How can a Muslim thank his Lord for His many blessings?

Question: What are the best ways a muslim can thank Allah for all the blessings HE has bestowed on us.

Praise be to Allaah.

Firstly:

Thanks or gratitude means reciprocating kindness and giving praise to the one who has done good and kind things. The one who is most deserving of thanks and praise from people is Allaah, may He be glorified and exalted, because of the great favours and blessings that He has bestowed upon His slaves in both spiritual and worldly terms. Allaah has commanded us to give thanks to Him for those blessings, and not to deny them. He says (interpretation of the meaning):

“Therefore remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me”

[al-Baqarah 2:152]

Secondly:

The greatest ones who obeyed this command, and gave thanks to their Lord until they deserved to be described as shaakir and shakoor (thankful) are the Prophets and Messengers (blessings and peace of Allaah be upon him).

Allaah says (interpretation of the meaning):

“Verily, Ibraaheem (Abraham) was an Ummah (a leader having all the good righteous qualities), or a nation, obedient to Allaah, Haneef (i.e. to worship none but Allaah), and he was not one of those who were Al‑Mushrikoon (polytheists, idolaters, disbelievers in the Oneness of Allaah, and those who joined partners with Allaah).

121. (He was) thankful for His (Allaah’s) Favours. He (Allaah) chose him (as an intimate friend) and guided him to a Straight Path (Islamic Monotheism — neither Judaism nor Christianity)”

[al-Nahl 16:120, 121]

“O offspring of those whom We carried (in the ship) with Nûh (Noah)! Verily, he was a grateful slave”

[al-Isra’ 17:3]

Thirdly:

Allaah has mentioned some of the blessings that He has bestowed upon His slaves, and has commanded them to be grateful for them, and has told us that few of His slaves give thanks to Him:

Allaah says (interpretation of the meaning):

1. “O you who believe (in the Oneness of Allaah — Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allaah, if it is indeed He Whom you worship” [al-Baqarah 2:172]

2. “And surely, We gave you authority on the earth and appointed for you therein provisions (for your life). Little thanks do you give” [al-A’raaf 7:10]

3. “And among His Signs is this, that He sends the winds as glad tidings, giving you a taste of His Mercy (i.e. rain), and that the ships may sail at His Command, and that you may seek of His Bounty, in order that you may be thankful” [al-Room 31:46]

4. Among spiritual blessings, He mentions (interpretation of the meaning):

“O you who believe! When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles. If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body). But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allaah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour to you that you may be thankful” [al-Maa’idah 5:6]

and there are many other blessings. We have only mentioned some of these blessings here; listing all of them is impossible, as Allaah says (interpretation of the meaning):

“And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them. Verily, man is indeed an extreme wrongdoer, a disbeliever (an extreme ingrate who denies Allaah’s Blessings by disbelief, and by worshipping others besides Allaah, and by disobeying Allaah and His Prophet Muhammad صلى الله عليه وسلم)” [Ibraaheem 14:34]

Then Allaah blessed us and forgave us our shortcomings in giving thanks for these blessings. He says (interpretation of the meaning):

“And if you would count the Favours of Allaah, never could you be able to count them. Truly, Allaah is Oft‑Forgiving, Most Merciful” [al-Nahl 16:18]

The Muslim is always asking his Lord to help him to give thanks to Him, because were it not for Allaah’s helping His slave, he would not be able to give thanks. Hence it is prescribed in the saheeh Sunnah to ask for help from Allaah to give thanks to Him.

It was narrated from Mu’aadh ibn Jabal that the Messenger of Allaah (blessings and peace of Allaah be upon him) took his hand and said:

“O Mu’aadh, by Allaah I love you, by Allaah I love you.” Then he said, “I advise you, O Mu’aadh, do not fail following every prayer to say: O Allaah help me to remember You, thank You and worship You properly.” [Narrated by Abu Dawood (1522) and al-Nasaa’i (1303); classed as saheeh by al-Albaani in Saheeh Abi Dawood.]

Gratitude for blessings is a cause of them being increased, as Allaah says (interpretation of the meaning):

“And (remember) when your Lord proclaimed: ‘If you give thanks (by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily, My punishment is indeed severe’” [Ibraaheem 14:7]

Fourthly:

How can a person thank his Lord for His great blessings? His gratitude should fulfil all the necessary conditions, which are gratitude of the heart, gratitude of the tongue and gratitude of the physical faculties.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Gratitude may be in the heart, in submission and humility; on the tongue, in praise and acknowledgement; and in the physical faculties, by means of obedience and submission. [Madaarij al-Saalikeen (2/246)]

The details of that:

1. Gratitude of the heart: what is meant is that the heart senses the value of the blessings that Allaah has bestowed upon His slave, and fully acknowledges that the one who has bestowed these great blessings is Allaah alone, with no partner or associate. Allaah says (interpretation of the meaning):

“And whatever of blessings and good things you have, it is from Allaah” [al-Nahl 16:53].

This acknowledgement is not mustahabb, rather it is obligatory. Whoever attributes these blessings to anyone other than Allaah has disbelieved.

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:

What man should do is attribute blessings to Allaah and acknowledge them fully. Thus he will attain complete Tawheed. Whoever denies the blessings of Allaah in his heart or on his tongue, is a kaafir and has nothing to do with Islam.

Whoever affirms in his heart that all blessings come from Allaah alone, but verbally he sometimes attributes them to Allaah and sometimes attributes them to himself, or his actions, or the efforts of someone else -- as happens on the lips of many people -- this is something that the person must repent from, and he should not attribute blessings to anyone except their Creator, and he must strive to make himself do that, because faith and Tawheed cannot be attained except by attributing blessings to Allaah.

The gratitude which is the head of faith is based on three pillars: acknowledgement of the heart of all the blessings that Allaah has bestowed upon him, and upon others, and talking about them; praising Allaah for them; and using them to obey the One Who bestowed the blessings and to worship Him.

Al-Qawl al-Sadeed fi Maqaasid al-Tawheed (p. 140)

Allaah says, describing the situation of one who denies attribution of blessings to Allaah (interpretation of the meaning):

“They recognise the Grace of Allaah, yet they deny it (by worshipping others besides Allaah) and most of them are disbelievers (deny the Prophethood of Muhammad صلىالله عليه وسلم)” [al-Nahl 16:83].

Ibn Katheer (may Allaah have mercy on him) said:

i.e., they acknowledge that Allaah is the one who grants them that, and He is the one who bestows that favour upon them, yet despite that they deny it, and worship others alongside Him, and attribute victory and provision to someone other than Him. [Tafseer Ibn Katheer (4/592).]

2. As for gratitude of the tongue, it means acknowledging verbally - after believing in the heart- that the one who grants blessing is indeed Allaah, and keeping the tongue busy with praise of Allaah, may He be glorified and exalted.

Allaah says, explaining His blessings to His slave Muhammad (blessings and peace of Allaah be upon him):

“And He found you poor and made you rich (self‑sufficient with self‑contentment)?” [al-Duha 93:8].

Then He reminded him in return for that:

“And proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces)” [al-Duha 93:11].

Ibn Katheer (may Allaah have mercy on him) said:

i.e., as you were poor and in need, then Allaah made you rich and independent of means: then speak of the blessing of Allaah bestowed upon you.

Tafseer Ibn Katheer (8/427).

It was narrated that Anas ibn Maalik said: the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Allaah is pleased with a person who eats some food and then praises Him for it, or who drinks some drink and then praises Him for it.” [Narrated by Muslim (2734).]

Abu’l-‘Abbaas al-Qurtubi (may Allaah have mercy on him) said:

Praise here means gratitude, and we have seen above that praise may take the place of gratitude but gratitude may not take the place of praise. This indicates that gratitude for blessings -- even if they are few -- is a means of attaining the pleasure of Allaah, may He be exalted, which is the noblest situation of the people of Paradise. When the people of Paradise say, “You have given to us what You have not given to anyone among Your creation,” Allaah will say to them: “ Shall I not give you something better than that?” They will say, “What is it? Have You not brightened our faces, and admitted us to Paradise and saved us from Hell?” He will say, “ I bestow My pleasure upon you, and I will never be angry with you after that.”

Gratitude is a means of attaining that great honour because it implies acknowledgement of the Bestower of blessings and acknowledging Him alone as the Creator of that blessing and the One Who caused it to reach the recipient of the blessing, as an honour and favour from the Bestower, and that the recipient of the blessing is poor and is in need of that blessing, and cannot do without it. So this is an acknowledgement of the rights and bounty of Allaah, and the duty and need of the slave. So Allaah has caused the reward for that acknowledgement to be this great honour.

[Al-Mufhim lima ashkala min Talkhees Kitaab Muslim (7/60, 61).]

Hence some of the salaf said: Whoever conceals a blessing has denied it, but whoever manifests it and spreads it has given thanks for it.

Ibn al-Qayyim said, commenting on that:

This is based on the words: “When Allaah bestows a blessing upon a person, He loves the effect of His blessing to be seen on His slave.” [Madaarij al-Saalikeen (2/246).]

It was narrated from ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) that he said: Remind one another of blessings, for mentioning them is gratitude.

3. Gratitude of the physical faculties means using one's physical faculties in obedience of Allaah and keeping them from committing sins and acts of disobedience that Allaah has forbidden.

Allaah says (interpretation of the meaning):

“ ‘Work you, O family of Dawood (David), with thanks!”” [Saba’ 34:13]

It was narrated that ‘Aa’ishah said: When the Messenger of Allaah (blessings and peace of Allaah be upon him) prayed, he would stand for so long that his feet became swollen. ‘Aa’ishah said: O Messenger of Allaah, are you doing this when Allaah has forgiven your past and future sins? He said: “O ‘Aa’ishah, should I not be a thankful slave?” [Narrated by al-Bukhaari (4557) and Muslim (2820).]

Ibn Battaal (may Allaah have mercy on him) said:

Al-Tabari said: the correct view concerning that is that the person’s gratitude is affirming that this is from Allaah and no one else, and affirmation of this fact is action, and it is confirmed by action. As for the affirmation which is contradicted by action, the one who does that does not deserve to be called grateful at all. But it may be called gratitude of the tongue. The evidence that this is true is the words of Allaah (interpretation of the meaning): “ ‘Work you, O family of Dawood (David), with thanks!’”[Saba’ 34:13]. It is well known that He did not order them, when He said that to them, to affirm His blessings, because they did not deny that this was a favour from Him to them. Rather He commanded them to give thanks for His blessings by obeying Him in their actions. Similarly, the Prophet (blessings and peace of Allaah be upon him), when his feet swelled up as he was praying at night, said: “Should I not be a thankful slave?”

[Sharh Saheeh al-Bukhaari (10/183, 184).]

Abu Haroon said: I entered upon Abu Haazim, and said to him: May Allaah have mercy on you, what is the gratitude of the eyes? He said: If you see something good with them, you mention it, and if you see something bad with them, you conceal it. I said: What is the gratitude of the ears? He said: If you hear something good with them, you remember it, and if you hear something bad with them, you forget it.

Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:

Gratitude is of two degrees, one of which is obligatory, which is doing obligatory actions and avoiding haraam things. This is essential and is sufficient as gratitude for these blessings.

Hence one of the salaf said:

Gratitude means giving up sin.

And one of them said:

Gratitude means not using any blessing to help one to disobey Him.

Abu Haazim al-Zaahid mentioned gratitude of all the physical faculties: (It means) refraining from sin, and using them to help one to do acts of obedience. Then he said: As for the one who gives thanks with his tongue but does not give thanks with all of his physical faculties, his likeness is that of a man who has a cloak and takes hold of the edge of it, but does not put it on, so it is of no benefit to him against cold or heat or snow or rain.

The second degree of gratitude is that which is mustahabb, which is when, after doing obligatory actions and avoiding haraam things, a person does supererogatory acts of worship. This is the degree of those who have gone ahead and closer to Allaah.

Jaami’ al-‘Uloom wa’l-Hukam (p. 245, 246)

Summary:

In order to be grateful to your Lord for the blessings that He has bestowed upon you, you must acknowledge in your heart that the giver of these blessings and the bestower is Allaah, may He be exalted, so you venerate Him, attribute it to Him, and you acknowledge that with your tongue, so you give thanks to Him after waking from sleep for having given new life, and after eating and drinking for having provided you with them and bestowed them upon you, and so on with every blessing that you see in your life.

You give thanks with your physical faculties by not letting them see or hear any sin or evil, such as singing or gossip; you do not walk with your feet to haraam places; you do not use your hands to commit evil, such as haraam writing in a relationship with non-mahram women, or writing haraam contracts, or making or doing anything haraam. Giving thanks with the physical faculties for blessings also includes using them to obey Allaah, by reading Qur'aan and books of knowledge, listening to beneficial and useful things, and so on with all the faculties which you should use in various kinds of obedience and worship.

Remember that gratitude for blessings is a blessing which needs to be given thanks for, so that one will continue to enjoy the blessings of his Lord, thanking his Lord for those blessings and praising Him for helping him to be among those who give thanks.

We ask Allaah, may He be exalted, to help us and you to do that which He loves and which pleases Him.

And Allaah knows best.

Source: Islamqa

Smoking Haram-Why?

The declaration that “There is no God Worthy of being worshipped except Allah & that Muhammad is the Messenger of Allah”, demands that the Muslim accepts the Decrees set by Allah and by His Messenger-Muhammad (p.b.u.h.)

Islam is a Revelation from Allah with a complete code of life. It tells what is good and what is evil: Allah says in the Holy Quran: And We have shown him (man) the two ways (good and evil). (Quran 90/10)

He allows them all that is good and lawful, and prohibits them as unlawful all that is evil (things, deeds, beliefs, persons, foods, drinks, etc.). (Quran 7/157)

So, is smoking (cigarettes, pipes, etc.) evil or not? Let us examine its effects:
* Smoking is a killer: causes lung-cancer, lung-tuberculosis and heart diseases.
Allah says: And do not kill yourselves. (Quran 4/29)
He also says: And do not throw yourselves into destruction. (Quran 2/195)

These verses are sufficient to make smoking Haram.
* Smoking is a wasting of wealth. Allah says: …But spend not wastefully (your wealth) in the manner of a spendthrift, Verily, spendthrifts are brothers of the devils, and the Devil (Satan) is ever ungrateful to his Lord. (Quran 17/26-27)

* The smoker is unjust to himself as well as his family by burning away his money and his chest!
* The smoker not only causes harm to himself, he/she also inflicts harms upon others around him/her.
The Prophet (p.b.u.h.) said: “There should be neither harming nor reciprocating harm.” (Saheeh Al-Jami 7517)
* The smokers cause the spread of evil; they smoke openly and thus encourage others to do the same.
* The smokers dislike fasting and praying because they become impatient. They want to go for the next “round”. The smoker becomes like an edict.
* The smoker smells bad! His car, home, clothes etc. carry the bad smell too.

From the above, it is clear that smoking is evil and thus it is Haram (unlawful).
If you are under any kind of stress, then turn to Allah, read the Holy Quran, and be with non-smokers. Seek Allah’s help and don’t be enslaved to something that burns you and your money.

Six Attacks by Shaytaan – Ten Defenses

Reference: Compiled by as Sa'dee from Ibnul Qayim's book: Badaa-'i al fawaa-id. Tareeq al Wusool ila al 'Ilm al Mawool: p.129

The evil of Shaytaan is limited to six categories, he continues [to assault] mankind until he succeeds in one or more of them:

1) The evil of polytheism and disbelief;

2) Then innovations;

3) Next are the major sins;

4) Then the minor sins;

5) Subsequently, busying people with practicing Mubahaat [1] instead of practicing good deeds [that one is rewarded for];

6) Next is busying them with practicing deeds which are good instead of deeds which are better.

The reasons that safeguard a servant from the Shaytaan are ten:
1) Seeking refuge with Allaah from him;

2) Reading al Mu'awathatain [Surat an Nas and Surat al Falaq];

3) Reading Ayatul Kursi;

4) Reading Surat al Baqarah;

5) Reading the ending of Surat al Baqarah [last two verses];

6) The believer reading from the beginning of {Haa Meem.} until {to Him is the final return.} [Ghafir: 1-3];

7) Saying what translated means: 'There is no deity worthy of worship but Allaah, alone having no partners, to him belongs the dominion, to him belongs all praise, and He has the ability to do all things.' One hundred times;

8) Practicing the remembrance of Allaah a lot;

9) Performing ablution along with prayers;

10) Refraining from supernumerary (extra) looking around, talking, eating and mixing with people.



[1] Actions that one is neither ordered to or prohibited from performing specifically, such as eating or sleeping.

O Sisters in Islam!

❃~"Wrap that noble cloth of obedience around your head and body, before the cloth of death is wrapped around you in your grave; Obedience to Allah(swt) is far more rewardable than the obedience of your own soul."~❃

Please can I have one more chance ?

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There you are standing before Allah Taa’la, the whole of mankind in anticipation. Hell to your left and Paradise your right. From the first man until the last, everybody is present. What is to be of them on this Day?

Not a word is spoken. Everybody is naked but unusually today, no one actually cares about anybody else. There’s only one question running through everyone’s mind, what will be their eternal abode?

The Qur’an states:

“And they will be set before your Lord in (lines as) rows, (and Allah will say): “Now indeed you have come to us as We created you first. Nay, but you thought that We had appointed no meeting for you (with us).” (Surah 18, Verse 48)

You stand there very frightened. As a Muslim, you hardly prayed your Salaah. In Ramadhan, you didn’t feel like keeping fasts. Zakaat was never on your mind. Even though you had enough money for Hajj, a trip to the Caribbean always seemed much more appealing.

You look down and wish that this silence continues forever and ever. Then suddenly, very unexpectedly, your name is called. Abdullah! Son of Adam, your heart begins to beat faster and faster. You are now trembling. Your turn has now come.

It is time for the truth; did you live in this world as a true believer? Did you believe in the oneness of Allah and follow the teachings of our Holy Prophet Sallallahu Alayhi Wassallam? If so, then there is no doubt that Paradise is your eternal abode, but for those who ascribed partners with Allah and neglected the teachings of our Holy Prophet , then, Hell is their only dwelling. There will be no injustice on this day.

Slowly, tears begin to role down your face. Even before you receive the book of deeds, you know you have no chance. You had so many chances to revive yourself in the world, but you continued to commit sins, one after another. Many signs were brought before you clearly proving the oneness of Allah, but you rejected each sign, one after another. How is Allah going to give you another chance? Chances were given in the world. You continued sinning but were not punished; now you must face punishment for those unpunished sins committed. Then, the book (of deeds) is given to you in your left hand. You may have passed all the exams in school, but you now have failed the most important one, Life.

The Qur’an states:

“And We have fastened every mans deeds to his neck, and on the Day of Resurrection, We shall bring out for him a book which he will find wide open.” “(It will be said to him): “Read your book.” (Surah 17, Verses 13,14)

Allah Taa’la states:

“And the Book (ones record) will be placed (in the right hand for a believer in the Oneness of Allah, and in the left hand for a disbeliever in the oneness of Allah), and you will see the ‘Mujrimun (sinners), fearful of that which is (recorded) therein. They will say: Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!” And they will find all that they did, placed before them, and Your Lord treats no one with injustice.” (Surah 18, Verse 49)

You bend down on your knees and beg for mercy. “Please Allah! Only one more chance, only one more chance! You open the Book which had been placed in your left hand. You are shaking as you open the book knowing full well that it has recorded every single deed and every sin. You know full well that no injustice has been done by Allah.

You open the book and every detail is inside. As soon as your eyes glance upon the first sin on the page you have opened, you begin to cry. You close the book and start to regret. But this is no time to regret. Your chance has now gone. You shout once more, “ALLAH! CAN I HAVE ONE MORE CHANCE!!!??”
The Qur’an states regarding the misguided:

When those who were followed will disown those who were following and they will see the punishment and all ties with them will be cut

And those people who were following will say if only there was a returning for us we would disown them just as they disowned us in this way Allah will show them their actions as a source of remorse against themselves and they will not be coming out of the fire of hell. (Surah 2, Verse 166-167)

The heat of the fire of Hell is burning in your mind. How will you be punished? How long will you be punished for? Every time you wanted to do good in the world, Shaytaan took you away from the straight path and you were deceived very easily. You can blame no one but yourself.



Allah Taa’la states:

And Satan will say when the matter has been decided: “Verily, Allah promised you a promise of Truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, so you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me.” (Surah 14, Verse 22)

How deceiving Shaytaan was? How powerful were his whispers and how weak was your Imaan?
Whatever he whispered into your ears, you immediately followed him. You disobeyed Allah and followed what you thought was the right path, but you were truly on the wrong path, treading upon the path that would lead you to inevitable destruction, the path that will lead you into Hell fire on this day. You thought arrogantly and lived as though you would live in the world forever. You ignored the fact that everybody to enter the world would eventually die one day and be judged. Allah Taa’la states in the Qur’an:

“Everyone is going to taste death.” (Surah 21, Verse 33)

Only seconds remain. The Hell fire is waiting. Your time has now come, but all you think of is that one more chance. With that one more chance, you would go back in the world and never commit another sin again. Chances, many chances were only given in the world but now it’s too late. You are thrown into the scorching fire.

My dear respected readers, do you want to end up like brother Abdullah? Does his life sound familiar compared to yours? Is obeying Allah, Praying Salaah and pleasing Him not in our daily schedule? Here in this life is our only chance and time to change. Remember, no chance will be given once you pass away. Repenting will be of no avail on that day. The Prophet mentions in one Hadith:

“The one who repents from sin is like one who has no sin.” (Hasan - Reported by Abu 'Ubaidah ibn 'Abdullaah and collected by Ibn Majah. Authenticated by Shaikh al-Albaanee.)

There is an extremely wretched place for those who disobey Allah and the Prophet . However, those who are pious and are on the Sirat-e-Mustaqeem (right path) will be the ones that will be triumphant on that day and these are the people that will earn a great reward. Allah Taa’la states in the Qur’an:

“Verily, the Muttaqun (pious and righteous persons) who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained) will be in the midst of Gardens and Rivers (Paradise).” (Surah 54, Verse 54)

From all the hard work that you do in this world dear readers, Allah Taa’la will never let that work go to waste. Instead, gardens and rivers will be awaiting that person and the book of deeds will be placed in the believer’s right hand. As for those who do not believe, Allah Taa’la says:

“The Day they will be dragged in the Fire on their faces (it will be said to them): “Taste you the touch of Hell.” (Surah 54, Verse 48)

May Allah Taa’la give us all the ability to avoid or discard the path of the Shaytaan and follow the right path shown by our The Prophet (SalallAllaahu 'alaihi wa salam). Ameen

Good Deeds A Woman on Menses Can Do in Ramadan

Almighty Allah has made it easy for a woman in Ramadan during her menses for she is still able to get the same rewards as men.

The good deed accounts don't stop when a women is menstruating for the angels are continuing writing down good deeds as long as a women is doing good actions in order to please Allah.

The following are good deeds a woman can do whilst on her menses during Ramadan and throughout the whole year:
1. Listen to Qur'an recitation
Listening to recitation is the perfume of the souls, the calmer of hearts, and the food of the spirit. Is is one of the most important psychological medicines. It is a source of pleasure, even to some animals – and pleasure in moderation purifies inner energy, enhances the functioning of the faculties, slows down senile decay by driving out its diseases, improves the complexion, and refreshes the entire body. Pleasure in excess, on the other hand, makes the illnesses of the body grow worse.

Abu Nu’aim states, in his Tib an-Nabbi, that the Prophet (Sallallahu Alaihi Wasallam) said that the benefits of listening to recitation are increased when it is understood – that is, when its meaning is understood.

Allah Himself says:…so give good news to My slaves, those who listen to the word and then follow the best of it…(Qur’an: 39.17-18)

Source: As-Suyuti’s Medicine of the Prophet (Sallallahu Alaihi Wasallam)

2. Read the tafseer and meanings of the Qur'an
To reflect upon the verses of Allaah is a form of worship; it is something that will draw one close to Allah, Most High.

Allaah, Most High, Says in the Quran (what means): "Then do they not reflect upon the Quran? If it had been from [any] other than Allaah, they would have found within it much contradiction." [Quran: 4:82]

We should try to understand the Qur'an:

Ibn Kathir says regarding tafsir of [Soorah al-A'raf (7): 179]: The similitude of the one, who memorizes the Qur'an but does not act in accordance to it, is like a donkey, which carries a load of books, but does not understand!

We should read and study the deeper meanings of the Qur'an and act upon everything we read as this is what the Sahaaba did. Some of the Sahaaba took a very long time finishing the Qur'an because they wanted to implement everything they read before moving on to the rest of the Qur'an.

3. Dhikr of Allah
A women on her menses can do excessive dhikr night and day. We will all have utter regret for each second wasted without remembering Allah:

Mu`adh Ibn Jabal (RA) said that the Prophet (Sallallahu Alaihi Wasallam) said: "The People of Paradise will not regret anything except one thing alone: the hour that passed them by in which they made no remembrance of Allah." Narrated Bayhaqi in Shu`ab al-iman (1:392 #512-513)

The highest rank in Jannah are for those who remembered Allah the most:

Abu Sa`id (RA) narrates the Prophet (Sallallahu Alaihi Wasallam) was asked, "Which of the servants of Allah is best in rank before Allah on the Day of resurrection?" He said: "The ones who remember him much."I said: "O Messenger of Allah, what about the fighter in the way of Allah?" He answered: "Even if he strikes the unbelievers and mushrikin with his sword until it broke, and becomes red with their blood, truly those who do Dhikr are better than him in rank." (Ahmad, Tirmidhi, & Bayhaqi)

Therefore we should remember Allah as much as we can & glorify him night & day, not just in Ramadan but until our very last breath. What better time to start remembering Allah more than in this most blessed month.

So we should set ourselves daily targets of doing as much Dhikr as we can. We can remember & glorify Allah whatever we are doing throughout the day. At work, whilst cooking, shopping & even whilst relaxing. We should remember Allah in our heart's & not just by our tongues. We should also contemplate over his magnificence & his creations & imagine him in front of us as we glorify & remember him.

The following are 10 Dhikr, supported by Hadith that we can recite throughout the day & night in Ramadan until our last breath:

a. Allahumma innaka 'afuwwun tuhibbul 'afwa fa'fu 'annee - Recite this abundantly during the last ten nights of Ramadan.

b. Subhaanallah

c. Alhamdulillah

d. Allahu Akbar

e. Laa ilaaha illallah

f. LA HAWLA WA LA QUWWATA ILLA BILLAH-HIL ALIYYIL ADHEEM

g. Asthaghfirullah-halladhee Laa ilaaha illa-huwal Hayyul Qayyuumu Wa athoobu Ilay

Or short version: Asthaghfirullah

h. SUB-HAAN'ALLAAHi WA BI-HAM'DIHI SUB-HAAN'ALLAH-IL ADHEEM

Or short version: SUB-HAAN'ALLAAHi WA BI-HAM'DIHI

i. Subhāna-llāhi, wa-l-hamdu li-llāhi, wa lā ilāha illā-llāhu, wa-llāhu akbar. Wa lā hawla wa lā quwwata illā bi-llāhi-l-aliyyi-l-azīm

j. Lā ilāha illā-llāhu waḥdahu lā sharīka lahu lahu-l-mulku wa lahu-l-ḥamdu yuhyi wa yumītu wa huwa ḥayyu-llā yamūtu abadan abada, ḏū-l-jalāli wa-l-ikrām, biyadihi-l-khayr, wa huwa alā kulli Shay-in qadīr

Or the shortened version: Laa ilaaha illal-laahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa huwa ‘alaa kulli shay-in qadeer

We should also recite much of durood e Ibrahim which is the durood that is recited towards the end of Salaah.

Or the shortest durood is: Sallallahu Alayhi Wasallim

4. Dua & Repentance
A women in her menses can make excessive Dua to Allah night and day.

Almighty Allah says in the Qur'an: "When my servants ask you concerning me, (tell them) I am indeed close (to them). I listen to the prayer of every suppliant when he calls on me."[2:186]

The place of Dua is so high in front of Allah, that the Prophet (Sallallahu Alayhi Wasallim) has said: "Nothing is more honourable to Allah the Most High than Dua." [Sahih al-Jami` no.5268].

Allah loves repentance & loves those who turn to him in sincere repentance:

Truly Allah loves those who turn [to Him] in repentance... (Qur'an 2:222)

Many of us rush our Dua’s & quite often our hearts are not present whilst we are making dua to Allah. That is why we lose out on much of the benefits & blessings of Dua. Therefore we should not let our minds wonder whilst in Dua & we should concentrate more, making sure our hearts are present whilst asking of Allah. Whilst we are in dua we should imagine Almighty Allah in front of us & so we should humble ourselves in front of him in a state of meekness & humility.

It may also help if we made a list of what we want to ask Allah during our dua’s. We can then refer to this list as a reminder so that we can cover everything we need to ask him, which may help in making our Dua’s longer & more sincere. This is because we will not always remember everything we want to ask Allah unless we note it down & refer back to it when we need to.

The times when Dua's are most accepted during Ramadan are:
1. The third portion of the night shortly before sehri ends, 2. Whilst fasting, 3. Between Asr & Maghrib, 4. Just before fast opens, 5. On Jumma before & after khutba, 6. Between Adhan & Iqamah, 7. Whilst raining, 8. After Qur'an recitation, 9. The Night of Qadr

Let us not be of those who pass by Ramadan without gaining any forgiveness:
Rasullullah (sallahu’ ‘alaihi wasallam) said: ...the angel Jibra’il appeared before me and said: Destruction to him who found the blessed month of Ramadan and let it pass by without gaining forgiveness...’ Upon that I said: ‘Amin.’ (Al-Bukhari, Al-Tabrani)

We should ask of Allah to accept all of our good deeds & efforts throughout Ramadan & be hopeful that Allah will accept it from us. We should also have FULL hope that Allah will accept our Dua’s if not in this world then in the hereafter. We should accept his decree for he knows best in all matters.

Narrated ‘Ubaadah that the Messenger of Allah said, “Whoever seeks forgiveness for the believing men and believing women, Allah will write for him a good deed for EACH believing man and believing woman.” (Tabarrani)

Subhanallah this deed can be done in EVERY dua and can you imagine how many rewards can be gained for each and every Muslim you make dua for from Adam alayhis 'salam until now and the last Muslim on earth. This is the easiest way to earn rewards that go into the billions and the more you make these dua's then the more your good deed account wil get filled!

Every night in the last ten nights the following dua should be recited abundantly:

Aisha, may Allah be pleased with her, said: I asked the Messenger of Allah (Salallahu Alayhi Wasallim):: 'O Messenger of Allah, if I know what night is the night of Qadr, what should I say during it?' He said: 'Say:

"Allahumma innaka 'afuwwun tuhibbul 'afwa fa'fu 'annee"

O Allah, You are pardoning and You love to pardon, so pardon me.' " (Ahmad, Ibn Majah, and Tirmidhi).

5. Learning Islamic knolwedge
A women in her menses can learn Islamic knowledge as much as she can through books, online, teachers etc

"Allah will exalt those who believe among you, and those who have been granted knowledge to high ranks."
(Qur'an)
"Seeking knowledge is obligatory upon every Muslim (male and female)." (Hadith)

THE VIRTUES OF KNOWLEDGE

Allah (Most Exalted is He), Who created us and gave us sustenance, has also given us guidance. He said:

"Verily We have created man into toil and struggle… Have We not made for him a pair of eyes; and a tongue, and a pair of lips; and shown him the two ways (obedience and disobedience)?"
(Qur'an, Al-Balad 90:4-10)
After providing us with the capability to contemplate, think and differentiate between things, He instructed us to know Him, to know his Prophets and to know His Deen, Islam. He said:

"So know that there is no god save Allah, ask forgiveness for your sins and for the believing men and the believing women. Allah knows well your moving and your place of rest."
(Qur'an, Muhammad 47:19)
This verse shows the importance of knowledge and the virtues that Allah has given to it. It also shows that knowledge comes before deeds, since Allah instructed His Prophet to know that He is One and the only One worthy of worship. After that, He commanded him to ask forgiveness for himself, his family and for his Ummah.

If Muslims truly realise the importance Islam places on knowledge and its virtues, they will definitely be keen to learn and teach others. They would start with themselves and their families; then their neighbours and the community at large.

6. Serving your parents
A man once asked the Prophet Muhammad (Salallahu Alayhi Wasallim):

"'Should I join the jihad?' He asked, 'Do you have parents?' The man said, 'Yes!' The Prophet (Salallahu Alayhi Wasallim) said, 'Then strive by serving them!'" (Sahih Al-Bukhari, No. 5972)

Therefore serving one's parents is even better than jihad so serve your parents as much as you can and gain rewards you can NEVER imagine!

Treating your parents the best:

To be obedient and to show kindness to parents has been enjoined in the Holy Quran in such a manner as to say that among the noble deeds, to obey parents, treat them respectfully and to show kindness to them is next to worshipping Almighty Allah.

The Quran says, "Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour." - Surah Al Isra (17:23).

The Prophet (Sallallahu Alaihi wasallam) said:“What a loss is for him! What a loss is for him! What a loss is for him!” Someone asked: “Who, O Allah's Messenger?” He replied: “He whose parents reach old age, either one or both of them, and he does not use their presence (by being good to them, etc.) to cause him to enter Paradise.” (Muslim)

Abdullah bin Mas'ood (RA), observed: "I asked Allah's Messenger (Sallallahu Alaihi wasallam) which deed was the best." He replied: 'The Prayer at its appointed hour.' I (again) asked:"Then what?" He replied: 'Kindness to the parents.'... (Sahih Muslim: 120)

So a women in her menses should do what she can to serve her parents in anyway that she can like for eg clean the house so that her parents do less, attend to their every need etc. Surely she will be pleasing Allah so much and gaining unimaginable rewards!

7. Giving dawah
"And who is better in speech than he who invites to Allah and does righteous deeds, and says: 'I am one of the Muslims.'" [al-Qur'aan, Fussilat(41):33]

A women on her menses can give dawah to other sisters and non Muslims. We should spend our lives inviting others towards Allah whether they are Muslim or non Muslim.

"Let there arise out of you a band of people inviting to all that is good, enjoining what is right and forbidding what is wrong. They are prosperous ones." (3.104)

We should not argue with them or use a harsh manner but use wisdom, tact and the best approach possible:

Invite to the way of your Lord with wisdom and beautiful preaching and argue with them in ways that are best and most gracious. (16:125)

We should enjoin good and forbid evil for it is a duty upon us:

The Prophet (Sallallahu alaihi wasallam) said: ‘Indeed, by Allah, you either enjoin good and forbid evil and catch hold of the oppressor and persuade him to act justly and stick to the truth, or, Allah will involve the hearts of some of you with the hearts of others and will curse you as he had cursed them’ (At-Tirmidhi)

Whatever beneficial knowledge we have we should convey it unto others so that they may also benefit from it:

Zaid b. Thabit (RA) narrated the Prophet(Sallallahu Alaihi wasallam) said: "May Allah cause to have freshness and brilliance the man who hears what I say and keeps it in mind, then convey it to others. (Ahmad, 5-183)

We should know that any good action another does because of some beneficial knowledge we have shared then we will also have a share of it:

"Whoever guides [another] to a good deed will get a reward similar to the one who performs it." (Sahih Muslim)

So she can give dawah by text, e mail, direct or indirect

8. Best Manners, Character & Conduct
A women on her menses should show the best manners, character and conduct in this blessed month and throughout her life. She should strive to be of those with the best of characters and manners as that is what will elevate us in the hereafter:

Rasulallah (Sallallahu Alahi wasallam) used to say: The best amongst you are those who have the best manners and character. (Related by al-Bukhari)

Rasulullah (Sallallahu Alaihi wasallam) said: There is none heavier in the scales of the Hereafter than good character, (Hadith narrated by al-Tirmidhi and Abu Dawud).

Subhanallah so if we show good character outside of Ramadan then it is of the heaviest on the scales but can you imagine the rewards of good character in Ramadan?

The Prophet (Sallallahu Alaihi Wasallam) said: "The best loved by me and the nearest to me on the seats on the Day of Resurrection are those who have the best manners and conduct amongst you, who are intimate, are on good terms with others and are humble, and the most hated by me and who will be on the furthest seats from me are those who are talkative and arrogant." (Tirmidhi)

So let us strive to perfect our manners, character and conduct and know that these good deeds will be of the heaviest on the scales and will enable us to reach the highest ranks of Jannah

9. Charity
A women in her menses should spend in the way of Allah as much as she can for charity extinguishes sins save one from the fire:

The Prophet (Sallallahu Alaihi wasallam) said: “Charity wipes out sins as water extinguishes fire.” (Tirmidhi)

Charity should be paid secretly:

The Prophet (Sallallahu Alaihi wasallam) said: “Righteous deeds protect a person from an evil end; a charity spent in secret extinguishes Allah’s wrath; and maintaining good ties of kinship increases ones lifespan.” (Tabaraani)

Removing harmful objects from people’s way is also a charity:

The Prophet (Sallallahu Alaihi wasallam) said:“I saw a man enjoying himself in Paradise (simply) because he removed from a road a tree that used to harm people.”(Muslim)

Providing for ones family is a charity:

The Prophet (Sallallahu Alaihi wasallam) said:“If a man provides for his family hoping for the reward, it will be counted as charity for him.”(Bukhari & Muslim)

She can involve herself in charity work in her local community or for a charity organisation. She can do various projects to raise money and awareness for good cauises.

10. Feed a Fasting Person
Narrated ‘ata: That he heard Ibn ‘abbas reciting the Divine Verse:– “and for those who can fast they had a choice either fast, or feed a poor for every day..” (2.184) Ibn ‘abbas said, “This Verse is not abrogated, but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting).” (Sahih Bukhari Book #60, Hadith #32)

Feeding a person who has been fasting during Ramadhan earns many blessings. You can prepare a meal for for someone who is sick or otherwise shit in. You can also offer to prepare food to be served during iftar at the masjid, or host an iftar in your own home. This type of kind deed helps to strengthen community bonds.

11. Increase your ibadah (acts of worship)
Your period should not keep you from receiving all of the wonderful rewards of this holy month. Even though we are not fasting or praying during this time, we can still maintain ibadah (submission and worship of God), such as

Putting forth effort to help our families increase their prayer,
Reading more Qur’an via your laptop or Smartphone,
Spend less time watching television, on the computer, playing video games or on the Smartphone.
Use this time to focus on purifying your heart and earning Allah’s blessings through good deeds.
Ponn’s additions:

Eat suhoor with your family. Since you already made the meal, enjoy it with them (rather than go to sleep), then
Stay up to make dhikr while they’re praying fajr and reciting Qur’an.
As difficult it may be, try hard to withhold your menstrual pains, suffering, tiredness, etc. by not complaining to your family and
Empathize with your family’s fast.
Do not eat in front of fasting family members. For example, eat while your family is praying, or busy doing something else.
Eat simple. Don’t stir up a hot deliciously-scented meal in the oven or on the stove for yourself. Follow the Prophet’s favorite foods, such as milk, dates, olive oil, cucumber, meat (halal deli sandwich), bread, etc.
Keep your breathe fresh. It’s a welcomed breathe of fresh air (literally) to have your breathe smell like toothpaste, rather than the food they cannot eat during the day.
Stay freshly showered with natural bodily scents, not perfumed (as they may be too alluring during the day). Simple soap can do wonders!
Make a special iftaar, and dessert for the family, but don’t get to anxious and cook too early in the day. The kitchen’s scents may be so appetizing and mistaken as you cooking a mid-day meal that only you can eat at that early hour.
Dress up your menstrual pains with make-up, a pretty outfit, and your husband’s preferred perfume, as you serve your family their breaking dates and water.
Keep the home extra clean while your menstruating during Ramadan.
Always have fresh sheets.
12. Cleanse Yourself Properly Once Your Menses Ends
When your menses ends, it is very important to properly purify yourself through a ritual known as ghsul (complete body abultion) in order to resume fasting and performing obligatory prayers. These are the steps to properly performing ghsul:

Remove anything that might interfere with water touching your skin (e.g. remove jewelry, un-braid/take down your hair, etc.)
Make intentions for ghusl
Wash your private parts with your left hand
Perform wudu (obligatory cleansing), with exception of your feet until the very end,
Pour three handfuls of water over your head. Make sure that it reaches your scalp (if your hair stays dry, your ghsul will not be valid!).
Pour water on your right side, then your left side
Wash your entire body as you normally would until you are clean
Washing your legs and feet last.
13. Make Up Any Days Missed Fasting
Muslim (335) narrated that ‘Aa’ishah (may Allah be pleased with her) was asked: “Why does a menstruating woman have to make up missed fasts but not missed prayers? She said: That used to happen to us and we were commanded to make up the fasts but we were not commanded to make up the prayers.”

Once the month of Ramadhan and Eid celebrations end, you can begin making up any days you missed fasting.

We’d love to add some more of your tips to help gain the most out of Ramadan when you’re on your break. Please kindly share below.

Conclusion

Therefore a women on her menses must never feel that she is not able to gain the blessings and reward of the month of Ramadan. There is NOTHING stopping her from gaining IMMENSE rewards equal to that of a man. All that is required from her is effort, the right good intentions and sincerety in her actions.

May Allah enable us to gain he best of this month. Ameen

Patience: Solution for Life’s Sorrows

The Virtues of Patience

Imâm Ahmad (d.241H) said:
“Allâh has mentioned sabr (patient perseverance) in over ninety places in His Book.” [2]

And there occurs in the authentic hadîth: “Sabr (patient perseverance) is light.” [3] The Prophet sallallâhu ’alayhi wa sallam also said: “No one has been given anything more excellent and more comprehensive than sabr.”[4]

’Umar - radiallâhu ’anhu - said:
“We considered the best part of our lives to be that in which there was sabr.” [5]

’Alî - radiallâhu ’anhu - said:
“Indeed sabr is from îmân (faith). Its position is like that of the head with respect to the rest of the body.” Then he raised his voice and said: “Verily, there is no îmân (faith) for the one who has no sabr.” [6]

The Meaning of Patience
The word sabr (in the Arabic language) is from sabara - to be patient and to persevere, and it indicates to holding back and restraining oneself. (In the Sharî’ah sense) it implies: restraining the soul from being agitated; restraining the tongue from complaining and restraining the hands from slapping the cheeks, tearing the clothes and doing other similar actions. This has been mentioned by Ibn al-Qayyim (d.750H). [7]

And know that sabr (patient perseverance) is of three kinds: [i] sabr whilst (fulfilling) the orders of Allâh, [ii] sabr whilst (abandoning and keeping away) from the prohibitions of Allâh, and [iii] sabrwith the Decree of Allâh with respect to afflictions and difficulties.

Guidance for the Hearts
Allâh - the Most High - says: “And whosoever believes in Allâh, He guides his heart aright. And Allâh has full knowledge over everything.” [8]

And this âyah begins with: “No affliction occurs, except by the permission of Allâh.” About this Ibn ’Abbâs said: “By the command of Allâh - meaning: by His Will and His Power.” [9]

So the meaning of this âyah is: No affliction occurs except by His Mashiyyah (Will), His Irâdâh(Desire) and His Hikmah (Wisdom) - as Allâh says: “No affliction occurs upon the earth, nor in yourselves, except that it is written before We bring it into existence. Indeed, this is easy for Allâh.” [10] And Allâh says: “Give glad-tidings to those who have sabr. Those who - when afflicted with a affliction - say: Indeed, we belong to Allâh and to Him shall we return. They are those on whom are the blessings from their Lord and His mercy. They are the ones who are guided.” [11]

And Allâh’s saying: “And whosoever believes in Allâh, He guides his heart aright.” means: “Whosoever - when afflicted with a affliction - knows it is by the Decree of Allâh and His Power, and thus patiently submits to it, then Allâh rewards such a person by guiding their heart aright. So this is the root cause of all happiness, and the foundation of excellence in this world and in the Hereafter. And Allâh promises such a person (a reward) for what He has taken from them.” [12] And Allâh’s saying: “And AIlâh has full knowledge over everything.” is a reminder that such a affliction is by His Knowledge which necessitates His Wisdom, which obligates sabr and being contented with His Decree.

Abû Dhibyân said: We were with ’Alqamah [13] and this âyah was recited to him: “And whosoever believes in Allâh, He guides his heart aright.” So he said: “It is the man who - when afflicted with an affliction - knows it is from Allâh, so he is pleased with it and submits to it.” [14]

In the above narration is a proof that actions are a part of îmân
(faith).

Sa’îd ibn Jubayr (d.104H) said about: “And whosoever believes in Allâh, He guides his heart aright.” He said: “That (at the time of a affliction) a person says: Indeed, to Allâh we belong and to Him shall we return.”

In the above âyah is an explanation that having sabr is the cause for the heart’s guidance; this being the reward for the sâbir (the one having patience).

Complaining against the Decree of Allâh
The Prophet sallallâhu ’alaybi wa sallam said: “Two characteristics of the people are from disbelief: attack on one’s genealogy and bewailing the deceased.” [15] Meaning: that these two characteristics are actions ofkufr (disbelief), since these are actions of jâhiliyyah (pre-Islâmic ignorance) which continue to remain in people. And no one will remain safe from them, except for the one to whom Allâh grants safety, and the one to whom Allâh grants knowledge and îmân (faith).

However - it should be known - that whosoever has within him a branch of kufr (disbelief), then it does not cause the person to become a kâfir (disbeliever) with absolute kufr; just as a person who has within him a branch of îmân (faith), is not called a mu‘min (believer) with absolute îmân . Indeed , there is a difference between the word kufr having the definite article attached to it (i.e. al-kufr) and the word kufr without the definite article - as occurs in the saying of the Prophet: “There is nothing between a servant and between al-kufr and ash-shirk, except abandoning the Prayer.” [16]

The saying of the Prophet sallallâhu ’alayhi wa sallam: “Attack on one’s geneology,” means: finding faults and defects. Entering into this also is a person’s false denial of another man’s genealogy by saying: “This is not the son of such and such,” and the person knew that this denial was false.

And his saying: “And bewailing the dead.” means: raising the voice in lamentation and wailing and in enumerating the virtues of the deceased. All of this is a form of complaining against the Decree of Allâh and is against having sabr - such as the saying of the one bewailing: “He was my close friend,” or “he was my aid and supporter.”

So in the above hadîth is a proof for the obligation of having sabr, and a proof that there is a type ofkufr (disbelief) which does not cause its doer to become a kâfir.

Tender Hearts and Compassionate Tears
The Prophet sallâllâhu ’alayhi wa sallam said: “He is not one of us who strikes the cheeks, tears the clothes and calls with the call of jâhiliyyah (pre-Islâmic ignorance).” [17] This is one of those textual threats related in the Revelation. It is related from Sufyân ath-Thawrî and Imâm Ahmad that they disliked explaining the meaning of such threats, so that people would have fear of committing such actions and would remain far away from them. This narration is a proof that the actions mentioned are against complete îmân (faith).

Al-Hâfidh Ibn Hajar (d.852H) whilst explaining the saying “Whosoever strikes the cheeks,” said: “The cheeks have been particularised since that is the most common place of striking. However, striking any other part of the face is just the same.” [18]

The saying of the Prophet: “Tearing the clothes,” implies: tearing open the clothes from the chest. This was the practice of the people of jâhiliyyah (pre-Islâmic ignorance) as an expression of grieving for the deceased.

Ibn Taymiyyah (d.728H) said about: “And calls with the call of
jâhiliyyah.”: “It means to wail over the deceased.” [19]

Ibn al-Qayyim - rahimahullâh - said:
“Included in calling with the call of jâhiliyyah is calling to tribalism, partisanship and party-spirit; being zealous and bigoted towards one’s madhhab (school of thought), party, or Shaykh; giving precedence to one over the other and calling to this; and forming alliances and enmity based upon this. All of this is from the calls of jâhiliyyah.”

Abû Umâmah relates the the Messenger of Allâh sallallâhu ’alayhi wa sallam cursed the woman who strikes her face, tears her clothes and wails over the deceased. [20]

So this is a proof that these matters are from the major sins. Also, whosoever laments lightly-without being impatient with Allâh’s Decree, nor complaining against it, and says only that which is true - then such lamenting is acceptable. Just like the lamenting of Abû Bakr [21] and Fâtimah [22]radiallâhu ’anhumâ when the Messenger of Allâh sallallâhu ’alayhi wa sallam died. There is a text also from Imâm Ahmad concerning this. [23]

However, this is not a proof for the prohibition of crying, since there occurs in an authentic narration: That when the Messenger of Allâh sallallâhu ’alayhi wa sallam came to know about the death of his son Ibrâhîm, he said: “The eyes shed tears, the heart grieves, but we do not say except that which pleases our Lord. O Ibrâhîm! It is because of you that we are grieving.” [24]

In the two Sahîhs Usâmah bin Zayd relates: That the Messenger of Allâh sallallâhu ’alayhi wa sallamwent to one of his daughters, who had with her a young child that was dying. So she raised the child and placed the child in his lap, who was gasping for air. On seeing this, tears rolled down the Prophet sallallâhu ’alayhi wa sallam’s eyes. So Sa’d said: O Messenger of Allâh! What is this? So he replied: “This is mercy which Allâh puts into the hearts of His servants. And Allâh is merciful to those of His servants that show mercy to others.” [25]

Trials Faced by the Believers
The Messenger of Allâh sallallâhu ’alayhi wa sallam said: “Whenever Allâh intends to do good to a servant, He hastens to punish him in this world. And whenever Allâh intends evil for a servant, He postpones the punishment until the Day of Judgement.” [26]

His saying: “Whenever Allâh intends to do good to a servant, He hastens to punish him in this world.” means: that he is punished by being inflicted with afflictions and difficulties due to the sins he has committed, due to which he is cleansed from them all, and in the Hereafter he has no sins to account for.

Shaykhul-Islâm Ibn Taymiyyah said:
“The occurrence of afflictions are actually a form of blessing, since they are an expiation for sins committed and they call for a person to have sabr - for which he is duly rewarded. Likewise they cause the person to turn to Allâh in repentance, being humble and submissive before Him, whilst at the same time turning away from hoping in any of the creation. There are - besides these - other great advantages.

Thus, those afflictions which befall a person are actually the cause of Allâh wiping away his sins, and this is one of the greatest blessings. So the occurrence of afflictions are a source of mercy and bounty, providing such a person does not enter into that which is a cause for even greater disobedience than before. For this affliction will then become a cause of great evil to the person’sDîn. Indeed, there are people who - when afflicted with a trial or a affliction; such as poverty, illness or starvation - causes hypocrisy to sprout in them, or causes their hearts to become diseased, or it causes them to fall into ingratitude and disbelief, or to abandon certain obligations or commit certain prohibited acts - all of which is extremely harmful to one’s Dîn. So to remain safe from, and to be protected against such afflictions and trials, is better for a person, since the afflictions and trials - rather than being a source of blessings - becomes a source of great injury. However, if the person hadsabr and remained obedient, then such an affliction would have been the cause of mercy and blessings from Allâh - the Mighty and Majestic -which necessitates praising Him.

So whosoever is afflicted with a calamity and is provided with sabr, then this sabr is a blessing for the person and a mercy for him, since his sins are expiated due to it. Likewise his Lord bestows upon him praises and prayers, as Allâh - the Majestic - says: “They are those on whom are the blessings and praises from their Lord and His mercy. They are the ones who are guided.” [27] Such a person is also forgiven by his Lord for his sins, and is raised to higher ranks - all of this is due to the one who has sabr.” [28]

The saying of the Prophet: “Whenever Allâh intends evil for a servant, He postpones the punishment until the Day of Judgement.” means: such a person’s punishment is delayed until the Hereafter, where he will receive severe punishment.

Al-’Azîzî (d.1070H) said:
“Such a person is not punished in this world, so that in the Hereafter he can be punished for his sins in a way that he fully deserved.” [29]

In the above hadîth is a lesson and a reminder that one must have good expectations in Allâh and a good opinion about Him with regard to what He has decreed for a person, as Allâh - the Most High - says: “It is possible that you hate a thing and it is good for you, and love a thing and it is evil for you. Allâh knows and you do not know.” [30]

Rewards are Proportional to Afflictions
The Prophet sallallâhu ’alayhi wa sallam said: “Reward is directly proportional to the affliction. If Allâh loves a people, He inflicts them with a calamity. Whoever accepts it, Allâh is pleased with them, and whoever resents it, Allâh is displeased with them.” [31]

Likewise, the Prophet sallallâhu ’alayhi wa sallam said: “Whenever Allâh loves a people, He sends affliction upon them. So whoever is patient, is one of the patient-ones, and whoever resents it, is one of the resenters.” [32]

The meaning of the first hadîth is: the greater the affliction, the greater the reward. And it is said: Indeed, afflictions bring about a reward as well as expiating sins. This was the preferred saying of Ibn al-Qayyim that the one afflicted with a calamity is not only rewarded for it, but his sins are expiated as well. However, if this affliction was the cause of him doing certain righteous actions - such as having sabr, contentment with the Decree of Allâh, repenting to Allâh or asking for His forgiveness - then the person will be rewarded for such actions as well. Because of this it is said that the meaning of the hadîth is: Indeed, the reward is proportional to the affliction, providing there is sabr and expectation of reward.

Similarly, in the hadîth of Sa’d: The Prophet sallallâhu ’alayhi wa sallam was asked: Who from mankind suffers the greatest afflictions? He replied: “The Prophets, then those most like them, then those most like them. A person is afflicted with calamities in comparisons to his Dîn, so if he is firm in his Dîn, then his afflictions are strong and if he is weak in his Dîn, then his afflictions are lighter. A person is afflicted with calamities until he is left walking upon the face of this earth without any sins.” [33]

This hadîth and its like are from the proofs for Tawhîd. Since if a person knew that the Prophets and the awliyâ (the friends of Allâh) are themselves afflicted with calamities and that none can remove these afflictions from them except Allâh, then it will be known that they can bring neither benefit nor ward of harm to themselves - so how can they ward off harm for others! Thus rather than turning to the Prophets and righteous people for the removal of harm, or relief from worries and grief, one should turn directly to Allâh alone - the One who is able to accomplish this.

Attaining Tranquility
And ar-Ridâ (the pleasure of Allâh) - which occurs in the saying of the Prophet sallallâhu ’alayhi wa sallam: “So whosoever is pleased, then Allâh is pleased with him.” - is one of the Attributes that Allâh has described Himself with in various places in His Book, such as His saying: “Their reward are Gardens of Adan, beneath which rivers flow, to dwell therein forever. Allâh is well pleased with them, as they are with Him.” [34]

The way of the Salaf (the Pious Predecessors) and those who follow them from Ahlus-Sunnah (the followers of the Sunnah) is to affirm those attributes which Allâh has affirmed for Himself, or which have been affirmed by His Messenger sallallâhu ’alayhi wa sallam - in a way which befits His Majesty and Greatness - without tamthîl (likening Allâh to any of His creation), and without ta’tîl (divesting Allâh of His Attributes). So when Allâh - the Most High - is pleased with any one, then such a person has acquired all good and excellence and is safe from all evils.

Ar-Ridâ is: a servant’s surrendering his affairs to Allâh, whilst having a good opinion about Him and expecting His reward. Such a person will then experience tranquility and joy, love of Allâh and reliance upon Him.

Ibn Mas’ûd - radiallâhu ’anhu - said:
“Indeed Allâh - from His Justice and Fairness - made delight and tranquility the fits of yaqîn(certainty) and ridâ (pleasure). And He made grief, anxiety and worry the result of doubt and resentment.” [35]

The meaning of resentment being: “A dislike for something, with the absence of pleasure.” [36] Thus, whosoever resents what Allâh has decreed, then Allâh will resent that person; and this is sufficient as a punishment from Allâh. Also, from the above hadîth, some Scholars have deduced that ridâ (contentment and pleasure) with the Decree of Allâh is obligatory - this being the view of Ibn ’Aqîl. However, al-Qâdî Abû Ya’lâ did not consider it to be obligatory [but rather preferable], and this was the preferred view of Shaykhul-Islâm Ibn Taymiyyah and Ibn al-Qayyim. [37]

Shaykhul-Islâm Ibn Taymiyyah said:
“Just as there is a specific command attached to having sabr (patience), there is, however, no such command for having ridâ (contentment and pleasure). Rather, there is a praise and an excellence for those who have ridâ with the Decree of Allâh.” He further said: “The narration: ‘Whosoever does not have sabr with My afflictions, nor have ridâ with My Decree, has taken a Lord other than Me.’ [38] This narration is one of the Isrâ‘îliyyât and is not authentically related from the Prophet sallallâhu ’alayhi wa sallam.” [39]

Shaykhul-Islâm Ibn Taymiyyah also said:
“Indeed, there is a station higher than [both sabr and] ridâ, and that is to show shukr (gratitude) to Allâh for the affliction, since this is the cause of receiving excellence and bounties.” [40]

References
1. Edited and adapted from Fathul-Majîd li Sharh Kitâbit-Tawhîd (2/603-615); Chapter: From îmân (faith) in Allâh is to have sabr(patience) with the Decree of Allâh.
2. Related by Ibn al-Qayyim in Madârijus-Sâlikîn (2/152).
3. Related by Muslim (no.223) and Ahmad (5/343), from Abû Mâlik al-Ash’arî radiallâhu ’anhu.
4. Related by al-Bukhârî (no.1469) and Muslim (no.l053), from Abû Sa’îd al-Khudrî radiallâhu ’anhu.
5. Related by al-Bukhârî (1 l/303) in ta’lîq form, and it has been related in connected form by Imâm Ahmad in az-Zuhd with a Sahîh isnâd - as al-Hâfidh Ibn Hajar mentioned in Fathul-Bârî (11/303).
6. Related by al-Lâlikâ‘î in Sharh Usûl I’tiqâd Ahlus-Sunnah wal-Jamâ’ah (no.1659), al-Bayhaqî in Sh’abul-Îmân a n d Abî S h a y b a h i n Kitâbul-Îmân (no.130), with a slightly different wording.
7 . M a dâ r i j u s-Sâ l i kî n (2/156) of Ibn al-Qayyim.
8. Sûrah at-Taghâbun 64:11
9. Tasfîr Qur‘ânul-’Adhîm (g/164) of Ibn Kathîr.
10. Sûrah al-Hadîd 57:22
11. Sûrah al- Baqarah 2:155-157
12. Tasfîr Qur‘ânul-’Adhîm (8/163).
13. Related by Ibn Jarîr at-Tabarî in Jâmi’ul-Bayân ‘an Tabîlil-Qur‘ân (28/123), ’Abdur-Razzâq in his Tafsîr (3/95) and also as-Suyûtî in ad-Duwul-Manthûr (8/183). Its like is also related by al-Bukhârî in ta’lîq form (8/652) from Ibn Mas’ûd.
14. Taba’bîbut-Tabdbîb (7/276) of Ibn Hajar al-’Asqalânî.
15. Related by Muslim(no.67) and Ahmad (2/377), from Abû Hurayrah radiallâhu ’anhu.
16. Related by Muslim (no.82), Abû Dâwûd (no.4679) and at-Tirmidhî (no.2621), from Jâbir ibn ’Abdullâh radiallâhu ’anhu.
17. Related by al-Bukhârî (no.1294) and Muslim (no.103), from Ibn Mas’ûd radiallâhu ’anhu.
18. Fathul-Bârî (3/164) of Ibn Hajar.
19. Itqidâ as-Sirâtul-Mustaqîm (l/204) of Shaykhul-Islâm Ibn Taymiyyah.
20. Sahîh: Related by Ibn Mâjah (no.1584) and also Ibn Hibbân (no.737). Al-Bawsîrî authenticated it in Masâbibuz-Zajâjah(1/521).
21. Related by Ahmad (6/31), from ’Âishah radiallâhu ’anhâ.
22. Related by al-Bukhârî (no.4462) and Ibn Mâjah (nos.1629- 1630), from Anas radiallâhu ’anhu.
23. As az-Zarkashî mentions in Sharh Mukhtasarul-Kharqî (2/356).
24. Related by al-Bukhârî (no.1303) and Muslim (no.2315), from Anas and Asmâ bint Yazîd radiallâhu ’anhumâ.
25. Related by al-Bukhârî (no.1283) and Muslim (no.923).
26. Sahîh: Related by at-Tirmidhî (no.2398) and al-Hâkim in al-Mustadrak (1/340), from Anas radiallâhu ’anhu. It was authenticated by Shaykh al-Albânî in as-Sahîhah (no.1220).
27. Sûrah al-Baqarah 2:155-157
28. Abridged from Majmû’ul-Fatâwâ (10/48) of Ibn Taymiyyah.
29. As-Sirâjul-Munîr (l/88) of al-’Azîzî.
30. Sûrah al-Baqarah 2:216
31. Hasan: Related by at-Tirmidhî (no.2398) and Ibn Majâh (no.4021), from Anas radiallâhu ’anhu. It was authenticated by al-Albânî in as-Sahîhah (no.146).
32. Sahîh: Related by Ahmad (5/427), from Mahmûd ibn Lubayd radiallâhu ’anhu. It was authenticated by al-Mundharî in at-Targhîb wat-Tarhîb (4/283), al-Haythamîin Majma’uz-Zawâ‘id (2/291) and Ibn Hajar in Fathul-Bârî (10/108).
33. Sahîh: Related by Ahmad (l/172), at-Tirmidhî (no.2398) and Ibn Mâjah (no.4023). It was authenticated by al-Albânî in as-Sahîhah (no.143).
34. Sûrah al-Bayyinah 98:8
35. Related by Ibn Abî Dunyâ in Kitâbur-Ridâ (no.94) and also al-Bayhaqî in Shu’Abûl-Îmân (no.205).
36. An-Nihâyah fî Gharîbil-Hadîth (2/350) of Ibn al-Athîr.
37. Madârijus-Sâlikîn (2/171,184) of Ibn al-Qayyim.
38. Da’îf Jiddan: Related by at-Tabarânî in al-Kabîr (22/320), Ibn Hibbân in al-Majrûhîn (1.324) and al-Khatîb in at-Talkbîs(39/2) all by way of Sa’îd ibn Ziyyâd. Al-Haythamî said in al-Majma’ (7/207): “In it is Sa’îd ibn Ziyyâd who is matrûk(abandoned).” And al-Hâfidh al-‘Irâqî said in Takbrîjul-Ihyâ (3/296): “Its isnâd is weak.” And al-Manâwî said: “Da’îf Jiddan (very weak)” as occurs in ad-Da’îfah (no.505).
39. Ibn al-Qayyim related this in Madârijus-Sâlikîn (2/171).
40. Majmû’ul-Fatâwâ (11/260) of Ibn Taymiyyah.

How to be Successful in Life

Question: How to obtain success and prosperity in this world and hereafter.What kind of success or prosperity that Islam want the ummah Islam gain in this world.

Answer: Praise be to Allaah.
Peace of mind, contentment, happiness and freedom from worries and anxiety… these are what everyone wants, and these are the ways in which people can have a good life and find complete happiness and joy. There are religious means of achieving that, and natural and practical means, but no one can combine all of them except the believers; although other people may achieve some of them, they will miss out on others.

There follows a summary of the means of achieving this aim for which everyone is striving. In some cases, those who achieve many of them will live a joyful life and a good life; in other cases, those who fail to achieve all of them will live a life of misery and hardship. And there are others which are in between, according to what the means he is able to attain. These means include the following:

1 – Faith and righteous deeds:
This is the greatest and most fundamental of means. Allaah says (interpretation of the meaning):

“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[al-Nahl 16:97]

Allaah tells us and promises us that whoever combines faith with righteous deeds will have a good life and a good reward in this world and in the Hereafter.

The reason for that is clear: those who believe in Allaah – with sincere faith that motivates them to do righteous deeds that change hearts and attitudes and guides them to the straight path in this world and the Hereafter – follow principles and guidelines by means of which they deal with everything that happens to them, be it the causes of happiness and excitement or the causes of anxiety, worry and grief.

They deal with the things that they like by accepting them and giving thanks for them, and using them in good ways. When they deal with them in this manner, that creates in them a sense of excitement and the hope that it will continue and that they will be rewarded for their gratitude, which is more important than the good things that happen to them. And they deal with bad things, worries and distress by resisting those that they can resist, alleviating those that they can alleviate, and bearing with goodly patience those that they cannot avoid. Thus as a result of the bad things they gain a lot of benefits, experience, strength, patience and hope of reward, which are more important and which diminish the hardships they have undergone and replace them with happiness and hope for the bounty and reward of Allaah. The Prophet (peace and blessings of Allaah be upon him) expressed this in a saheeh hadeeth in which he said: “How wonderful is the situation of the believer, for all his affairs are good. If something good happens to him, he gives thanks for it and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him. This does not apply to anyone but the believer.” (Narrated by Muslim, no. 2999).

The Prophet (peace and blessings of Allaah be upon him) told us that the believer is always gaining and the reward for his deeds is always multiplying, no matter what happens to him, good or bad.

2 – Being kind to people in word and deed, and all kinds of doing good. This is one of the means of removing worry, distress and anxiety. By this means Allaah wards off worries and distress from righteous and immoral like, but the believer has the greater share of that, and is distinguished by the fact that his kindness to others stems from sincerity and the hope of reward, so Allaah makes it easy for him to be kind to others because of the hope that this will bring good things and ward off bad things, by means of his sincerity and hope of reward. Allaah says (interpretation of the meaning):
“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allaah’s Cause), or Ma‘roof (Islamic Monotheism and all the good and righteous deeds which Allaah has ordained), or conciliation between mankind; and he who does this, seeking the good Pleasure of Allaah, We shall give him a great reward” [al-Nisa’ 4:114]

Part of that great reward is relief from worry, distress, troubles, etc.

3 – Another of the means of warding off anxiety that stems from nervous tension and being preoccupied with disturbing thoughts is to occupy oneself with good deeds or seeking beneficial knowledge, for that will distract one from dwelling on the matters that are causing anxiety. In this way a person may forget about the things that are making him worried and distressed, and he may become happy and more energetic. This is another means that believers and others have in common, but the believer is distinguished by his faith, sincerity and hope of reward when he occupies himself with that knowledge which he is learning or teaching, or with the good deeds that he is doing.

The work with which he occupies himself should be something that he likes and enjoys, for that is more likely to produce the desired results. And Allaah knows best.

4 – Another thing that may ward off worry and anxiety is focusing all one’s thoughts of the present day, and not worrying about the future or grieving about the past. Hence the Prophet (peace and blessings of Allaah be upon him) sought refuge with Allaah from worry and regret, from regret for things in the past which one cannot put right or change, and worry which may come because of fear for the future. So one should focus only on the present day, and focus one's efforts on getting things right today. For if a person is focused on that, this means that he will do things properly and forget about worry and regret. When the Prophet (peace and blessings of Allaah be upon him) said a du’aa’ or taught a du’aa’ to his ummah, as well as urging them to seek the help of Allaah and hope for His bounty, he was also urging them to strive to attain the thing they were praying for through their own efforts and to forget about the thing which they were praying would be warded off from them. Because du’aa’ (supplication) must be accompanied by action. So a person must strive to attain that which will benefit him in worldly and spiritual terms, and ask his Lord to make his efforts successful, and he should seek His help in that, as the Prophet (peace and blessings of Allaah be upon him) said: “Strive for that which will benefit you and seek the help of Allaah, and do not be helpless. If anything (bad) happens to you, do not say, ‘If only I had done such-and-such, then such-and-such would have happened.’ Rather you should say, ‘Qaddara Allaah wa ma sha’a fa’ala (Allaah decrees, and what He wills He does),’ for (the words) ‘If only’ open the door to the Shaytaan.” (Narrated by Muslim). The Prophet (peace and blessings of Allaah be upon him) connected the matter of striving to achieve good things with the matter of seeking the help of Allaah and not giving in to feelings of helplessness which are a harmful kind of laziness, and with the matter of accepting things in the past which are over and done with, and acknowledging that the will and decree of Allaah will inevitably come to pass. He described matters as being of two types:

1 – Matters which a person may strive to achieve or to achieve whatever he can of them, or to ward them off or alleviate them. In such cases a person must strive and make the effort, and also seek the help of Allaah.
2 – Matters where such is not possible, so he must have peace of mind, accept them and submit to Allaah’s will.

Undoubtedly paying attention to this principle will bring happiness and relieve worry and distress.

5 – One of the greatest means of feeling content and relaxed and of acquiring peace of mind is to remember Allaah a great deal (dhikr). That has a great effect in bringing contentment and peace of mind, and relieving worry and distress. Allaah says:

“verily, in the remembrance of Allaah do hearts find rest” [al-Ra’d 13:28]

Remembering Allaah (dhikr) has a great effect in achieving this aim because it has a special influence and because of the hope that it brings of reward.

6 – Another of the means of bringing happiness and relieving worry and distress is striving to eliminate the things that cause worry and to achieve the things that bring happiness. That may be done by forgetting about bad things in the past which cannot be changed, and realizing that dwelling on them is a waste of time. So a person must strive to stop himself from thinking of that, and also strive to stop himself from feeling anxious about the future and the things that he may imagine of poverty, fear and other bad things that he thinks may happen to him in the future. He should realize that the future is something unknown, he cannot know what good or bad things are going to happen to him. That is in the hand of the Almighty, the Most Wise, and all that His slaves can do is to strive to attain the good things and to ward off the bad things. A person should realize that if he diverts his thoughts from worrying about his future and puts his trust in his Lord to take care of his situation, and puts his mind at rest concerning that, if he does that, then his heart will be at peace and his situation will improve and he will be relieved of worry and anxiety.

One of the most effective ways of dealing with worries about the future is to recite this du’aa’ which the Prophet (peace and blessings of Allaah be upon him) used to recite:
“Allaahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaaya allati fiha ma’aashi, wa aslih li aakhirati allati ilayha ma’aadi, waj’al al-hayaata ziyaadatan li fi kulli khayr, wa’l-mawta raahatan li min kulli sharr (O Allaah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil).” (Narrated by Muslim, 2720).

And he said, “Allaahumma rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li sha’ni kullahu, laa ilaaha illa anta (O Allaah, for Your mercy I hope, so do not abandon me to myself even for a moment. And correct all my affairs. There is no god but You).” (Narrated by Abu Dawood with a saheeh isnaad, no. 5090; classed as hasan by al-Albaani in Saheeh al-Kalim al-Tayyib, p. 49).

If a person utters these du’aa’s, which ask that his spiritual and worldly affairs may be set right or corrected, with proper presence of mind and sincerity of intention, whilst striving to achieve that, Allaah will grant him what he has prayed for, hoped for and striven for, and He will turn his worry into joy and happiness.

7 – If a person experiences anxiety and distress because of a disaster, then one of the most effective means of relieving himself of that is to think of the worst scenario to which that may lead, and try to accept that. When he has done that, then he should try to alleviate it as much as possible. By means of this acceptance and these efforts, he will relieve himself of his worries and distress, and instead of worrying he will strive to bring about good things and to deal with whatever he can of the bad things. If he is faced with things that cause fear or the possibility of sickness or poverty, then he should deal with that by striving to make himself accept that, or something even worse, with contentment, because by making himself accept the worst-case scenario, he lessens the impact of the thing and makes it seem less terrible, especially if he occupies himself with efforts to ward it off as much as he can. Thus as well as striving to achieve something good which will distract him from his worries about calamity, he will also renew his strength to resist bad things, and put his trust and reliance in Allaah. Undoubtedly these matters are of great benefit in attaining happiness and peace of mind, as well as bringing the hope of reward in this world and in the Hereafter. This is something which is well known from the experience of many who have tried it.

8 – Steadfastness of heart and not being disturbed about the imaginary things that bad thoughts may bring to mind. For when a person gives in to his imagination and lets his mind be disturbed by these thoughts, such as fear of disease and the like, or anger and confusion stirred up by some grievous matter, or the expectation of bad things and the loss of good things, that will fill him with worries, distress, mental and physical illness and nervous breakdowns, which will have a bad effect on him and which causes a great deal of harm, as many people have seen. But when a person depends on Allaah and puts his trust in Him, and does not give in to his imagination or let bad thoughts overwhelm him, and he relies on Allaah and has hope of His bounty, that wards off his worries and distress, and relieves him of a great deal of mental and physical sickness. It gives indescribable strength, comfort and happiness to the heart. How many hospitals are filled with the mentally sick victims of illusions and harmful imagination; how often have these things had an effect upon the hearts of many strong people, let alone the weak ones; how often have they led to foolishness and insanity.

It should be noted that your life will follow your train of thought. If your thoughts are of things that will bring you benefit in your spiritual or worldly affairs, then your life will be good and happy. Otherwise it will be the opposite.

The person who is safe from all of that is the one who is protected by Allaah and helped by Him to strive to achieve that which will benefit and strengthen the heart and ward off anxiety. Allaah says (interpretation of the meaning):

“And whosoever puts his trust in Allaah, then He will suffice him”[al-Talaaq 65:3]

i.e., He will be sufficient for all that is worrying him in his spiritual and worldly affairs. The one who puts his trust in Allaah will have strength in his heart and will not be affected by anything he imagines or be disturbed by events, because he knows that these are the result of vulnerable human nature and of weakness and fear that have no basis. He also knows that Allaah has guaranteed complete sufficiency to those who put their trust in Him. So he trusts in Allaah and finds peace of mind in His promise, and thus his worry and anxiety are dispelled; hardship is turned to ease, sadness is turned to joy, fear is turned to peace. We ask Allaah to keep us safe and sound, and to bless us with strength and steadfastness of heart, and complete trust, for Allaah has guaranteed all good things to those who put their trust in Him, and has guaranteed to ward off all bad and harmful things from them.

If bad things happen or there is the fear of such, then you should count the many blessings that you are still enjoying, both spiritual and worldly, and compare them with the bad things that have happened, for when you compare them you will see the many blessings that you are enjoying, and this will make the bad things appear less serious.


See al-Wasaa’il al-Mufeedah li’l-Hayaat al-Sa’eedah by Shatkh ‘Abd al-Rahmaan ibn Sa’di

Ibn al-Qayyim summed fifteen ways through which Allaah may dispel worries and regret. These are as follows:
1- Tawheed al-Ruboobiyyah (belief in the Oneness of Divine Lordship)
2- Tawheed al-Uloohiyyah (belief in the Oneness of the Divine nature).
3- Tawheed of knowledge and belief (i.e., Tawheed al-Asma’ wa’l_Sifaat, belief in the Oneness of the Divine names and attributes).
4- Thinking of Allaah as being above doing any injustice to His slaves, and above punishing anyone for no cause on the part of the slave that would require such punishment.
5- The person’s acknowledging that he is the one who has done wrong.
6- Beseeching Allaah by means of the things that are most beloved to Him, which are His names and attributes. Two of His names that encompass the meanings of all other names and attributes are al-Hayy (the Ever-Living) and al-Qayyoom (the Eternal).
7- Seeking the help of Allaah Alone.
8- Affirming one's hope in Him.
9- Truly putting one’s trust in Him and leaving matters to Him, acknowledging that one's forelock is in His hand and that He does as He wills, that His will is forever executed and that He is just in all that He decrees.
10-Letting one's heart wander in the garden of the Qur’aan, seeking consolation in it from every calamity, seeking healing in it from all diseases of the heart, so that it will bring comfort to his grief and healing for his worries and distress.
11- Seeking forgiveness.
12- Repentance.
13- Jihad.
14- Salaah (prayer).
15- Declaring that he has no power and no strength, and leaving matters to the One in Whose hand they are.
We ask Allaah to keep us safe and sound from worries and to relieve us of distress and anxiety, for He is the All-Hearing, Ever-Responsive, and He is the Ever-Living, Eternal. And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

1001 Inventions and The Library of Secrets - starring Sir Ben Kingsley a...

Over one million people have visited the block buster 1001 Inventions exhibitions and millions have watched our award winning films… Join us and uncover one thousand years of science!
Muslim civilisation stretched from southern Spain as far as China. From the 7th century onwards, scholars of many faiths built on the ancient knowledge of the Egyptians, Greeks and Romans, making breakthroughs that paved the way for the Renaissance.
The discoveries made by men and women in Muslim civilisation have left their mark on the way we live today. 1001 Inventions uncovers a thousand years of science and technology that had a huge but hidden impact on the modern world.

10 Things We Waste as Muslims

مقطع للتذكيرمؤثر ومبكي لايتعدى الدقائق ياسر الدوسري

How to pray Salah [according to Qur'an and Sunnah] for Men

Show me Who your Friends Are?

Grave??

Hayaa & Eeman *

DUTIFULNESS TO PARENTS

Being kind and dutiful to parents means to obey one’s parents, show them love and respect, and help them with whatever means available such as exerting effort or spending money.

It also means talking to them in the most polite and grateful manner, listening to them when they talk, and never show dissatisfaction or resentment towards them.

Indeed Islam advocates us to be kind and dutiful to our parents and deal with them in the best manner. Allaah Says (which means): "And your Lord has commanded that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them uff (a word of disrespect), nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your Mercy as they did bring me up when I was small."[Quran 17:23-24].

Islam regards being kind and dutiful towards parents as one of the best acts of worship which a Muslim performs in order to get closer to Allaah, because parents are the direct reason for the existence and happiness of the children. On one hand, the mother spends many nights awake bringing up her children and taking care of them. She spends long nights taking care of her young child who is unable to manage any of his affairs. On the other hand, a father does his best to earn a living to support his children with food, clothing and education, and help them realize their dreams. That is why we notice that Allaah mentioned obedience to parents as being next to worshipping Him. Allaah Says (which means):

"And your Lord has commanded that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them uff (a word of disrespect), nor shout at them but address them in terms of honour."[Quran 17:23].

Allaah even commanded children to be kind and dutiful to their parents even if they are polytheists. Allaah Says (which means):

"But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and obedience. Then to Me will be your return, and I shall tell you what you used to do."[Quran 31:15].

Parents' Rights
If it is normal to be grateful to any person who offers you help, then parents are the worthiest of all as they deserve thankfulness and appreciation because of the help, support and love they show towards their children without even expecting any recompose in return. The happiest moments in a parents' life is when they see their children in the best possible condition and the greatest of positions.

Such great parental sacrifices must be rewarded by the children by fulfilling the rights and duties of parents. Some of these rights which are mentioned in the Quran are:

Obeying them and fulfilling their requests.
Being humble towards them and dealing with them leniently and gently.
Lowering one's voice when talking to them.
Using the best and most beautiful words when talking to them.
Being dutiful to them when they are old and never show dissatisfaction for their requests, however frequent they might be.
Invoking Allaah to bestow mercy and forgiveness on them.
The People Who Most Deserve Good Company:
The people who most deserve good company are one's parents. Through good company, one pleases his Lord and hopes for an excellent reward in the Hereafter. Good company means that one should be grateful to his parents and take care of them especially when they are old and need help.

Once, a person came to the Prophet, sallallaahu alayhi wa sallam, and asked: "Who among the people is the most worthy of my good company?" He, sallallaahu alayhi wa sallam, said: "Your mother." He again, asked: "Who comes next?" He, sallallaahu alayhi wa sallam, answered: "Your mother." He asked once more: "Who comes next?" He (the noble Prophet, sallallaahu alayhi wa sallam) said: "Your mother." He finally asked: "Who comes next?" Thereupon he, sallallaahu alayhi wa sallam, replied: "Your father." [Al-Bukhaari and Muslim]

The Prophet, sallallaahu alayhi wa sallam, also said: "Allaah enjoins you to keep good relations with your mothers (he repeated it three times). Allaah enjoins you to keep good relations with the nearest of kin then the next nearest of kin and so on." [Ibn Maajah]

Being Kind and Dutiful to Parents Precedes Jihaad

Islam urges us to take care of our parents and it considers this as being equal to Jihaad in the Cause of Allaah. No one is allowed to march for Jihaad while his parents or one of them needs his assistance.

the Messenger of Allaah, sallallaahu alayhi wa sallam, and said: "I pledge allegiance for Jihaad seeking Allaah's reward." He, sallallaahu alayhi wa sallam, asked: "Are either of your parents alive?" He said: "Yes, both of them." He, sallallaahu alayhi wa sallam, asked: "Do you seek reward from Allaah?" He said: "Yes." The Messenger of Allaah, sallallaahu alayhi wa sallam, then said: "Go back to your parents and treat them kindly." [Al-Bukhaari and Muslim]

Another narration reads: A man emigrated to the Messenger of Allaah, sallallaahu alayhi wa sallam, from Yemen to take his permission to participate in Jihaad. He, sallallaahu alayhi wa sallam, asked (him): "Have you left any (of your relatives) in Yemen?" He replied: "My parents." He, sallallaahu alayhi wa sallam, asked: "Did they permit you to participate?" He replied: "No." He, sallallaahu alayhi wa sallam, said: "Go back to them and ask for their permission. If they permit you, then fight (in the cause of Allaah), otherwise keep yourself devoted to them." [Abu Daawood]

Being Kind And Dutiful To Parents After Their Death

Being kind and dutiful to parents does not stop once one or both of them dies. This continues even after their death.

A man came to the Messenger of Allaah, sallallaahu alayhi wa sallam, and asked: "O Messenger of Allaah! Is there any kindness or dutifulness that I can show to my parents after their death?" He, sallallaahu alayhi wa sallam, replied: "Yes. To supplicate for them, seek Allaah's forgiveness for them, fulfil their will and pledges after their death, keep on good terms with those who are not connected with you but through them, and show reverence to their friends." [Ahmad]

The above narration urges a Muslim to be kind to his parents whether they are dead or alive. Such obedience occurs by invoking Allaah's forgiveness for them, fulfilling any covenants they made when they were alive, showing homage to their friends and keeping good relations with their relatives.

Being Kind And Dutiful To Parents Even If They Are Non-Muslims

No matter how different the religion of parents is from that of their children, they still love them (children) and the blood relation between them is never ignored. Muslims are commended to adhere to these Islamic instructions, and are also instructed to show gratitude to non-Muslim parents as long as they do not ask them to leave Islam or disobey Allaah, Allaah Says (which means):

"But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and obedience. Then to Me will be your return, and I shall tell you what you used to do."[Quran 31:15].

Moreover, the Prophet, sallallaahu alayhi wa sallam, instructed his companions to be dutiful to their non-Muslim parents. Asmaa' Bint Abi Bakr, may Allaah be pleased with her, narrated:

"During the period of the peace treaty between Quraysh and Allaah's Messenger, my mother came to visit me, and she was a pagan. I consulted Allaah's Messenger, "O Allaah's Messenger! My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?" He, sallallaahu alayhi wa sallam, said, "Yes, keep good relations with her." [Al-Bukhaari and Muslim]

The following are some Prophetic narrations that encourage a Muslim to be dutiful to his parents and warn then against disobeying them:

Allaah's pleasure is attained by pleasing parents, and Allaah's wrath is ensued by angering parents."

2) The Prophet, sallallaahu alayhi wa sallam, further said: "Shall I not inform you about the greatest major sin?" We (companions) replied: "Yes, O, Messenger of Allaah." The Messenger of Allaah, sallallaahu alayhi wa sallam said: "Allaah has forbidden you to be undutiful to your mothers and to bury your daughters alive." [Al-Bukhaari]

Examples of Being Dutiful to Parents:

The companions of the Prophet, sallallaahu alayhi wa sallam, and our pious predecessors, may Allaah have mercy on them, were the best examples in being kind and dutiful to their parents. For example, Usaamah Ibn Zayd, may Allaah be pleased with him, had a piece of land cultivated with palm trees. Back then, the price of a palm tree was one thousand Deenaars (a golden currency). One day, his mother wanted to eat the core of a palm tree which is the wet part in the centre. Usaamah, may Allaah be pleased with him, cut a fruit-bearing tree to feed his mother its core. When some people asked him about what he had done, he said: "If my mother asks for anything in the whole world and I can give it to her, I will do it."

'Ali Ibn Al-Husseyn, may Allaah have mercy upon him, was very dutiful to his mother, but he would never eat from the same dish that she was eating from.

Someone asked him: "You are one of the most dutiful people to their mothers. Why don’t you eat with her from the same dish?" He said: "I am afraid that my hand might take a certain piece of food that my mother wanted to eat, and in this way I would have been undutiful to her."

It is also reported that one night, a woman asked her son to bring her a cup of water. When he went to fetch the water and came back, she had fallen asleep. He was afraid that she might get up and not find him, and at the same time, he did not like to wake her up. Thus, he stayed near her holding the water until the morning.