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Necessity of approaching Allah with Tawbah and supplication in adversity
From ‘Abdul‘Aziz ibn ‘Abdullah ibn Baz to every Muslim who reads this:
May Allah help us remember Him and take warnings and lessons from the destinies unfolding before our eyes and lead us to sincere Tawbah (repentance to Allah) from all sins and misdeeds. Amen.
Assalamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)
Indeed, Allah (Glorified and Exalted be He) wills with His Deep Wisdom, absolute Proof, and all Encompassing Knowledge to test His Servants with prosperity and adversity, poverty and affluence, blessings and calamities, to try their patience and thankfulness.
Anyone who is patient at the time of adversity, thankful at the time of prosperity, humbles themselves and supplicates to Allah upon facing hardships, acknowledges their sins and shortcomings, and asks Allah for His Mercy and Forgiveness, has succeeded and will be granted the blessed end.
Allah (Glorified and Exalted be He) revealed in His Book:
Alif Lâm Mîm. [These letters are one of the miracles of the Qur’ân, and none but Allâh (Alone) knows their meanings.] 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 Allâh 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 Allâh knows all that before putting them to test).
The Fitnah (trial) mentioned in this Ayah (Qur’anic verse) means the test of faith that makes evident the truthful from the liar, the patient and the thankful, as Allah (Exalted be He) says: “And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All Seer (of everything)“. Allah (Glorified and Exalted be He) further says: “and We shall make a trial of you with evil and with good. And to Us you will be returned.”
And He (may He be Praised) says: “And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allâh’s Obedience)“. The good refers here to the blessings of fertility, prosperity, good health, honor, victory over enemies, and the like, while the evil here are adversities, such as diseases, domination of the enemy, earthquakes, hurricanes, storms, torrential destructive floods, and the like. Allah (Glorified and Exalted be He) says: “Evil (sins and disobedience to Allâh) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allâh) may make them taste a part of that which they have done, in order that they may return (by repenting to Allâh, and begging His Pardon)“. This means that Allah (may He be Praised) predestined the good and the evil and the occurrence of corruption for people to return to Al-Haqq (the Truth), to hurry and make Tawbah from what Allah has forbidden them, and hasten to the obedience of Allah and His Messenger (peace be upon him).
Kufr (disbelief) and sins are the cause of all afflictions and evil in this world and the Hereafter, while tawhid (belief in the Oneness of Allah) and Iman (belief) in Him and His Messengers, obedience to Him and His Messengers, holding fast to His Shari‘ah (Islamic law), Da‘wah (calling) people to it, and refuting those who oppose it, are the causes of all good in this world and in the Hereafter. Perseverance on these principles and enjoining and cooperating in them bring honor in this world and the Hereafter, and salvation from every evil and protection from every Fitnah (trial). Allah (may He be Praised) says: “O you who believe! If you help (in the cause of) Allâh, He will help you, and make your foothold firm. And He (may He be Praised) says: Verily, Allâh will help those who help His (Cause). Truly, Allâh is All Strong, All Mighty“. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat asSalât [i.e. to perform the five compulsory congregational Salât (prayers) (the males in mosques)], to pay the Zakât and they enjoin AlMa‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make the Qur’ân as the law of their country in all the spheres of life]. And with Allâh rests the end of (all) matters (of creatures). He (Exalted be He) also says:
Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieves after this, they are the Fâsiqûn (rebellious, disobedient to Allâh).
And: And if the people of the towns had believed and had the Taqwâ (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes).
Allah (may He be Praised) explains in many Ayahs that the afflictions and exemplary punishments that befell the preceding nations, such as floods, devastating winds, the mighty shriek, and being swallowed up by the earth, and the like, were nothing more than the result of their Kufr and sins.
Allah (Glorified and Exalted be He) says: “So We punished each (of them) for his sins; of them were some on whom We sent Hâsib (a violent wind with shower of stones) [as on the people of Lût (Lot)], and of them were some who were overtaken by As-Saihah [torment awful cry. (as Thamûd or Shu‘aib’s people)], and of them were some whom We caused the earth to swallow [as Qârûn (Korah)], and of them were some whom We drowned [as the people of Nûh (Noah), or Fir‘aun (Pharaoh) and his people]. It was not Allâh Who wronged them, but they wronged themselves.”
And He (may He be Praised and Exalted) says: “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” (See the Qur’ân Verse 35:45).
Allah orders His Servants to turn to Him in sincere Tawbah (repentance to Allah) and supplicate to Him at the time of adversity, as He (may He be Praised) says:
“O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise)”.
And He (may He be Praised) says:
“And all of you beg Allâh to forgive you all, O believers, that you may be successful He (may He be Praised) “ also says:
“Verily, We sent (Messengers) to many nations before you (O Muhammad ىلص ملـسو هـيلع اللها). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility). When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaitân (Satan) made fair seeming to them that which they used to do.”
In this glorious Ayah, Allah urges His Slaves and awakens in them the desire that, when they face adversities, such as illness, wounds, fighting, earthquakes, winds, storms, and other tribulations, they should humble themselves to Him in need of Him and ask for His Help. This is the meaning of Allah’s Saying: “When Our Torment reached them, why then did they not humble themselves (believe with humility)?” It asks why they (the preceding nations) did not turn to Allah humbly when they were inflicted with torment. Allah then tells that their hard heartedness and the handiwork of Satan, making evil deeds pleasing to them, prevented them from Tawbah, supplication, and beseeching forgiveness. Allah (Glorified and Exalted be He) says: “But their hearts became hardened, and Shaitân (Satan) made fair seeming to them that which they used to do.”
It is authentically reported that the Rightly Guided Caliph, Amir Al Mu’minin (Commander of the Believers), ‘Umar ibn ‘Abdul‘Aziz (may Allah be merciful to him), when there was an earthquake during his era, wrote to his agents in the different countries and ordered them to tell the Muslims to make Tawbah to Allah, humble themselves to Him, and seek His Forgiveness from their sins.
All you Muslims know the different types of Fitan (trials) and calamities that prevail in our time, among which is the that the Kafirs have power over the Muslims in Afghanistan, the Philippines, India, Palestine, Lebanon, Ethiopia, and other countries. There have also been earthquakes in Yemen and many countries; devastating floods, and violent hurricanes that have destroyed homes, trees, ships, and other properties; avalanches that have brought about incalculable harm; and famines and droughts in a multitude of countries. All this and much more are the different types of punishment that Allah afflicts upon His Servants due to their Kufr and misdeeds, deviation from His Obedience, zeal for this world and its transient pleasures, and turning away from the Hereafter and failing to prepare for it; except those to whom Allah has shown His Mercy.
There is no doubt that all such adversities obligate Allah’s Servants to hasten to make sincere Tawbah to Him (may He be Praised) from all that He prohibited them from, to return to His Obedience, to rule according to the Shari‘ah (Islamic law), to cooperate in righteousness and piety, and advise one another to adhere to the truth and have patience. The moment the Servants repent to their Lord, humble themselves to Him, and hasten to do what pleases Him: Help you one another in AlBirr and AtTaqwâ (virtue, righteousness and piety) and enjoin one another to do good and forbid one another from evil, Allah will set their affairs aright and ward off the evil of their enemies, grant them authority in the land, give them victory over their enemies, bestow upon them His Blessings, and protect them from His Punishment. Allah, the Truest Speaker, says: “and (as for) the believers, it was incumbent upon Us to help (them)”.
He (Glorified and Exalted be He) also says:
“Invoke your Lord with humility and in secret. He likes not the aggressors. And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope. Surely, Allâh’s Mercy is (ever) near unto the good doers”.
And He (Glorified and Exalted be He) also says:
“And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves the needy and deserving, physically and with his wealth, and even with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection)“.
And:
“Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practice their religion which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided)”
Allah (Glorified and Exalted be He) further says:
“The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) AlMa‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from AlMunkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform AsSalât (IqâmatasSalât), and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All Mighty, All Wise”.
Allah (Glorified and Exalted be He) clarifies in these Ayahs that His Mercy, Benevolence, Protection, and all His other Blessings are granted in full and shall continue to be given in the Hereafter to those who fear Him, believe in Him, obey His Messengers, hold fast to His Shar‘iah (Islamic Law), and make Tawbah to Him from their sins.
But for those who shun His Obedience, are too proud to fulfill the Rights owed to Him, and persist in their Kufr and disobedience, Allah (may He be Praised) threatens them with different punishments in this life and the Hereafter, and shall expedite the share of punishment which He has allotted for them (in this world. ed.), as His wisdom dictates, for them to be an example and warning to others. Allah (may He be Praised) says:
“So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows. So the root of the people who did wrong was cut off. And all the praises and thanks are to Allâh, the Lord of the ‘Alamîn (mankind, jinn, and all that exists).”
O Muslims! Call yourselves to account for your deeds, make Tawbah to your Lord, and seek His Forgiveness. Hasten to obedience and be on your guard against disobedience, and cooperate in righteousness and piety. Do good; indeed, Allah loves the doers of good. Be just; indeed, Allah loves those who act justly. Make provision of righteous acts before death befalls you. Show mercy to the weak, help the poor, increase your Dhikr (Remembrance of Allah), ask for His Forgiveness, enjoin that which is good and forbid that which is evil that you may receive mercy. Take admonition from what happened to the preceding nations due to their sins and misdeeds. Indeed, Allah accepts the Tawbah of the penitent, shows mercy to the doers of good, and grants a blessed end to the pious.
Allah (may He be Praised) says: So be patient. Surely, the (good) end is for Al-Muttaqûn (the pious) And He (Exalted be He) says: Truly, Allâh is with those who fear Him (keep their duty unto Him), and those who are Muhsinûn (gooddoers). (See the footenote of V.9:120).
We ask Allah with His Most Beautiful Names and Most High Attributes to show mercy to the Muslims, grant them understanding of the Din (religion), give them victory over His and their enemies among the Kafirs and hypocrites, afflicting them with His Wrath that never will be turned back from the wrongdoers. He is the Guardian and the One Who is Capable of doing so.
May peace and blessings be upon our Prophet Muhammad, and his family and Companions, and those who follow them in righteousness until the Day of Resurrection.
Assalamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)
( Part No : 2, Page No: 127 – 133)
Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 2. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
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)]
[1 Hour & 16 Minutes]
Related Links:
Sharh as-Sunnah : Lesson 68 : Point 114
Shaykh Fawzan | Dawud Burbank [Audio|English]
Imaam Barbahaaree rahimahullaah said:
When discord (al-fitnah) occurs, then remain within your house [1] and flee from proximity of discord (fitnah). And beware of asabiyyah (bigoted fanaticism) and all fighting that occurs between the Muslims for this worldly life, then it is discord (fitnah). So fear and be dutiful to Allah, He Who is Alone, having no partner. And do not go out in it, and do not fight in it, do not fall into it, do not take sides, and do not incline towards one side and do not love anything from their affairs, since it is said, “He who loves the actions of a people, whether they are good or bad, will be just like the one who did them.” May Allah guide us and you to those things that are pleasing to Him and keep us and you away from the acts of disobedience to Him.
NOTES
[1] Ibn az-Zubayr (radi Allaahu anhu) narrates: My close friend, Abul-Qaasim (sallallaahu alaihi wa sallam) advised me,
“If you reach anything of the tumult (fitnah), go to Uhud and blunt your sword upon it, then remain in your house.”
Reported by Ahmad in al-Musnad (4/226 and 5/69). Its isnaad is hasan, as has been mentioned by Shaikh al-Albaanee (rahimahullaah) in as-Saheehah (3/no.1373).
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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree
Sharh as-Sunnah : Lesson 40 : Point 62
Shaykh Fawzan | Dawud Burbank [Audio|English]
Imaam Barbahaaree rahimahullaah said:
And to have eemaan that when a man becomes ill, Allaah gives him reward for his illness.
Transcribed Audio:
Allaah does not allow the reward due to the believers to become lost and He causes afflictions to strike the believers in order to purify them or to multiply their reward. He may cause calamities to happen to the believer to wipe away his sins and to purify him from sins. And it may be the case that he does not have sins but He still causes them to happen to him in order to raise his ranks in the Hereafter because Allaah has written for him a high rank in Paradise, which he cannot reach through his deeds. So, therefore Allaah tries him with afflictions so that He multiplies the reward for him so that he can reach this level. So the believer is upon good and therefore he sallAllaahu `alayhi wa sallam said:
“How amazing is the matter of the believer, all of his matters are good for him. If something pleasing comes upon him then he gives thanks and that will be good for him and if something harmful comes to him then he has patience (sabr) and that will be good for him and that will not be except for the believer (mu’min).”[1]
So indeed the believer is struck by afflictions and they are something beneficial for him for either Allaah will wipe away his sins with them or otherwise Allaah will raise his rank on account of them.[2]
Footnotes:
[1] Reported by Muslim (2,999) from a hadeeth of Suhayb radiyAllaahu `anhu.
[2] Translator’s Side Point: Some of the People of Knowledge mentioned that if a person is struck by affliction and he has patience upon it then he is rewarded. And if he doesn’t have patience, shows displeasure and the like then that’s something different. W`Allaahu A`lam.
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Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Transcribed by Saima Zaher.
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree
Aqeedah Tahaawiyyah: Lesson 37 : Point [151]
151. Allaah! O Guardian of Islaam and its people! Make us firm upon Islaam until we meet You with it.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]
Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi
Related Links: Steadfastness (Istiqaamah)
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Read Also:
When Does a Slave Know that a Trial is a Test or a Punishment? – Ibn Baz
[Download PDF] – [Download Mp3 Here]
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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):
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.
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):
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):
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).]
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):
“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):
“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):
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):
“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)
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):
“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.
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):
“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):
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):
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):
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):
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):
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)
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):
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):
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):
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.
Posted from: http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=187
Anas (May Allah be pleased with him) reported that:
The Messenger of Allah (ﷺ) said, “Let not one of you wish for death because of a misfortune which befalls him. If he cannot help doing so, he should say:
‘O Allah, keep me alive as long as You know that life is better for me, and make me die when death is better for me”.
[Al- Bukhari and Muslim].
وعن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : “ لا يتمنين أحدكم الموت لضر أصابه، فإن كان لابد فاعلاً فليقل:
اللهم أحيني ما كانت الحياة خيراً لي وتوفني إذا كانت الوفاة خيراً لي” ((متفق عليه)) .
Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 40
Source: Dar-us-salam english publication
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35- Riyaadus Saaliheen – 40 – Do Not Wish or Ask For Death – Saleh-As-Saleh
Hadeeth – An Nawawi Riyadus us Saliheen
Read the Below Link as well:
Classical work of Imaam An Nawawi rahimahullaah.
The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullah
An-Nawawi 40 Hadith – Hadith No. 19
Source: Hadeeth – An Nawawi 40 Hadeeth
On the authority of Abu Abbas Abdullah bin Abbas (may Allah be pleased with him) who said:
One day I was behind the Prophet (peace and blessings of Allah be upon him) [riding on the same mount] and he said, “O young man, I shall teach you some words [of advice]:
Be mindful of Allah and Allah will protect you.
Be mindful of Allah and you will find Him in front of you.
If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone].
And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.”
It was related by at-Tirmidhi, who said it was a good and sound hadeeth.
Another narration, other than that of Tirmidhi, reads:
Be mindful of Allah, and you will find Him in front of you.
Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity.
And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by.
And know that victory comes with patience, relief with affliction, and hardship with ease.
Based on the Answer by Shaykh ibn Uthaymeen rahimahullaah
Question:
Why is it that Allaah burdens the believers (with with trials, illnesses) who worship Him abundantly , while those disobedient enjoy all the goods of life?
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Source: Fitan and Deviations :Contemporary Issues
Reference: AbdurRahman.Org
Ghamm Occurs Due To Misfortunes that happened in the past while hamm occurs due to an expected misfortune in the future.
When someone has the feeling of grief in regard to his past sins, his grief will benefit him, because he is rewarded for it. Whoever worries about a good deed he wishes to do, his worry will benefit him as well. However if someone grieves for something that he missed from this world, then [he should know] that the missed thing will not return and that grief harms, so practically he is adding harm to harm, as I have mentioned in the previous chapter.
A resolute person should protect himself from what brings about grief, and that is losing an object he loves. Therefore, whoever has many objects that he loves, his grief increases, and whoever decreases his objects of love his grief decreases accordingly. Someone may say, when I have no objects of love I also still have grief, we affirm this but we say to him; your grief over not having a loved one is not even a tenth of the grief experienced by the one who has lost a loved one. Have you not noticed that the one who does not have a child lives in grief but not as much as the one who lost his child?! Moreover when a person becomes accustomed to what he loves and enjoys it for a long period of time, it takes over his heart, therefore when he loses it he will feel the bitterness of his loss which will be greater than all the satisfaction he had during his lifetime. This is because the loved one is corresponding to the self just as health corresponds to it, which causes the self not to find satisfaction except in it, for its absence disturbs it. This is why the self grieves for its loss much more than it rejoices in its presence, because the inner self believes that what it had was its given right to possess. Therefore a wise person should monitor the closeness between himself, his beloved to ensure it remains moderately balanced, however if he requires that which brings about grief [i.e. loving some object or person], this causes grief then the cure is first to believe in predestination and that whatever Allah predestines is going to happen. He should then know that life is founded on distress, all constructed buildings shall eventually be ruined, all gatherings shall eventually depart, and whoever wants the lasting of what does not last is like he who wants what does not exist to exist. Therefore he should not ask of life what it was not created for.
A poet said:
It [worldly life] is founded on distress yet you want it, Free of harm and distress
One should imagine that what befell him is multiplied, for this is when what he suffers will be easier on him. It is a habit of smart porters to put something heavy on top of what they are carrying, and then after taking a few steps, to remove the heavy object as that makes what they are carrying feel lighter.
One should also wait, in times of prosperity for an attack of tribulation, so that if any tribulation befalls him, he should think of what remains instead of what he has lost so that when part of that befalls him it becomes very easy on him. Such as when some- one loses some money so he counts what remains, and then considers the remaining as a profit. Or if someone imagines that he loses his eyesight, so that when he has ophthalmia, it becomes easy on him to bear this illness, likewise with the rest of harmful matters.
A poet said:
The prudent imagines in himself,
his tribulations before they befall him.
If they suddenly befall him,
they do not surprise him because he had already imagined them.
And the ignorant trusts the days,
and he forgets the demise of those who came before him.
So when trials of times surprise him,
with some trials he becomes lost
Though if he was strict in his affairs,
patience would have taught him boldness
A member of the righteous predecessors said, “I saw a woman, whose youthfulness surprised me, I said, ‘[There is no doubt] This face has never suffered from sorrow or sadness.’ She said, Do not say that! For I do not know anyone who has suffered from what I have suffered. I had a husband who bought a sacrificial animal and slaughtered it, and we had two sons. The eldest told the one younger than him, ‘Come and I will show you how our father slaughtered the ewe/ So he slaughtered his brother. When we started to look for him, he ran away and my husband died while looking for him/ I said, ‘So how are you handling your sorrow?’ She said, ‘If I could find aid in sorrow I would have employed it.’
Section One: Treating Sorrow, Sadness and Grief
Sorrow, sadness and grief may befalls one due the prevalence of blackness, which should be treated with what will remove this blackness; which are the things that bring about joy. Grief freezes the blood while happiness heats it until its intrinsic heat is raised, both of them (happiness and grief) can harm, and may lead to death, if they are not immediately kept within moderate levels.
Excerpted from the Book “Disciplining The Soul” – Ibn al-Jawzi (d.597AH)
Dar us Sunnah Publishers
When the Ignorant Speak about Fitnah it Increases the Fitnah – Shaykh Saalih Al-Fawzaan حفظه الله
http://mtws.posthaven.com/when-the-ig…
Translated by Rasheed ibn Estes Barbee حفظه الله
Video Courtesy: Bilal Nahim
Al-Istiqaamah Issue Issue No.4 – Jumâdal-Awwal 1417H / November 1996
CONCERNING MEN WEARING GOLD RINGS
[Q]: What is the ruling concerning a man wearing a gold ring, or what is known as a wedding-ring?
[A]: Shaykh Ibn Baaz – hafidhahullaah – answered:
“It is not permissible for a man to wear gold rings. neither before or after marriage. This is due to the fact that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited gold, as occurs in the authentic narrations. So once when the Prophet sallallaahu ‘alayhi wa sallam saw a man wearing a gold ring, he took it from him, threw it down and said: “Does a person pick up a burning piece of coal and hold it in his hand.” This was related by Muslim in his Saheeh (6/149). So in this is a proof that it is absolutely haraam (prohibited) for men to wear gold rings, even if it is a wedding ring.”2
THE RULING CONCERNING WISHING FOR DEATH DUE TO ENCOUNTERING MANY HARDSHIPS
[Q]: I have faced so many hardships in my life that it has made me hate this life. Every time I turned to Allaah and pleaded to Him to take my life at the earliest possible moment. This continues to be my wish up until now, as I do not see any solutions to my problems except death; it is the only thing that can save me from this torment. Is this behaviour haraam (forbidden) for me?
[A]: Shaykh Ibn al-‘Uthaymeen – hafidhahullaah – said:
“When a person wishes for death due to the hardships and afflictions that have befallen him, then he is doing something that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited, when he said: “None of you should wish for death due to some harm that has come to him, rather, if he has such a wish then let him say: O Allaah! Give me life if You know that life is better for me. And give me death if You know that death is better for me.”3 Therefore, it is not allowed for anyone to wish for death on account of some harm, hardship or difficulty that has come to him. In fact, he should have sabr (patience) and expect a reward from Allaah – the Most High – due to his being patient, and he should wait for relief to come to him; just as the Prophet sallallaahu ‘alayhi wa sallam said: “And know that victory comes with patience, relief with distress, and ease with hardship.”4 So the one who is afflicted with any affliction should know that those afflictions are an expiation for some of the sins he has committed. Indeed, no Believer is afflicted with any kind of grief, pain or suffering except that Allaah expiates – due to that – some of his sins; even if it be the harm caused by a mere pricking of a thorn. So when a person has patience and hopes in a reward from Allaah, he reaches the level of being amongst the saabiroon (those who truly have patience), and this is a very lofty level. Allaah – the Most High said about its people: “And give glad tidings to the apatient ones; those who, when afflicted by a calamity, say: Indeed we belong to Allaah, and to Him shall we truly return.” [Soorah al-Baqarah 2:155-156].
The woman in the question feels that there is no solution for her problems except death. I believe that this is a mistaken view.
Death does not solve any problems. In fact, sometimes it only increases the difficulties. How many people die whilst being afflicted with calamities, difficulties and suffering, but they had been wronging themselves by sinning, and did not give up their sins or repent to Allaah. So death, in this case, is just a quicker coming of punishment. Perhaps if such a person had remained alive, then Allaah would have guided him him to the doors of repentance, seeking forgiveness, patience, facing up to the problems and expecting relief. All of this would have been good for him. Therefore, it is upon you – the questioner – to be patient and expect relief from Allaah – the Mighty and Majestic – just as Allaah – the Most High – said in His Book: “So indeed with hardship here is relief. Indeed with hardship there is relief.” [Soorah Inshiraah 94:5-6]. And the Prophet sallallaahu ‘alayhi wa sallam said in the authentic narration: “Victory comes with patience; relief with affliction, and ease with hardship.”5″6
FORCING A YOUNG LADY TO MARRY A MAN THAT SHE DOES NOT WANT TO MARRY
[Q]: Is it allowed for a father to force his daughter to marry a particular man that she does not want to marry?
[A]: Shaykh Ibn Baaz – hafidhahullaah – responded by saying:
“Neither the father, or anyone other than the father, may force a woman who is under his guardianship to marry a man that she does not wish to marry. In fact her permission must be sought first. Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “A previously married women (without a husband) must not be married until she is consulted, and a virgin is not married until her permission is sought.” They said: O Messenger of Allaah, how is her permission sought? So he said: “By her being silent.”7 Another narration states: “Her silence is her permission.”8 Yet a third narration states: “A virgin’s father seeks her permission, and her permission is her remaining silent.”9 So the father must seek her permission if she is nine years of age or above. Likewise, her other guardians may not marry her off except by her permission. This is obligatory upon them all. If a lady is married without her permission, then the marriage will not be correct. This is because one of the conditions of a marriage contract is that both partners accept the marriage freely. So if she is married without her permission, by threat or coercion, then the marriage is null and void… If the (apparent) husband knows that she does not want him, then he should not approach the woman, even if the father approves of it. He must fear Allaah and not approach any wife that does not want him, even if the father claims that he did not coerce her. The man must avoid what Allaah has forbidden him. This is because Allaah’s Messenger sallallaahu ‘alayhi wa sallam ordered that her permission be sought.
We also advise the woman to fear Allaah and to accept the man if her father finds that he suitable to marry her, as long as the prospective groom is good in his Religion and in his character. This is also the case if the one who is the guardian is not the girl’s father. We give this advice because there is a lot of good and a lot of benefit in marriage. Likewise, there are a lot of hazards in living as a maiden. So I advise all young ladies to accept those men who come to them for marriage, if they conform to the compatibility factors of marriage (i.e. good in Religion and character), they should not use studying, teaching, or anything else, as an excuse to get married.”10
A RELIGIOUS YOUNG MAN PROPOSED TO ME BUT MY MOTHER REFUSED
[Q]: I am seeking a solution to my problem. I am twenty-four years old. A young man proposed to me. He has finished college and is from a religious family. After my father agreed to him, he asked me to come and see him. I saw him and was pleased with him. [we saw each other] because our pure and noble Religion states that I should see him and that he should see me. However, when my mother came to realise that he was from a Religious family, she became harsh against him and my father. She swore that she would not allow such a marriage to take place. My father desperately tried to persuade her, but to no avail. Do I have the right to seek the [Islaamic] Law to intervene in this matter?
[A]: Shaykh Ibn Baaz – hafidhahullaah – said:
“If the matter is as you have stated in your question, then your mother has no right to object, to this matter Indeed it is actually haraam (forbidden) for her to object in this case. You are not obliged to obey your mother in this particular issue, since the Prophet sallallaahu ‘alayhi wa sallam said: “Indeed obedience is only in ma’roof (when it is good and right).”11 And it is not from ma’roof to reject a suitable marriage proposal. In fact, it has been narrated from the Prophet sallallaahu ‘alayhi wa sallam that he said: “lf there comes to you a person whose Religion and character are pleasing to you, then marry him (i.e. give the girl in marriage to him). If you do not do this, there will be Fitnah (trial and discord) and great fasad (corruption) upon the earth.”12 If you have need to take your case to an [Islaamic] court of law, then you would not be wrong in doing so.”13
1.Fataawaa al-Mar’ah (pp.13-14).
2. Majmoo’ Fataawaa wa Maqaalaat Mutanawwi’ah (6/397).
3. Related by al-Bukhaaree (10/127) and Muslim (no.2680). from Anas radiallaahu ‘anhu.
4. Saheeh: Related by Ahmad (11308), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Albaanee in Takhreejus-Sunnah (nos.315-318).
5. Saheeh: Related by ad-Daylamee (4/111-112), from Anas radiallaahu ‘anhu. It war authenticated by al-Albaanee in as-Saheehah (no.2382).
6. Fataawaa al-Mar’ah (pp.10-11).
7. Related by al-Bukhaaree (no.5136), from Abu Hurayrah radiallaahu ‘anhu.
8. Related by al-Bukhaaree (no.5137), from ‘Aaishah radiallaahu ‘anhaa.
9. Related by al-Bukhaaree (51105).
10. Fataawa al-Mar’ah (pp. 169-170).
11. Related by al-Bukhaaree (4/355), from ‘Alee radiallaahu ‘anhu.
12. Hasan: Related by at-Tirmidhee (no. 1085), from Abu Haatim al-Huzanee and Abu Hurayrah radiallaahu ‘anhumaa. It was authenticated by al-Albaanee in Irwaa’ ul-Ghaleel (no. 1868).
13. Fataawaa al-Mar’ah (pp.170-171).
THE RULING CONCERNING WISHING FOR DEATH DUE TO ENCOUNTERING MANY HARDSHIPS
[Q]: I have faced so many hardships in my life that it has made me hate this life. Every time I turned to Allaah and pleaded to Him to take my life at the earliest possible moment. This continues to be my wish up until now, as I do not see any solutions to my problems except death; it is the only thing that can save me from this torment. Is this behaviour haraam (forbidden) for me?
[A]: Shaykh Ibn al-‘Uthaymeen – rahimahullaah – said:
“When a person wishes for death due to the hardships and afflictions that have befallen him, then he is doing something that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited, when he said:
“None of you should wish for death due to some harm that has come to him, rather, if he has such a wish then let him say: O Allaah! Give me life if You know that life is better for me. And give me death if You know that death is better for me.” [3]
Therefore, it is not allowed for anyone to wish for death on account of some harm, hardship or difficulty that has come to him. In fact, he should have sabr (patience) and expect a reward from Allaah – the Most High – due to his being patient, and he should wait for relief to come to him; just as the Prophet sallallaahu ‘alayhi wa sallam said:
“And know that victory comes with patience, relief with distress, and ease with hardship.”[4]
So the one who is afflicted with any affliction should know that those afflictions are an expiation for some of the sins he has committed. Indeed, no Believer is afflicted with any kind of grief, pain or suffering except that Allaah expiates – due to that – some of his sins; even if it be the harm caused by a mere pricking of a thorn. So when a person has patience and hopes in a reward from Allaah, he reaches the level of being amongst the saabiroon (those who truly have patience), and this is a very lofty level. Allaah – the Most High said about its people:
“And give glad tidings to the apatient ones; those who, when afflicted by a calamity, say: Indeed we belong to Allaah, and to Him shall we truly return.” [Soorah al-Baqarah 2:155-156].
The woman in the question feels that there is no solution for her problems except death. I believe that this is a mistaken view.
Death does not solve any problems. In fact, sometimes it only increases the difficulties. How many people die whilst being afflicted with calamities, difficulties and suffering, but they had been wronging themselves by sinning, and did not give up their sins or repent to Allaah. So death, in this case, is just a quicker coming of punishment.
Perhaps if such a person had remained alive, then Allaah would have guided him him to the doors of repentance, seeking forgiveness, patience, facing up to the problems and expecting relief. All of this would have been good for him. Therefore, it is upon you – the questioner – to be patient and expect relief from Allaah – the Mighty and Majestic – just as Allaah – the Most High – said in His Book:
“So indeed with hardship here is relief. Indeed with hardship there is relief.” [Soorah Inshiraah 94:5-6].
And the Prophet sallallaahu ‘alayhi wa sallam said in the authentic narration:
“Victory comes with patience; relief with affliction, and ease with hardship.” [5] [6]
References
[3] Related by al-Bukhaaree (10/127) and Muslim (no.2680). from Anas radiallaahu ‘anhu.
[4] Saheeh: Related by Ahmad (11308), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Albaanee in Takhreejus-Sunnah (nos.315-318).
[5] Saheeh: Related by ad-Daylamee (4/111-112), from Anas radiallaahu ‘anhu. It war authenticated by al-Albaanee in as-Saheehah (no.2382).
[6] Fataawaa al-Mar’ah (pp.10-11).
Al-Istiqaamah Issue Issue No.4 – Jumâdal-Awwal 1417H / November 1996
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Fatwaa: Becoming Angry When Hardships Occur
فتاوى أركان اإلسال )سOriginal Title: )46
Original Author: Muhammad Ibn Saalih Al-‘Uthaymeen
Translated by: Abu az-Zubayr Harrison – authentic-translations.com
Taken from Fataawaa Arkaan Al-Islaam (no. 64) by Shaykh Ibn Al-‘Uthaymeen.
Question: What’s the ruling of someone who becomes angry when a hardship or affliction befalls him?
Answer: People, during circumstances of affliction or difficulties, are at four levels:
The First Level – Becoming Angry
This can be in different ways:
The first way: The anger is by the heart as if he’s angry at his Lord. So, he gets angry with what Allaah has decreed for him, and this (level) is not permissible. It’s possible that it could even lead to disbelief. Allaah (عزّ وجلّ) says:
And among mankind is he who worships Allaah as it were, upon the very edge (i.e. in doubt); if good befalls him, he’s content therewith, but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islaam). He loses both this world and the Hereafter. [Soorah Al-Hajj, 22:11]
The second type: The anger is by the tongue like making praying and supplicating for destruction or ruin or by similar statements, and this is also impermissible.
The third type: The anger is by the limbs like slapping the cheeks, ripping the clothes, pulling out hair (some Arab cultural reactions of Jaahiliyyah), and similar actions. And none of this is allowed; it’s in contradiction to having patience which is required.
The Second Level – Remaining Patient
It’s just like a poet said, “Patience, like its name, is bitter in taste, yet its outcomes are sweeter than honey.”
Such a person sees this thing (the affliction, problem) as weighing down heavily on him, But he bears it although he dislikes that it happened. His faith bears it patiently and prevents him from being angry. So, the times of affliction and times without are not the same to him. This (level) is obligatory because Allaah (عزّ وجلّ) commanded the people to be patient, saying:
And be patient. Certainly, Allaah is with the patient ones.[Soorah Al-Anfaal 8:46]
The Third Level – Being Pleased with the Affliction
In such a way, the person is pleased with the affliction. It’s the same to him whether it happened or not; it’s not difficult upon him and he doesn’t bear it as if it is something weighing heavily on him. This (level) is preferred but not an obligation according to the most correct opinions. The difference between this level and the one before it is apparent because the affliction happening or not happening (in this third level) is the same due to the fact that the person at this level is actually content and pleased. As for the level before it, the affliction is hard upon him, yet he still remains patient over it.
The Fourth Level – Being Thankful
Actually being grateful is the highest level. This is the state when a person thanks Allaah for the affliction that has befallen him. He knows that such a difficulty is a means of expiation for his sins and perhaps a cause for an increase in his good deeds. The Prophet (صلّى الله عليه و سلّم) said:
“There’s no affliction that strikes a Muslim except that Allaah expiates with it (his sins), even with a thorn that may poke him.”
[Recorded by Al-Bukhaaree (no. 5640) and Muslim (no. 2572)]
Click the below link to download the PDF
Becoming Angry When Hardships Occur-Shaykh Uthaymeen [PDF]
From Shaykh, Allaama, Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
Translated by Abbas Abu Yahya
Question:
‘If a person commits suicide due to the circumstances of life and what he experiences of hardships of living and spending upon his family, would this mean that, that person will stay in Hell-fire?’
The Shaykh -Rahimullaah- answered:
‘All praise be to Allaah, Sallat and Sallam be upon the Messenger of Allaah.
To proceed:
Suicide is a great evil, and it is a sin from the major sins. It is not permissible for a Muslim to commit Suicide.
Allaah –Azza wa Jal- said:
<< And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. >> 4:29
The Prophet -sallAllaahu alayhi wa sallam – said in an authentic hadeeth:
‘Whoever commits suicide using something then he will be punished using that thing on the Day of Judgement.’
What is obligatory upon a believer is that he forces himself to have patience and resilience if a catastrophe befalls him and he endures difficulties in his Dunyaamatters. He should not be hasty in committing suicide, rather he should be warned against that, and fear Allaah, and he should be patient and utilize the means to keep away from committing suicide, and whoever fears Allaah then Allaah will make a way out for him.
If a person commits suicide then he risks the Anger of Allaah and His punishment, and that person is under the Will of Allaah, this is because committing suicide is less thanShirk.
Allaah –Subhanahu – said:
<< Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. >> 4:48
Therefore, whatever is less than Shirk then it is under the Will of Allaah, and committing suicide is less then Shirk, likewise is Zina (adultery & fornication), stealing and drinking alcohol. All of these things are sins that are less than Shirk, and those who carry them out are under the Will of Allaah. If a person dies while committing that sin then it is up to Allaah – Subhanahu – if He wants to forgive him due to righteous actions and the Islaam which is with him, or if Allaah wants, He will punish him in the Hell-Fire according to the amount of sins that he had committed.
Then after he is purified and cleared he will be taken out of the Fire, and according to the Ahl-ul-Sunnah wal-Jammah he will not stay in the Hell-Fire for eternity. A sinner will not stay in the Fire for eternity, nor will a murderer, nor any other sinner, however if Allaah wants He will give him His punishment. Allaah punishes whomsoever He wills in the Hell-Fire according to the amount of that person’s sins, then Allaah takes him out of the Fire to a river, which is called, the river of life, and he is planted there just like a seed is planted and grows on the sides of the banks of a torrential river. When that person’s growth has been completed, then Allaah enters him into Paradise due to his Islaam and his Eemaan upon which he dies. Only the disbeliever will stay in the Fire for eternity, only the disbelieving Mushrikoon (polytheists) those who disbelieve in Allaah and His Messenger, or those that belie Allaah’s Messengers, or that reject what Allaah’s Messengers brought, or other things similar to these of disbelief.
As for the sinner, then according to Ahl-ul-Sunnah wal-Jammah he will not stay in the Hell-Fire for eternity, and this is in contrast to the position of the Khawarij and the Mu’atazilah.
Indeed groups from the Khawarij and Mu’atazilah – and they are two misguided groups – say that a sinner will stay in the Hell-Fire forever, if he enters it! And this is a grave mistake.
As for the Ahl-ul-Sunnah wal-Jammah, and they are the Companions of the Prophet -sallAllaahu alayhi wa sallam– and those who followed them in goodness, they say that the sinner does not stay in the Hell-Fire for eternity as a long as he does not make something prohibited as permissible. However, if he dies knowing that it is a sin, but the Shaytaan prompted him to commit the sin, then he does not stay in the Hell-Fire for eternity, in fact he is under the Will of Allaah, if Allaah wants He will pardon him and enter him into Paradise due to his Islaam and Eemaan and if Allaah wants, He will punish him in the Hell-Fire according to the amount of sin, then after he has been purified and cleared Allaah will take him out of the Hell-Fire to Paradise.
There are many reoccurring Ahadeeth from the Messenger –sallAllaahu alayhi wa sallam– about this point, namely that some people will enter the Fire due to their sins then Allaah will take them out of the Fire due to the intercession of the intercessors, or with Allaah’s mercy without anyone’s intercession, and all of this is established from the Messenger of Allaah –sallAllaahu alayhi wa sallam.’
[Taken from: sahab.net/home/?p=98%5D
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