Tag: softening the hearts

I Am One of The Scientists Who Discovered Oldest Fossilized Human Footprint And We Need X Millions For This Project! [Ambitious Scientist Pursues Ambiguity, But Disbelieves And Not Bothered About Wisdom Behind Stories of Ancient Nations]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] said:

قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

Many similar ways [and mishaps of life] were faced by nations that have passed away before you, so travel through the earth, and see what was the end of those who disbelieved. [3:137]

Imaam Ibnul Qayyim [rahimahullaah] said:

Indeed there were nations like yourselves before you, so look to their evil end.  You have to know that the cause of that [i.e. their evil end] was due to their disbelief in the revelations of Allaah and disbelief in Allaah’s Messengers.  They were the ancestors and you are the descendants. The main affair that connects [you to each other] is your disbelief and the ruling on that [disbelief] is destruction. [Ref 1]

Imaam Muhammad Bin Saaleh Al-Uthaymeen [rahimahullaah] said:

If it is said: what is the benefit in narrating to us the stories of the destroyed nations, despite the fact that this Ummah will not be completely destroyed in a manner similar to the destruction of the previous nations before it?

The Answer: Indeed, this has two benefits: The first (benefit): A clarification of Allaah’s blessings upon us that (the occurrence of a) complete destruction is removed from us, and that were it not for Allaah’s Benevolence we would have been deserving of it.

Secondly: The likeness of the punishment they (received) may occur in the hereafter for the one who did what they did, if punishment was not received in the worldly life. And this may be understood from the statement of (Allaah): ”Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe. Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter.” So what is apparent from (this ayah) is that what is similar to the punishment (they received) will happen in the Hereafter, and Allaah knows best. [Ref 2]

Allaah [The Most High] said:

فَأَمَّا عَادٌ۬ فَٱسۡتَڪۡبَرُواْ فِى ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ وَقَالُواْ مَنۡ أَشَدُّ مِنَّا قُوَّةً‌ۖ أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمۡ هُوَ أَشَدُّ مِنۡہُمۡ قُوَّةً۬‌ۖ وَكَانُواْ بِـَٔايَـٰتِنَا يَجۡحَدُونَ

As for ‘Aad, they were arrogant in the land without right, and they said: “Who is mightier than us in strength?” See they not that Allah, Who created them was mightier in strength than them. And they used to deny our Ayat (proofs, evidences, verses, lessons, revelations, etc.)! [41:15]

Besides their disbelief in Allaah, their wilful denial of Allaah’s Aayaat (proofs, evidences, verses, lessons, revelations etc) and Allaah’s Messengers, they were also arrogant (or haughty) in the earth. They overpowered and oppressed those who lived in the surrounding areas, for indeed they were self-amazed with their strength. [Allaah informs us that they said]: [مَنۡ أَشَدُّ مِنَّا قُوَّةً‌ۖ    – Who is mightier than us in strength?].  Allaah stated –in reply to this statement of theirs-:أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمۡ هُوَ أَشَدُّ مِنۡہُمۡ قُوَّةً۬‌ۖ-See they not that Allah, Who created them was mightier in strength than them]; that is because if Allaah did not create them they would not have existed, and had they contemplated on this –with a sound contemplation- they would not have been deceived by their strength; so  Allaah punished them with a punishment that was equal to that strength (of theirs) by way of which they were deceived. [Allaah said]:

فَأَرۡسَلۡنَا عَلَيۡہِمۡ رِيحً۬ا صَرۡصَرً۬ا فِىٓ أَيَّامٍ۬ نَّحِسَاتٍ۬ لِّنُذِيقَهُمۡ عَذَابَ ٱلۡخِزۡىِ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَلَعَذَابُ ٱلۡأَخِرَةِ أَخۡزَىٰ‌ۖ وَهُمۡ لَا يُنصَرُونَ

So We sent upon them furious wind in days of evil omen (for them) that We might give them a taste of disgracing torment in this present worldly life, but surely the torment of the Hereafter will be more disgracing, and they will never be helped. [41:16] [Ref 3]


[Ref 1: I’laam Al-Muwaqqi-een: 1/181]

[Ref 2: Source: Al-Muntaqaa Min Fawaa-idil Fawaa-id 123-124 – Imaam Muhammad Bin Saaleh al-Uthaymeen (rahimahullaah)]

[Ref 3: Source: An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan- by Imaam As-Sadi (rahimahullaah). slightly paraphrased]

Those Who Worship Allaah On An Edge! [O Allaah Protect Us From This Aameen]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] said:

وَمِنَ ٱلنَّاسِ مَن يَعۡبُدُ ٱللَّهَ عَلَىٰ حَرۡفٍ۬‌ۖ فَإِنۡ أَصَابَهُ ۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦ‌ۖ وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ خَسِرَ ٱلدُّنۡيَا وَٱلۡأَخِرَةَ‌ۚ ذَٲلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ

And among mankind is he who worships Allah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss. [Surah Al-Hajj. Aayah 11]

Imaam Al-Buhaari [rahimahullaah] said, “Chapter: ‘And among mankind is he who worships Allaah as it were upon the very edge’. Ibn Abbaas [radiyallaahu anhumaa] said about this Aayah, “A man used to come to Madeenah and if his wife gave birth to a son and his mares produce offspring, he said, ‘This religion of Islaam is good’. But if his wife did not give birth and his mares did not produce offspring, he would say, ‘This religion is evil’’’. [Ref 1]

Imaam As-Sadi [rahimahullaah] said about this Aayah:

There are those among the people who are weak in Eemaan- neither has Eemaan entered into his heart [i.e. with certainty] nor has it tasted its sweetness; rather it entered into his heart either due to fear or by way of custom [i.e. he merely entered due to what he saw the people doing] in a way that does not allow his Eemaan to be firm during trials.

[فَإِنۡ أَصَابَهُ ۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦ‌ۖ  – if good befalls him, he is content therewith]- Meaning: When his provision continues to come easily and he does not face any hardship, he is contented due to that good and not due to his Eemaan. And it maybe that Allaah grants this person well-being and does not put him to trial which would make him turn him away from his religion.

[وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ  – But if a trial befalls him, he turns back on his face] – Meaning: Either due to hardship or cessation of something he loves, he exits the religion [i.e. apostates]. [خَسِرَ ٱلدُّنۡيَا وَٱلۡأَخِرَةَ – He loses both this world and the Hereafter] – Meaning: As for in the Dunyaa, he does not receive what he wishes due to exiting the religion. The one who makes apostasy his main source of wealth – as a replacement of his religion through which he thinks that he will obtain what he hopes for, he will not receive except that which has been portioned out for him by Allaah. As for the afterlife, it is clear that he will be forbidden from entering paradise whose expanse is as wide as the heavens and the earth. And he will be deserving of the hell fire; [ذَٲلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ – That is the evident loss]. [Ref 2]

We ask Allaah for safety against misguidance and the plots of Shaytaan Aameen

Believer Does Not Lose Hope, Rather He Excises Patience

https://salaficentre.com/2020/03/only-those-who-are-patient-shall-receive-their-rewards-in-full-without-hisaab-without-limit-calculation-and-estimation/

Fruits of Taqwa, Sabr and Good Manners

https://salaficentre.com/2020/03/fruits-of-taqwa-sabr-and-good-manners-and-the-reasons-behind-fujoor-wicked-or-extremely-sinful-behaviour/

Grief, Distress, Helplessness, Laziness, Miserliness, Cowardice, Being Heavily In Debt And Being Overcome By Men 

https://salaficentre.com/2020/03/grief-distress-helplessness-laziness-miserliness-cowardice-being-heavily-in-debt-and-being-overcome-by-men-the-prophet-used-to-seek-allaahs-refuge-from-these-eight-affairs/

A Comprehensive Supplication: [Let’s Ask Allaah to Rectify And Protect Affairs Related to Our Religion, Worldly Life And Afterlife]

https://salaficentre.com/2020/03/a-comprehensive-supplication-lets-ask-allaah-to-rectify-and-protect-affairs-related-to-our-religion-worldly-life-and-afterlife/

Hadeeth: [If One of You is Afflicted With a Calamity, Then Let Him Reflect Upon His Calamity Through Me [i.e. my death], For Indeed It Is The Greatest of Calamities]

https://salaficentre.com/2020/03/hadeeth-if-one-of-you-is-afflicted-with-a-calamity-then-let-him-reflect-upon-his-calamity-through-me-i-e-my-death-for-indeed-it-is-the-greatest-of-calamities/

Severe Ailments For Eighteen Years And The Highest Level of Patience – [Prophet Ayyoub (alayhis salaam)]

https://salaficentre.com/2020/03/severe-ailments-for-eighteen-years-and-the-highest-level-of-patience-prophet-ayyoub-alayhis-salaam/

Souls Cannot Be Purified Until They Are Put to The Test – [Admonition By Imaam Ibnul Qayyim]

https://salaficentre.com/2019/08/souls-cannot-be-purified-until-they-are-put-to-the-test-admonition-by-imaam-ibnul-qayyim/

One of The Clear Distinctions Between The Pious Souls And Those Whose Hearts Are Captivated By The Worldly Life

https://salaficentre.com/2019/08/one-of-the-clear-distinctions-between-the-pious-souls-and-those-whose-hearts-are-captivated-by-the-worldly-life/

Believer worships Allaah With Love, Fear and Hope

https://salaficentre.com/2019/11/love-fear-and-hope-the-three-pillars-of-worship-of-the-heart/


[Ref 1: Saheeh Al-Bukhaari Number 4742]

[Ref 2: An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

Hadeeth: Splitting Does Not Occur Between Two People Who Love Each Other, Except Due to a Sin Committed By One of Them

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Anas Bin Maalik [radiyallaahu-anhu] said that the Messenger [sallal-laahu-alayhi-wasallam] said: ‘’There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them’’. [Ref 1]

Reminders From the Above Hadeeth – By Al-Allaamah Zayd Bin Haadee [rahimahullaah]

This Hadeeth shows that to love one another – the religious and worldly benefits it contains – is legislated in the Sharee’ah. And regarding the religious benefits of this love, (it brings about) co-operation upon righteousness and piety; and as for its worldly benefits, it (results in attaining those) necessities of life that are sought after.

Those who love one another are attached to each other and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allaah and for the sake of Islamic brotherhood. Therefore, it is a good thing that the person abandons the sin he committed, which was the cause of separation between them, so that brotherhood for the sake of Allaah is restored as it was before; and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence [i.e. it was solely the person’s fault], or it may have occurred due to tale-carrying and instigated by some of the devils amongst mankind- those who hasten to caused corruption in the earth.

Loving one another for the sake of Allaah [The Mighty and Majestic] carries reward that has been mentioned in the Sharee’ah texts. Abu Hurairah [radiyallaahu-anhu] reported that the Prophet [sallal-laahu-alayhi-wasallam] said, “Allaah will give shade to seven on the day when there will be no shade but His [i.e. Shade from His Throne (Ref 2)]’’…and amongst those people are “Two people who love each other only for the sake of Allaah and they meet and part in Allaah’s cause only”. [Ref 3]

Anas [radiyallaahu-anhu] reported that the Prophet [sallal-laahu-alayhi-wasallam] said: “Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allaah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allaah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [Ref 4]

Therefore, O Muslim! After you have understood this, then take a severe warning regarding the causes – both statements and deeds- that will ruin the love that has been legislated for the Muslims to have for one another. Hasten towards the virtue of brotherhood and love for one another for the sake of Allaah due to its great and numerous rewards. Abu Hurairah [radiyallaahu-anhu] reported that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, “Allaah will say on the Day of Judgement, ‘Where are those who love each other for the sake of My Glory? Today, I will shelter them in my shade on a day when there is no shade but mine [i.e. the shade from Allaah’s Throne (Ref 5)]’”. [Ref 6]

[Source: Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446’ by Shaikh Zaid Bin Haadi (rahimahullaah). paraphrased]

Read here: The Mubtadi’ah [Innovators] and Their Followers

Are the Ones Who Split the Ummah

http://www.salaficentre.com/2012/07/the-partisan-group-ikhwaan-al-muslimeen-the-muslim-brotherhood-must-be-refuted/

http://www.salafipublications.com/sps/sp.cfm?subsecID=GSC01&articleID=GSC010003&articlePages=2

http://www.aqidah.com/creed/articles/oeotc-glimpses-into-the-splitting-of-the-muslim-ummah-part-1.cfm

http://www.aqidah.com/creed/articles/vqlrf-the-splitting-of-the-muslim-ummah-part-2.cfm

http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm

http://www.aqidah.com/creed/articles/flqoi-the-splitting-of-the-muslim-ummah-part-4.cfm


[Ref 1]: Reported by Imaam al-Bukhaari (rahimahullaah) in Al-Adabul Mufrad (401) and authenticated by Imaam Albaani (rahimahullaah) in As-Saheehah (637)]

Ref 2: Fat-hul Baaree 4/63] [Also Shaikh Rabee (hafidhahullaah) has a Risaalah on this topic. Visit link: http://www.rabee.net/ar/articles.php?cat=8&id=149

[Ref 3: Bukhaari 660]

[Ref 4: Bukhaari Number 16]

[Ref 5: Fat-hul Baaree 4/63] [Also Shaikh Rabee (hafidhahullaah) has a Risaalah on this topic. Visit link: http://www.rabee.net/ar/articles.php?cat=8&id=149 ]

[Ref 6: Saheeh Muslim 2566]

Regardless Where We Live And The Circumstances of The Era, Never Forget The Manner In Which Our Lord Deals With Every Obstinate Denier of Truth!

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] says in Surah Al-A’raaf Ayah 100-102:

أَوَلَمۡ يَهۡدِ لِلَّذِينَ يَرِثُونَ ٱلۡأَرۡضَ مِنۢ بَعۡدِ أَهۡلِهَآ أَن لَّوۡ نَشَآءُ أَصَبۡنَـٰهُم بِذُنُوبِهِمۡ‌ۚ وَنَطۡبَعُ عَلَىٰ قُلُوبِہِمۡ فَهُمۡ لَا يَسۡمَعُونَ

Is it not clear to those who inherit the earth in succession from its (previous) possessors, that had We willed, We would have punished them for their sins. And We seal up their hearts so that they hear not?

Meaning: Allaah [The Most High] informs those who inherit the earth in succession from those who preceded them, that He [The Most High] destroyed their forefathers due to their sins, yet they commit the same sins that were committed by their forefathers! Do they not take heed that had Allaah willed He would punish them due to their sins, for this is the manner in which Allaah deals with mankind – both the previous nations and those who inherited the earth after them. Allaah [The Most High] warned those who inherited the earth from the previous nations, but they did not take heed; sent them reminders but they did not reflect; showed them guidance through signs, but they did not follow guidance, so Allaah punished them by sealing their hearts – neither did truth enter their hearts nor did good reach their hearts; nor did they give an attentive ear [to the truth]; rather they only heard that which established the proofs against them.

Then Allaah [The Most High] said:[تِلۡكَ ٱلۡقُرَىٰ نَقُصُّ عَلَيۡكَ مِنۡ أَنۢبَآٮِٕهَا‌ۚ وَلَقَدۡ جَآءَتۡہُمۡ رُسُلُهُم بِٱلۡبَيِّنَـٰتِ فَمَا ڪَانُواْ لِيُؤۡمِنُواْ بِمَا ڪَذَّبُواْ مِن قَبۡلُ‌ۚ كَذَٲلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلۡڪَـٰفِرِينَ – Those were the towns whose story We relate unto you (O Muhammad). And there came indeed to them their Messengers with clear proofs, but they were not such as to believe in that which they had rejected before. Thus Allah does seal up the hearts of the disbelievers (from each and every kind of religious guidance)]-Meaning: Messengers came and called them to that which will lead to happiness [in the life and the next]. Those Messengers were given manifest signs and clear evidences to clarify the truth, but the people did not listen and thus were not benefited. And because they belied those manifest signs and clear proofs after being well aware of them, Allaah [The Most High] prevented them from accepting the sound and infallible creed ordained by Allaah. This was punishment on them because they rejected the truth, just as Allaah [The Most High] said in Surah Al-An’aam Ayah 110:

[وَنُقَلِّبُ أَفۡـِٔدَتَہُمۡ وَأَبۡصَـٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦۤ أَوَّلَ مَرَّةٍ۬ وَنَذَرُهُمۡ فِى طُغۡيَـٰنِهِمۡ يَعۡمَهُونَ – And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly].

Then Allaah [The Most High] says in Ayah 102 Surah Al-A’raaf: [وَمَا وَجَدۡنَا لِأَڪۡثَرِهِم مِّنۡ عَهۡدٍ۬‌ۖ وَإِن وَجَدۡنَآ أَڪۡثَرَهُمۡ لَفَـٰسِقِينَ  –  And most of them We found not (true) to their covenant, but most of them We found indeed Fasiqun (rebellious, disobedient to Allah)]-Meaning: The majority of the nations -to whom Allaah [The Most High] sent Messengers – were not true to their covenant. Neither were they steadfast nor did they adhere to the commands of Allaah, nor did they submit obediently to the commands of Allaah which the Messengers ordered them to obey; rather they followed their desires, except a very few of them. The majority of them turned away from guidance out of arrogance, so Allaah sent them various types of punishment.


[Source: An Excerpt from Tayseer Al-kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’ by Imaam As-Sadi (rahimahullaah). Slightly paraphrased]

Imaam Abdul Azeez Bin Baaz Used to Be Here, So Show Us Someone Like Him In This Era?! – [Even When Evil Increases Good Still Remains]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.


Quote:

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said:

It has been reported in Shu’ab Al-Imaan by Bayhaqi [rahimahullaah] from Abee Mas’ood Al-Ansaari [radiyallaahu-anhu] who said, “A time will not reach you except that the time after it will be worse than it”; so they [i.e. the people] said, “Indeed, a time has reached us in which we had (things, harvest etc) in abundance and a time in which we did not have (things, harvest etc) in abundance”; so, he said, “By Allaah! Indeed, I neither mean your (era of abundant produce) nor your (era of scarcity or drought); rather I mean the disappearance of knowledge or the scholars. Indeed, before you there was Umar [radiyallaahu-anhu], so show me a time like his?!”

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] then said,

“Perhaps it can be said [in relation to this statement of Abee Mas’ood (radiyallaahu-anhu)] regarding this era of ours, “(Imaam Abdul Azeez Bin Baaz) was here (i.e. alive amongst us not long ago), so show us someone like him (or an era like his)?!” However, good is still present. Even though the likes of these statements are transmitted, but also the texts regarding tranquillity, the people of virtue and that good will remain should be mentioned, such as the statement of the Prophet [sallal laahu alayhi wasallam], “There will not cease to be a group of my Ummah who will be upon the truth, neither will they be harmed by those who oppose them nor by those who betray them until the establishment of the hour [i.e. the day of judgement]”.


Aasim Ibn Humaid [rahimahullaah] said,

“I heard Mu’aadh Ibn Jabal [radiyallaahu-anh] saying, ‘Indeed, you will not see in this Dunyaa except affliction and trial; the affair will not increase, except in severity and you will not see from the rulers except harshness [Ref 1]. You will not see an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter’. Imaam Ahmad Ibn Hanbal [rahimahullaah] said [i.e. after hearing this statement], ‘O Allaah! Make us pleased (with You)! O Allaah! Make us pleased (with You)’’’.

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said:

The author [rahimahullaah] transmitted  this narration in which Mu’aadh [radiyallaahu-anhu] said, “Indeed, you will not see in this Dunyaa, except affliction and trial” – Meaning: This Dunyaa is a place of affliction, trial and test. Allaah [Glorified and Exalted be He] said: [وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةً۬‌ۖ وَإِلَيۡنَا تُرۡجَعُونَ   – And We shall make a trial of you with evil and with good, and to Us you will be returned. (Surah Al-Anbiyaa. Aayah 35)]

This Dunyaa is a place of affliction and trial, and therefore Mu’aadh [radiyallaahu-anhu] said, ‘’Indeed, you will not see in this Dunyaa except affliction and trial’’. Then Mu’aadh [radiyallaahu-anhu] said, “And the affair will not increase except in severity”- Meaning: The affair of the believers alternates between perfection and deficiency, and an era will not come to the people, except that the era thereafter will be lesser in (virtue).

Then Mu’aadh [radiyallaahu-anhu] said, “And you will not see from the rulers except harshness”- Meaning: The way you are will determine who will rule over you. Whenever deficiency occurs in the religious affairs of the people – deficiency related to their truthfulness to Allaah and in turning to Allaah [in obedience, submission etc], this will also be the state of the one who rules over them. https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Then Mu’aadh [radiyallaahu-anhu] said, “And you will not see an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter”- Meaning: It may be that a person witnesses an affair which he considers to be terrifying and difficult, but then another era comes thereafter and he considers it more severe than the one that occurred during his youth.

Mu’aadh [radiyallaahu-anhu] made these statements to notify the believer about the state he should be in when afflictions occur, so that he strives against his soul, remains steadfast upon the truth, turns truthfully to Allaah, pleased with Allaah, neither deviate nor be like those who are destroyed and seeks Allaah’s Protection against the trials – that which is apparent and that which is hidden. And this is the reason why Imaam Ahmad [rahimahullaah] said twice [i.e. after hearing Mu’aadh’s speech], “O Allaah! Make us pleased (with You)! O Allaah! Make us pleased (with You)”.

This shows what a Muslim should be upon during trials – that he should be pleased with Allaah in two ways: [رضىا بالله   and  رضا عن الله]. The meaning of Ridaa Billaah can be found in a hadeeth of Allaah’s Messenger [sallal-laahu-alayhi wasallam] as follows:

ذَاقَ طَعْمَ الإيمَانِ مَنْ رَضِيَ بِالله رَبّا وَ باْلإِسْلاَمِ دِيناً و بِمُحَمّدٍ رسولا

The one who pleased that Allah is his lord and Islam is his religion and  Muhammad is his messenger shall taste the sweetness of Eemaan’’.

As for Ridaa Anil laah, it can be found in the statement of Allaah: [رضي الله عنهم ورضوا عنه] and it is related to being pleased with Allaah’s reward and good recompense.

Therefore, with regards to the trials, it is obligated on a Muslim to turn to Allaah. Whenever the trial becomes more severe, he increases in turning to Allaah in [submission, obedience, reliance, humility etc]. Indeed, the Prophet [sallal-laahu-alayhi wasallam] said, “Worship during Al-Harj [i.e. during chaos, confusion, disorder, fighting, killing etc] is like emigrating to me”. [More detail on affair, refer to the following link:https://masjidfurqan.co.uk/2018/07/29/the-great-virtue-of-busying-oneself-in-worship-during-times-of-fitan-and-returning-to-the-upright-scholars-of-the-ummah/

This shows that during trials, a Muslim should turn to Allaah – turn to worship, remembrance of Allaah, submit and humble himself to Allaah; but as for many other people, trials bussies (and diverts) them from remembrance of Allaah; rather many people are preoccupied with the trial (and are diverted) from obedience to Allaah. How many people are preoccupied with trials (and diverted) from establishing the prayer at its fixed time! How many people fall into evil due to Fitan! Fitan is destructive and no one is saved from it, except the one whom Allaah saves.

And in relation to Mu’aadh’s [radiyallaahu-anhu] statement, it has been reported in Shu’ab Al-Imaan by Bayhaqi [rahimahullaah] from Abee Mas’ood Al-Ansaari [radiyallaahu-anhu] who said, “A time will not reach you except that the time after it will be worse than it”; so they [i.e. the people] said, “Indeed, a time has reached us in which we had (things, harvest etc) in abundance and a time in which we did not have (things, harvest etc) in abundance”; so, he said, “By Allaah! Indeed, I neither mean your (era of abundant produce) nor your (era of scarcity or drought); rather I mean the disappearance of knowledge or the scholars. Indeed, before you there was Umar [radiyallaahu-anhu], so show me a time like his?!”

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] then said, “Perhaps it can be said [in relation to this statement of Abee Mas’ood (radiyallaahu-anhu)] regarding this era of ours, “(Imaam Abdul Azeez Bin Baaz) was here (i.e. alive amongst us not long ago), so show us someone like him (or an era like his)?!” However, good is still present. Even though the likes of these statements are transmitted, but also the texts regarding tranquillity, the people of virtue and that good will remain should be mentioned, such as the statement of the Prophet [sallal laahu alayhi wasallam], “There will not cease to be a group of my Ummah who will be upon the truth, neither will they be harmed by those who oppose them nor by those who betray them until the establishment of the hour [i.e. the day of judgement]”.

This proves that good will remain and the likes of these narrations [i.e. the narrations by Abee Mas’ood and Mu’aadh (radiyallaahu-anhumaa)] are not aimed at leaving a person in a state of hopelessness and despair; rather it is aimed at making him turn to Allaah [in obedience, submission, reliance, humility etc] and to be from the people of virtue, even if they are few.

[Source: An Excerpt From ‘Sharh Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lessons 2 – By Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah)]

A Person Does a Lot of Good And Keeps Away From Many Other Haraam Deeds, But Cannot Control The Tongue – [An Admonition For All of Us]

In The Name of Allaah, The Most Merciful, he Bestower of Mercy.

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] quotes from Imaam Ibnul Qayyim [rahimahullaah] who stated:

Disobedience appears agreeable to a human being, such as Gheebah [backbiting], Nameemah [tale carrying], [blameworthy] argumentation, self-praise – whether uttered blatantly or indirectly, verbally abusing the one you hate, praising the one you love and what is similar to that. An intense urge agrees with [the soul’s desire],  then it becomes easy for the tongue to move and thus one’s patience weakens; so due to this the Messenger [sallal laahu-alayhi wasallam] said to Mu’aadh [radiyallaahu-anhu], “Restrain your tongue”, so Mu’aad said, ‘O Messenger of Allaah! Will we be held accountable for what we say?’ He [sallal laahu alayhi wasallam] said, ‘May your mother be bereaved of you, O Mu’aadh! Is there anything that topples people on their faces – or he said on their noses into the fire- other than the harvest of their tongues?!’” [Ref 1]

Regarding the statement: ‘’May your mother be bereaved of you, O Mu’aadh!’’ The Arabs used this statement for the purpose of persuasion and exhortation, and they did not intend its apparent meaning, which is ‘’May his mother lose him’’; rather what is intended is persuasion and exhortation. [Ref 2]

This urge occurs, especially when sinning through the tongue is habitual because it entices a person towards impatience. This is why you find that a man performs the night prayer, fasts during the day and refrains from reclining on a pillow made of silk out of fearing that he might enter into a doubtful affair that will affect him in the afterlife, but he backbites, spread tales and violates the honour of the people. [Ref 3]

Backbiting

Abu Hurairah [radiyallaahu-anhu] narrated that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, ‘’Do you know what backbiting is?’’ They (i.e. the sahaabah) replied Allaah and his Messenger know best’’; he said [sallal-laahu-alayhi-wasallam] said, ‘’It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He [sallal-laahu-alayhi-wasallam] replied, ‘’If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]

When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Ref 4]


[Ref 1: Quoted by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah) in Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]

[Ref 2: ‘Sharh Al-Arba’een An-Nawawiyyah’ by Shaikh Uthaymeen (rahimahullaah). Hadeeth Number 29, page 295. 1st Edition 2003 (1424 AH). Publisher: Daarul Thurayyah]

[Ref 3:  Quoted by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah) in Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]

[Ref 4: Subul As-Salaam- Vol 4 page 553-554]

The Most Stupid Person!

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam Ibnul Qayyim [rahimahullaah] said:

The most stupid of the people is the one who strays at the end of his journey [i.e. end of his life] even though the destination is close [i.e. his departure from this world]. The intellects that are aided with Tawfeeq -[i.e. aided with the means to sound guidance together with righteous deeds] regard the revelation- which the Messenger [sallal laahu alayhi wasallam] was sent with- as the truth that is in harmony with [sound] intellect and wisdom. The intellects that are forsaken [i.e. in misguidance] see a contradiction between Aql [sound] intellect and Naql [i.e. the affairs related to the sound creed, acts of worship, commands and prohibitions that have been transmitted in the Qur’aan and authentic Sunnah], and between [sound] wisdom and the divine ordainments.

The closest path to [attaining the Pleasure of] Allaah are: Adherence to the [authentic] Sunnah and to restrict oneself  to it- internally [i.e. in one’s heart, mind etc], externally [i.e. by way of deeds]; to be in a state of constant need of Allaah and desiring His Countenance alone through speech [of the tongue] and deeds [of the limbs]. No one has ever attained Allaah’s [Pleasure, Guidance etc] except through these three affairs, and no one has been prevented from [attainting Allaah’s Pleasure, Guidance etc], except due to being separated from these three affairs or one of them.

The basis upon the happiness [success, well-being etc] of a person [in this worldly life and Afterlife] are three, but each of them has its opposite; so whoever is deprived of one of them, he will encounter its opposite: Tawheed [Islamic Monotheism] and its opposite is Shirk [associating partners in worship with Allaah]; the [authentic] Sunnah and its opposite Bidah [i.e. innovation in religious affairs], obedience [to Allaah and His Messenger] and its opposite is disobedience. These three affairs [i.e. Tawheed, the authentic Sunnah and obedience (to Allaah and His Messenger)] are opposed by one thing and that is: The heart being deprived of Ar-Raghbah Fillaah Wa Feemaa Indahu, Wa Minar Rahbah Minhu Wa Mimmaa Indahu [i.e. the heart deprived of the fervent desire to seek Allaah’s Pleasure through acts of obedience and hoping for Allaah’s reward, and deprived of fear of Allaah and the reward Allaah has kept for those who feared Him].

[Al-Fawaa-id page 167]

We ask Allaah to preserve our Islaam and protect us from everything that will tale it away from us Aameen.

And We Have Made Some of You as a Trial for Others; Will You Have Patience?

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said:

وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ

And We have made some of you as a trial for others; will you have patience?

[Soorah Al-Furqaan Aayah 20]

Imaam Ibnul Qayyim [rahimahullaah] said:

This is universal among all the creation- they are put to trial by way of one another.  Those whom the Messengers are sent to are a trial for the Messengers when calling to them to the truth, exercising patience in facing their harm and bearing the difficulties faced when conveying Allaah’s Message.  And the Messengers are a trial for those whom they have been sent to, with regards to whether those people will obey and aid the Messengers, testify to the truth of that which the Messengers have been sent with, or whether they will disbelieve, reject and fight the Messengers.

The ignorant people are a trial for the scholars with regards to whether they will teach and advise them, whilst exercising patience in teaching, advising, guiding them and been constant in that.  And the scholars are a trial for the ignorant people with regards to whether they will obey them and follow their example.

The subjects are a trial for the kings and the kings are a trial for the subjects. The poor people are a trial for the rich people and the rich people are a trial for the poor people. The weak people are a trial for the strong people and the strong people are a trial for the weak people. The leaders are put to trial by those who follow them and those who follow are put to trial by way of the leaders. The slave master is put to trial by way of his slaves and the slaves are put to trial by way of the slave master. A man is put to trial by way of his wife and his wife is put to trial by way of him. The men are put to trial by way of women and women are put to trial by way of men. The believers are put to trial by way of the disbelievers and the disbelievers are put to trial by way of the believers. Those who enjoin good and forbid evil are put to trial by way of those whom they command good and forbid from evil, and those commanded with good and forbidden from evil are put to trial by way of those who command them with good and forbid them from evil.

And due to this, the poor and weak Muslims amongst the followers of the Messengers were a trial for the wealthy people and leaders. They [i.e. these wealthy ones and leaders] were prevented from accepting Eemaan after knowing the truthfulness of the Messengers. [Allaah informed us that they said]:

لَوْ كَانَ خَيْرًا مَا سَبَقُونَا إِلَيْهِ

“Had it (i.e. the Message of the Messenger) been a good thing, they (weak and poor) would not have preceded us thereto!” [Soorah Al-Ahqaaf: Ayah: 11]

And (Allaah said that) they (i.e. disbelievers in the time of Nooh) said to Nooh:

أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ

“Shall we believe in you, when the lowest of the people follow you? (i.e. those without wealth or status in society)”

[Soorah Ash-Shu’araa: Ayah: 111]

Allaah (The Most High) said:

وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا

‘’Thus We have tried some of them with others, that they might say: “Is it these (poor believers) that Allah has favoured from amongst us?” [Soorah Al-An’aam: Ayah: 53]

So when a leader of high status saw that a poor person of lowly status had preceded him in belief and in following the Messenger [sallal-laahu-alayhi-wasallam], he become furious and scornful about accepting Islaam [due to not wanting] to be similar to [that poor person of lowly status].  And he says: I enter into Islaam so that I may be at the same level with this lowly one?

Az-Zujaaj [rahimahullaah] said: Perhaps a person of high status wanted to accept Islaam, but he was prevented from it so that it would not be said: ‘’someone lower than him preceded him (in Islaam);’’ therefore he remained upon disbelief and not [wanting] a Muslim to precede him in virtue.

And the reason behind [the fact that] some people are a trial for others is that the poor person may say, ‘’Why am I not like the rich person?” And the weak person may say, ‘’Why am I not like the strong one?’’ And the one afflicted may say, ‘’Why am I not like the one upon well-being.’’

[Allaah (The Most High) said] that the disbelievers said:

لَنْ نُؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ

“We shall not believe until we receive the like of that which the Messengers of Allah had received”

[Soorah Al-An’aam: Ayah: 124]

This ayah was revealed concerning the trial encountered by the idol worshippers due to the poor immigrants, such as Bilaal, khabbaab, Suhaib, Abu Dar, Ibn Mas’ood and Ammaar [radiyallaahu-anhum], for they [idol worshippers] used to say: ‘’Look at these ones that follow Muhammad and they are from our lowly ones and those under our service.”

Allaah [The Most High] said:

إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ

فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰ أَنْسَوْكُمْ ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ

إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ

‘’Verily! There was a party of My slaves, who used to say: “Our Lord! We believe, so forgive us, and have mercy on us, for You are the Best of all who show mercy!” But you took them for a laughingstock, so much so that they made you forget My Remembrance while you used to laugh at them! Verily! I have rewarded them this Day for their patience, they are indeed the ones that are successful.’’ [Soorah Al-Muminoon: Aayaat: 109-111]

So Allaah informed (us) that He rewarded them for their patience, just as He (The Most High) said:

وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ

‘’And We have made some of you as a trial for others: will you have patience?’’

Az-Zujaaj (rahimahullaah) said: This means: Will you not exercise patience when afflicted and indeed you know what the patient ones will receive?!  I [Ibnul Qayyim] say:  Allaah [The Glorified One free from all imperfections] bounded affliction with patience in this ayah and also in His saying:  [ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا  -Then, verily! Your Lord for those who emigrated after they had been put to trials and thereafter strove hard and fought (for the Cause of Allah) and were patient” [Soorah An-Nahl: Ayah: 110]

There is no remedy like patience for the one put to trial! If he exercises patience, then that trial becomes a (source) of purification and rescue from sins, just as the bellows purifies gold and silver. Trials are the bellows of the hearts and the test for one’s Eemaan, and by way of it the truthful one is distinguished from the liar.  Allaah [The Most High] said:

وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

‘’And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test).’’ [Soorah Al-Ankabut: Ayah: 3]

Trials categorise the people into truthful ones and liars, believers and hypocrites, good and wicked.  So whoever exercises patience in facing trials, then this is a mercy for him and a safety from a greater trial due to his patience.  And whoever does not exercise patience in facing a trial will fall into a trial more severe than it.


[Source: An Excerpt from ‘Ighaathatul Lahfaan: 2/170-172.’ slightly paraphrased]

Patience and Certainty Repels The Thoughts of Fear-mongers, Pessimists And Discouragers!  

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Exalted] said:

وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِى هَـٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٍ۬‌ۚ وَلَٮِٕن جِئۡتَهُم بِـَٔايَةٍ۬ لَّيَقُولَنَّ ٱلَّذِينَ ڪَفَرُوٓاْ إِنۡ أَنتُمۡ إِلَّا مُبۡطِلُونَ

كَذَٲلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلَّذِينَ لَا يَعۡلَمُونَ

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

And indeed We have set forth for mankind, in this Qur’an every kind of parable. But if you (O Muhammad) bring to them any sign or proof, (as an evidence for the truth of your Prophethood), the disbelievers are sure to say (to the believers): “You follow nothing but falsehood, and magic.” Thus does Allah seal up the hearts of those who know not [the proofs and evidence of the Oneness of Allah i.e. those who try not to understand true facts that which you (Muhammad) have brought to them]. So be patient (O Muhammad). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you. [Surah Ar-Rum. Aayaat 58-60]

[فَٱصۡبِرۡ  – So be patient]- Meaning, be patience in that which you have been commanded and in your call to the path of Allaah. Even if you see them wilfully turning away, let that not hinder you. [إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ – Verily the promise of Allaah is true]- Meaning, there is no doubt regarding it, and this is from that which aids a person to exercise patience, because indeed when a servant knows that his effort will not go to waste, but rather he will find its complete reward, then that which he faces of hardship will become trivial and every difficulty will become much easier for him to face. [وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ  – And let not those who have no certainty of faith discourage you] – Meaning, indeed their Eemaan is weak and they have little certainty, and thus their forbearance is weak. Therefore, unless you refrain from giving their affair any importance and being careful, they will discourage and lead you to lack of steadfastness in holding onto the commands and prohibitions, and one’s soul does collaborate in such an affair – seeking to be similar to them and to be agreement with them. [Ref 1]

Imaam Ibnul Qayyim [rahimahulaah] said: “The person who has no certainty does not remain firm, rather he acts carelessly, whereas certainty is the firm Eemaan in the heart based on [sound] knowledge and action. And it maybe that a person has sound knowledge, but he does not exercise patience during calamities; rather he is swayed by emotion.  Al-Hasan Al-Basri [rahimahullaah] said, ‘If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who had insight as well as patience, then he is the one mentioned by Allaah in the Aayah:

[وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ  – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]’”. [Surah As-Sajdah’ Aayah 24] [Ref 2]


[Ref 1: An Excerpt from Tafseer as-Sadi. Slightly paraphrased]

[Ref 2: An Excerpt from Al-Fawaa’id’ pages 293-300. slightly paraphrased]

Brief Commentary On a Tremendous Supplication After Tashahud and Before Tasleem – [By Shaikh Abdur Razzaaq al-Badr]

In The Name of Allaah, The Most Merciful, The Bestower o Mercy.

A Tremendous Supplication That Gathers Issues of [Aqeedah, Worship and Manners] Said After The Tashahud and Before Tasleem

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ

 وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if You know that life is good for me, and let me die if You know that death is good for me;

O Allah! I ask You to grant me (the blessing of having) fear of You in private and public;

And I ask you (to make me utter) a statement of truth in times of contentment and anger;

And I ask You for moderation when in a state of wealth and poverty;

And I ask you for blessings that never ceases;

And I ask You for the coolness of my eye that never ends;

And I ask You (to make me pleased) after (Your) decree;

Aand I ask You for a life of (ease, comfort, tranquillity etc) after death;

I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me);

O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others).

[Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]

 

Beneficial Points From This Supplication By Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah]

Regarding the statement:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if You know that life is good for me, and let me die if You know that death is good for me.

Commentary: This necessitates surrendering and submitting all of one’s affairs to the Lord-  seeking from Allaah whatever is best for you in all circumstances and seeking that through His All-Encompassing Knowledge; for indeed Allaah knows all hidden and apparent affairs and He [alone] possess All-Encompassing Power over everything; neither can anyone amend his Judgement nor repel His Decree.  And what is well known is that the servant does not know the end result of affairs and their final abode; and in addition to this, he is unable to obtain good and repel harm, except through that which Allaah grants him assistance and makes easy for him, so the servant remains completely [and always] in need of Allaah wherever he may be. And this why one says in this supplication: [ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي – Let me live if You know that life is good for me, and let me die if You know that death is good for me].

This is why the [authentic] Sunnah forbids one from desiring death due to harm that befalls him, because he is ignorant of the consequences which [death might bring upon him in the afterlife]. The Prophet [sallal laahu alayhi wasallam] said, “Let none of you wish for death. If he is righteous, he might increase his good deeds. If he is sinful, he might repent”. [Bukhaari]

Regarding the statement:

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ

O Allah! I ask You to grant me (the blessing of having) fear of You in private and public.

Commentary: That I fear you O Allaah in private and public; when I am with the people and when they are absent, for indeed there are people who fear Allaah in public and when seen, but the main and most important affair is to fear Allaah when not seen by the people. Indeed, Allaah praised those who fear him in the Ghayb. Allaah [The Most High] said: [ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنْ السَّاعَةِ مُشْفِقُونَ – Those who fear their Lord without seeing Him, while they are afraid of the Hour]. [Surah Al-Anbiyaa. Aayah 49]

Allaah [The Most High] said: [ مَنْ خَشِيَ الرَّحْمَنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ – Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before seeing and meeting Him), and brought a heart turned in repentance (to Him – and absolutely free from each and every kind of polytheism)]. [Surah Qaaf. Aayah 33]

And regarding the statement:

وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ

And I ask you (to make me utter) a statement of truth in times of contentment and anger.

Meaning: Enable me to speak the truth in times of contentment and anger. Speaking truth in times of anger is a noble and mighty affair, for indeed anger leads a person to say that which is opposite of truth and something other than justice. Indeed, Allaah praised his servants – those who pardon when angered and their anger does not lead them to transgression and aggression. Allaah [The Most High] said: [ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ – And when they are angry, they forgive]. [Soorah Ash-Shooraa. Aayah 37]

The one who does not utter- in times of anger- except the truth, then indeed this is proof regarding his strong Eemaan and that he has control over his soul’s [desires]. In a hadeeth the Prophet said, “The strong one [i.e. the one who is more worthy to be described as a strong person] is not the one who [overcomes the people in] wrestling, rather the strong person is the one who restrains his himself when angry”.

And regarding the statement:

وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ

And I ask You for moderation when in a state of wealth and poverty

Commentary: That I am balanced both when I am in a state of poverty and when I have wealth- upon the middle path ordained by the Islamic legislation, neither miserly when I am poor and fearing that what I have will run out nor being wasteful by placing upon myself that which I cannot bear, just as Allaah [The Most High] said:

[ وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا – And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty]- [Surah Al-Israa. Aayah 29]. And that if one is wealthy, his wealth does not lead him to extravagance and he exceeds the limits. Allaah [The Most High] said:

وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا

And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). [Surah Al-Furqaan. Aayah 67]

And regarding the statement:

وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ

And I ask you for blessings that never ceases.

Commentary: Blessing that never ceases is the blessing of the Aakhirah,  just as Allaah [The most high] said: [مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ – Whatever is with you, will be exhausted, and whatever with Allah will remain]. [Surah An-Nahl. Aayah 96] And Allaah [The Most High] said: [ إِنَّ هَذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ – (It will be said to them)! Verily, this is Our Provision which will never finish]. [Surah Saad. Aayah 54]

And regarding the statement:

وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ

And I ask You for the coolness of my eye that will never end.

Commentary: There are blessings that cease and those that do not cease. The coolness of one’s eye in the Dunyah is a portion of something and the happiness related to it will come to an end. In addition to this, [this coolness of the eye in the Dunyah] is blemished with fear as a result of events that cause distress and suffering, as well as pain; therefore the eyes of the believer do not find a greater pleasure in anything of the Dunya, except love of Allaah, remembrance of Allaah and obedience to Allaah, just as the Messenger said, “The coolness [pleasure or delight] of my eyes is in prayer”. Therefore, whoever acquires the pleasure of his eyes in this [i.e. love of Allaah and obedience to Him], then he has that which will not come to an end in the Dunyah, the Barsakh and the Aakhirah.

And regarding the statement:

وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ

And I ask You (to make me pleased) after (Your) decree.

Commentary: Asking Allaah to make you pleased after His decree has come to pass, because that would truly manifest the reality of being pleased with Allaah’s decree.

And regarding the statement:

وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ

And I ask You for a life of (ease, comfort, tranquillity etc) after death.

Commentary: This shows that life, its [perfect] goodness and comfort only occurs after death, for indeed life before death is blemished with pain. And if there was no pain in this life other than death, then that would have been sufficient as pain, so how about the fact that life has numerous pains, grief, sicknesses, infirm old age, separation from beloved ones and other than that!

And regarding the statement:

وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ

And I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me).

Commentary: This section of the du’aa gathers the best of affairs in the Dunya and the Aakhirah – yearning to meet Allaah [in the Aakhirah whilst still living in this world] and seeing His Noble Face in the Afterlife [Free is He from all imperfections, co-equals, resemblance and partners]. And when it is the case that the complete accomplishment of this affair is based on safety from being harmed in this Dunya or being put to trial in one’s religious affairs, so one says: [فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ  – without any harm and misleading trials (coming upon me)].

The believer seeing his lord on the day of judgement is an affair that has been narrated in numerous texts in the Qur’aan and [authentic] Sunnah, and none denies it except one who has strayed from the straight path; rather it is the loftiest bliss for the people of Jannah and the greatest joy. The Prophet [sallal laahu alayhi wasallam] said:  When the people of Paradise would enter Paradise, Allaah [The Blessed and the Exalted] would ask: Do you wish Me to give you anything more? They would say: Have You not brightened our faces? Have You not made us enter Paradise and saved us from Fire? He [Allaah] would lift the veil, and of things given to them nothing would be dearer to them than looking at their Lord. [Saheeh Muslim 181]

We ask Allaah for his bounty.

And finally, regarding the statement:

اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وِاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others).

Commentary: Beautification with Eemaan includes beautification of the heart with sound creed and noble deeds of the heart; beautification of the tongue with dhikr and recitation of the Qur’aan, enjoining good and forbidding evil and so forth; beautification of the limbs with righteous deeds and deeds that draws a person close to Allaah. [ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ  – And make us (from those who are) guided and guiding (others)]- Meaning: That we ourselves become guided and guiding others. This is the greatest status when a person knows the truth and follows it, teaches others and guides them. We ask Allaah to guide us to this and include us amongst those who are guided and guiding others.


[Source: Fiqhul Adiyah Wal Adkaar. Vol 3. Pages 165-169. by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah). Slightly paraphrased]