DESCRIPTION OF JANNAH

DESCRIPTION OF JANNAH by Imaam Ibn al-Qayyim, Rahimahullaah

Watch video here: http://www.youtube.com/watch?v=AVZbjowbOi8

Ibn al-Qayyim said regards to the description of the Paradise and the delights that it contains:

"And if you ask about its ground and its soil, then it is of musk and saffron.

And if you ask about its roof, then it is the Throne of the Most Merciful.

And if you ask about its rocks, then they are pearls and jewels.

And if you ask about its buildings, then they are made of bricks of gold and silver.

And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.

And if you ask about its fruits, then they are softer than butter and sweeter than honey.

And if you ask about its leaves, then they are softer than the softest cloth.

And if you ask about its rivers, then there are rivers of milk who's taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.

And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.

And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.

And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.

And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.

And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.

And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.

And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.

And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.

And if you ask about the clothing of its inhabitants, then they are of silk and gold.

And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.

And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.

And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.

And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-'Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.

And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.

And if you ask about their brides and wives, then they are young and (matured) and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.

And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.

And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face - free from any resemblance or likeness to anything - as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: 'O People of Paradise! Your Lord - Blessed and Exalted - requests you to visit Him, so come to visit Him!' So they will say: 'We hear and obey!'

Until, when they finally reach the wide valley where they will all meet - and none of them will turn down the request of the caller - the Lord - Blessed and Exalted - will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: 'O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!' So they will say: 'And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?'

And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller - Exalted is He, and Holy are His Names - has come to them from above them and majestified them and said: 'O People of Paradise! Peace be upon you!' So, this greeting will not be responded to with anything better than: 'O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!' So the Lord - Blessed and Exalted - will laugh to them and say: 'O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!'

So, they will all give the same response: 'We are pleased, so be pleased with us!' So, He will say: 'O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!' So, they will all give the same response: 'Show us your Face so that we may look at it!' So, the Lord - Mighty and Majestic - will remove his covering and will majestify them and will cover them with His Light, which, if Allaah - the Exalted - had not Willed not to burn them, would have burned them.

And there will not remain a single person in this gathering except that his Lord - the Exalted - will speak to him and say: 'Do you remember the day that you did this and that?'and He will remind him of some of his bad deeds in the Worldy life, so he will say: 'O Lord! Will you not forgive me?' So, He will say: 'Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.'

So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife...

{Some faces that Day will be shining and radiant, l ooking at their Lord...} (al-Qiyaamah:22-3)


~ From the book Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim Page 193 ~

Is this calamity a result of sins or a trial from Allah?

Is this calamity a result of our sins or is it a trial from Allah? In either situation, there are practical steps the Believer…

Our beloved Prophet s.a.w.s.said, ‘On the Day of Resurrection people will wish that their skins had been cut with scissors in this world, when they see the reward of those who were struck with calamity.’1 A woman is going through a divorce; a man has lost his father who he loves dearly; and a family have lost their home to an earthquake. Many of us either go through trials or know people who have been afflicted with some type of calamity. Are these calamities a trial or a punishment and how should we react in such a situation? The nature of man is that he will go through a range of emotions such as happiness, sadness, anger and remorse. These emotions are ever changing and so we maybe happy one day and sad another. Our lives may pass trouble free one year and difficult to bear the next, as the great companion Ibn Masud (radiallahu anhu) said “For every moment of joy there is a moment of sorrow, and no house is filled with joy but it will be filled with sorrow.” So it is with certainty that we will face a calamity, but how do we react? The first thing we must ask ourselves is that is this calamity a result of our sins or is it a trial from Allah? In either situation, there are practical steps the believer can undertake in order to react in a way that is pleasing to Allah.

Be patient when the calamity first strikes

From a psychological perspective, this helps the believer tremendously. When a man loses his father, he should try to remember that as time goes by the memory of his father will slip away and he should seek comfort in this great blessing from Allah, who allows man to forget easily. In truth no one can remember every single calamity that has befallen them. Seeking Allah will bring him great solace and help him deal with the pain he is going through. The grieving individual will be a source of comfort and inspiration for his family and be an example to others of how a believer reacts in a situation like this. The initial moments in which the calamity first strikes are the most important as this will set the path for the emotions of that person for the period to follow. It is for this reason that our Prophet s.a.w. said with great wisdom that ‘Verily patience (is only Sabr when practiced) at the first hit (of news).’2 This is a distinguishing character of a believer, at its foundation is a great wisdom, and it is only after some time does he/she realise its true effects. Indeed it was said, ‘A man, with wisdom as soon as adversity appears does that which a foolish man does after a month (i.e. he resorts to patience).’3

Ask yourself if this calamity is a result of a sin or a trial

In order to resolve a problem, it is crucial to identify the cause. Thus, the believers should ask themselves as to the cause of the calamity. Has it occurred as a praiseworthy trial from Allah with which he wills well for me? Or is it because of my sins and transgressions against Allah? Either way, the calamity is a blessing in disguise, as Ibn Taymiyyah said, ‘A calamity that makes you turn to Allah is better for you than a blessing which makes you forget the remembrance of Allah.’ If it is a praiseworthy trial, then it is because Allah wants well for us. The rewards for such a situation are so numerous that one of the scholars of the past stated that ‘were it not for the calamities of this world, we would come empty-handed on the Day of Resurrection’. It is only through reflecting upon the rewards of patience in the face of hardship will a true slave of the Most High realise the great wisdom behind it.

Al-Fadl ibn Sahl said, ‘There is a blessing in calamity that the wise man should not ignore, for it erases sins, gives one the opportunity to attain the reward for patience, dispels negligence, reminds one of blessings at the time of health, calls one to repent and encourages one to give charity.’ It is a way of gaining expiation for sins and increasing rewards, as our Prophet s.a.w. said: ‘The believer is not harmed by a thorn or anything greater, but Allah will raise him in status thereby, or erase a sin thereby.’4 If it is a punishment, then it is a blessing from Allah that He punishes us in this short life rather than punish us in the hereafter, ‘When Allah wills good for His slave, He hastens the punishment for him in this world, and when Allah wills ill for His slave, He withholds the punishment for his sins from him until he comes with all his sins on the Day of Resurrection.’5 In grasping this very important tool, the believer raises his status, providing himself with a sword of virtue, which strikes down any calamities he may face, and with it he takes on many of the characteristics of the believers. For instance, pondering on the cause will drive out one’s blameworthy characteristics, such as arrogance and weakness and replace it with humbleness and strong resolve. Most importantly, it makes the believer turn to Allah in a way that he has perhaps never done before. As was succinctly said by the great scholar of al-Sham, ‘From among the perfection of Allah’s bounty upon His believing servants is that He imposes difficulties and hardships upon them in such a way that it forces them towards believing in His Oneness. They then call upon Him in total devotion, they hope from Him and from no one else. In so doing their hearts are attached to Him and no one else.’6

Turn to Allah alone

This is a time when we realise that no on one can truly help us except Allah, however, many people seek aid from as well as complain to people. There will come a time when we excessively seek assistance and complain to our friends and family to the extent that they will become agitated and annoyed. So why don’t we ask the one who has the ability to resolve our problem and Who in contrast to humans, becomes angry if we do not complain to Him. The Prophet s.a.w. said, ‘Whosoever does not supplicate to Allah, He will be angry with Him.’7 One of the scholars said that when you ask the people first and Allah last, then Allah will give you what you want last. So, if we truly claim to profess: ‘iyyaka nasta’in’ (In you alone do we seek assistance) several times a day, why is it that our actions are contrary to this? If we truthfully want to overcome our problem, then we should seek help from Allah alone and not the people. As Fudayl Ibn ‘Iyad said, ‘If you lose hope in all people and you do not ask anything from them, your Lord will give you all that you want.’

Du’a (supplication) and the Prayer

The greatest form of supplication we can make to Allah is through the prayer. It is through this prayer that we communicate to our Beloved, a time that we have an opportunity to have a private meeting with the One Who created us all, The Lord of the ‘Alamin. Is it not far better to speak directly to our Creator than any king, president or prime minister? Indeed He is the One who never breaks his promise and the One who has the ability to make those matters that seem impossible, possible. How many people in the past have pleaded with their leaders to resolve their problems, or alternatively on their deathbeds begged their doctors to save their lives? How shameful it is that we feel comfortable doing this to the creation and yet we forget to beg from Allah. The prayer is an embodiment of begging Allah for his vast mercy and showing our thanks of the bounties he has bestowed upon us.

Every action in the prayer represents a position of a slave. It is only when we are standing straight in a high position that we recite the speech of Allah - the Qur’an - while we are prohibited to recite it whilst prostrating, the lowest of positions. We recite the favours that Allah has bestowed upon us whilst we are standing and beg and supplicate to him when we are lowly. And this is when the slave is closest to his Lord, ‘The nearest a slave can be to his Lord is when he is prostrating, so invoke (supplicate) Allah much in it.’8 There are certain periods of the day when these private meetings are more blessed and the One Who created us is more likely to answer them. If we truly desire for our supplications to be answered – then we should seek to find out when these moments are. It suffices to say that these times are either connected to an act of worship or are done in a state of hardship. It is as though we are being informed that if we want our supplications to be answered, then it will be - whilst worshipping the Lord. Consequently, through his great mercy He answers the supplications of those who find themselves in difficult situations.

Seek forgiveness from Allah

If we find that Allah has not answered our supplications then perhaps the one who is supplicating is weak and full of sin. In fact, it could be that it is the sin itself that he committed that caused the calamity to befall him.

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. 9

So we should meticulously scrutinize all the sins that we have committed and seek Allah’s forgiveness for it. For some this is something difficult to do; this is why we are encouraged to repent once we have sinned. ‘The (angel) on the left hand raises his pen (i.e., delays writing) for six hours before he records the sinful deed of a Muslim. If he regrets it and seeks Allah’s forgiveness, the deed is not recorded; otherwise it is recorded as one deed.’10 And ‘Ali, the fourth righteous caliph of Islam (radiallahu anhu) said, ‘No calamity befalls except due to a sin, which is not alleviated except with repentance’11How sad it is that the tears roll off the cheeks so easily when we are in a state of grief and anxiety and yet so difficult when seeking the forgiveness from Allah. We should be cautious of abstaining from that sin and we should fear returning to it more than fearing the calamity itself. This great companion of our Prophet s.a.w. also said, ‘Let a man not have hope in anyone except his Lord. Let a man not fear anyone except his sin’12.

Remember the benefits of calamities

A Muslim should remember how short this life is and reflect upon how eternal nature of the hereafter. We should live our lives as though we are in a constant period of calamity – this does not mean that we should not feel happiness, because it is through the worship of Allah that true happiness is attained. We should reflect upon the worship we perform whilst we are in a state of hardship and increase more in our worship in times of ease, as our beloved Prophet s.a.w. said, ‘Recognise and Acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity.’13 It is ironic that we remember Allah and beseech Him with all sincerity when we are in the midst of a calamity, like being imprisoned or tortured. We then recite and memorise much Qur’an and perform many supplications and voluntary prayer, but when we are free and removed from calamity we seemingly forget Allah; failing to recognise the blessings that He continuously showers upon us, praying only a little and neglecting supplications. It is incumbent upon us turn away from such heedlessness and live our lives as if we are imprisoned, for al-Mustafa said, ‘Indeed this world is a prison for the believer and a paradise for the disbeliever.’14 A common problem facing the Muslims is that we have an imbalance of fear and hope of Allah; it is almost as though we hope too much and fear too little.

It is as though we have been guaranteed swift admission into Paradise as soon as we die. Instead, we should fear Allah more when we are healthy, and hope more when we are sick. This way our complacency will decrease. As the great Imam of Makkah, Fudayl Ibn ‘Iyad said: ‘Fear is better than hope when a person is healthy. But when death comes to him, hope is better than fear’.

After hardship comes ease

How many calamities have we faced in our lives and have found comfort after it? It is human nature to feel as though the pain will never go away and that our life has ended once calamity strikes. However, the believer is one who analyses things in the long term and is not overwhelmed by short-term problems. Allah, the Exalted, says:

So verily after hardship comes ease, verily after hardship comes ease… 15

How many times have we heard and read this ayah, but have we pondered over it deeply? This is something we can take comfort in, that after this difficult period, we will find some rest and ease. The fact that Allah said this twice indicates the notion of emphasis. The word hardship is in its definite form (it has ‘al’ in front of the word) which means that a person may have one problem, but the word is in the indefinite form which means that after a problem, Allah will give you many eases (possibly of different types). And that the hardship mentioned in the first verse is the same as the hardship in the second, but the ease stated in the first verse is different to the second. So Allah has closed one door for us, but He will open many other doors. This ease will only come about after experiencing hardship. And we know the value of something after encountering its opposite. The Prophet s.a.w. said, ‘Know that victory (or achievement) comes through patience, relief with affliction, and hardship with ease.’16

This life is full of joys and calamities, most understand the blessings of its joy but few comprehend the blessings in its calamities. Allah has blessed us with this understanding, strengthening our souls and mind. A great imam of Islam, Al-Hasan al-Basri, said, ‘Do not resent the calamities that come and the disasters that occur, for perhaps in something that you dislike will be your salvation, and perhaps in something that you prefer will be your doom.’ May Allah enable us with patience and piety.

Aameen Ya Rabb.

__________________________________________________ _________


1. Sunan al-Tirmidhi.
2. Sahih al-Bukhari and Sahih Muslim.
3. ‘Uddah as-Sabirin wa Dhakhirah al-Shakirin, Ibn al-Qayyim quotes from a ‘wise man’.
4. Sahih Muslim.
5. Sunan al-Tirmidhi
6. Ibn Taymiyyah, taken from, The Sunnah way of the Sufis by Harith al-Muhasibi.
7. Al-Musnad of Imam Ahmad.
8. Sahih Muslim.
9. Al-Qur’an: [al-Shura 42:30]
10. al-Tabarani.
11. Qa’idah fi al-Sabr, Ibn Taymiyyah, which is found in Jami’ al-Masa’il, edited by Muhammad ‘Uzayr Shams.
12. Ibid.
13. At-Tirmidhi.
14. Sahih Muslim.
15. Al-Qur’an, [al-Sharh 94:5-6]
16. Sunan al-Tirmidhi.

Types of Shirk (Greater Shirk and Lesser Shirk)

Shirk

Shirk is ascribing a partner to Allah in terms of His Rububiyyah (Lordship), Asma wa Sifaat (Names and Attributes) and Uloohiyyah (Worship). The common type of Shirk is the Shirk in Uloohiyyah, which entails supplicating others along with Allah, or dedicating to them worships such as, offerings, vows, reverence, fear, hope, and devotional love.
Shirk is the gravest of all sins due to the following:

1. It is resembling the creatures with the Creator in terms of the attributes of Divinity, for he who ascribes a partner to Allah; he in effect resembles him with Him (Allah). This is the gravest injustice. In the Qur'an, it is mentioned that: "Join not in worship others with Allâh. Verily! Joining others in worship with Allâh is a great Zûlm (wrong-doing, injustice) indeed" [Soorah Luqman (31): 13] Wrong-doing or injustice signifies putting a thing in a wrong place. Thus, he who worships other than Allah, he places the worship in a place other than its own, and dedicates it to one who does not deserve it; hence, it is a great injustice.

2. Allah has stated that He does not forgive the one who does not disavow Shirk. He says:

"Surely, Allah will not forgive (the sins of) ascribing partners to Him, but He will forgive whatever is short of that to whoever He wishes." [Soorah an-Nisa (4): 48]

3. Allah has stated that a Mushrik (one who commits Shirk) shall be banned from Jannah (Paradise) and that he shall live in Hell-fire forever. Allah, the Exalted, says: "Surely, whoever ascribes a partner to Allah, Allah shall bar him from Jannah and Hell-fire shall be his abode, and the wrongdoers shall have no helpers." [Soorah al-Maidah (5): 72]

4. Shirk nullifies all good deeds. Allah, the Exalted, says: "Were they to commit Shirk, then the good deeds, which they accomplish, would have been nullified." [Soorah al-Anam (6): 88] And Allah says: "It has been revealed to you and to those before you, if you commit Shirk your good deeds shall be nullified and you shall certainly be of the losers." [Soorah az-Zumar (39): 65]

5. The Shirk is the graves of all major sins. The Messenger of Allah (salallahu alaihe wa-sallam) said: "Shall I inform you about the graves of all major sins?" We (Sahabah) said:"Certainly, O Messenger of Allah." He said: "Ascribing partners to Allah, and disobeying parents." (Bukhari)

The Types of Shirk: Shirk is of two types:

THE FIRST TYPE:

Major Shirk (Al Akbar) this represents the most obvious form of idolatry from which Allah (swt) sent his messengers to call the masses of mankind away from.
“Verily we sent to every nation a messenger proclaiming worship Allah (swt) and avoid the taghout (false gods)” [Qur'an 16:36]

Whoever commits this form of shirk leaves the fold of Islam.

• Shirk of Supplication
This is to call or invoke anyone besides Allah (swt), regardless of whether they are pious
people of present or past. The wrath of Allah (swt) is upon those who invoke like this.
“If anyone invokes besides Allah, any other god, he has no authority thereafter, his reckoning will only be with Allah” [Qur'an 21:117]

• Shirk of Obedience
This is obedience to the rabbis, priests, the scholars and rulers in disobeying what Allah (swt) has ordered.“They took their Rabbi's and their Monks to be lords and legislators besides Allah” [Qur'an 9:31]

• Shirk of Love
This is to love others the way Allah (swt) should be loved or even more!
“Yet there are men who take (for worship) others besides Allah, as equal. They love them as they should love Allah, but those of faith (iman) are overflowing with their love for Allah” [Qur'an 2:165]

• Shirk of Intention, wish and goal
This is to perform an action for other than the sake of Allah (swt).
“Those who desire the life of the present and its glitter, to them we shall pay (the price of) their deeds therein, without diminution. They are those for whom there is nothing in the Hereafter but the Fire: vain are the designs they frame therein, and of no effect and the deeds that they do!” [Qur'an 11:15-16]

THE SECOND TYPE:

Lesser Shirk (Al Asghar), which does not constitute apostasy, but defects the Tawheed, and is conducive to greater Shirk. It is of two kinds:

1) The first kind: Obvious Shirk which constitutes of UTTERANCES and ACTIONS.

As for the UTTERANCES, such as swearing by other than Allah; the Messenger of Allah (salallahu alaihe wa-sallam) said: "He who swears by other than Allah, commits Kufr, or Shirk." [At-Tirmidhee and others]
Or making a statement such as: "Whatever Allah wills and you will."

This statement was made by a man to the Prophet (salallahu alaihe wa-sallam) who objected his statement saying: "Have you made me a rival to Allah? Say: 'Whatever Allah Alone wills."

Or a statement like this, 'Had it not been for Allah and so and so.'

The correct statements are: "Whatever Allah wills and then you will." Because the participle 'then' denotes sequence as well as delay, thus to signify that the will of the slave is subservient to the will of Allah. Allah says: "And you will do nothing unless Allah, the Rabb of the worlds wills it to be done." [Soorah at-Takwir (81): 29] As for 'and' it signifies absolute combination and association, it does not necessitate order or sequence. Similar to those statement are: 'I have none to resort to except Allah and you' or, 'This is from the blessings of Allah and your blessings.'

As for ACTIONS, such as wearing a ring or a thread for the purpose of warding-off evil, or wearing talismanic outfit or other items for fear of bad eye, or otherwise, if the person who wears them believes that such things are the means of warding-off evil or bringing relief. In that case, wearing them is considered as lesser Shirk, because Allah does not make things as means of protection. But if he believes that these things themselves ward-off evil, then such belief constitutes a major Shirk because he depends on other than Allah.

2) The second kind: The hidden Shirk pertains to intentions and wills such as acting hypocritically and fame – that is, to do a thing which usually is done as a means for seeking nearness to Allah, but does it only so that people commend him for it; such as performing Salat in a perfect manner, or giving charitable gift to be praised, or raising his voice with the Dhikr (remembrance of Allah) or reciting Qur'aan for people to hear him and praise him. When an act of worship is done in Riya (doing an act of worship in order to make people see it or hear it), it would be nullified. Allah, the Exalted, says: "So let him who hope to meet his Rabb do good deeds without ascribing a partner to Allah in worshipping his Rabb." [Soorah al-Kahf (18): 110]

The Prophet (salallahu alaihe wa-sallam) said: "The thing I fear most that you may commit is the lesser Shirk." They asked: 'O Messenger of Allah, what is the lesser Shirk?' He replied: "Riyaa." [Ahmed and at-Tabaranee]

Under this kind falls doing acts of worship for worldly gains, such as performing Hajj, calling our the Adhan (the call for prayer), leading Salaat for money, fame, etc or acquiring knowledge, or fighting in the cause of Allah for money, fame, etc.

Ibn al-Qayyim (rahimahullah) said: "As for Shirk which is pertinent to will and intention, it resembles a sea without coast; very few of those who escape it. He who intends by doing good deeds to please other than Allah, and intends to do a thing not for the sake of coming near to Allah,and requested the reward from other than Allah, commits Shirk in terms of intention.

While sincerity is to dedicate all acts of worship and utterances and intentions sincerely to Allah and this is the genuine Hanifiyyah, the deen of Ibraheem which Allah commands all of his slaves to follow. Allah does not accept any other deen from anyone. It is the essence of Islam, as Allah, the Exalted, says: "And he who wants a deen other than Islam, it shall not be accepted from him, and in the world to come he shall be among the losers."[Soorah Al-Imran (3): 85]

It is the deen of Ibraheem, that Allah saved from evil and only the light-witted turns away from it. The Differences between Greater Shirk and Lesser Shirk .

The following differences between the Greater Shirk and the Lesser Shirk are deduced from the above mentioned:

1. The greater Shirk constitutes apostasy and nullifies all good deeds, while the lesser Shirk does not constitute apostasy or nullify all good deeds.

2. The greater Shirk condemns the one who practices it to eternal life in the Fire. Whereas the lesser Shirk does not condemn the one who practices it to eternal life in the Fire if he enters it.

3.Those who commit shirk akbar (greater shirk) violate their marriage contract(s) and their children will no longer be attributed to them. This is not the case for a person who commits shirk asghar.

17 simple ways of earning the reward of charity

Charity And Good Deeds

1) On the authority of Abu Hurairah (may Allah be pleased with him), who said:

The Messenger of Allah (peace and blessings of Allah be upon him) said: "Every part of a person's body must perform a charity every day the sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting his belongings onto it is a charity; a good word is a charity; and removing a harmful thing from the road is a charity"

(Bukhari and Muslim)

Note: "Removing a harmful thing from the road,” means to remove a rock, a broken bottle, nails, or any obstacle from the road that is bothering pedestrians

2) On the authority of Adee bin Hatim (may Allah be pleased with him, who said:

The Messenger of Allah (peace and blessings of Allah be upon him) said: "Save yourselves from Hell, even if it be by giving only half a date (of a palm tree) as charity: and one who does not have even that, should at least speak nicely."

(Bukhari and Muslim)

Note: This Hadith instructs people to give whatever charity they are able to, even if it is only a small taken like the date from a palm tree. Performing small acts of charity could prevent a person from getting sent to Hell. However, if a person is not able to give anything at all, he should at least speak nicely to others.

3) On the authority of Abu Dharr (may Allah be pleased with him), who said:

The Prophet (peace and blessings of Allah be upon him) told me: "Do not consider even the smallest good deed as insignificant; even meeting your brother with a cheerful face is a good deed"

(Muslim)

4) On the authority of Abu Musa Al Ashrai (may Allah be pleased with him), who said:

The Prophet (peace and blessings of Allah be upon him) said: "Charity is necessary for every Muslim". The Prophet was asked: "He should work with his own hands for his benefit and then give something out of such earnings in charity". The companions asked, "what if he is not able to work?" The Prophet said: He should help poor and needy persons". The companions further asked "what if he cannot do even that?" The Prophet said "he should; urge others to do good". The companions submitted what if he lacks that also? The Prophet said "he should check himself from doing evil. That is also charity".

(Bukhari and Muslim)

Note: He should check himself from doing evil. That is also charity". Means all people are capable of committing evil by hurting other people. Therefore, treating people kindly is the same as performing a charity. Also, the person who is kind to others brings good deeds upon himself in return and consequently causes more charity to be performed.

5) On the authority of Jabir (may Allah be please with him), who said:

The Messenger of Allah (peace and blessings of Allah

be upon him) said: "Every good deed is a charity."

(Bukhariand Muslim)

6) On the authority of Jabir (may Allah be pleased with him), who said:

The Messenger of Allah (peace and blessings of Allah be upon him) said: "If a Muslim plants a tree then whatever is eaten from it by the birds and animals is a charity on his part and whatever is stolen or lost is also charity."

(Muslim)

Another version on the authority of Anas (may Allah be pleased with him):

"If a Muslim plants or cultivates, whatever another man or animal eats from his plants is charity for him". (Muslim)

Note 1: The main point of this Hadith is to encourage people to plant trees because this allows people, birds, and animals to be fed from the fruit that the tree produces. Also planting trees is good for the society.

Note 2: This Hadith also explains that if a person steels the fruit of a tree, it is a sin. However, for the person who planted the tree, it is considered a charity for someone to

7) On the authority of Abu Hurairah (may Allah be pleased with him), who said:

A man came to the Prophet (peace and blessings of Allah be upon him) and asked him: which act of alms giving is most virtuous? The Prophet answered. "Those alms you give away while you are in good health. If you have a keen desire to amass wealth, you are afraid of adversity and longing for money. Do not delay giving in charity until you are in the throes of death and then say: To so and so this, and to so and so that, for by then it already belongs to so and so".

(Bukhari and Muslim)

Note 1: "So and so" means Mr. x and Mr. Y.

Alms means charity.

In the throes of death means that person is about to die.

Adversity means poverty.

Note 2: This Hadith says that he best time to give charity is when a person is young, healthy and eager to save money in order to become rich. It is much better to give charity rather than waiting until a person has become old and has accumulated wealth. To give charity when a person is young and poor is more important than to wait until the last minute of life when it is too late.

8) On the authority of Abu Hurairah (may Allah be pleased with him), who said:

The messenger of Allah (peace and blessings of Allah be; upon him) said: "A needy and poor person is not one who asks for a date or two or a morsel or two. The real poor person is one who, despite his poverty, abstains from asking."

(Bukhari and Muslim)

Another version:

The Prophet (peace and blessings of Allah be upon him) said: "A poor person is not one who goes around begging and who can be turned away with a morsel or a date. A truly poor person is one who has insufficient means to live on, and does snot disclose his poverty so that he might be given alms, nor stands up to beg".

(Bukhari and Muslim)

Note 1: "Date" means the fruit of the palm tree.

Note 2: The main point of this Hadith is to actively seek out those people who need charity but do not ask for it because they are too proud or shy to admit they need help. A person should recognize another person’s need without being asked.

9) On the authority of Uqbah Ibn Harith (may Allah be pleased with him), who said:

'I joined the Afternoon Prayer led by the Prophet (peace and blessings of Allah be upon him) in Medina. The moment the Prophet finished the prayer he stood up and stepping across the line of the worshippers hastened to one of his chambers. People in the gathering were surprised by such haste. When he came back, The Prophet explained his action and said: "I recalled that I had piece of silver (or gold) for charity and this disturbed me. I have now arranged for its distribution".

(Bukhari)

Another version says:

"I had a piece of silver (or gold) which was meant for charity. I was disturbed that it would remain with me overnight".

(Bukhari)

Note: The main point of this Hadith is not to delay in giving charity.

10) On the authority of Abu Dharr (may Allah be pleased with him), who said:

I questioned the messenger of Allah as to what act is most meritorious? The Prophet said: "Faith in Allah and striving for His cause". I asked, the liberation of which kind of slave is best? The Prophet said: "the one who is most liked by the master and whose price is the highest". I asked what if I am unable to do that (on account of lack of money) The Prophet said: "Then help someone in his work or make something for someone who is not able to make it himself". I asked, "What if one does not have the capacity? The Prophet said: "Restrain yourself from doing harm to anyone for that is also charity towards yourself".

(Bukhari and Muslim)

Note 1: The main points of this Hadith are:

1. To believe in God and do things for God's sake.

2. To free slaves.

3. To help other people who are not able to help themselves.

4. To restrain your self from doing harm to anyone.

Note 2: During the time of the Prophet Muhammad in the Seventh century, slavery was practiced widely. The Prophet Muhammad preached that if a master freed their slaves, God would save them from going to Hell. There were many sayings in the Hadith and the Koran discussing the freeing of slaves and as a result of this doctrine many people converted to Islam. Unfortunately, some people followed this commandment only when it was convenient to do so. They freed slaves that were old and lazy, and were no longer needed. This is the same, as when some people give old clothes that they no longer need to charity.

So, for people to free their slaves that are young and productive is the best form of charity.

11) On the authority of Abu Mas'ud Al-Badri (may Allah be pleased with him), who said:

The Prophet (peace and blessings of Allah be upon him) said: "When a person spends on his family and hopes for compensation from God, he is also seen by God to be giving charity."

(Bukhari and Muslim)

Note: The Prophet said this Hadith because some people spend money on other people and forget to spend it on their own families.

12) On the authority of Salman bin Amir (may Allah be pleased with him), who said:

The Prophet (peace and blessings of Allah be upon him) said: "Giving charity to the poor is charity and giving to a relative amount to two good deed i.e. charity and benevolence to kinsmen."

(Tirmizi)

13) On the authority of Abu Hurairah (may Allah be pleased with him), who said:

The Prophet (peace and blessings of Allah up upon him) said: "There will be seven persons sheltered under the shade of Allah on the Day of Judgement when there will be no other shade besides His shade. They are: a just ruler; a young man who passes his youth in worship and service of Allah the Lord of Honour and Glory, one whose heart is perpetually attached to the mosque; two such persons who love each other for the sake of Allah, they joined together for His sake and parted for His sake; a man who is invited for sin by a rich beautiful woman but declines, saying I fear Allah. One who gives charity in a secret way without making a show, in a way that his left hand does not know what his right had spent, and one who remembers Allah in solitude so that his eyes overflow (fill with tears)

(Bukhari and Muslim)

Note 1: The Seven people in this Hadith means the seven types of people that are considered to be very unique and difficult to find. Those special people will have better treatment on judgement Day. They will not have to wait in the unbearable heat; but rather, will be allowed to wait for their judgement in the comfortable shade.

Note 2: "Two people who love each other for the sake of Allah” means people whose friendship is not based on materialistic or superficial things, but on their mutual love for Allah. When one of them becomes corrupted, they are no longer friends.

Note 3: "Mosque" means the place where Muslims go to pray five times per day. A Mosque to the Muslims is like a church to the Christians.

14) On the authority of Abu Hurariah (may Allah be pleased with him) who said:

The Messenger of Allah (peace and blessings of Allah be upon him) said: "He who tries to serve the widowed and the poor, is just like a fighter for Allah sake" the reporter (Abu Hurairah) think that the Prophet (also) said: "It is like one standing for worship who does not feed exhausted and like one fasting without break".

(Bukhari and Muslim)

Note: This Hadith means that those who help the widowed and the poor will receive a great recompensation from God, the same way as those who worship God all the time or those who defend their faith or their country. The main point in this Hadith is to encourage people to help the widowed and the poor.

15) On the authority of Ibn Abbas (may Allah be pleased with him) who said:

The messenger of Allah (peace and blessings of Allah be; upon him) said: "He who invites an orphan to his food and drink, Allah will grant, in reward Paradise provided he does not commit any sin which is not pardonable (e.g. unbelief, polytheism etc.) And he who looks after three daughters or three sisters, then educates them and shows mercy towards them until Allah makes them independent, Allah will grant Paradise." A man said: O Messenger of Allah, what if there are two daughters or sisters? He (the Prophet) said: "In the case of two daughter or sisters that person also deserves Paradise".

(Sharh Sunnah - Bagawi)

Note: The main point of this Hadith is that people who adopt orphans will go to Paradise.

16) On the authority of Abu Dhrr (may Allah be pleased with him), who said:

Some companions said to the Messenger of Allah (peace and blessings of Allah be upon him): The rich people have taken away a good deal of merit. They pray and fast as we do, but they are in a position to distribute in charity a part of their wealth (which we are unable to do). The Prophet said: "Has not Allah given you things which you can employ for charity? All glorification of Allah (saying Subhan Allah) is charity. All praise of Allah (to say Al-hamdo Lillah) is charity, all affirmation of Allah's Unity (To say La llaha Illaallah) is charity; calling upon somebody to do good is charity, preventing somebody from doing evil is charity. They asked: O Messenger of Allah, is it possible that one of us should satisfy his desire and would be rewarded?" The Prophet answered: "If he satisfied his urge through illicit means, would it not be sinful? Therefore when he satisfied it lawfully it is deserving of reward." (Muslim)

Note: "Subhan Allah" means "How far is Allah from every imperfection".

"Al-hamdo Lillah" means "Praise be to Allah".

17) On the authority of Abu Malik Al-Harith ibn` Asim al-Ash'ari (may Allah be pleased with him) who said:

The messenger of Allah (peace and blessings of Allah be upon him) said: "Purity is half of faith. Al-hamdu lillah (Praise be to Allah) fills the scales. Subhan Allah (How far is Allah from every imperfection) and Al-hamdo Lillah (Praise be to Allah) fill that which is between heaven and earth. Prayer is light, charity is a proof, patience is illumination, and the Qur'an is an argument for or against you. Every one starts his day and is a vendor of his soul, either freeing it or bringing about its ruin".

(Muslim)

Note 1: Purity is half of faith" mean a heart should be free from evil and jealously. Purity also means that all things should be kept clean, such as the body, clothes, and the home. Maintaining this purity comprises half of faith.

Note 2: On the Day of Judgement there will be a scale for the good deeds and the bad deeds. If a person has more good points then bad on the day of Judgement, he will be sent to Paradise. If he has more bad points, he will be sent to Hell. Therefore, one way for devout Muslim to "fill the scales" with good points is to recite "Praise be to Allah" and "How far is Allah from imperfection" as often as possible.

Note 3: "Prayer is light" means that when a Muslim prays in the Mosque five times a day, he feels good and happy. Also prayer will illuminate his face on the Day of Judgement.

Note 4: 'Charity is illumination" means that in this life, patience is necessary to overcome problems and to achieve goals. In the next life, God will reward those people who are patient.

Note 5: Charity is proof" refers to the fact that since all people love money, if a person gives his money to charity, it provides proof that he is good Muslim.

Note 6: The Koran is an argument for or against you" means that the Koran is constitution. For those people who follow it, it will be for them, for those people who don’t follow it, it will be used against them.

Note 7: The last sentence of this Hadith means that everyone has all the information necessary to live righteously or unrighteously. It is up to the individual to choose his own destiny.

Sunnahs pertaining to the day of ‘Eid-ul-Adha

Prophet (sal Allahu alayhi wa sallam) said,
“The greatest day in the sight of Allah, may He be blessed and exalted, is the Day of Sacrifice…”
(Abu Dawud)

Sunnahs pertaining to the day of ‘Eid-ul-Adha:

1. The Prophet (sal Allahu alayhi wa sallam) used to do ghusl on the day of ‘Eid.

2. He (sal Allahu alayhi wa sallam) used to wear his most beautiful garments and apply perfume on Eid. However, women should avoid these when they go out for ‘Eid and in the presence of non-mehram.

3. With regard to ‘Eid-ul-Adha, the Prophet (sal Allahu alayhi wa sallam) used not to eat anything until he came back from the place of prayer. He would eat some of the meat of his sacrifice. He (s) said Eat of it and feed of it to others. (Bukhari) If a person is not planning to offer a sacrifice, then there is nothing wrong with eating before the prayer.

4. And he (sal Allahu alayhi wa sallam) used to go out to the ‘Eid prayer walking and come back walking. He (sal Allahu alayhi wa sallam) used to vary his route on the day of ‘Eid. He would go by one route and come back by another.

5. Another sunnah is to say the takbeerat “Allahu akbar, Allahu akbar, Allahu akbar, laa ilaaha illAllah, wa Allahu akbar, Allahu akbar, Allahu akbar wa lillaah il-hamd (Allah is Most Great, Allah is most Great, there is no god but Allah, Allah is Most Great, Allah is Most Great, and to Allah be praise)” when coming out of one’s house to the prayer place and until the imam comes (also takbeerat must be recited during the days of Tashreeq (i.e. next 3 days))

6. The Prophet (sal Allahu alayhi wa sallam) used to offer the ‘Eid prayers in the prayer-place (musalla).

7. He (sal Allahu alayhi wa sallam) did not offer any prayer in the prayer-place before or after the ‘Eid prayer.

8. The ‘Eid prayer does not consist of an adhaan or an iqaamah.

9. The Prophet (sal Allahu alayhi wa sallam) would start with the prayer before the khutbah.

10. There are seven takbeerat in the first raka’h and five takbeerat in the second raka’h of ‘Eid prayer (Tirmidhi).

11. The khutbah after the ‘Eid prayer is optional. Abu Dawood narrated that ‘Abdullah ibn al-Saa’ib said: “I attended ‘Eid (prayer) with the Messenger of Allah (sal Allahu alayhi wa sallam), and when he had finished the prayer he said: ‘We are going to deliver the khutbah, so whoever wants to sit and listen to the khutbah, let him do so, and whoever wants to leave, let him go.’”

12. Exchange du’a, congratulations or good wishes with the people at the end of the khutbah. Examples include: Taqabbal Allah minna wa minkum (May Allah accept (good deeds) from us and from you) or “Eid Mubarak” and other permissible expressions of congratulations.

13. The Days of Tashreeq: The days of Tashreeq are the 11^th, 12^th and 13^th of Dhul Hijjah. The Prophet (sal Allahu alayhi wa sallam) said concerning the days of Tashreeq: “They are days of eating, drinking and remembering Allah.” (Ahmad) It is recommended to remember Allah immediately after the prescribed prayers by reciting the takbeerat. This is prescribed until the end of the days of Tashreeq according to the majority of scholars.

Taqabbal Allah minna wa minkum!

Remember Allah during the appointed days (11,12,13th Dhul Hijjah)

وَٱذۡكُرُواْ ٱللَّهَ فِىٓ أَيَّامٍ۬ مَّعۡدُودَٲتٍ۬
And remember Allah during the Appointed Days.

(Qur'aan 2:203)

Ibn `Abbas said, `The Appointed Days are the Day of Sacrifice (10th Dhul-Hijjah) and the Days of Tashriq (11,12,13th of Dhul-Hijjah)"

Allah's Messenger s.a.w.s said: (The days of Tashriq are days of eating, drinking and Dhikr (remembering) of Allah.)
(Reported by Imaam Ahmad)

It was narrated in the Musannaf of Ibn Abi Shaybah with an authentic isnaad that that one must recite takbeer during the days of tashreeq:

Allaahu akbar, Allaahu akbar, Allahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar, Allaahu akbar wa Lillaah il-hamd
(Allaah is Most Great, Allaah is most Great, there is no god but Allaah, Allaah is Most great, Allaah is most great, and to Allaah be praise).

SABR OR SHUKR - THE WORRY STOPS HERE

SABR OR SHUKR - THE WORRY STOPS HERE

In the name of Allah, the Compassionate, the Merciful

Aasiyah, the wife of Fir'own. Her Eeman in Allah thrived under the shadow of someone that said, "I am your Lord, Most High!" When news reached Fir'own of his wife's Eeman he beat her and commanded his guards to beat her. They took her out in the scalding noon heat, tied her hands and feet and beat her perpetually. Who did she turn to? She turned to Allah! She prayed, "My lord, build for me a home with you in Paradise and save me from Fir'own and his deeds and save me from the transgressive people."

It was narrated that when she said this, the sky opened for her and she saw her home in Paradise. She smiled. The guards watched astonished, she's being tortured and she smiles? Frustrated, Fir'own commanded a boulder to be brought and dropped on Aasiyah, to crush her to death. But Allah took her soul before the boulder was brought and she became an example for all the believing men and women till the end of time:

[And Allah has set forth an example for those who believe: the wife of Fir'own (Pharaoh) - when she said, "My Lord, Build for me a home with You in Paradise, and save me from Fir'own and his deeds, and save me from the transgressive-disbelieving people.] -Tahreem 66/11

In the hadith of Jibreel, when he came to the Prophet (SAL ALLAHU ALAYHI WA SALLAM) and asked him about Islam, Eeman, and Ihasan, the Prophet SAL ALLAHU ALAYHI WA SALLAM said about Eeman, "Eeman is to believe in Allah, His angels, His books, His Messengers, the Final Day, and the divine decree, the good and the bad thereof." ( we shall conclude with the last article of Eeman: to believe in the Divine decree, the good and the bad thereof.)

As you and I travel though life we find ourselves in one of two situations. Either something good is happening in our lives and in which case - as Muslims- our role is to thank Allah for the blessing. Or something bad is happening to us, something we dislike and our role here is to be patient (Sabr). This is the formula for a happy life, a life cruising towards the pleasure of Allah. Sabr or Shukr, the worry stops here.

The Messenger of Allah (SAL ALLAHU ALAYHI WA SALLAM) said, "Strange is the affair of the Mu'min (the believer), verily all his affairs are good for him. If something pleasing befalls him he thanks (Allah) and it becomes better for him. And if something harmful befalls him he is patient (Saabir) and it becomes better for him. And this is only for the Mu'mmin."

Ibn Al-Jowzee said, "If this Dunya was not a station of tests it would not be filled with sicknesses and filth. If life was not about hardship, then the Prophets and the pious would have lived the most comfortable of lives. Nay, Adam suffered test after test until he left the Dunya. Nuh cried for 300 years. Ibrahim was thrown into a pit of fire and later told to slaughter his son. Ya'qub cried until he became blind. Musa challenged Fir'own and was tested by his people. Eeasa had no provision except the morsels his disciples provided him with. And Muhammad (Sal Allahu Alayhi wa Sallam) met poverty with patience, his uncle - one of the most beloved relatives to him - was slain and mutilated and his people disbelieved in him ... And the list of Prophets and the pious goes on and on."

What happens to us happens by the will of Allah. It is an article of our Eeman in Qada' and Qadr that we are pleased with Allah's choice, Good or seemingly bad it is all the test of this Dunya. How could we imagine that we shall not be tested when those who were better than us suffered what they suffered. They however came away with the pleasure of Allah, Subhaanahu wa Ta'Aala.

Al Hasan ibn Arafah narrated, "I visited Imam Ahmad ibn Hanbal after he was whipped and tortured. I said to him, "O Abu Abdullaah, you have reached the station of the Prophets!" He said, "Keep quiet. Verily, I saw nothing more than people selling their Deen. And I saw scholars that were with me sell their Faith. So I said to myself, 'Who am I, what am I. What am I going to say to Allah tomorrow when I stand in front of Him and He ask me, "Did you sell your Deen like the others did?" So I looked at the whip and the sword and chose them. And I said, "If I die I shall return to Allah and say: 'I was told to say that one of Your Characteristics was something created but I did not.' After that, it will be upto Him - either to punish me of be Merciful on me."

Al-Hasan ibn Arafah then asked, "Did you feel pain when they whipped you?" He said "Yes, I felt the pain up to 20 lashes then I lost all feeling (They whipped him over eighty times). After it was over I felt no pain and that day I prayed Dhurhr standing."

Al-Hasan ibn Arafah started weeping when he heard what had happened. Imam Ahmad questioned him, "Why are you crying? I did not lose my Eeman. After that why should I care if I lose my life." They were better than us but this was how they were tested.

Let us discuss some facts about these tests of life, the good and the bad that befalls us:

§ Much of what befalls us - the hard times - is the direct result of our own sins.

Allah Ta'aala says [And whatever misfortune befalls you it is because of what your hands have earned. And He pardons much.] - Sura 42/30

Muhammad ibn Seereen used to say when his debts piled up and he felt sad, "I know that the cause of this sadness is a sin I committed over 40 years ago."

§ People understand that when something bad happens it is a test from Allah. But , the good things that happen to us are also a test.

Allah ta'aala says [And we tested them with good (blessings) and evil (calamities) in order that they might turn back] - A'raf 7/168

Abd alMalik ibn Ishaq said, "There is no one that is not tested with health and prosperity to measure how thankful he is (Shukr)."

And the Companion - AbdurRahman ibn 'Awf (RADI ALLAHU ANHU) said, "We were tested with hardship and were patient. And then we were tested with prosperity and we were not patient. Because of this Allah states:

[O ye who believe! Let not your wealth or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.] - Munafiqun 63/9

§ Patience must happen from the beginning,
not three days later or one day later, at the first news of the calamity, when it first happens. The Prophet (SAL ALLAHU ALAYHI WA SALLAM) said, "Verily patience (is only Sabr when practiced) at the first hit (of news)."


§ There are things that contradict Sabr. Tearing ones shirt, for example, slapping ones face, slapping hands, shaving ones head, and cursing and wailing. Umm Salamah narrates: I heard the Messenger of Allah (SAL ALLAHU ALAYHI WA SALLAM) say, "Any Muslim that says when a calamity befalls him that which Allah commanded him: To Allah we belong and to him we return. O Allah reward me in this calamity and give me better then it - (any Muslim that says this) Allah will grant him better than (that which he lost)." - Muslim


§ These tests and hardships wash our sins.
Aisha (RADI ALLAHU ANHA) said, "Verily fever sheds sins like a tree sheds leaves."


§ The hardships that befall us distinguish the believers from the insincere. Shumayt ibn Ajlaan said, "The pious and the ungrateful are hidden by health. Yet when calamities befall the two men are separated (by how they react)."

Allah says in the Quran [Alif.Laam.Meem..Do people think that they will be left alone because they say, "We believe," and will not be tested? Indeed We tested those who (lived) before them] Al-Ankaboot 29/1-3

Towards Sabr

Ali (RADI ALLAHU ANHU) said, "Verily Sabr is to Eeman what the head is to the body. When the head is cut off, the body falls. (He then raised his voice) Verily there is no Eeman for he who has no Sabr (patience)."


There are three types of Sabr that the Muslim must have:

a. Sabr in the obedience of Allah. For example, One must be patient and perform their Fajr at it's time.

b. Sabr in not disobeying Allah. Like someone might say, "I have to listen to music in the car." No you are commanded by He who gave you those ears to not listen to those lullabies of the Devil. And you must have Sabr in not disobeying Allah.

c. Sabr in what Allah Decrees on us. For example, if our child was to pass away we should be patient and seek the reward of Allah in our patience and say only that which is pleasing to Allah.

There are two keys. If we understand them we shall open the door to Sabr in our lives:

The First Key: know that our souls, families and wealth do not belong to us, they belong to Allah. He gave it to us as a loan to see what we would do with it. And when he takes it back He is taking back what belongs to Him. We had nothing before the blessing and we'll have nothing after it. We did not create the blessing from nothing, so how can we claim that it belongs to us.

The Second Key: We are on a journey and the destination is the hereafter - Paradise or Hell. We'll be leaving the Dunya behind us and we'll come back to Allah by ourselves. This is what needs our focus. And if Allah is pleased with us then no worry. If He is not pleased with us then all worry.

Let me draw your attention to a verse. Listen carefully. Allah revealed: [Guard strictly the (five obligatory) prayers, especially the middle Salah and stand before Allah in obedience.]- alBaqarah 2/238

The verses before this deal with divorce. The verses after it deal with divorce. Why was this verse placed in the middle. The Ulama' have suggested, Wa Allaahu a'lam, that in the hard times that a person goes through they should not forget the rememberance of Allah, the Salah. And it is that Salah coupled with Sabr that will pull them through.

[O you who believe! Seek Help in Patience and Salah. Truly, Allah is with those that are patient.]-Baqarah 2/153

There is good news for those who intend to act on their Sabr. Allah promised them three things: His prayer for them, His Mercy, and their guidance. [Who, when afflicted with calamity say, "Truly, to Allah we belong and truly, to Him we shall return."/They are those on whom the Salawat (i.e. the blessing and forgiveness) of their Lord is upon them, and who shall receive His Mercy, and it is they who are the guided ones] -Baqarah 2/157

Allah says [And We made from among them leaders, giving guidance under Our Command, when they were patient.]-asSajdah 32/24.

Sufyan ibn Uyaynah commented, "i.e. When they took hold of the leading issue, we made them leaders!"

Muhammad Al-Shareef