distress grows more severe

The Prophet  said in a Qudsi Hadeeth: “Allah, the Exalted, Says, ‘I am as my slave expects me to be.’” When a person expects good of Allah, He showers him with His abundant blessings and generous bounties. When he believes with certainty that Allah intends good for him, Allah will bestow upon him of His blessings what is beyond his imagination. Allah, The Exalted, treats His slaves in accordance with their expectations of Him and grants them what they expect of Him and much more.

When you supplicate Allah, The Exalted, you should have good expectations of Him that He will accept your supplication. When you give in charity for His sake, you should have good expectations of Him that He will reward you. When you give up something for His sake, you should have good expectations of Him that He will compensate you with what is better than what you gave up. When you seek forgiveness, you should have good expectations of Allah that He will forgive you and replace your sins with good deeds.

An Arab poet said (what means):

v  If distress grows more severe, the door to Allah is wide open

v  The one who returns to Allah will never fail

v  Whenever you are overwhelmed with distress, say ‘O Merciful Lord,’

v  He will relieve your distress and bless you with rewards

v  Always have good expectations of The Most Generous

v  And His Grace will indeed amaze you

Al-Ma’moon said to Muhammad ibn ‘Abbaad: “I was informed that you show hospitality to all the visitors of Basra!” He responded: “Withholding generosity implies having bad expectations of Allah.” Another version of his response reads: “He who has a rich master (i.e. Allah) can never become poor!”

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Having good expectations of Allah

Having good expectations of Allah, The Exalted, is a great act of worship that a believer should fill his heart with in all his states and throughout his life. He should evoke his good expectations of Allah with regard to receiving guidance and Rizq (provision) and whenever he hopes for the righteousness of his offspring, the acceptance of his supplications, the forgiveness of his sins, and in all his affairs.

Ibn Mas‘ood, may Allah be pleased with him, said: “By Allah, a believer is not endowed with a better blessing than having good expectations of Allah. By Allah, no person expects good of Him except that He gives him what he expected; for all good lies in His Hand.” [Ibn Abi Ad-Dunya]

How wonderful it is to have good expectations of Allah and be certain that one’s heartbreak will be healed, his hardship will be relieved, his toil will be succeeded by comfort, his tears will be replaced with smiles, his sickness will be followed by recovery, and that after the worldly life comes to an end, there will be Paradise as wide as the heavens and the earth, prepared for the righteous.

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expressing appreciation and gratitude

• It is a form of expressing appreciation and gratitude, as well as being a treasure full of the exaltation of Allah The Almighty and glorification and praise to Him. When the Prophet  was asked about the reason behind his excessive prayer, he  said: “Should I not be a thankful slave?” [Al-Bukhari and Muslim]

• It protects against following desires, evil sins and cures from sicknesses, as Allah The Almighty Says (what means): {“Verily, Salah prevents from Al-Fahshaa' (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”} [Quran, 29: 45]. The Prophet  said: “Pray the optional night prayer, because it is the way of righteous people before you, it brings you close to your Lord, prevents you from committing sins, expiates your sins and cures you from sicknesses.” [At-Tirmithi]

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sign of honesty and frees

• It is a sign of honesty and frees a person from hypocrisy. The Prophet  said: “Whosoever prays forty days with the congregation, attending the initial (Allahu Akbar) of the prayer, will be free of two things: Hell Fire and hypocrisy.” [Ahmad]

• It is the best issue to be occupied with, the most profitable dealing, and the most likely amongst all acts of worship to cause the person to become humble and submissive. The Prophet  said: “Prayer is the best thing to be occupied with,, so perform as much of it as you can.” [Ahmad]

• It is a command from Allah The Almighty, Who Says (what means): {“Guard strictly (five obligatory) As-Salawaat (the prayers) especially the middle Salaat (i.e. the best prayer - `Asr). And stand before Allah with obedience [and do not speak to others during the Salaat (prayers)].”} [Quran, 2: 238].

• It elevates a person's ranks and expiates sins, as the Prophet  said: “Tell me, if there is an overflowing river in front of the house of one of you in which he baths five times a day, will there remain any dirt on him? They said, ‘No dirt will remain on him’. He then said: “That is the example of the five daily obligatory prayers by which Allah erases sins.” [Al-Bukhari and Muslim]

• It rescues from Hell, protects against danger, and enables a person to win Paradise. The Prophet  said: “The one who prays before sunrise (Fajr prayer) and before sun set (Asr prayer) will not enter Hell Fire.” [Muslim]

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The obligatory five daily prayers

The obligatory five daily prayers were prescribed during the night the Prophet  ascended to the heavens, while the commands for the remaining acts of worship were revealed to the Prophet  on earth. This indicates the special status and importance of prayer as an act of worship.

• It is the only pillar of Islam that is repeated five times each day, and is never waived except for the woman during her menstrual period and post-partum bleeding.

• It is the one of the most virtuous deeds, and most beloved to Allah as the Prophet  said: “Know that the best of your deeds are your prayers, and only a true believer maintains the state of ablution.” [Ahmad]

• It is the backbone of one’s religion, and the coolness of the eyes of the righteous. The Prophet  said: “The most important of all matters is Islam, its spinal cord is prayer and the highest rank is Jihaad for the sake of Allah.” [Ahmad]

• It is an indication of Islam and belief, and preserves a person’s blood from being shed, Allah The Almighty Says (what means): {“But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism], perform Salah and give Zakat, then they are your brethren in religion”} [Quran, 9: 11].

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Quran through existing communal and cultural practices

In one single word, protection, confidence, care, warmth and strength have been combined to produce the raison d’être for marriage. Yet, how many people would quote this, instead of insisting upon the juristic interpretation of husbands being managers of wives?

Islamic jurists sought to interpret the verses of the Quran through existing communal and cultural practices. Once these laws were established, they seemed to be set in stone.

Muslims no longer think, seek the truth or deliberate upon the words of the Quran. Fadl suggests that in our rituals of worship, we often use the political, legal and cultural aspects of religion, while ignoring the ethical, the moral and, by extension, the beautiful.

Weighed down by our biases, arrogance, hatred, we forget mercy and compassion. We forget our search for the beautiful; we forget our search for God.

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beautiful gifts of God to humans

One of the most beautiful gifts of God to humans only is that of rationality and intellect. By using these qualities and honing them constantly, we gradually become conscious of the beauty of the Quran. Strange as it may sound in an era when intellectual reasoning is anathema to Muslims, this is what God has enjoined humans to exercise. “He has taught him speech (and intelligence)” (55:4).

Even for Muslims who do not understand Arabic, the rhythm of the words is evident as they flow into each other, as waves of the sea, or as springs meeting at a point and then expanding into a larger spring. There is a melody, even without the qirah, that strikes at the chords of the heart. Immersing oneself in the verses brings a sense of peace and tranquillity, not to be found anywhere else.

As one begins to understand the structure of its surahs, its coherence, its links to the stages of the Prophet’s life, how some verses are contextual and refer only to those times, and how some are universal and need to be understood with reference to each other, one begins to decipher the meaning of the Sharia being the righteous and beauteous way. Every word of the book holds deeper meanings which are revealed to the discerning heart and mind, again and again.

How beautiful is the verse describing wives and husbands as garments for each other; having being created for love and companionship!

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