The Use of Nail Polish and Artificial Nails in relation to the Purification – Dr. Saleh As Saleh [Audio Clip]


This Short Clip was extracted from this Mp3

Audio Sourcehttp://understand-islam.net/site/index.php?option=com_content&view=article&id=75&Itemid=58#Travel

Some of the Innovations (Bidah) in the Muslim World – Dr. Saleh As Saleh [Audio|En]

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Posted fromBidah-Innovation in the Deen

Oaths (Qasam) in the Qur’an – Shaykh Uthaymeen |Dr. Saleh As Saleh [Audio|En]


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Principles of Tafseer – Shaykh Ibn Uthaymeen – Dr Saleh as Saleh [Audio|En]

Audio Sourcehttp://understand-islam.net/site/index.php?option=com_content&view=article&id=113&Itemid=59

Ibn Taimiyyah: A Better Way to Divide Recitation of the Qur’ān over a Month

Ibn Taimiyyah, may Allāh have mercy on him, described a 29 day schedule for completing recitation of the Qur’ān closer to the way the Companions did that.

He said: “…Division by complete surahs takes precedence over division by parts [based on letter count].” (412)

And from the great advantages of division by complete surahs, he mentioned (414):

· Reciting speech whose parts are connected, one part with another;
· Beginning [one’s daily recitation] with that which Allāh began a surah with;
· Finishing with that which He finished with;
· Completing what was intended [to be completed] from every surah.

The chart in Arabic below [checked but not produced by me], shows Ibn Taimiyyah’s recommended schedule for a 29 day completion.

A Better Way to Divide Recitation of the Quran over Thirty Days

Summary of key points by Mikail ibn Mahboob Ariff

Source: Majmū‘ al-Fatāwá, vol. 13, pp. 405-416

Also see:
منتديات الإمام الآجري
http://www.ajurry.com/vb/showthread.php?t=14898

Etiquette with Dying Person and After Death – Dr. Saleh As-Saleh [Audio|En]

Part 01: [Alternative Download Link]

Part 02: [Alternative Download Link]

Posted from: Rulings Related to Death and Funerals (Janaza)

Three types of Hair – Dr. Saleh As Saleh [Short Clip]

Is it Permissible for the Person to take off the hair on one’s shin or one’s arm?

Dr Saleh As Saleh explains that the hair falls into three categories:

(1) that which is forbidden to remove
(2) that which is commanded to remove
(3) that which there is no mention of prohibition/commandment, i.e no mention of it.


Posted fromhttp://understand-islam.net/site/index.php?option=com_content&view=article&id=134&Itemid=52

Six Rights of a Muslim Over Another Muslim – Dr. Saleh As Saleh [Short Clip]


Posted fromhttp://understand-islam.net/site/index.php?option=com_content&view=article&id=134&Itemid=52

Abu Hurayrah (radhiyallaahu ‘anhu) narrated that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said,

“The rights of the Muslim upon the Muslim are six.” It was said, “And what are they Oh Messenger of Allaah?” He replied,

“When you meet him, give him the greeting of peace,
When he invites you, respond to his invitation,
When he seeks your advice, advise him,
When he sneezes and praises Allaah, supplicate for mercy upon him,
When he becomes ills, visit him, and
When he dies follow him (i.e. his funeral).”

This hadeeth was reported by Muslim.

Clear Verses (Muhkam) and Unclear Verses (Mutashabihat) in Qur’an – Shaykh Ibn Al-‘Uthaymeen | Dr. Saleh As Saleh [Audio|En]

Principles of Tafseer | Based upon the work of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

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Principles of Tafseer – Shaykh Ibn Uthaymeen – Dr Saleh as Saleh [Audio|En]

Audio Sourcehttp://understand-islam.net/site/index.php?option=com_content&view=article&id=113&Itemid=59

Source for the Below: Tafseer ibn Kathir , Surah Al Imran , Darussalam eng Publication

It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow (only) that which is not entirely clear thereof, seeking Al-Fitnah, and seeking its Ta’wil, but none knows its Ta’wil except Allah. And those who are firmly grounded in knowledge say: “We believe in it; all of it is from our Lord.” And none receive admonition except men of understanding.)  (They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.” (Surah Al Imran Verse 7-8)

The Mutashabihat and Muhkamat Ayat 

Allah states that in the Qur’an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Ayat in the Qur’an that are Mutashabihat not entirely clear for many, or some people. So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa. This is why Allah said,

(They are the foundations of the Book), meaning, they are the basis of the Qur’an, and should be referred to for clarification, when warranted,

(And others not entirely clear) as they have several meanings, some that agree with the Muhkam and some that carry other literal indications, although these meaning might not be desired.

The Muhkamat are the Ayat that explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented. As for the Mutashabihat Ayat, they include the abrogated Ayat, parables, oaths, and what should be believed in, but not implemented.

Muhammad bin Ishaq bin Yasar commented on,

(In it are verses that are entirely clear) as “Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood. They cannot be changed or altered from what they were meant for.” He also said, “As for the unclear Ayat, they can (but must not) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things. So these Ayat must not be altered to imply a false meaning or be distorted from the truth.”

Therefore, Allah said,

(So as for those in whose hearts there is a deviation) meaning, those who are misguided and deviate from truth to falsehood,

(they follow that which is not entirely clear thereof) meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings. As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people. This is why Allah said,

(seeking Al-Fitnah) meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur’an — the Mutashabih of it — but, this is proof against and not for them. For instance, Christians might claim that ﴿`Isa is divine because﴾ the Qur’an states that he is Ruhullah and His Word, which He gave to Mary, all the while ignoring Allah’s statements,

(He ﴿`Isa﴾ was not more than a servant. We granted Our favor to him.) ﴿43:59﴾, and,

(Verily, the likeness of `Isa before Allah is the likeness of Adam. He created him from dust, then (He) said to him: “Be!” and he was.) ﴿3:59﴾.

There are other Ayat that clearly assert that `Isa is but one of Allah’s creatures and that he is the servant and Messenger of Allah, among other Messengers.

Allah’s statement,

(And seeking for its Ta’wil,) to alter them as they desire. Imam Ahmad recorded that `A’ishah said, “The Messenger of Allah recited,

(It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear,), until,

(Men of understanding) and he said,

(When you see those who argue in it (using the Mutashabihat), then they are those whom Allah meant. Therefore, beware of them.)”

Al-Bukhari recorded a similar Hadith in the Tafsir of this Ayah ﴿3:7﴾, as did Muslim in the book of Qadar (the Divine Will) in his Sahih, and Abu Dawud in the Sunnah section of his Sunan, from `A’ishah; “The Messenger of Allah recited this Ayah,

(It is He Who has sent down to you the Book. In it are verses that are entirely clear,) until,

(And none receive admonition except men of understanding.)

He then said,

(When you see those who follow what is not so clear of the Qur’an, then they are those whom Allah described, so beware of them.)”

This is the wording recorded by Al-Bukhari.

Only Allah Knows the True Ta’wil (Interpretation) of the Mutashabihat 

Allah said,

(But none knows its Ta’wil except Allah.)

Similarly, as preceded in what has been reported from Ibn `Abbas, “Tafsir is of four types: Tafsir that the Arabs know in their language; Tafsir that no one is excused of being ignorant of; Tafsir that the scholars know; and Tafsir that only Allah knows.” Scholars of Qur’an recitation have different opinions about pausing at Allah’s Name in this Ayah. This stop was reported from `A’ishah, `Urwah, Abu Ash-Sha`tha’ and Abu Nahik.

Some pause after reciting,

(And those who are firmly grounded in knowledge) saying that the Qur’an does not address the people with what they cannot understand. Ibn Abi Najih said that Mujahid said that Ibn `Abbas said, “I am among those who are firmly grounded in its Ta’wil interpretation.” The Messenger of Allah supplicated for the benefit of Ibn `Abbas,

(O Allah! Bestow on him knowledge in the religion and teach him the Ta’wil (interpretation).)

Ta’wil has two meanings in the Qur’an, the true reality of things, and what they will turn out to be. For instance, Allah said,

(And he said: “O my father! This is the Ta’wil of my dream aforetime!”.) ﴿12:100﴾, and,

(Await they just for it’s Ta’wil On the Day (Day of Resurrection) it’s Ta’wil is finally fulfillled.)(7:53) refers to the true reality of Resurrection that they were told about. If this is the meaning desired in the Ayah above ﴿3:7﴾, then pausing after reciting Allah’s Name is warranted, because only Allah knows the true reality of things. In this case, Allah’s statement,

(And those who are firmly grounded in knowledge) is connected to His statement,

(say: “We believe in it”) If the word Ta’wil means the second meaning, that is, explaining and describing, such as what Allah said,

((They said): “Inform us of the Ta’wil of this”) meaning its explanation, then pausing after reciting,

(And those who are firmly grounded in knowledge) is warranted. This is because the scholars have general knowledge in, and understand what they were addressed with, even though they do not have knowledge of the true reality of things. Therefore, Allah’s statement,

(say: “We believe in it”) describes the conduct of the scholars. Similarly, Allah said,

(And your Lord comes, and the angels, in rows.) ﴿89:22﴾ means, your Lord will come, and the angels will come in rows.

Allah’s statement that the knowledgeable people proclaim,

(We believe in it) means, they believe in the Mutashabih.

(all of it is from our Lord) meaning, both the Muhkam and the Mutashabih are true and authentic, and each one of them testifies to the truth of the other. This is because they both are from Allah and nothing that comes from Allah is ever met by contradiction or discrepancy. Allah said,

(Do they not then consider the Qur’an carefully Had it been from other than Allah, they would surely have found therein many a contradiction.) ﴿4:82﴾.

Allah said in his Ayah ﴿3:7﴾,

(And none receive admonition except men of understanding. ) meaning, those who have good minds and sound comprehension, understand, contemplate and comprehend the meaning in the correct manner. Further, Ibn Al-Mundhir recorded in his Tafsir that Nafi` bin Yazid said, “Those firmly grounded in knowledge are those who are modest for Allah’s sake, humbly seek His pleasure, and do not exaggerate regarding those above them, or belittle those below them.”

Allah said that they supplicate to their Lord,

(Our Lord! Let not our hearts deviate (from the truth) after You have guided us.) meaning, “Do not deviate our hearts from the guidance after You allowed them to acquire it. Do not make us like those who have wickedness in their hearts, those who follow the Mutashabih in the Qur’an. Rather, make us remain firmly on Your straight path and true religion.”

(And grant us from Ladunka) meaning, from You,

(Mercy) with which You make our hearts firm, and increase in our Faith and certainty,

(Truly, You are the Bestower)

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate,

(O You Who changes the hearts, make my heart firm on Your religion.)

He then recited,

(“Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.”)

Are there any Remnants from the Prophet? – Shaykh Rabee’ ibn Haadee

هل بقي من آثار النبي شيء؟
by Shaykh, the Muhaddith, Rabee’ ibn Haadee al-Madkhalee
Translated by Abbas Abu Yahya

Shaykh Rabee al-Madkhali was asked: 

Are there any remnants from the Prophet?

The Answer :

There is nothing now from the remnants of the Prophet -alayhi as Sallat wa sallam. Whoever claims that there remains something from his belongings then he is a liar and a crazy foolish person!

We visited India and found people who claimed that they had a hair of the Prophet -alayhi as Sallat wa sallam. They are liars and they are cheaters.

We saw, I think it was either in Pakistan or in Bangladesh a Masjid, where they claimed they had the foot print of the Prophet – sallAllaahu alayhi wa sallam.

Also in Delhi there was a Masjid and the Imam was a Bukhari and he had a lot of influence.

Non-Muslim European men and women who were barely dressed would visit this Masjid.  They would go to a place in the Masjid and this Bukhari person would say:

‘At this place is a remnant of the Prophet -alayhi as Sallat wa Sallam.’

It had the like of a dome built over it. You see shameless women and men gathering to view the footprint of the Prophet -alayhi as Sallat wa sallam.

So I saw this evil and I came to this Imam to advise him and I said: ‘You people claim that the Prophet -alayhi as Sallat wa sallam – came to this place and this is his remnant/sign? ‘

He replied: the people say such-and-such.

I said to him: ‘O Brother we read history and came to know that the Messenger -alayhi as Sallat wa sallam- was taken up to the heavens, he went from Makkah to Madinah and he went out for battles to well known areas and he went to Tabuk, but we did not find in history that the Messenger came to Delhi and stood at this place! !

He was going around in circles. . . . then I spoke to his father when he came – and I had a Salafi with me translating – his father said about me: ‘This is bad manners’ [i.e. towards the Prophet’s hair.]

Then this Salafi who was with me informed me:

‘That when King Saud -rahimullaah- visited India and came to Banaras  which is the main center idols and deities – this place Banaras is like Makkah –  In this place they have many idols,  so when they heard that he will visit this place they covered these idols – I swear by Allaah they covered them up – why ? Out of fear of Tawheed.

Then he came to this Masjid to pray and they said to him: Here is the footprint of the Prophet -sallAllaahu alayhi wa sallam- so he quickly left that place and came to know that this is foolishness.

The person who singles out Allaah alone has knowledge and insight, he has understanding, the people of Bida have stupidity, ignorance and foolishness or evilness. May Allaah bless you. So there are many claimants.

In Turkey they claim that the Prophet’s hair is present there,  some of the people claim that the Mus’haf which Ali -radiAllaah anhu- wrote with his hand is present etc….. these are lies.

The Sunnah of Allaah regarding these things is that they pass away and cease to exist, this is the Sunnah which Allaah -Subhanahu wa Ta’ala- placed.

O Allaah send praise and security upon Muhammad, upon his family and his Companions.

[Taken from:  http://www.rabee.net/show_fatwa.aspx?id=50]

Urdu Audio: 20 kya nabi athaar koi cheez baqi hai 1437

English PDF Download: Day 20 – Are there any Remnants from the Prophet?
Urdu PDF Download: 20 kya nabi athaar koi cheez baqi hai 1437

Posted from: https://followingthesunnah.wordpress.com/2016/06/26/day-20-are-there-any-remnants-from-the-prophet/

Relics of Muhammad, The Prophet’s Hair, hair of prophet mohammed

Trading during Umrah & Hajj – Dr. Saleh As Saleh [Short Clip]


Posted from: Pillar5 – Hajj – QA

Is Umrah & Hajj an Obligation on Jinn? and Where do they Perform it? – Dr. Saleh As Saleh [Short Clip|En]


Posted from: Pillar5 – Hajj – QA

Don’t Single Out Friday as a Fasting Day – Dr. Saleh As Saleh [Audio|En]

Audio Source: ‘Umdatul Ahkaam – Book of Fasting

The Reliance of Rulings is a collection of authentic hadeeth of Fiqh relevance. A great work by al-Imaam Taqiyyud-Deen ‘Abdul Ghani bin ‘Abdul Waahis bin ‘Ali Al-Maqdisee.

Explanation is based upon Shaykh Ibn Al-‘Uthaymeen rahimahullaah, Shaykh ‘Abdullaah Al-Bassaam, and Shaykh Dr Sami As-Sagair

1760. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to.”
[Muslim].

1761. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) as saying: “None of you should observe fast on Friday except that he should observe fast either one day before it or one day after it.’‘
[Al-Bukhari and Muslim].

1762. Muhammad bin `Abbad (May Allah be pleased with him) said: I asked Jabir (May Allah be pleased with him). Did the Prophet (sallallaahu ’alayhi wa sallam) prohibit fasting on Friday? He said, “Yes.”
[Al-Bukhari and Muslim].

1763. Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, said that the Prophet (sallallaahu ’alayhi wa sallam) visited her on a Friday and she was observing fast. He asked, “Did you observe fast yesterday?” She said, “No.” He asked, “Do you intend to observe fast tomorrow?” She said, “No.” He said, “In that case, give up your fast today.”
[Al-Bukhari].

Ahadeeth Posted from Abomination of Selecting Friday for Fasting  – Riyad-us-Saliheen, Darussalam Publications

Excessive Praise of the Righteous – Dr. Saleh As Saleh [Audio|En]

Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

Listen/ Download:

Listen [Part 01]

Listen [Part 02]

Listen [Part 03]

Posted from Audio SeriesThe Beneficial Sayings on The Book of Tawheed

Audio Sourcehttp://understand-islam.net

Allah , says:

“Oh, you People of the Book! Commit not excesses in your religion, nor say of Allah anything but the truth. The Messiah, `Eisa, the son of Maryam is no more than a Messenger of Allah, and His Word, which He bestowed upon Maryam, and a Spirit proceeding from Him: So believe in Allah and His Messengers. Say not “Three”-desist: It will be better for you: For Allah is one God, glory be to Him [Far exalted is He] above having a son. To him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs” (Qur’an 4:171)

It is reported on the authority of `Umar (ra) that the Messenger of Allah (may Peace Be Upon Him) said:

“Do not extoll me as the Christians extolled the son of Maryam (as ); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.”

Narrated by Bukhari.

The Messenger of Allah (may Peace Be Upon Him) said:

“Beware of exaggerated praise, for it was only this which led those before you to destruction.” 

Narrated by Ahmad, An-Nassa’I and Ibn Majah

Al-Bukhari and Muslim report that `Aa`ishah said: “When the Messenger of Allah (may Peace Be Upon Him) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said:

“May Allah curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.”

How to know whether the Calamity/Trial is a Test or a Punishment? – Dr. Saleh As Saleh [Audio Benefit|En]

[Alternative Download Link]

Postedfrom: http://understand-islam.net/site/index.php?option=com_content&view=article&id=65&Itemid=87

Read Also:

When Does a Slave Know that a Trial is a Test or a Punishment? – Ibn Baz

The Merits and Excellence of Months, Days and Nights in Islam – Dr. Saleh As Saleh [Audio Clip|En]

Posed from: http://understand-islam.net/site/index.php?option=com_content&view=article&id=65&Itemid=87

Further Reading / Listening:

The Excellence of Observing Saum (Fasting) in the months of Muharram and Sha’ban and the Sacred Months (Rajab, Dhul-Qa’dah, and Dhul-Hijjah) – Riyad-us-Saliheen

The Virtue of the first 10 Days of Dhul-Hijjah (Riyaad-us-Saaliheen) – Abu Talha Dawud Burbank  [Audio|En]

The Excellence of As-Saum (The Fast) during the first ten Days of Dhul-Hijjah – Riyad-us-Saliheen

Significance & Virtues of the Day of Arafah – Compiled from various sources

The Status of the Last Ten Days of Ramadaan – Mustafa George [Audio|Eng]

The Excellence of Friday Prayer – Riyad-us-Saliheen

Role of the Companions & At-Taabi’een in Preserving the Sunnah – Dr. Saleh As Saleh [Audio|En]

[Alternative Download Link]

[Alternative Download Link]

Posted from: Roles and Merits – Sahaba and Tabe’een

The Categories of People in the Hereafter with respect to Good Deeds and Bad Deeds – Dr Saleh As Saleh [Audio Benefit|En]

Posted from : http://understand-islam.net/site/index.php?option=com_content&view=article&id=33&Itemid=54#Review Creed

Types of Showing Off in Worship – Dr. Saleh As Saleh

If a person shows off in his worship, then this falls under four categories.

1. If showing off is the driving force behind doing the act of worship, then the worship is invalid. It is reported in the hadeeth qudsi that Allaah (سُبْحَانَهُ وَ تَعَالَى) said,

“I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allaah.” [3]

2. If a person begins his worship sincerely and showing off occurs later at which point he tries to stop showing off, then his worship is valid.

Otherwise, if he continues and does not attempt to ward it off, inclining towards it, then one examines whether the latter part of this worship depends on its earlier part or vice verse. For example, with salaah and wudhu, these worships would become invalid in this case.

On the other hand, if the worship is distinguished such that the parts are independent, then whatever occurred before showing off is valid, and whatever occurred after the person began to show off is invalid. For instance, a person gives $50 in charity sincerely. Later, he gives $500 to show off. His first donation is valid while the $500 are invalid.

3. If a person begins to show off after concluding the worship, then the worship is valid. However, this nullifies the reward for the worship.

Allaah (سُبْحَانَهُ وَ تَعَالَى) said (in the translation of the meaning):

“O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allaah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allaah does not guide the disbelieving people.”

Surah al-Baqarah (2:264)

4. The showing off is in the descriptive manner of the worship, not its origin. As such, the person initiates the action for the sake of Allaah (سُبْحَانَهُ وَ تَعَالَى) but shows off in its description.

For instance, someone begins his salaah sincerely, but he hears someone come, at which point he begins to perfect his salaah more than normal. In this situation, all of that which he added to the sincere part of the salaah will have no reward.

Footnotes:
[3] Reported in Saheeh Muslim, (English translation no. 7114, book 42)

SourceAl-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah. The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations. Foundation -5

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon: (1) Sh. Ibn Sa’di’s original explanation, (2) Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and (3) Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Posted from: http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=195

Related Links:

Testing, Afflictions and Calamities – Dr Saleh As-Saleh [Audio & Article]

[Download PDF] – [Download Mp3 Here]


Read the Transcribed Audio:

Al-Hamdulillaah (all praise is due to Allaah), the Most High, the One who said (in the translation of the meaning):

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ
الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones. Who, when afflicted with calamity, say: “Truly! To Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.

Surah al-Baqarah (2:155-157)

May the salaah and salaam of Allaah be upon His Messenger Muhammad (صلى الله عليه وسلم : sallallaahu ‘alayhi wa sallam), the one who was tried and tested in various ways and who was patient and persevered. And may Allaah’s (سبحانه و تعالى : subhannahu wa ta’ala) salaah and salaam be upon his household, the noble companions who also were also tested and tried, as well as upon the righteous predecessors and those who follow them in righteousness until the Day of Resurrection.

The Nature of Tests and Trials

It is clear that this life is filled with calamities, tests, and trials and that every believer will be subjected to many of these. Sometimes these trials are within himself, sometimes with his wealth and sometimes with his loved ones. These preordained trials and calamities, from the One who is All-Wise, will touch the believer in various ways and manners; if the believer does not have the correct view regarding the matter of testing, then he may err seriously, especially since some of the calamities are painful and profound.

Many people are negligent about the wisdoms behind trials and testing; they may not understand that Allaah (سبحانه و تعالى) does not test us as a punishment, but rather as a mercy. The believer should look at the matter of ibtilaa’ (testing and trials) through the textual proofs in the Qur’aan and authentic Sunnah of the Prophet (صلى الله عليه وسلم) so that he can stand on a firm ground regarding these matters.

Yes, life is a test and a trial; we are tested everyday in this life. Our wealth is a test; the spouse is a test; the children are tests; poverty and wealth are tests, and likewise health and illnesses are tests. We are tested in everything we possess and in that which we encounter in this life until we meet Allaah, the Most High.

Allaah (سبحانه و تعالى) said (in the translation of the meaning):

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ

Everyone is going to taste death, and We shall make a trial of you with evil and with good, and to Us you will be returned. – Surah al-Anbiyaa’ (21:35)

In addition, Allaah (سبحانه و تعالى) stated (in the translation of the meaning):

أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test). – Surah al-‘Ankabut (29:2-3)

Even the one who is healthy is tested, and also, the one who is ill is tested. The one who is healthy may not know this until he is touched by a trial, and the one who is ill will may not feel that he is in a testing situation until he is cured. No one is safe from trials because of their prestige or status; such things do not safeguard us from the tests as proven by the hasan (good) hadith in which the Prophet (صلى الله عليه وسلم) said:

“The people who receive the severest trial are the Prophets, then those most like them and then those most like them.”

[Reported by at-Tirmidhi, hadith no. 2400 and ibn Maajah, hadith no. 4023; at-Tirmidhi said “hasan-saheeh; authenticated by Ibn al-Qayyim (Tareequl Hijratayen, p. 226), Ahmad Shaakir (Musnad Ahmad 3/52), and al-Albaani (see as-Silsilah as-Saheehah, p.19).]

Response of the Believer to Tests and Trials

Amongst us, there is no one who possesses the ability to reject the tests, but there are those who are tested and succeed through good faith in Allaah, patient persevering, and by anticipating Allaah’s reward. Also, amongst us are those who are tested but fail because of weak faith and objection to Allaah (سبحانه و تعالى); we seek refuge in Allaah from that.

al-Fudayl ibn ‘Iyaad (rahimahullaah) said:

“As long as people are in a state of good welfare, then once they are tested, they will return to their reality. The believer will go to his faith, and the hypocrite will go to his hypocrisy.”

Allaah (سبحانه و تعالى) preordained everything for us including our sustenance and our lifespan. He (سبحانه و تعالى) said (in the translation of the meaning):

نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا 

“It is We Who portion out between them their livelihood in this world”
[Surah az-Zukhruf (43:32)]

Sustenance and livelihood are preordained in certain measures; illness is preordained, and one’s welfare is preordained; everything in this life is preordained. The person should accept what Allaah has preordained for him and should not hate, dislike, or show discomfort towards these preordainments. Since this is the nature of the matter, one should submit his entire affair to Allaah and know that whatever befalls him will not miss him and whatever misses him will not befall him. It is as if the one who prefers this life to be monotonic wants the predecree of Allaah to be in accordance with his desires, and this is wishful thinking. Irrespective of the preordinance or test, it is a matter that is good for the believer; however, this is with the condition that one gives thanks for Allaah’s favor and is patient, as in the authentic hadith of the Prophet (صلى الله عليه وسلم)

“Amazing is the matter of the believers, his affair to him is all good, and this is for none except for the believer, if he is touched by something good and then he thanks, then this is good for him. And if he is touched by a calamity or hardship, then he is patient and this is good for him.”

[Reported by Muslim, hadith no. 2999]

Allaah, the Most High, stated (in the translation of the meaning):

فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا

“It may be that you dislike a thing and Allaah brings through it a great deal of good.” – Surah an-Nisa (4:19)

Moreover, Allaah (سبحانه و تعالى) said (in the translation of the meaning):

وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know. – Surah al-Baqarah (2:216)

Everyone should know that the One who tests us is also the One who bestows favors upon us. Furthermore, we should know that not everything we dislike is to be disliked in reality and that not everything that we desire is really beneficial for us; Allaah knows and you do not know.

Some of the Salaf (rahimahumullaah) said that:

If you were afflicted by a calamity, and you were patient, then your calamity is one; however, if you were impatient, then your calamity is double because of the loss of the reward as well as the beloved one, the Hereafter (i.e. Paradise).

This saying was in relation to what Allaah (سبحانه و تعالى) mentioned in Surah al-Hajj (in the translation of the meaning):

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“And among mankind is he who worships Allaah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss.” – Surah al-Hajj (22:11)

Rewards Associated with Tests and Trials

Certainly, testing is a station for a while, which will erase the sins. The sins will be removed as the leaves of a tree fall down, as in the ahaadeeth of Abu Sa’eed al-Khudri and Abu Hurairah (radiya Allaahu ‘anhumaa) from the Prophet (صلى الله عليه وسلم) who said:

“No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim even if it were the prick he receives from a thorn but that Allaah expiates some of his sins for that.”

[Reported by al-Bukhaari, hadith no. 5641 & 5642 respectively]

Abu Hurairah (radiya Allaahu ‘anhu) also narrated that the Messenger (صلى الله عليه وسلم) said,

“If Allaah wants to do good for somebody, He afflicts him with trials.”

[Reported by al-Bukhaari, hadith no. 5645]

In addition, ‘Abdullah ibn ‘Umar (radiya Allaahu ‘anhu) narrated:

“I visited the Prophet (صلى الله عليه وسلم) during his ailments, and he was suffering from a high fever. I said, ‘You have a high fever. Is it because you will have a double reward for it?’ He said, ‘Yes, for no Muslim is afflicted with any harm but that Allaah will remove his sins as the leaves of a tree fall down.’”

[Reported by al-Bukhaari, hadith no. 5647]

The reward is affirmed regarding every kind of harm or hurt, tangible or intangible, if the believer is patiently persevering and anticipates the reward. It was reported by Anas ibn Maalik (radiya Allaahu ‘anhu) that he heard the Prophet (صلى الله عليه وسلم) say:

“Allaah said, ‘If I deprive my slave of his two beloved things (i.e. his eyes) and he remains patient, I will let him enter Paradise in compensation for them.’”

[Reported by al-Bukhaari, hadith no. 5653]

Tests and trials remove sins from the believers of the children of Adam, and all of the children of Adam commit sins. The tests and trials can also raise one to a higher degree in Paradise. It is reported that the Prophet (صلى الله عليه وسلم) said:

“Allaah (سبحانه و تعالى) says to His angels when they take the soul of a person’s child, ‘You took the fruit of his heart.’ They (the angels) say, ‘Yes.’ So Allaah says, ‘What did My slave say (upon that)?’ They say, ‘He praised you and made istirjaa’ (meaning he said, Innaa lillaahi wa inna ilayhi raaji’oon’ – verily to Allaah we belong and to Him we shall return). So Allaah (سبحانه و تعالى) says, ‘Build for My slave a house in Paradise and name it the house of praise.’”

[Reported by Imaam Ahmad in his musnad and graded hasan (good) by Shaykh al-Albaani].

Furthermore, the Prophet (صلى الله عليه وسلم) said in the authentic hadith:

“No Muslim is hurt by a thorn or something greater than a thorn except that Allaah elevates him in rank or effaces his sins because of that.”

[Reported by Muslim, hadith no. 6238]

The believer’s degree will be raised until he reaches his final degree in Paradise; this will be due to his patience and more importantly because of the favor of Allaah (سبحانه و تعالى). Allaah, the Most High, said (in the translation of the meaning):

إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ

“Only those who are patient shall receive their rewards in full, without reckoning.” – Surah az-Zumar (39:10)

Calamities, trials, and tests are signs of Allaah’s love for the believer. Indeed, they are like a cure; although it may be bitter, we accept them since they are from the One whom we love, and to Allaah belongs the best example. The Prophet (صلى الله عليه وسلم) said:

“The greatest reward comes with the greatest trial. When Allaah loves a people, He tests them. Whoever accepts that wins His pleasure, but whoever is discontent with that earns His wrath.”

[Reported by at-Tirmidhi (2396) and ibn Maajah (4031). Shaykh al-Albaani (rahimahullaah) considered it hasan]

Imaam ibn al-Qayyim (rahimahullaah) said:

“The ibtilaa’ (testing) of the believer is like medicine for him. It extracts from him the illnesses which if they had remained, would destroy him or diminish his reward and level. The tests and the trials extract these illnesses from him and prepare him for the perfect reward and the highness of degree.”

[Ighaathatul Lahfan, p. 286]

Certainly, the affliction by test and trials is better to the believer than punishment in the Hereafter, and in that, there is an elevation of his rank and expiation for his sins. Therefore, it is better for him. The Prophet (صلى الله عليه وسلم) said:

“When Allaah wills good for His slave, He hastens the punishment for him in this world, and when Allaah 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.”

[Reported by at-Tirmidhi (2396) and Shaykh al-Albaani (rahimahullaah) classified it as saheeh (authentic) in Saheeh at-Tirmidhi]

Ahlul-‘Ilm (the people of knowledge) made it clear that this hadith refers to the hypocrites; Allaah (سبحانه و تعالى) withholds the punishment from them in this life in order to give them their full account on the Day of Resurrection.

Lessons of the Tests and Trials

In the test and trials, there are lessons.

The first lesson is that tests and trials are beneficial to the believer’s tawheed (worship of Allaah), imaan (Faith), and tawakkul (reliance upon Allaah). They force mankind to examine the reality that they are in fact a weak creation who has no power or strength, except in their Lord, Allaah. As such, we should resort to Him and depend upon Him, at which point arrogance, false pride, puffing, and negligence will be removed. We will come to know that we are really poor and in need of our Creator, the Almighty, the Most Perfect, so that we resort to Him.

The second lesson is that the tests unravel the reality of this life. They show that this life is a temporal stay for amusement, and the perfect life is the one after that, where there is no toil, worry, fatigue, or disease. Allaah (سبحانه و تعالى) stated (in the translation of the meaning):

وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ

“And this life of the world is only amusement and play! Verily, the home of the Hereafter, that is the life indeed (i.e. the eternal life that will never end), if they but knew” – Surah al-‘Ankabut (29:64)

Even with amusement and play, there is also toil and fatigue. This is the reality of this life; one day it smiles at you, and the next day it turns its back to you. This is its nature, but man forgets that. Therefore, the trials and tests come, and they make the person understand the nature of this life and that he should not attach himself to it.

The third lesson is that the test and trials remind the person of Allaah’s favor upon him and how this is only a transitional existence.

The fourth lesson is that they remind us that we should not be in such a state of joy that we feel arrogant. Likewise, we should not be in such a state of sadness and grief that one feels despair. Allaah (سبحانه و تعالى) affirmed (in the translation of the meaning):

مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ

لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (al-Lauh al-Mahfuz), before We bring it into existence. Verily, that is easy for Allaah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allaah likes not prideful boasters. – Surah al-Hadid (57:22-23)

The fifth lesson is that trials and tests remind the person of his shortcomings and defects so that he can repent from them. Allaah (سبحانه و تعالى) stated (in the translation of the meaning):

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا

Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad صلى الله عليه وسلم) as a Messenger to mankind, and Allaah is Sufficient as a Witness. – Surah an-Nisa (4:79)

Also, He (سبحانه و تعالى) said (in the translation of the meaning):

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. – Surah ash-Shura (42:30)

Thus, there is still chance for repentance before the greater torment may occur. In addition, Allaah (سبحانه و تعالى) affirmed (in the translation of the meaning):

وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ

And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities, etc.) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam). – Surah as-Sajdah (32:21)

The lesser torment in this life is calamities, disasters, and hardship.

The sixth lesson is that test and trials are a great teaching process whereby the person learns to become patient. We cannot stand on the truth and obedience, except with patience, and we cannot stay away from falsehood, except with patient perseverance regarding disobedience; we cannot walk the paths of this life, except with patience regarding the preordinances of Allaah. The outcome is jannat al-khuld war-ridwan (endless bliss in Paradise and the pleasure of Allaah). Allaah (سبحانه و تعالى) mentioned (in the translation of the meaning):

وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). Surah al-Fussilat (41:35)

Conclusion

Thus, if a calamity befalls us and we pass it, then we have learned the lessons. The Salaf (rahimahumullaah) more appropriately dealt with tests and trials than us. They left magnificent examples of patience in anticipation of reward. It is reported that ‘Umar (radiya Allaahu ‘anhu) used to praise Allaah (سبحانه و تعالى) for the test and trials. When he was asked about it, he said:

“I was never touched by a test, except that Allaah bestowed four favors upon me; they (the favors) were that the test was not one in my deen (religion), was not greater than me, was not greater than what befell me, and I was not deprived of contentment and patience, and I hoped for the reward of Allaah for it.”

Therefore, we should not forget that in the test there is a reward, and it cannot be attained except with patience and that patience cannot be attained except with a strong will and faith. We should not forget to remember Allaah, being thankful for His favors and be patient with His tests and trials. Let this be a sincere and hidden matter between us and our Rubb (Lord) because He knows and He sees; He is more Merciful to us than ourselves and of all of mankind, so we should turn our affairs to Him. As the poet said:

“If you complain to the son of Adam, it is like you are complaining to the one who has no mercy towards you.”

We should not forget that if we are touched by a calamity, then we should praise Allaah and be thankful that He did not touch us with something more intense and far greater. Whatever befalls us is not going to miss us, and whatever has missed us is not going to befall us. The magnitude of reward is proportionate to the magnitude of testing and to Allaah (سبحانه و تعالى) is that which He gives and to Him is that which He takes.

Leave complaints and discontentment because it will not help, rather it will magnify our calamity and causes us to miss the reward and subject us to being held sinful. Let each of us remember that no matter the magnitude of the calamity that may befall us, it will not reach the level of the calamity which touched the entire Ummah because of the loss of its beloved one, Muhammad (صلى الله عليه وسلم), who reminded of this when he stated:

“If any one of you is touched by a calamity, let him remember the calamity that befell him concerning me because it is of the greatest calamities.”

[Reported by al-Bayhaqi and authenticated by Shaykh al-Albaani (rahimahullaah)].

When we are touched by a calamity, we should not forget to say “Innaa lillaahi wa inna ilayhi raaji’oon. Allahumma aajirnee fee museebatee wakhluf lee khairan minha”(1)(Verily, to Allah we belong, and truly to Him we shall return, reward me for my affliction and give me something better than it in exchange for it”). The Prophet (صلى الله عليه وسلم) said: “Allah will give him something better than it in exchange.”[1]

[1] Part of a hadith reported in Saheeh Muslim (English Translation No.1999; Chap 174)..

We should not despair regarding the Mercy of Allaah (سبحانه و تعالى) no matter how the calamity may befall us or how intense it may be, because Allaah (سبحانه و تعالى) affirmed (in the translation of the meaning):

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا

إِنَّ مَعَ الْعُسْرِ يُسْرًا 

So verily, with the hardship, there is relief. Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs). – Surah ash-Sharh (94:5-6)

As ‘Umar (radiya Allaahu ‘anhu) stated, one hardship cannot beat two reliefs. We should not forget the favor of Allaah (سبحانه و تعالى) if He restores your welfare and soundness, lest we should become like those Allaah (سبحانه و تعالى) mentioned in Surah az-Zumar (in the translation of the meaning):

وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ ۚ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا ۖ إِنَّكَ مِنْ أَصْحَابِ النَّارِ

And when some hurt touches man, he cries to his Lord (Allaah Alone), turning to Him in repentance, but when He bestows a favor upon him from Himself, he forgets that for which he cried for before, and he sets up rivals to Allaah, in order to mislead others from His Path. Say: “Take pleasure in your disbelief for a while: surely, you are (one) of the dwellers of the Fire!” – Surah az-Zumar (39:8)

We should not forget that tests, calamities and trials remind us of an hour that is surely coming; a time that will end. This life is not an endless abode. Therefore, we must work for the Hereafter. At the end, the reminder and the glad tidings lie in the same verse we began with (in the translation of the meaning):

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones. Who, when afflicted with calamity, say: “Truly! To Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. – Surah al-Baqarah (2:155-157)

Imaam ibn al-Qayyim (rahimahullaah) said:

“This statement is of the most effective and beneficial cure for the afflicted person in his sooner or later life since it comprises two great foundations such that if the slave comes to know them then he will be comforted in his affliction:

One is that the slave and his wealth and family truly belong to Allaah, most Mighty and Majestic. Allaah made them as a loan. So if He takes them from him then it is like the lender taking his possession from the borrower (and to Allaah belongs the Best Example).

The second is that the slave will return to Allaah, his true Master, and it is inevitable that he will leave this worldly life behind him and comes unto Allaah alone (without wealth, companions, or anything else) as Allaah created him the first time [see verse 6:94]. He will come only with his deeds, the good and the bad. So if this is the beginning and end of the slave, then how could he be pleased for the existence of someone or grieved for a missed one? So his contemplation of his beginning and end is from the greatest cures of this illness.”

I ask Allaah (سبحانه و تعالى) to make us from those who when afflicted with a calamity, truly remember and manifest the saying of Allaah, “Innaa lillaahi wa inna ilayhi raaji’oon,” asking Him to help us with the calamities, testing, and trials, to persevere patiently, to overcome, to ask Him for reward, to anticipate the reward from Him (سبحانه و تعالى), and to compensate us with that which is better.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

Saleh As-Saleh
21st Sha’baan, 1427 AH
14th Sept. 2006
Acknowledgement: based upon an article prepared by ‘Ali bin Salih al-‘Aayid for Daaril Watan, Riyadh (n.d.)

Transcribed from www.understand-islam.net by sister Umm Maahir al-Amreekiyyah and sister Umm_Amatillaah as-Sweediyah. Emended by Br. Abu ‘Abdullaah al-Amreeki. Edited by sis Umm Ahmad al-Kanadiyyah.

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The Transcendence (‘Uluw) of Allaah – Refuting Doubts and Misconceptions – Dr Saleh as Saleh

The Transcendence (‘Uluw) of Allaah - Refuting Doubts and Misconceptions - Dr Saleh as Saleh

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Transcendence of Allaah – Refuting Doubts About Uluw (87:31 Min)