Excellence and Etiquette of Sincere love for the sake of Allah

Asalamu Alikum

Imam Al-Nawawi's Riyad-us-Saliheen
Chapter 46

 

Allah, the Exalted, says:
"Muhammad (sallallaahu ’alayhi wa sallam) is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking bounty from Allah and (His) Good Pleasure. The mark of them (i.e., of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e., all those who follow Islamic Monotheism, the religion of Prophet Muhammad (sallallaahu ’alayhi wa sallam) till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e., Jannah).'' (48:29)
"And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, - love those who emigrate to them...'' (59:9)
375. Anas bin Malik (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "There are three qualities whoever has them, will taste the sweetness of Iman: To love Allah and His Messenger (sallallaahu ’alayhi wa sallam) more than anyone else; to love a slave (of Allah) only for (the sake of) Allah; and to abhor returning to infidelity after Allah has saved him from it as he would abhor to be thrown into the fire (of Hell)".
[Al-Bukhari and Muslim].
Commentary:
1. In this Hadith, the love of Allah signiffies the sweetness of Iman.
2. The love of Allah and His Prophet (sallallaahu ’alayhi wa sallam) is the cornerstone of the Faith. When it is said that this love should exceed one's love for everything else in the universe, it means that what is enjoined by Allah and His Prophet (sallallaahu ’alayhi wa sallam) must be given preference over everything else, whether it is love for the wife, children, worldly interests, desires or whims. When there is a clash between the two, the former should be given preference over the latter.
376. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "Seven are (the persons) whom Allah will give Shade of His Thrown on the Day when there would be no shade other than His Throne's Shade: A just ruler; a youth who grew up worshipping Allah; a man whose heart is attached to mosques; two persons who love and meet each other and depart from each other for the sake of Allah; a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer by saying): `I fear Allah'; a man who gives in charity and conceals it (to such an extent) that the left hand does not know what the right has given; and a person who remembers Allah in solitude and his eyes well up".
[Al-Bukhari and Muslim].
Commentary:  This Hadith mentions seven types of people whom Almighty Allah provides special protection or His Throne's Shade. In some Ahadith this blessing has also been promised for some noble actions over and above those which have been mentioned here. Some `Ulama' including As-Sakhkhawi and Al-Hafiz Ibn Hajar have given a list of seventy such actions. Imam As-Suyuti said: "The (present) Hadith mentions only seven qualities to bring into prominence their importance and also the importance of acting upon them'.
377. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "On the Day of Resurrection, Allah, the Exalted, will say: `Where are those who have mutual love for the sake of My Glory? Today I shall shelter them in My Shade when there will be no shade except Mine".
[Muslim].
Commentary: It should be borne in mind that the shade referred to in the Hadith is the shade of Allah's Throne. Referring to this shade in the Arabic text as the Shade of Allah, is similar to the `she camel of Allah,' the `land of Allah' `the house of Allah' that are mentioned in the Qur'an. (Editor's Note)
378. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "By Him in Whose Hand my soul is! You will not enter Jannah until you believe, and you shall not believe until you love one another. May I inform you of something, if you do, you love each other. Promote greeting amongst you (by saying As-salamu `alaikum to one another)".
[Muslim].
Commentary:  In this Hadith, Islam has been regarded as the medium of mutual love. This is the reason Muslims have been enjoined to greet each other regardless of acquaintance. It does not, however, mean that a Muslim will be a true believer or entitled to Jannah, by mere greeting. What it really means is that his Faith will become meaningful only when it is supported by actions. Greeting is an Islamic custom and a practical form and demonstration of it. The combination of Faith and its practice will take a Muslim to Jannah.
379. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "A man set out to visit a brother (in Faith) in another town and Allah sent an angel on his way. When the man met the angel, the latter asked him, "Where do you intend to go?'' He said, "I intend to visit my brother in this town". The angel said, "Have you done any favour to him?'' He said, "No, I have no desire except to visit him because I love him for the sake of Allah, the Exalted, and Glorious.'' Thereupon the angel said, "I am a messenger to you from Allah (to inform you) that Allah loves you as you love him (for His sake)".
[Muslim].
380. Al-Bara' bin `Azib (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said about the Ansar: "Only a believer loves them, and only a hypocrite hates them. Allah loves him who loves them and Allah hates him who hates them".
[Al-Bukhari and Muslim].
Commentary:  The way the Ansar or Helpers, faithfully served Islam, Muslims and the Prophet (sallallaahu ’alayhi wa sallam), constitutes not only one of the brightest chapters of Islamic history but also makes them a model of excellent conduct and character. Almighty Allah rewarded them for their devotion to Islam with immense love for Faith - the love which became a symbol of their Faith and love for Allah. Not only that, because of this devotion of the Ansar, everyone who entertained jealousy and hatred against them was declared a hypocrite by Allah. There were two famous tribes, namely Al-Aus and Al-Khazraj in Al-Madinah. In the pre-Islamic days they were enemies to each other. When they embraced Islam, they became close brothers. They welcomed the Muhajirun (the Emigrants) with open arms and rendered every possible assistance to them. For this reason they were named Ansar. May Allah be pleased with them and they be pleased with Him.
381. Mu`adh (bin Jabal) (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "Allah, the Exalted, has said: `For those who love one another for the sake of My Glory, there will be seats of light (on the Day of Resurrection), and they will be envied by the Prophets and martyrs".
[At-Tirmidhi].
Commentary: This Hadith tells us that Allah will grant an exalted position to such people who love one another for His sake. "They will be envied by the Prophets and martyrs'' does not mean that they will be granted a place higher than even the Prophets because the highest position will be granted to the Prophets, as these are the best of Allah's creation. These words simply draw our attention to the superiority and the exalted position those who love one another for Allah's sake will have on the Day of Resurrection.
382. Abu Idris Al-Khaulani (May Allah had mercy upon him) reported: I once entered the mosque in Damascus. I happened to catch sight of a young man who had bright teeth (i.e., he was always seen smiling). A number of people had gathered around him. When they differed over anything they would refer it to him and act upon his advice. I asked who he was and I was told that he was Mu`adh bin Jabal (May Allah be pleased with him) The next day I hastened to the mosque, but found that he had arrived before me and was busy in performing Salat. I waited until he finished, and then went to him from the front, greeted him with Salam and said to him, "By Allah I love you.'' He asked, "For the sake of Allah?'' I replied, "Yes, for the sake of Allah". He again asked me, "Is it for Allah's sake?'' I replied, "Yes, it is for Allah's sake.'' Then he took hold of my cloak, drew me to himself and said, "Rejoice,! I heard Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, `Allah, the Exalted, says: My love is due to those who love one another for My sake, meet one another for My sake, visit one another for My sake and spend in charity for My sake".
[Malik].
Commentary: Besides the merit of mutual affection, contact and co-operation for the pleasure of Allah, this Hadith tells us that one should disclose one's affection to him whom one loves. It also tells us that when a person is engaged in worship or daily round of recitation, his visitor should not sit before him so that his concentration is not affected. He should sit behind him and wait till he has finished his prayer. The Hadith also teaches us to approach someone from the front so as not to scare him.
383. Abu Karimah Al-Miqdad bin Ma`dikarib (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "When a man loves his brother (for Allah sake) let him tell him that he loves him".
[At-Tirmidhi and Abu Dawud].
Commentary:  The wisdom behind informing someone that one loves him for the sake of Allah, is to make him aware of the regard shown to him so that this will turn into mutual affection and will, therefore, promote cooperation with each other.
384. Mu`adh (bin Jabal) (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) held my hand and said, "O Mu`adh, By Allah, I love you and advise you not to miss supplicating after every Salat (prayer) saying: `Allahumma a`inni `ala dhikrika wa shukrika, wa husni `ibadatika,' (O Allah, help me remember You, expressing gratitude to You and worship You in the best manner)".
[Abu Dawud and An-Nasa'i].
Commentary:  We learn from this Hadith the following:
1. It is commendable to inform those whom one loves for Allah's sake, of this love.
2. The superiority of Mu`adh.
3. It is commendable to say this Du`a after each obligatory Salat.
4. It is commendable to seek Allah's Help in order to discharge one's duties towards Allah in the best possible manner.
385. Anas bin Malik (May Allah be pleased with him) reported: A man was with the Prophet (sallallaahu ’alayhi wa sallam) when another man passed by and the former said: "O Messenger of Allah! I love this man (for Allah's sake)". Messenger of Allah (sallallaahu ’alayhi wa sallam) asked, "Have you informed him?'' He said, "No". Messenger of Allah (sallallaahu ’alayhi wa sallam) then said, "Tell him (that you love him)". So he went up to the man and said to him, "I love you for the sake of Allah;'' and the other replied, "May Allah, for Whose sake you love me, love you.''
[Abu Dawud].

 

Allah's Love is Attained by Following the Messenger

Asalamu Alikum

Allah's Love is Attained by Following the Messenger

Tafseer Ibn Kathir

Surah 3 : Ale Imraan :

(31. Say (O Muhammad to mankind): "If you (really) love Allah, then follow me (i.e. Muhammad), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.'') (32. Say: "Obey Allah and the Messenger.'' But if they turn away, then Allah does not like the disbelievers.)

This honorable Ayah judges against those who claim to love Allah, yet do not follow the way of Muhammad . Such people are not true in their claim until they follow the Shari`ah (Law) of Muhammad and his religion in all his statements, actions and conditions. It is recorded in the Sahih that the Messenger of Allah said,

(Whoever commits an act that does not conform with our matter (religion), then it will be rejected of him.)

This is why Allah said here,

(Say (O Muhammad to mankind): "If you (really) love Allah, then follow me, Allah will love you...'') meaning, what you will earn is much more than what you sought in loving Him, for Allah will love you. Al-Hasan Al-Basri and several scholars among the Salaf commented, "Some people claimed that they love Allah. So Allah tested them with this Ayah;

(Say (O Muhammad to mankind): "If you (really) love Allah, then follow me, Allah will love you...''). ''

Allah then said,

("And forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.'') meaning, by your following the Messenger , you will earn all this with the blessing of his mission. Allah next commands everyone,

(Say: "Obey Allah and the Messenger.'' But if they turn away) by defying the Prophet ,

(then Allah does not like the disbelievers.) thus, testifying that defiance of the Messenger's way constitutes Kufr. Indeed, Allah does not like whoever does this, even if he claims that he loves Allah and seeks a means of approach to Him, unless, and until, he follows the unlettered Prophet, the Final Messenger from Allah to the two creations: mankind and the Jinn. This is the Prophet who, if the previous Prophets and mighty Messengers were to have been alive during his time, they would have no choice but to follow, obey him, and to abide by his Law.

The Meaning of Worship

Asalamu Alikum

THE MEANING OF WORSHIP:

The statement of Allaah, the Most High: "I did not create the Jinn, nor mankind, except to worship Me." [Sooratudh-Dhaariyaat 51:56]
Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said:
"Worship (al-’Ibaadah) is obedience to Allaah by following that which He ordered upon the tongues of His Messengers." He also said, "Worship (al-’Ibaadah) is a comprehensive term covering everything that Allaah loves and is pleased with - whether saying, or actions, outward and inward."

Ibnul-Qayyim (d.751H), rahimahullaah, said:

"Worship revolves around fifteen principles. Whosoever completes them has completed the stages of ’uboodiyyah (servitude to Allaah). The explanation of this is that ’ibaadah is divided between the heart, the tongue, and the limbs. And that for each one of these three come five types of rulings, covering all actions: waajib (obligatory), mustahabb (recommended), haraam (prohibited), makrooh (disliked), and mubaah (permissible)."

Imaam al-Qurtubee (d.671H), rahimahullaah, said:

"The root of ’ibaadah is humility and submissiveness. The various duties that have been prescribed upon the people are called ’ibaadaat (acts of worship), since what is required is that these acts of worship must be done with humility and submissiveness to Allaah, the Most High."

Ibn Katheer (d.774H), rahimahullaah, said:

"And ’ibaadah is obedience to Allaah by acting upon what He commands, and abandoning what He forbids; and this is the reality and essence of Islaam. And the meaning of Islaam is: istislaam (submission and surrender) to Allaah, the Most High, along with the utmost compliance, humility, and submissiveness to Him."
He also said whilst explaining the above aayah:

"Indeed Allaah, the Most High, created the creation so that they could worship Him alone, without associating any partner with Him. Whoever obeys Him will be completely rewarded, whereas whoever disobeys Him would be punished with a severe punishment. And He has informed that He is neither dependant, nor does He have any need for them. Rather, it is they who are in dire need of Him, in every condition and circumstance, since He is the One who created, sustains, and provides for them."

THE MEANING OF TAAGHOOT:
 
The statement of Allaah, the Most High: "And to every nation We sent Messengers, ordering them that they should worship Allaah alone, obey Him, and make their worship purely for Him; and that they should avoid at-Taaghoot." [Sooratun-Nahl 16:36]
And at-taaghoot is from the word at-tughyaan, which means: going beyond the limits.
’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said:
"The taaghoot is Shaytaan."

Jaabir (radiyallaahu ’anhu) said:

"The taaghoots are the soothsayers and fortune-tellers upon whom the devils descend."

Imaam Maalik (d.179H), rahimahullaah, said:
"Taaghoot: that which is worshipped besides Allaah."

So this is what has been mentioned by certain people. However, Imaam Ibnul-Qayyim, rahimahullaahu, has given a very comprehensive definition, so he said, "The taaghoot is all that which causes the person to exceed the limits with regards to that which is worshipped, followed, or obeyed. So the taaghoot in any nation is whosoever turns to other than Allaah and His Messenger for matters of judgement; or is pleased to be worshipped besides Allaah; or is followed without a clear proof from Allaah; or is obeyed in that which is known to be disobedience to Allaah."

Piety and Wickedness

Asalamu aikum

“O Mankind!  Partake of what is lawful and good on earth, and follow not Satan’s footsteps: for, verily, he is your open foe and bids you only to do evil, to commit deeds of immorality, and to attribute unto God what you do not know.” (Quran 2:168-169)

God addresses all of humanity, the faithful and the faithless, to think about something we take for granted: food.  God produces everything on earth: seeds, fruits, vegetables, and meats for human consumption, but forbids us relatively few things that are unwholesome.  Some of the foods God has forbidden are the meat of dead animals, blood, and pork.  Every food is lawful in God’s law except what He has forbidden, that has been stolen, or taken by breaking God’s law.  The best foods for us are organic, natural, and wholesome – foods produced by God, but when people start altering the food chain, they produce new, unknown diseases like the mad cow disease.  We need to be grateful for what God provides us.

This verse also indicates that eating enough to live is a duty imposed on human beings by God.  Going to extremes in starving oneself to look beautiful, for example, is not permitted.

God also commands humanity not to follow the footsteps of Satan, meaning what Satan commands.  First, Satan is real.  Second, Islam tells us everything important for us to know about Satan, including how to protect ourselves.  What does Satan command?  Disbelief, rejecting faith in God, oppression, injustice, sins, and eating what God has forbidden.  God reminds us that Satan is an enemy, so human beings should be on guard against him.  God, in His mercy, did not stop at warning us from following Satan’s footsteps, but also warned against what Satan commands:

(a)   Satan commands evil.  Evil includes all types of sins.

(b)  Satan commands adultery, fornication, drinking alcohol, getting drunk, and killing.

(c)   The greatest command of Satan is to make us say of God what we don’t know.  Satan’s greatest way of misguiding people is to say God has a son, an equal, to liken God to an old man sitting in heaven, to think God will punish everyone or forgive everyone without any knowledge from God Himself, or to say God permits or forbids something without any basis in knowledge from what God has revealed.  As for God, He commands justice and forbids immorality and wrongdoing.  Everyone should assess what they believe in order to ensure what they are following is God's guidance rather than the promptings of Satan.

Asalamu alikum

Cures for Anger from the Sunnah

Several Cures for Anger from the Sunnah 1. To say "Audhu billahi minashaytan nirajim." [Bukhari, Muslim] 2. If he is standing, then he should sit. If the anger fails to subside, then he should lie down. [Abu Dawood] 3. A person should remain silent. [Imam Ahmad] 4. Make wudhu. [Abu Dawood] 5. Make ghusl [Abu Nuaim] (Summary of 'Jami'ul Uloom waal Hikam fi sharhi khamsina haditham min jawa mi'il kaleem' by ibn Rajab) "The strong man is not the one who is the wrestler [or body-builder] but the strong man is the one who holds himself back at the time of anger." In the last edition, we provided different cures for anger, in fact five were mentioned from different narrations. In this issue, we would like to provide a further elaboration. The first cure for anger was to say ta'wwudh [ie "audhu billahi minashaytan nirajeem". ] This cure was given by the Prophet (saw) when a man showed anger in a situation where he was in front of the Prophet (saw). The Prophet (saw) said "I know something that if he says it, his anger will go away and this is "audhu billahi minashaytan nirajeem." What does this have to do with curing anger? Since anger comes from shaytan, you should seek refuge with Allah from the accursed shaytan. The second cure which is mentioned in the hadeeth mentioned by Abu Dawood is that if a person is standing, he should sit and if his anger doesn't go away, then he should lie down. This is a very important cure for anger. The Scholars say that the reason that the Prophet (saw) gave this cure is because that when a person is angry and he is standing he is more capable of taking revenge whereas if he sits down, he will be less able and if the anger still does not subside, then he should lay down which will prevent him from acting out in a manner that he will regret later one. The third cure that was mentioned was not speaking at the time of anger. Ibn Rajab ® declared this to be a very great cure that Rasulollah (saw) has mentioned since it is in the state of anger that a person states a lot of things that he or she may regret later on. Sometimes, regretting one's actions will not help since once words are spoken, the damage will take effect. For example, a person in anger may question Allah (swt) or raise an objection (may Allah (swt) forbid this). In anger, a husband may divorce his wife. In anger, people say things that destroy relationships and may take years to rebuild. Breaking one's heart is very easy while joining the hearts is very difficult. Damaging a relationship can be done with one word while building relationships may, in some cases, take years. That is why it is best to refrain from speaking when in anger and to wait until the anger subsides and speak in a calm manner so that a person does not regret what he is saying. The fourth and fifth cures were in regards to making wudhu and taking a bath. Both of these things have to do with using water because some narrations indicate that anger is from shaytan and shaytan has been created from the fire and the way to extinguish this fire is to use water whether it is in the manner of making wudhu or taking a bath. Someone's anger may go away by just making wudhu and someone else might have to take a bath in order for his anger to subside. A person can see also through experience that when he is angry, his body is very hot so that the way to cool him down is to put water over his body either through wudhu or through a bath. We must remember one thing that what has been mentioned here is that the anger that has been mentioned here is the type of anger that is disliked in Islam since there are two types of anger. The first type is the anger which is disliked while the other is the type which is liked. The anger which is disliked is the one where a person takes revenge from someone because of himself or herself. The Prophet (saw) never did this and provided the cures for this type of anger which have been mentioned above. The type of anger which is liked is the type of anger when a person sees a commandment of Allah (swt) and His Rasul (saw) being broken. This is not only a sign of iman [faith] and liked but is also at times necessary. The Prophet (saw) became angry like this many times to the degree that his complexion would change. This is the type of anger that Imam Shafi'i (ra) was referring to when he said that "whoever does not get angry, he is a donkey

Tests from Allah

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Tests from Allah

by Sheikh Khâlid Husayn 


Allah tells us that we will be tested. He also makes it clear to us what is expected from us when we undergo these trials and what our reward will be if we are successful.

He says: “Be sure we shall test you with something of fear and hunger, some loss in goods, lives and the fruits (of your toil) but give glad tidings to those who patiently persevere. Those who, when misfortune strikes them, say: ‘Indeed we belong to Allah and to Him is our return. Those are the ones upon whom are blessings and mercy from their Lord and it is those who are rightly guided.” [Sûrah al-Baqarah: 155]
The Prophet (peace be upon him)said: "No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allah wiping out his sins by it." [Sahîh al-Bukhârî and Sahîh Muslim]

In another narration, the Prophet (peace be upon him) said: “No Muslim is afflicted by harm, whether it is but the prick of a thorn or something worse, without Allah expiating his evil deeds on account of it and his sins falling away from him like leaves off a tree.'" [Sahîh al-Bukhârî]

The Prophet (peace be upon him) said: "When Allah desires good for someone, He tries him with hardships." [Sahîh al-Bukhârî]

The Muslim may be tested by all sorts of difficulties like sickness, lack of income, and disobedience from his children. In fact, the many afflictions that may beset a person are incalculable. This is the point that the Prophet (peace be upon him) was stressing when he mentioned: “fatigue, illness, anxiety, sorrow, harm or sadness …even to the extent of a thorn pricking him”.

All of these afflictions, if endured patiently by the believer, are a means of attaining Allah’s forgiveness as well as His reward.

Every one of us is being tested by Allah. He tests us all in different ways. We should not assume that the difficulties that we face in life are punishments or are signs that Allah is displeased with us. Likewise, we should never construe the success and pleasures that others enjoy as signs that Allah is pleased with them or that they are privileged. Sometimes, quite the opposite is true.

The Prophet (peace be upon him) said: “If Allah wants good for his servant, He hurries on His punishment in this world, and if He wills ill for a servant, he holds back punishing him for his sin so He can give it to him in full on the Day of Resurrection.”

Allah makes it clear that everything in our lives – the good and the bad of it– is a trial for us. How will we cope in the situation that Allah has placed for us? Will we be grateful in prosperity and patient in affliction or will we be arrogant and disobedient?

Allah says: “Every soul shall taste of death. And We will test you with evil and with good by way of trial. And to Us is your return.” [Sûrah al-Anbiyâ’: 35].

Allah says: “Know that your wealth and your children are but a trial and that Allah has with Him a mighty reward.” [Sûrah al-Anfâl: 28]

Many people do not realize that they are tried just as severely with the good that they are given as they are by the misfortunes that befall them. Allah says: “And as for man, whenever his Lord tries him by honoring him and makes him lead an easy life, he says: ‘My Lord honors me’. But when He tries him by straitening his means of subsistence, he says: ‘My Lord has disgraced me’.” [Sûrah al-Fajr: 15-16]

Some people are blessed to be born and raised in good Muslim families then turn their backs on Islam, while others are born and raised in non-Muslim countries to unbelieving parents and grow up to be among the best of Muslims.

We are tried with wealth as well as poverty. If we are wealthy, will we hoard our wealth or spend in charity? Will we use it for lawful purposes or squander it in vice? Will we trust in Allah in our investments, or will our avarice and fear of losing our wealth make us take recourse to unlawful means to preserve it and increase it?
If we are poor, will we be content and patient and seek lawful means to attain our sustenance or will we resort to unlawful means to meet our needs? Will we accept the fact that Allah gives more to some people than he does to others, or will we grow hateful and vindictive?

We are tested with health as well as sickness. A man with good eyesight is tested with regards to his use of it. Will he use the blessing of his sight to good purpose or to gaze at unlawful things? His good eyesight may be what takes him to Hell. A blind man is tested whether he will bear patiently with his disability. His patience in affliction may be what earns him his place in Paradise. Our goal is the Hereafter and we are all being tested.

Allah says: “It is He who created death and life that He may try you as to which of you is best in deeds.” [Sûrah al-Mulk: 2]

We may also be tested through others. We know from experience that even a small child can experience suffering as well as a person who is mentally handicapped to such a degree that he cannot understand the concepts of Islam and is not legally accountable. Though it may not be that such a person is not undergoing tests of his own; however his plight may very well be a test for those his life affects. How will they treat him? Will they care for him, respect him, and give him his rights?

We may not be able to fathom the wisdom behind why Allah decrees what He does for us or for others of His creatures. However, we must know that Allah does everything in accordance with His wisdom and bear our trials patiently.

Ultimately, we must remember the words of Allah in the Qur’ân: “He cannot be questioned for what He does but they will be questioned.” [Sûrah al-Anbiyâ’: 23]

Giving Thanks To allah

Asalamu alikum

Giving Thanks to Allah is a Blessing

The blessings of Allah upon us are countless. There are so many blessings of Allah that we can’t even write them down. If we start writing them all, our life would come to end but Allah’s blessing will never finish. Even if we think of this Human Body of ours, from the time we came to this world we were not even able to move on our own. Alhumdulillah, now we can walk with the help of these feet, we are able to eat, we are able to breath. Every breath we take is a blessing of Allah. Every step we take is a blessing of Allah. The food we eat is a blessing of Allah. So, we should thank Allah for all these blessings, say Alhumdulillah every time and in every situation.



Allah says:

“Say (O Muhammad PBUH): “Praise and thanks be to Allah, and peace be on His slaves whom He has chosen (for His Message)….” [Surah An-Naml 27: 59]
and Allah said:
“…And If you would count the blessings of Allah you would not be able to count them…” [Surah Ibrahim 14:34]
In another Verse, Allah commands us to thank Him:
“Therefore remember Me (by praying, glorifying), I will remember you, and be grateful to Me (for My countless Favors on you) and never be ungrateful to Me.” [Surah al-Baqarah 2: 152]
In Surah Rahman (The Most Gracious), This Verse is repeated many times:
“Then which of the Blessings of your Lord will you both (jinn and men) deny?”
Al-Junayd said: “I once heard al-Sari saying, ‘Because to give thanks for blessings is itself a blessing, one can never cease to give thanks.”




When the Prophet (Peace be upon Him) went to bed, He Would say this Dua:
“O Allah, in Your name I live and die”. (Narrated by al-Bukhari, 7394)
and when He (PBUH) woke up, He would say:
“Praise be to Allaah Who has brought us back to life after causing us to die, and unto Him is the resurrection.” (Narrated by al-Bukhari, 6312)
Suhaib (R.A) reported that Allah’s Messenger (Peace be upon Him) said: “Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (Allah), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.” [Muslim Chapter 14, Book 042, Number 7138]
Imam al-Shafi said: “Praised be Allah, Who, whenever He is thanked for one of His blessings, provides another blessing which in turn obliges one to thank Him again!”
So, to give thanks to Allah for His blessings is itself a Blessing which is bestowed upon a believer only. A believer will thank Allah for everything and in every situation, so thanking Allah will become a blessing itself. Let’s Say Alhumdulillah in every situation. InshaAllah

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