us benefit in the Hereafter as well as this world.

Remember, if any action is of no benefit in either of the two worlds, then it is classed as  la’ ya‘ni, and it is something which does not befit a Muslim. A Muslim knows and appreciates the value of time, so to engage in such an action will be a means of incurring great loss.

Imagine if an individual were to buy a worthless stone for a hundred thousand pounds, then, even though the stone is not something which will inherently cause him harm, every intelligent person will say that this individual has incurred a great loss. This is because this individual has spent his wealth on something which is of no worth whatsoever. Likewise, if a person were to spend valuable moments on something which albeit is not inherently harmful, but which at the same time does not bring any benefit, then every intelligent individual will say that this person has incurred a great loss. This is because he has spent the valuable asset of time upon something which will bring him no return, both in this world and in the Hereafter.

Time Management

In the society in which we live, time is valued greatly; and it is through efficient use of time that great progress has been made. Time management courses, taught by experts, detail how an individual can make the most of his time. University graduates, company directors, lecturers and students spend money to enrol on such courses so that they can learn how to use their time wisely.

Our pious predecessors, through the company of their Mashayikh, had learnt the value of time. This is why, despite not undertaking a dedicated course on time management, they utilised their time so wisely that it is difficult to find examples with which to compare them. Without enrolling on such courses, through the company of the pious, they learnt not to waste a single second of their lives and how to spend their time in the most fruitful pursuits. With this training, they were able to undertake such great works and their accomplishments are so vast that what they were able to achieve is indeed astonishing.

How our Pious Predecessors Valued Time

Dr. ‘Abd-al-Hayy ‘Arifi (rahimahullah) narrates regarding his mentor Hakim-al-Ummah Shaykh Mawlana Ashraf  ‘Ali At-Thanwi (rahimahullah), “In the eyes of our respected Shaykh (rahimahullah), time held great value. It would appear that Allah had made valuing time part of Shaykh’s (rahimahullah) nature. He would ensure that each second was spent efficiently and his eyes would always be on the clock. Shaykh (rahimahullah) would follow a strict timetable, fulfilling each allocated action at its appointed time. It is through this strict discipline that Shaykh (rahimahullah) was able to produce a great treasure of scholarly works and deliver priceless advices which continue to be a means of guidance.” This is the statement of that person who saw Shaykh Ashraf ‘Al At-Thanwi (rahimahullah) with his own eyes!

We can further understand the great importance that Shaykh Ashraf ‘Al At-Thanwi (rahimahullah) attached to observing a timetable from the following famous incident. Once, Shaykh-al-Hind (The Shaykh of India) Shaykh Mawlana Mahmud-al-Hasan (rahimahullah) visited Shaykh Ashraf ‘Al At-Thanwi (rahimahullah). Shaykh Ashraf ‘Al At-Thanwi (rahimahullah) was a student of Shaykh-al-Hind (rahimahullah) and held him in such high regard that he would refer to him as Shaykh-al-‘Alam (The Shaykh of the World). It so happened that Shaykh-al-Hind (rahimahullah)’s visit overlapped with the time that Shaykh Ashraf ‘Al At-Thanwi (rahimahullah) had scheduled for writing. With great politeness, Shaykh Ashraf ‘Al At-Thanwi (rahimahullah) mentioned to his teacher that this was the time he had allocated for writing and requested permission to fulfil this routine task.

Shaykh-al-Hind (rahimahullah) happily granted him permission. Even though the visit of his teacher entailed that Shaykh Ashraf ‘Al At-Thanwi (rahimahullah) did not feel like writing, he did not forgo his regular practice. Thus he wrote a few sentences and once again returned to benefit from the company of Shaykh-al-Hind (rahimahullah).

Shaykh Mawlana ‘Ashiq Ilahi (rahimahullah) has written regarding Shaykh Mawlana Khalil Ahmad Sahranpuri (rahimahullah) that whatever the situation or condition, no change would be seen in the timetable or daily practices of the respected Shaykh.

The intense dedication towards religious work and the value attached to time by Shaykh-al-Hadith Mawlana Muhammad Zakariyya (rahimahullah) can be gauged from the fact that on occasions the respected Shaykh (rahimahullah) would not even realise that he has not eaten. It was only when some 30 hours would pass since his last meal and when the effects of hunger would begin to manifest as weakness that Shaykh-al-Hadith Mawlana Muhammad Zakariyya (rahimahullah) would remember that he had not had food.

His commitment to his work was one of the reasons that he received the special attention of the pious. In his autobiography, Shaykh-al-Hadith Mawlana Muhammad Zakariyya (rahimahullah) narrates how he would pay regular visits to Thana Bhawan for the printing of Badhl-al-Majhd (An Arabic commentary on the Sunan of Imam Abu Dawud rahimahullah). He would receive the final draft by Zuhr time and he would need to submit the edited version before leaving in the evening. Thus, the respected Shaykh (rahimahullah) would sit in a corner of the masjid reviewing the texts thoroughly until ‘Asr time. The public lectures delivered by Shaykh Ashraf ‘Al At-Thanwi (rahimahullah) would also take place in Thana Bhawan at this time. Hence, Shaykh-al-Hadith Shaykh Mawlana Muammad Zakariyya (rahimahullah) would feel great deprivation at not being able to attend due to the demands of his research.

On one occasion Shaykh-al-Hadith Mawlana Muammad Zakariyya (rahimahullah) mentioned this feeling to Shaykh Ashraf ‘Al At-Thanwi (rahimahullah) and said, “People come from far and wide to benefit from you, yet this unworthy one, despite being in close proximity, is unable to benefit from your lectures.” In reply Shaykh Ashraf ‘Al At-Thanwi (rahimahullah) commented, “Do not worry. Even though you are not in my company I am in your company. I continue to watch you and greatly admire your dedication. Indeed, this is the manner through which work is accomplished.”

Spiritual Harm

Time is something to be valued greatly for it is time that is our greatest wealth. Whosoever utilises time well will be able to acquire benefit both in this world and the Hereafter; and whosoever wastes time will definitely face harm both in this world and the Hereafter.

Dr  ‘Abd-al-Hayy ‘Arifi stated that it is through futile actions that the nur (spiritual light) of worship is lost.

The student of Imam Abu Thawr (rahimahullah) and the nephew and disciple of Shaykh Sirri (rahimahullah), Shaykh  Ab-al-Qasim (rahimahullah) has commented that:

“If a servant of Allah indulges in la’ ya‘ni, it should be taken as a sign that Allah has shunned this individual.”

What a grave warning this is, may Allah safeguard us all.

Shaykh Ashraf ‘Ali At-Thanwi (rahimahullah) has stated, “I say on oath that if a person were to ponder upon his futile actions, then he will definitely realise that these futile actions lead him to sin. For example sometimes people, without need, ask me when I am going to visit a certain place. Such unnecessary questioning troubles me; and to cause trouble to a Muslim is a sin. Indeed, there is no futile or unnecessary action whose border does not overlap with acts of sin.”

Consequently, we can understand that even though a futile action may be permissible in the outset, its eventual result will be that of committing a sin.

Those Who Valued Time

Those fortunate individuals who have safeguarded themselves from useless pursuits and valued their time have not only benefited themselves but also the Ummah at large. It is not hard to judge from the sheer volume and calibre of their accomplishments the great value they accorded to time.
The great Muhaddith Yahya Ibn Ma‘in (rahimahullah) transcribed one million hadith by hand in his lifetime. ‘Allamah Ibn Jarir At-Tabar (rahimahullah) wrote and published 358,000 pages of works related to Deen.

The Commentator on the Sahih of Imam Muslim (rahimahullah) and the author of the famed Riyad-as-Salihin, ‘Allamah An-Nawawi (rahimahullah) lived for only 45 years; yet if an assessment is made of the works he compiled, one can deduce that he wrote four pages of knowledge for every day of his life.

The author of Tafsir Ruh-al-Ma‘ani, ‘Allamah Al-Alusi Al-Baghdadi (rahimahullah), would normally teach 24 lessons a day. Whilst engaged in work of ifta and compiling his tafsir, the ‘Allamah would teach 13 lessons a day, and at night, after finishing all his other duties, he would continue to work on writing and researching for his tafsir. The next day he would pass on what he had written to the scribes. It is narrated that ‘Allamah Alusi (rahimahullah) would write so profusely that it would take a number of scribes ten hours to write what the ‘Allamah alone would amass during the course of just one night.

After the death of ‘Allamah Ibn-al-Jawzi (rahimahullah), only those filings and sawdust was used to warm the water for his burial ghusl which had been gathered from the quills and writing instruments used by the respected Shaykh to write ahadith. This was in accordance with the Shaykh’s bequest. Such was the quantity of this material that even after using it adequately to warm the water, there was some left behind. This was only the filings from the writing instruments with which the Shaykh used to write ahadith. So we can only imagine what quantity of filing and sawdust would have been amassed from the rest of the voluminous works that the Shaykh compiled. 

The renowned Muhaddith, Ibn ‘Asakir (rahimahullah) compiled the ‘History of Damascus’, which consists of 80 volumes. Despite his demanding academic engagements, he was also extremely observant of other acts of worship. Out of Ramadan, the Shaykh would complete one recitation of the Qur’an weekly, whereas in Ramadan he would increase this to one complete recitation daily.

These are some of the achievements of our pious predecessors. They valued the precious moments of their lives and left behind such beneficial resources through which the Ummah will derive benefit until the Day of Qiyamah; and through the blessings of these resources,  insha Allah, their good deeds will continue to increase.

The Common Factor

If we study the pages of history, we will find that it is through valuing and utilising time that success is achieved. This is the common factor found in the lives of all those who have acquired any form of success.

The value of time in the sight of such people can be appreciated from the following statement of Imam Khalil ibn Ahmad (rahimahullah):

“I find the time when I eat to be the most burdensome.”

The great Mufassir, Imam Fakhr-ad-Din Ar-Razi (rahimahullah),  despite authoring two hundred books for the benefit of the Ummah, would comment:

“I swear by Allah! I feel great remorse from being deprived of academic engagement during the time I need to eat. This is because time is indeed a great asset.”

One group is of these pious predecessors, who despite valuing each second of their lives, would constantly feel remorseful upon the passage of time. The other group – the group to which we belong – is of those who exercise no restraint when it comes to wasting time. We do not let any opportunity pass wherein we can waste our time. Despite this, never mind experiencing remorse, we do not even have the slightest awareness of the loss that we are in.

The Only Regret

Remember, even after entering Jannah and being granted all the blessings of Jannah, the residents of Jannah will feel remorse upon the time they wasted in negligence whilst in this world. The Prophet ﷺ has said:

“The people of Jannah (after entering Jannah) will not have remorse over anything other than the time spent without remembering Allah.” (Al-Bayhaqi, At-Tabarani) 

From amongst the wise sayings that Imam Ash-Shafi‘ (rahimahullah) collected from the company of the pious, one is:

“Time is a sword. If you do not cut it (by utilising it in good deeds), it will definitely cut you.”

When someone asked to speak to the renowned Tabi‘i, ‘Umar ibn ‘Abd-al-Qays (rahimahullah), he said, “Stop the sun in its orbit for a while; only then (will I have free time) in which to converse.”

Continually Diminishing

Time is passing by and it is an asset which diminishes continuously. It cannot be stored nor is there any method to stop it decreasing.


“Life is passing by, like the melting of ice.
Very quietly, slowly slowly, breath by breath.”

Each second that passes by is cutting a portion away from our life.


“O negligent one! The clock is giving you this call:
The seconds of the clock have reduced your life a little more!”

The great sahabi, Abu Ad-Darda’ (radhiyallahu anhu) and the great tabi‘i, Al-Hasan Al-Basri (rahimahullah) once said:

“O son of Adam! You are but (a collection of) days: when a day goes, a part of you goes.”

A day that has passed will never return. Every morning at sunrise the day says:

“Whoever is able to do some good should do it, for I will never return to you.” (Al-Bayhaqi)

Just think! Our childhood days have passed; for many their youth has passed; others have reached old age and are waiting only for death to come. Allah says:

“ …Indeed, when the term appointed by Allah comes, it cannot be delayed…” [Qur’an 71:4]

Before that time comes, we should make the most of our lives. We should resolve that from now on we will not waste a single moment, and we will spend every second only in profitable ways.

A Poet says:


“After asking for a long life, you came with a short life,
Half was spent in aspirations, and the other half in waiting!”

Another Poet says:


“Initially, childhood delighted you  with play for several years. Thereafter, youth made you insane.
Then, old age, 
how it harassed you!
Finally, death will completely annihilate you.
This world is not a place of attachment. It is a place to take lessons, and is not a place of entertainment.”

Before death strikes, we need to value our life. We need to resolve, from today, that, insha ’Allah, we will no longer waste our time, not even a second in futile acts; and that we will invest every second in doing beneficial actions. May Allah accept our intentions and grant us great blessings in them.

In order to give a practical form to this resolution, hereunder are a number of beneficial points of guidance that are tried and tested and derived from the teachings of our pious predecessors. We should try to note them in our minds and implement them in our lives.

1. Organise Our Time

The first point is to organise our time. Our pious predecessors were very particular about scheduling their time effectively, for it prevents time being wasted. Therefore, we should make a programme for the whole day and night in the form of a timetable and adhere strictly to it. At any particular time, do only what you have assigned for that time, and do not delay anything from  its appointed time.

Al-Hasan Al-Basri (rahimahullah) says, ‘Beware of taswif (procrastination).’

Do not put anything off until tomorrow, for ‘tomorrow’ is simply a deception and a diversion. Procrastination is the biggest cause of people’s neglect and failure. So make a habit of completing every task at its appointed time. In fact, strive for the enthusiasm to do tomorrow’s task today and today’s task now!

In connection with organising one’s time, I should also add that when you are confronted by two or more tasks, do the one that is most necessary and that promises the most beneficial outcome.

2. Abstain from Futile Activities

The second point is to abstain from futile activities and pointless talk. When we spend time in some mubah (permissible), non-beneficial activity, we argue that it is mubah and therefore harmless. Such thinking is flawed. A great loss actually occurs in that an extremely valuable asset is spent in an activity that has no benefit.

Before doing anything, we have a habit of asking ourselves whether it will bring any loss to our worldly life or our life in the hereafter. If the answer is no, we feel there is no harm in doing it, even though it may not be beneficial. This way of thinking is wrong. Before doing anything we should ask ourselves if it will be beneficial for our worldly life and our life in the hereafter. If the answer is no, we should stay away from it, for though the action itself is not harmful, but to spend a portion of life in an activity that is of no use in this world or the hereafter is in fact a loss. No one would spend money on something that brings no benefit. When spending money on something, people do not think about its possible harms; rather, they think about whether it will be of benefit or not. If it does not offer any benefit, people will not spend money on it.

From this we also understand that if we have to save ourselves from things that do not benefit us, how can there be any justification for spending time on things that are harmful in the world or the hereafter? Today, our youth are destroying their prospects for the hereafter and their worldly lives, through indulging in TV, internet, cinema-going and in reading indecent literature.

Sin and disobedience to Allah   bring harm in both worlds, so save yourselves from them. There is nothing worse than disobedience to Allah when it comes to wasting time. May Allah protect us. Amin.

3. Unnecessary Gatherings

You should save yourselves from spending time in unnecessary gatherings, as the more you mix with people, the more time will be wasted in futile talk. Nowadays, we not only engage in useless, futile talk in our gatherings, we also indulge in major sins such as backbiting and slander. During weddings or while visiting the bereaved or the sick, people assemble for hours on end and waste time in unprofitable talk. Therefore, abstain from spending time in unnecessary gatherings and mixing with people.

4. Safeguarding the Tongue

Do not speak without necessity; when you have to speak control your tongue and think before you speak. Be brief in your speech and weigh your words before speaking. The tongue indulges the most in futility. Abstaining from mixing with people and engaging in dhikr will help in safeguarding the tongue.

5. Muhasabah (Self-Reckoning)

Fix a time daily and do muhasabah of the past twenty-four hours, so you know how your time is being spent; through this you will realise how much is being lost, and how much is being gained. If time has been spent in good activities, thank Allah and ask for the ability to do more. If it has been spent in wrong avenues, repent and make a firm resolution to keep away from such things in the future.

Insha ’Allah, implementing these strategies will prevent time being wasted.

Final Advice

In conclusion, I would like to reiterate that it is vital that we refrain from wasting our time in fruitless pursuits. Rather than engaging in useless talk and excessive socialising, we should invest the moments of our precious life in acquiring the pleasure of Allah.

Our time should be spent in worship, in developing our knowledge and in providing benefit to the society and community in which we live; no second of our life should be squandered in acts of sin or futility.


“Upon each breath, remember Allah, and fill your heart with nur. Be His, as long as you live; and be His, when you depart (from this  world).”

May Allah grant us all the tawfiq and may He make us amongst those who truly value and benefit from the priceless gift of time.


Invaluable 90 minutes…

Shaykh Mawlānā Muhammad Saleem Dhorat ḥafiẓahullāh on one occasion spoke on the theme of valuing time. As part of the talk, Shaykh very beautifully explained how much loss is incurred through futile activities. He took the example of watching or listening to 90 minutes of football and questioned what benefit 90 minutes bring to a person. The fact is that we don’t gain anything!

If we take into account alternative actions of virtue, we will very quickly realise the great loss.

Let us look at a few alternatives Shaykh mentioned:

If you engage in reciting the Qur’ān for this length of time, you would on average recite 4 juz. Allāh grants 10 rewards for every letter recited. Imagine how many letters you would recite in 4 juz and multiply that by 10!

➡By reading 4 juz you could have earned yourself at least 400,520 rewards!!!

Recite ‘Subānallāh walamdulillāh’. The Prophet said, “Subḥānallāh walḥamdulillāh fills the space between the skies and the earth.” Think for a moment how much reward you would gain from 90 minutes of reciting this.

➡It is possible to gain the reward which will fill the space between the skies and the earth 4,410 times!!!

Recite ‘Subānallāhi walhamdulillāhi wa lāilāha illallāhu wallāhu akbar’. From a ḥādīth we learn that Jannah is a barren land and these glorifying words plant a tree for its reader in Jannah. During 90 minutes, you could prepare yourself a lovely forest of fruit trees.

➡In fact you could have planted 1,260 trees in Jannah!!!

Recite Surah-Al-Ikhlās. In the ḥadīth it is mentioned that Surah Al-Ikhlās is equal to 1/3 of  the Qur’ān. Hence, by reciting it 3 times you will earn the reward of reciting the full Qur’ān! Along with this, another ḥadīth explains that when a person recites Surah Al-Ikhlās 10 times, Allāh builds a palace for him in Jannah.

➡In 90 minutes you could have earned the reward of 270 Qur’āns and built yourself 81 palaces in Jannah!!!

Recite durūd, the shortest version is ‘Ṣallallāhu ‘alayhi wasallam’. In the ḥadīth it is stated that for every durūd a person sends upon the Prophet, Allāh forgives 10 sins, grants 10 rewards and elevates the person 10 stages.

➡In 90 minutes you could have  had 40,500  sins forgiven, 40,500 rewards granted and 40,500 stages elevated in Paradise!!!

So you thought it was just 90 minutes of harmless fun? Might be worth looking at the figures again and calculating how much loss you have incurred during every match.

Environment In the Qur’an


The Glorious Qur’an is the miraculous book of God, that falsehood can by no means approach. Allah, the Almighty, said about it, “We have not neglected in the Register a thing.” [Al-An`am 6:38]  

It is thus important to understand how the Qur’an tackled the environment, its components and balance, and how the Qur’an discussed the issue of the protection and development of the environment.

There are numerous verses in the Qur’an that deal in general with the issue of the environment, and some of them counted the elements and components of theenvironment accurately and inclusively, such as Allah’s saying, “To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil.” [Ta-Ha  20:6]

The verse covers everything between heavens and earth, such as the sun, heat, wind, clouds and rain, which constitute the natural environment. The phrase “and what is under the soil,” refers to the underground materials, whether geological, metal or natural, that can be extracted and invested. Moreover, it includes the groundwater that can be pulled out and used for agriculture and settlement.

Among the verses that cover the elements of environment in general is Allah’s saying:

“Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.” [Al-Baqarah 2:164]

The verse gives a broader meaning of the environment to include, the earth, heavens, time, transportation-referred to by ships, water, clouds… All of this and the interactive operations that occur among them are only recognized by those who have active reason.

The following is a presentation of how the Qur’an discussed some of the elements of the environment:


Water is among the most important ecosystem elements in the Qur’an; therefore, it was mentioned in dozens of positions in the Glorious Qur’an, mostly in the context of reminding people of God’s blessings and graces upon them, topped by the grace of water.

Water draws its significance from the fact that it is the origin of life on this earth. Allah, the Almighty, told us about this in the following verses, 

“Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?” [Al-Anbiyaa’ 21:30]

“Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills.” [An-Nur 24:45]

“And it is He who has created from water a human being and made him [a relative by] lineage and marriage.” [Al-Furqan 25:54]

The Qur’an talks about the functions of water in the following verse:

“Have they not seen that We drive the water [in clouds] to barren land and bring forth thereby crops from which their livestock eat and [they] themselves? Then do they not see?” [As-Sajdah 32:2]

In other contexts, the Qur’an points out the source of water in the following verses:  

“And it is He who sends down rain from the sky, and We produce thereby the growth of all things.” [Al-An`am 6:99]

“And We have sent down rain from the sky in a measured amount and settled it in the earth. And indeed, We are Able to take it away.” [Al-Mu’minun 23:18]

“And who sends down rain from the sky in measured amounts, and We revive thereby a dead land – thus will you be brought forth.”
[Az-Zukhruf 43:11]

Water is one of the greatest blessings of Allah – such as other elements of nature – but it may turn into a curse for those who disbelieve in God. Allah, the Almighty, informed us about some previous people who were drowned with water such as the people of Noah, as Allah says:

“And the people of Noah – when they denied the messengers, We drowned them, and We made them for mankind a sign. And We have prepared for the wrongdoers a painful punishment.” [Al-Furqan 25:37]

Also, the people of Pharaoh who disbelieved in Moses were drowned. Allah says:

“And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.” [Al-Baqarah 2:50]

Seas and Rivers

Among the important elements of the environment that keep water and direct its use towards the benefit of people are the seas and oceans that God bestowed upon His slaves. God stated that its functions enable:

– Fishing, and extraction of ornaments and decorations, as indicated in Allah’s saying, “And it is He who subjected the sea for you to eat from it tender meat and to extract from it ornaments which you wear.” [An-Nahl 16:14]

– Transportation as the sea enables one of the most important means of transportation, namely ships. God has made it a manifestation of His honor of man as Allah made it easy for man to move by the use of the land and the sea. He, the Almighty, says,

“And We have certainly honored the children of Adam and carried them on the land and sea.” [Al-Israa’ 17:70] 

“It is He who enables you to travel on land and sea.” [Yunus 10:22] 

“And subjected for you the ships to sail through the sea by His command and subjected for you the rivers.” [Ibrahim 14:32]

– The sea is a source of livelihood for many people, as Allah, the Almighty, says, 

“It is Allah who subjected to you the sea so that ships may sail upon it by His command and that you may seek of His bounty; and perhaps you will be grateful.”   [Al-Jathiyah 45:12]

Clouds and Rain

Among the elements of the environment associated with water are the clouds that carry water and then rain heavily on the earth so that people and cattle can drink that water. The wind has been mentioned repeatedly in the Qur’an as an act of obligation to people. For example, God says:

“And it is He who sends the winds as good tidings before His mercy until, when they have carried heavy rainclouds, We drive them to a dead land and We send down rain therein and bring forth thereby [some] of all the fruits. Thus will We bring forth the dead; perhaps you may be reminded.”

Rain is considered a source of water, as Allah says:

“And We have sent the fertilizing winds and sent down water from the sky and given you drink from it. And you are not its retainers.”

He also says:

“And it is He who sends the winds as good tidings before His mercy until, when they have carried heavy rainclouds, We drive them to a dead land and We send down rain therein and bring forth thereby [some] of all the fruits. Thus will We bring forth the dead; perhaps you may be reminded.” [Al-A`raf 7:57]

In another verse describing the mechanism of raining, Allah, the Almighty, says:

“Do you not see that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it. And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightening almost takes away the eyesight.” [An-Nur 24:43]

Thunder and Lightening

Among the natural phenomena that accompany raining are lightning, a light-flash which  occurs as a result of electric charging operations in the atmosphere, and thunder which is a sound that occurs as a result of the sudden expansion of air due to sudden, severe heat resulting from lightning. Thunder and lightning storms result in the cumulonimbus clouds and cause very heavy rain.

Thunder and lightning are natural phenomena that stir fear and apprehension in the hearts of people; however, Allah mentioned them among the things that glorify and, along with angels, stand in awe of Him. He said:

“And the thunder exalts [Allah] with praise of Him – and the angels [as well] from fear of Him.” [Ar-Ra`d 13:13]


The mountains are among the important environmental elements mentioned in more than thirty positions in the Qur’an, some of which are related to their function in this life, and others are related to their situation on the Day of Resurrection. What matters to us here is their position as an element of the environment. The glorious Qur’an stated several functions of mountains including:

– Mountains serve as pegs that sustain the balance and stability of the earth, since, Allah, the Almighty, mentions them as a grace for His creation,

“Have We not made the earth a resting place? And the mountains as stakes?”  [An-Naba’ 78:6-7] 

The Qur’an stressed this meaning in many verses in nine times describing mountains as “firmly set” as Allah says, 

“And We placed within the earth firmly set mountains, lest it should shift with them.” [Al-Anbiya’ 21:31] 

Also, He says, “And We placed therein lofty, firmly set mountains and have given you to drink sweet water.” [Al-Mursalat 77:27]

– One of the functions of mountains is that they can be used as a place for people to live inside them, as God says about the people of Al-Hijr “And they used to carve from the mountains, houses, feeling secure.” [Al-Hijr 15-82] 

God states in other positions the same meaning. He says: 

“And you carve out of the mountains, homes, with skill.”   [Ash-Shu`ara’  26:149], 

“And Allah has made for you, from that which He has created,  shadows and has made for you from the mountains, shelters…”    [An-Nahl 16:81]  

This is not limited to humans only, but also extends to other creatures as Allah says,

“And your Lord inspired to the bee, ‘Take for yourself among the mountains, houses.’” [An-Nahl  16:68]

– Mountains contribute to the formation of clouds and rain due to their streamlined shape. Therefore, the Qur’an linked in many verses between the mountains on the one hand and rain, water, and rivers on the other hand, such as the following verses:

“And it is He who spread the earth and placed therein firmly set mountains and rivers…” [Ar-Ra`d 13:3]

“And We placed therein lofty, firmly set mountains and have given you to drink sweet water.” [Al-Mursalat 77:27]

– The multiplicity of the types of mountains and their colors is a kind of adornment in the earth, and an indication of the Omnipotence of Allah, the Almighty, as Allah says,

“Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts, white and red of varying shades and [some] extremely black.”


Cattle are among the key environmental elements which Allah has put for the service of man, though they share with him using up other elements of the environment such as water, air, plants, etc.

The word An`am (cattle) has been mentioned 32 times in the Qur’an, including the following verses that point out Allah’s graces,

“Do they not see that We have created for them from what Our hands have made, grazing livestock, and [then] they are their owners? And We have tamed them for them, so some of them they ride, and some of them they eat. And for them therein are [other] benefits and drinks, so will they not be grateful?”

Allah, the Almighty, mentions eight kinds of cattle as He says,

“He created you from one soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates.” [Az-Zumar 39:6]

In another position, Allah explained what He meant by eight mates in the surah entitled Al-An`am as He said,

“[They are] eight mates – of the sheep, two and of the goats, two. Say, “Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful.” And of the camels, two and of the cattle, two. Say, “Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Or were you witnesses when Allah charged you with this? Then who is more unjust than one who invents a lie about Allah to mislead the people by [something] other than knowledge? Indeed, Allah does not guide the wrongdoing people.” [Al-An`am  6:143-144]

Cattle are communities like humans, as Allah, the Almighty, says,

“And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered.” [Al-An`am 6:38]

The Qur’an has touched on different types of cattle but we will rest only on the following:

1. Camels  
They were mentioned two times in the Qur’an, the first in the aforementioned verses and the second in the following verse, 

“Then do they not look at the camels – how they are created?”    [Al-Ghashiyah 88:1]

This verse directs us to reflection and contemplation on the creation of camels and how they are prepared for bearing heavy loads in harsh environmental conditions. Modern science has discovered a lot of miracles in camels, and the secrets and wisdoms that Almighty Creator has put in them.

2. Cows
The cow is mentioned in both singular and plural forms in nine positions in the Qur’an, the most well-known of which is the story of the cow of the Children of Israel. Allah, the Almighty, says,

“And [recall] when Moses said to his people, “Indeed, Allah commands you to slaughter a cow.” They said, “Do you take us in ridicule?” He said, “I seek refuge in Allah from being among the ignorant.” They said, “Call upon your Lord to make clear to us what it is.” [Moses] said, “[Allah] says, ‘It is a cow which is neither old nor virgin, but median between that,’ so do what you are commanded.” They said, “Call upon your Lord to show us what is her color.” He said, “He says, ‘It is a yellow cow, bright in color – pleasing to the observers.'” They said, “Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided.” He said, “He says, ‘It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.’ “They said, “Now you have come with the truth.” So they slaughtered her, but they could hardly do it.” [Al-Baqarah 2:67-71]

The distinguished characteristics of cows and how to choose them may be learnt from the above verses.

3. Sheep and Goats

They have been mentioned in Allah’s saying,

“[They are] eight mates – of the sheep, two and of the goats,  two. Say, “Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful.” [Al-An`am 6:143]

The Qur’an refers to both of them in three positions as God says,

“And to those who are Jews We prohibited every animal of uncloven hoof; and of the cattle and the sheep We prohibited to them their fat, except what adheres to their backs or the entrails or what is joined with bone.” [Al-An`am  6:146]

Also, He says,

“And what is that in your right hand, O Moses?” He said, “It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses.” [Ta-Ha  20:17-18]

4. Horses, Mules and Donkeys

They have been mentioned in Allah’s saying,

“And [He created] the horses, mules and donkeys for you to ride and [as] adornment. And He creates that which you do not know.” [An-Nahl 16:8]

Horses were mentioned alone two times in the Qur’an. The first time is in the context of what people love. God says,

“Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land.” [Aal `Imran 3:14]

In the second time, horses were mentioned in the context of battle and terrifying the enemies of God, as Allah, the Almighty, says,

“And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy.” [Al-Anfal 8:60]