Guidelines

The Qur’an and Sunnah speak about sincerity in all our verbal statements, sincerity in our character, sincerity in our trust in Allah, and sincerity in all actions.


In one of the battles that the Muslims waged against the Romans, the Muslims – under the commandment of Maslamah (rahimahullaah) – surrounded a city that had a tall and well-fortified wall. The siege went on for months.


Then one night, one of the Muslim soldiers came to General Maslamah and told him of a hole that he had accomplished to bore through the wall. “It is only large enough for a slim soldier.” He knelt closer. “Quickly, send with me someone who can squeeze through and fight the army on the inside until he has opened the gates for all of us to enter.”


Maslamah sent out the news, and that night someone volunteered. In a sweeping assault, the gate was opened and the Muslims were victorious.


Maslamah, overwhelmed with happiness, sent out the word that the soldier that entered the hole should come forward. No one showed. A day passed and the request was repeated. Another day, then another. No one arrived to take credit.


On the fourth day, a soldier approached Maslamah, his face wrapped in a scarf. He said to him, “I have news of the soldier that entered the hole.”


Maslamah sat up sharp, “Tell me who it is?”


“First, however,” said the soldier, “he has three conditions before exposing himself. Do you agree to this?” “Of course,” Maslamah said.


“The first is that you do not try to compensate him for what he did. The second is that you do not tell anyone who he is. And the third is that you shall not ask for his presence ever again. Do you agree to these conditions?” “It is agreed,” Maslamah said.


The soldier, uncovering his scarf, said, “It is I. I went through that hole only for the sake of Allah.” Then, turning, he walked away. After that day, Maslamah was often heard praying to Allah, “O Allah, (on the Day of Resurrection) grant me companionship with the soldier of the hole.”
Sincerity in all we do is a commandment of Allah:


Say, “Indeed my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first (among you) of the Muslims.”- Surah Al-An’aam 6/162,163


When one looks over the text of the Qur’an and Sunnah, they will come to the realization that Allah ta’ala and His Messenger (Pbuh) speak about sincerity in different aspects: Sincerity in Tawheed of Allah and sincerity in our intentions. Sincerity in our worship, such as in Salah, Sujood, Fasting, standing in Ramadan, standing in the night of Qadr, sincere love for the Masjid, Zakah, Sadaqah, Hajj, Jihaad, repentance, supplications, recitation of the Qur’an, and so much more.


The Qur’an and Sunnah speak about sincerity in all our verbal statements, sincerity in our refined and upright Akhlaaq (character), sincerity in our Tawakkul (placing of our trust) in Allah, and sincerity in all actions.


With Ikhlaas the books can be turned in our favour in the last minutes of our lives.


With Ikhlaas one will be saved from Hellfire and granted a lofty position in Jannah. [And they give food out of love for (Allah ta’ala) to the needy, the orphan and the captive. (Saying) “We feed you only for the countenance of Allah, we wish no reward from you nor gratitude. Indeed, we fear from our Lord a Day severe and distressful. So Allah will protect them from the evil of that Day and give them radiance and happiness. And will reward them for what they patiently endured (with) a garden (in Jannah) and silk (garments).] Surah Ihsan 76/8-12


There are certain things that contradict our Ikhlaas to Allah. Of these things are three, Reyaa’, Sum’ah and ‘Ujb.


Reyaa’ is to perform an act of worship with the intention of showing it off to people, seeking their praise or some other vanity. Thus this person is seeking to be glorified or praised or hoped for or feared through this action. An example of this would be such as donating a large sum of money in order that people may think the contributor is generous.


Sum’ah is similar to Reyaa’, but it is those verbal statements that a person does for the sake of people. Such as someone making ballooned threats against the Jews in Palestine, so that others would think he is courageous.


Ujb is the cousin of Reyaa’. It is when a person becomes impressed with himself for the ‘great’ deeds that he has done.

It requires a high degree of moral standard on the part of an individual to acquire the superior and sacred quality of forgiveness.


“To err is human; to forgive, divine” is a maxim that is in common use. This has a wider connotation, expressing a general truth and a rule of conduct. The phrase ‘to err is human’ signifies that the man is capable of making mistakes and that it is the human tendency to err as opposed to the divine quality of infallibility. This saying should not be interpreted to mean that every person has a right to err and then to seek forgiveness.


Human error


If a person makes a mistake or does a wrong, he is to have erred. He is in error. An error, a mistakes, an offence and a sin – all these are wrongs; but their intensity differs according to the extent of suffering or injury the wrongful act inflicts on the affected person.


Divine Punishment


The kind of sin a person commits may vary in degree. Telling a lie, giving false evidence, committing a murder and associating others as partners in worship with Allah are some of such sins. These sins invite the wrath of Allah and attract his punishment.


Divine forgiveness


The Holy Quran and the Traditions of the Prophet (Pbuh) provide ample scope for atonement of sin and for seeking forgiveness of Allah. The sinner may be forgiven and the punishment may be reduced or wiped out, if Allah wills There are certain major sin such as associating others as partners in the worship of Allah which are unpardonable and beyond the scope of His forgiveness.


The Great Forgiver


Out of the 99 Excellent Attributes of Allah referred to in the holy Quran, as many as 5 Attributes related to Allah’s superior quality of forgiveness:

1. Al-Ghaffar– All-forgiving and All foregoing.

2. Al-Tawwab – One Who relents to His creatures and accepts the repentance of the wrong-doers.

3. Al-Ghafoor – Most Forbearing; He who covers up the faults and sins with His utmost Mercy.

4. Al-Afuww – All-Forgiving

5. Al-Ghafir – Forgiver of Sins.


Human forgiveness


Divine forgiveness has to be distinguished from the meaning of the phrase: ‘to forgive is divine’ to in to maxim at the out-set. While the former is concerned with Allah Himself forgiving His servants directly, the latter is related to the human beings, themselves forgiving their fellow-men. While Allah readily responds to His servant’s prayer for forgiveness, the human beings, in general, are reluctant to respond favourably to the appeal of their wrong doers, for forgiveness.


Normally, the person who is wronged adopts a vindictive attitude towards the wrong-doers. His ego and pride, self-esteem and vanity do not allow him to forget the wrong and to forgive the wrong-doer. It requires a high degree of moral standard on the part of an individual to acquire the superior and sacred quality of forgiveness. The act of forgiving a fellow-being is considered to be a magnanimous divine gesture. Precisely for this reason, it is said that ‘to forgive is divine’.


Reward for Forgiveness


Allah being the great Forgiver of sins, expects His servants also to forgive the wrongs of their fellow-beings. Allah rewards a forgiver who forgives the misdeeds of his wrong-doer.
The Prophet (Pbuh)’s life is abound with instances of forbearance and forgiveness and of his repelling evil with good.

The Chowmahalla Palace’s restoration work amounting to the tune of Rs 10 crore has been the biggest conservation project undertaken by any individual.


The ordinary man was always fascinated by the glory and grandeur of the palaces of Nizams who ruled Hyderabad, but hardly got a chance earlier to witness, but now the present Nizam and his family has restored and opened the Chowmahalla Palace to the public. A five year long effort by Prince Mukarram Jah and Princess Esra’s determination made it possible to document and restore its former glory and revitalise this splendid complex so that it can once again become the centre of cultural life and activities for the people of Hyderabad. This unique cluster of palaces (Chowmahalla: chow meaning char or four) is situated only 300 metres from the Charminar. The Palace’s restoration work amounting to the tune of Rs 10 crore has been the biggest conservation project undertaken by any individual.


The Nizams were great visionaries and patrons of the arts,architecture and science. Over the last 250 years, they built forts, palaces, lakes and also hospitals , schools and colleges Thus, Hyderabad was always the foremost city of its time and Chowmahallah Palace was once the centre of Hyderabad. It was the seat of the Asafjahi dynasty where the Nizam entertained his official guests and royal visitors. The palaces originally covered 45 acres but only 12 acres remain now.


The Chowmahalla Palace is unique for it’s style and elegance. The complex today consists of two courtyards with elegant palaces, the grand Khilwat (the Durbar Hall), fountains and gardens. Khilwat Mubarak is the heart of the Chowmahallah Palace. It is held in high esteem by the people of Hyderabad as it was the seat of the Asafjahi Dynasty. The grand pillared Durbar Hall has a pure marble platform on which the Taqt-e-Nishan or royal seat was laid. The 19 spectacular chandeliers of Belgian crystal have been recently re-installed to create the lost splendour of this regal hall. A long corridor of rooms known as Bara Imam on the east side face the central fountain and pool, that once housed the administrative wing. The Shishe-Alat now forms a crafts centre for the demonstration and sales of Indian crafts.The Council Hall is the venue for the temporary exhibitions from the treasures of the Chowmahalla Palace collection that offer you a glimpse of the bygone era. Events and public programmes are organised in the historic buildings around the central pool for the enjoyment of the whole family.