Bint e Aisha

Part 2 of 5

Maulana Abdul Sattar Sahab HA Part 1 of 5

Accepting Qadr

HADITH: WHATEVER YOUR HEART REJECTS, THEN ABANDON IT Question Nabi (sallallahu ‘alayhi wa sallam) struck the chest of the Sahabi and he said, “Whatever your heart rejects, then abandon it.” What is the source for this narration? Answer Imam ‘Abdullah Ibn Mubarak (rahimahullah) has recorded this narration (mursalan). The Hadith is suitable to quote and is supported by many similar narrations. The full narration is as follows: Abdur Rahman ibn Mu’awiyah (rahimahullah) reports: ” A man asked Nabi (sallallahu ‘alayhi wa sallam) thrice, “O Rasulullah! What is lawful and unlawful for me?” Nabi (sallallahu ‘alayhi wa sallam) kept silent and after the third time said, ‘Where is the questioner?’ When the questioner came forward, Nabi (sallallahu ‘alayhi wa sallam) said, “Whatever your heart rejects, then abandon it.” (Kitabuz Zuhd, Hadith: 1162. Also see Jami’ul ‘Ulumi Wal Hikam, under Hadith: 27) ‘Allamah Munawi (rahimahullah) explains that this only applies to those pure clean hearts which are trained to obey Allah and filled with his remembrance, so much so that the knowledge and light of Nubuwwah emanates from it, for only these types of hearts will be able to differentiate between right and wrong. (Faydul Qadir, Hadith: 7846) And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar https://hadithanswers.com/hadith-whatever-your-heart-rejects-then-abandon-it/

SEEK A RULING FROM YOUR HEART Question Is this Hadith authentic? Sayyiduna Wabisah ibn Ma’bad (radiyallahu ‘anhu) said: “I came close to Rasulullah (sallallahu ‘alayhi wa sallam) until my knees touched his. He asked: ‘O Wabisah, should I inform you of what you came to ask or will you ask?’ I replied: ‘O Messenger of Allah, inform me.’ He said: ‘You came to ask me about righteousness and sin.’ I replied: ‘Yes.’ He combined three of his fingers and started to poke me with them in my chest and said, ‘O Wabisah, ask your heart, ask yourself.’ [He repeated it three times and then said:] ‘Righteousness is that which the heart feels at ease with and the soul is content with and sin is that which troubles the heart and causes doubts in the chest, even if people pass fatwa (of permissibility) for you and give you verdicts.” Answer Imam Ahmad (rahimahullah) and other Muhaddithun have recorded this narration. ‘Allamah Mundhiri (rahimahullah) has declared the chain sound (hasan). ‘Allamah Nawawi (rahimahullah) has also declared the Hadith sound (hasan). (Musnad Ahmad, vol. 4 pg. 228, Targhib, vol. 2 pg. 557 and Al Adhkar, Hadith: 1229. Also see Sahih Muslim, Hadith: 2553) In this Hadith, it is the hearts of the pious ones that are being referred to, not those hearts that are soaked in [and naturally inclined to] sin! Also see here And Allah Ta’ala Knows best. Answered by: Moulana Suhail Motala Approved by: Moulana Muhammad Abasoomar Checked by: Moulana Haroon Abasoomar https://hadithanswers.com/seek-a-ruling-from-your-heart/

CONSULT YOUR HEART Question استفت قلبك Can the above-mentioned Hadith be explained in its correct context, due to many people misusing this Hadith. Answer The full narration of this Hadith has been recorded by Imam Ahmad (rahimahullah) and others. (Musnad Ahmad, vol. 4 pg.228) Imam Nawawi (rahimahullah) has declared this Hadith as sound (hasan). It would also be understood to have been classified as sound (hasan) by Hafiz Ibn Hajar (rahimahullah), as per the principle in his book, Hidayatur Ruwah. (Al-Arba’in An-Nawawiyyah, Hadith: 27, Hidayatur Ruwah, Hadith: 2705; Also see: Ithafus Sadatil Muttaqin vol. 1 pg. 160) Translation Sayyiduna Wabisah ibn Ma’bad (radiyallahu ‘anhu) has reported: “I headed for [the gathering of] Rasulullah (sallallahu ‘alayhi wasallam) intending to not leave out a single thing regarding [both acts of] righteousness [obedience] and vice [sin] except that I’d ask him. [When I reached him, I found] There was a group of Muslims around him asking him questions thus, I began to step over them [in an attempt to reach the front, where Rasulullah -sallallahu ‘alayhi wasallam- was]. [As I was doing this] The people then said [rebukingly, in response to my action]: ‘O Wabisah! Get away from Rasulullah (sallallahu ‘alayhi wasallam)! [i.e Step aside!]’ I replied [in response]: Leave me be so that I can come nearer to him [referring to Rasulullah -sallallahu ‘alayhi wasallam-] for indeed he is the most beloved of mankind that I would draw nearer to! [i.e. Leave me be and allow me to meet the one I love most amongst all of mankind!] [Upon seeing what was transpiring,] Rasulullah (sallallahu ‘alayhi wasallam) said [about] two or three times: ‘Leave Wabisah! Come closer O Wabisah!’ I [i.e. Wabisah] then came closer until I sat right in front of him. Thereafter he said: ‘O Wabisah! Should I tell you or are you going to ask me? [i.e. should I reveal and inform you regarding what you came to ask me about or would you yourself like to ask me?] I replied: Nay, rather you inform me! Rasulullah (sallallahu ‘alayhi wasallam) said: ‘You came to inquire me about [both acts of] righteousness/obedience and sin. [Amazed, as this was a miracle] I concurred saying: ‘Yes!’ He [i.e. Rasulullah -sallallahu ‘alayhi wasallam-] then combined his fingers and began tracing [i.e. lightly scratching, circling, drawing, etc.] my chest with them [all the while] repeating three times: ‘O Wabisah! Consult [and seek the ruling from] your heart; Ask [and check] your [inner] conscious. Righteousness is that about which the soul [inner conscious] feels tranquil [i.e. that about which your mind and heart feel at ease] whilst vice is that which creates restlessness in the soul and wavers in the chest [i.e that which a person feels hesitant and troubled about] even though the people have given you [their] verdict [of permissibility] on it.’” Explanation All actions are split into three main categories: Those that are clearly permissible Those that are clearly impermissible Those, the permissibility or impermissibility of which are unclear (See Sahih Bukhari, Hadith: 52, and Sahih Muslim Hadith: 1599) Contained within the purport of the Hadith in question, there is proof to show that Allah Ta’ala has created each individual with the natural disposition of detecting and differentiating right from wrong. Not only has Allah Ta’ala created mankind with this natural characteristic, but He has also made it such that their natural design is to settle for and be inclined towards that which is right [as in doing so they are more comfortable and unperturbed]. It is through the influence of Shaytan and the succumbing-to of one’s own desires that this natural disposition becomes weaker and at times completely covered up, or even – May Allah Ta’ala protect us all – altered. There are many verses from the Quran and Hadiths that support this concept and reality. Nonetheless, there are certain times when a person, [despite having strong Iman, but] due to a lack of knowledge, will be unable to make the clear distinction between right and wrong. It is during such an occasion [i.e. in times of confusion], as understood from the Hadith in question, that the heart and soul are to be consulted. It is not a general principle that one can apply across the board for all deeds. For example, a person cannot simply commit a sin, such as drinking alcohol, and then argue that it is not sinful since his soul is at ease with it. It is also incumbent to note, that the Muhaddithun and Commentators of Hadith have mentioned further specifications attached to this principle [of seeking council from one’s heart and soul]. Ibn Rajab Al-Hambali (rahimahullah) has mentioned that this principle only applies in two specific scenarios where there is confusion: When a person whose heart has been filled with Iman finds himself at a standstill due to uneasiness and confusion regarding a certain issue and then hears a verdict [of permissibility] from someone else. Furthermore, the one who issued the verdict, despite seeming apparently qualified to do so, clearly gave it through mere conjecture or whilst being influenced by his desires [ultimately, the one who issued the verdict didn’t base his verdict on any valid shari’ proof]. In such a scenario, if a person still feels perturbed and uneasy, then he can, out of taking his own precautionary measures and due to his taqwa [piety], avoid indulging in that act [by acting on this Hadith and consulting his heart]. As for that scenario where the verdict passed was based on a valid Shari’ proof, then it will be incumbent to follow the verdict regardless of one’s feelings or inner conscious. For example, if one is informed on the concessions of Shari’ah like performing Qasar Salah whilst traveling, then even if he finds himself doubting or initially feeling uneasy about performing two rak’ahs instead of four, he will still have to do two. It will be incumbent upon him and no regard will be given to his inner conscious or feelings at that time. When a person whose heart has been filled with Iman finds himself at a standstill due to uneasiness and confusion regarding a certain issue where nothing has been explicitly recorded from Rasulullah (sallallahu ‘alayhi wasallam), the Sahabah, nor any ‘Alim of the past; furthermore, the person was unable to find a reputable ‘Alim [scholar] that he could refer to; rather there is no one to assist him, or perhaps the only ones available to assist him are people who merely answer through guesswork and assumptions [and at times are even known to be far too laxed in their Din, following their whims and desires], then at such a time he can consult his heart and soul to decide whether to proceed and indulge in that action or not. (Jamiu’l Ulumi Wal-Hikam, Hadith: 27) Hafiz ibn Hajar Al-Haytami (rahimahullah) has echoed similar sentiments as well in his commentary on Imam Nawawi’s Al-Arba’in (rahimahullah). (Al-Fathul Mubin, Hadith: 27) Other ‘Ulama and Muhaddithun such as Qadhi ‘Iyadh, Ibnul ‘Attar and Mulla ‘Ali Qari (rahimahumallah) have mentioned more or less that this principle applies to a person’s wara’ [high level of piety]. This means that when a person feels perturbed and uncomfortable about indulging in a certain action, due to being uncertain whether that action will result in sin or not, then they should retract from that action [by practising on the Hadith]; even if others [i.e. reliable ‘Ulama] have passed a verdict [in favor of it]. The difference between this and the first explanation given is that the one giving the verdict didn’t necessarily do so based on conjecture or in following his desires. An example of this would be when an issue of permissibility has been passed on a certain issue, like the consumption of previously presumed doubtful meat, or the permissibility of a particular seemingly doubtful transaction, etc. After a verdict of permissibility has been passed, one can indulge in the action; but if he still feels uneasy and doubtful, he can personally exercise precaution and leave it out. There is one condition however, and that is that the uneasiness present in the heart [at that time] is correct [and valid in its place]. On the contrary, if it is from the deceitful whispers [wasawis] of the soul, then no consideration will be given to it at all. This is similar to what has passed above, i.e if a person has a doubt or uneasiness about something already proven and well established in din, then he will not be allowed to abuse this principle and use it out of context. (Sharhul Arba’in An-Nawawiyyah of Ibnul ‘Attar, Hadith: 27, Mirqat, Hadith: 2774; Also see Mirqat, Hadith: 2773) To truly understand and sum up this explanation [pertaining to wara’], one should ponder well over the profound statement of ‘Allamah Qabbari (rahimahullah) where he said: المكروه عقبة بين العبد و الحرام، فمن استكثر من المكروه تطرق إلى الحرام، و المباح عقبة بينه و بين المكروه، فمن استكثر منه تطرق إلى المكروه “[That which is] Makruh [disliked in Din] is a pathway between a person and [that which is] Haram. Whoever then excessively indulges in [those things which are] Makruh will eventually seek his way into [those things that are] Haram.” And [that which is] Mubah [permissible, but not necessarily preferable] is a pathway between him and Makruh. Whoever then overindulges in [those things that are] Mubah will eventually seek his way into [those things which are] Makruh. (Fathul Bari, Hadith: 52) Note: This is merely an explanation regarding the authenticity and text of the aforementioned Hadith. Kindly refer to a Mufti/Darul Ifta for any queries regarding specific matters mentioned as examples within the explanation. Also see here and here. And Allah Ta’ala knows best Approved by: Moulana Muhammad Abasoomar, There are two types of people who usually abuse the meaning of this Hadith; a) People who are habitual with a particular sin, and thereby justify their sin with the fact that their [twisted] conscience is clear about it! b) People who are over cautious in righteous deeds to the extent that they begin to harm themselves due to the waswasah (whisperings of Shaytan or their souls) Both should desist from using the blessed Hadith of Rasulullah (sallallahu’alayhi wasallam) as justification for their inabilities! https://hadithanswers.com/consult-your-heart/

Sinner to Saint (Top Men) Imaam ‘Abdullah bin Mubaarak (rahimahullah) is a famous personality. He was not only a master in the fields of hadeeth and fiqh, but was also among the greatest saints of his time. ‘Abdullah bin Mubaarak (rahimahullah) was once asked as to what had motivated him to set out to acquire the knowledge of Deen. In reply, he narrated the following: I was a youngster who would drink intoxicating substances. I would love music, and I would greatly enjoy myself, indulging in these sins. Once, when the apples and other fruit had ripened, I called my friends to an orchard for a party. We ate and drank, until we had drunk so much that we became drunk and fell asleep. At the very end of the night, just before sehri time, I awoke and picked up a lute (musical instrument). I then began to play it while singing some words. However, I could not get the tune to sound the way I wanted. So, I continued to play it, over and over, while repeating the words, until to my absolute surprise, the lute began to speak, just as a person speaks, and recited the following verse of the Quraan Majeed: اَلَمْ یَاۡنِ لِلَّذِیۡنَ اٰمَنُوۡۤا اَنۡ تَخْشَعَ قُلُوۡبُہُمْ لِذِكْرِ اللہِ Has the time not come for the believers, that their hearts should become humble before the remembrance of Allah Ta‘ala. When I heard this, I exclaimed, “Definitely (it is time for me to repent), O my Lord!” I then broke the lute and spilled the wine, and Allah Ta‘ala blessed me, through His grace, to make true taubah. It was then that I began to acquire the knowledge of Deen and exert myself in ‘ibaadah. (Tarteebul Madaarik vol. 3, pg. 43) Lessons: 1. No matter how sinful we may be, there is always hope for us. Even if we are addicted to drugs, or involved in an illicit relationship, or are drinking, partying or gambling – Allah Ta‘ala is still prepared to forgive us and accept us into His love and mercy. All that we need is to turn to Him, cry over our sins and try our best to reform our lives. 2. Sometimes, we get a feeling in our heart and feel inspired to change our lives and give up our sins. For some people, it is when they have a close call with death, or a close friend or relative passes away. This feeling is actually an inspiration from Allah Ta‘ala and an invitation to turn towards Him. We must grab these opportunities with both hands as they may not come again. 3. When we want to give up sins and change our life, we must cut off all ties with those things that can pull us back into the sin. Hence, ‘Abdullah (rahimahullah) broke the lute and spilled the wine. Hence, if we want to stop an illicit relationship for instance, we must completely cut off all communication with the girl, tell our friends that we do not want to know or hear anything about her and even delete and block her number. Ibnuabbaas.co.za

Feeling shiver up the spine Question What does it mean if someone gets shivers up their spine? بسم الله الرحمن الرحیم Answer There could be a variety of reasons why a person gets shivers up their spine. If this occurs when a person is reciting the Qurʾān or listening to an Islamic lecture or when thinking about the hereafter, this is commendable as it is a result of the fear of Allah. We are advised to combine between Allah’s fear and hope in His mercy and compassion, thus, whilst a person should fear Allah, he should also have hope in His mercy, and this hope should increase as a person becomes elderly. If this feeling, however, occurs due to the fear of a person or fear of something, a person should constantly engage in the remembrance of Allah. Allah Almighty says in the Qurʾān (13:28) “Listen, the hearts find rest by the remembrance of Allah.” There also specific masnūn supplications for protection from various illnesses and calamities as well as protection from oppressors and tyrants. A very comprehensive supplication is transmitted by ʿAbdullāh ibn ʿUmar (d. 73/693, may Allah be pleased with him) who said, “The Prophet ﷺ would not abandon these words in the evening and the morning: اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ، وَمِنْ خَلْفِي، وَعَنْ يَمِينِي، وَعَنْ شِمَالِي، وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي ‘O Allah, I ask You for wellbeing in this world and the hereafter. O Allah, I ask You for forgiveness and wellbeing in my religious and worldly affairs, and my family and my wealth. O Allah, conceal my faults and keep me safe from my fears. O Allah, protect me from the front and from behind, and on my right and on my left and from above, and I seek refuge in Your greatness from receiving unexpected harm from beneath me.’” (Sunan Abī Dāwūd, 5074; Sunan Ibn Mājah, 3871). Allah knows best Yusuf Shabbir 30 Jumādā al-Ūlā 1441 / 25 January 2020 Approved by: Mufti Shabbir Ahmad and Mufti Muhammad Tahir

It can also be said that: "Blessed is the man who dies, but the good done by him survives." May Allah ta'ala make us amongst them.

'Uthmān bin 'Affān رضي الله عنه said: ‎"Verily, Allāh only gave you the dunya so that you use it to seek the hereafter, and He did not give it to you so that you would incline towards it." ‎Al-Bidāyah wa-Nihāyah (241/7)

View your life from your funeral, looking back at your life experiences, what have you accomplished? What would you have wanted to accomplish but didn't? What were the happy moments? What were the sad? What would you do again, and what you wouldn't?

It is not the strongest or the smartest or the fastest who always wins. It is the one who never give up.

10 Valuable Points for Happy Marriage 1. Both spouses should have the Fear of Allah. Allah consciousness is the core of a successful marriage. 2. Both spouses should never be angry at the same time. 3. There are sometimes arguments between spouses. If one has to win the argument, let it be the other. Give your spouse the benefit of the doubt. Let him/her win the argument. 4. Both spouses should never shout at each other unless ‘the house is on fire!’. 5. If you have to criticise, then do it lovingly, with wisdom and diplomacy. Be a mirror to your husband/wife. 6. Never bring up mistakes of the past. 7. You should neglect the whole world, rather than your marriage partner. 8. Never sleep with an argument unsettled. 9. At least once a day express your gratitude to your partner. 10. When you have done something wrong, be ready to admit it and ask for forgiveness. Do not justify your wrongs. Mufti Ebrahim Desai Darul Mahmood | darulmahmood.net

Qalb-e-Saleem (A Sound Heart) 20 Jan 2020 Qalb-e-Saleem (A Sound Heart) When a person undertakes a long journey, he ensures his mode of transport is safe. If he is traveling by motor vehicle, he will have it serviced. The oil will be replaced with new oil. The plugs will be changed. The lifespan of the brake pads and discs will be assessed. These are some of the very few things that need to be checked in a service of a motor vehicle. If a person does not service his motor vehicle, in all probability he will have a break down and suffer the consequences of his negligence. We all are travelling to the hereafter. This is a long and arduous journey. The mode of our journey in the hereafter is Qalb-e-Saleem. Ibrahim Alayhis Salaam made Du`ā to Allāh Ta`ālā as follows: وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ، يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ، إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ And do not disgrace me on the Day they are [all] resurrected. The Day whereon neither wealth nor sons will avail, except him who comes to Allāh with a sound heart. [Al-Shu`arā’, 26: 87-89] . . . Qalb-e-Saleem is inculcated by servicing the heart with the following five qualities : الذي لا يكون في قلبه عقائد باطلة 1. Remove incorrect beliefs and adopt correct beliefs. الذي لا يكون في قلبه غلبة الشهوات 2. Control the overpowering of carnal desires الذي ينفق ماله الي البر 3. Spend one’s wealth in places of virtue. الذي يرشد بنيه الي الحق 4. Guide one’s children towards Haq الذي لا يكون في قلبه غير الله 5. Remove everything else from the heart besides Allāh. Just as a car has to be serviced for a smooth and safe journey, the heart has to be serviced for a smooth and safe journey to the hereafter. If we are stranded in our worldly journey, we could seek help through our worldly means: wealth, children, friends, AA, credit card, etc. All these means will not be available in the journey to the hereafter. Everyone will have to fend for himself/herself. The only security is to create a sound heart in this world for the journey to the hereafter. To service one’s car, one will refer to a mechanic. To service one’s heart, refer to the Ahlullāh and spiritual guides. – Mufti Ebrahim Desai Saheb

Coronavirus, Islam and Quarantine Posted bymuslimadentist 31st Jan 2020 CORONAVIRUS The illness was first reported in late December 2019 in Wuhan, a major city in central China, and has been rapidly spreading. The name of coronavirus comes from its shape, which resembles a crown or solar corona when imaged using an electron microscope. Coronavirus is in the same family of viruses as the well-known severe acute respiratory syndrome coronavirus (SARS-CoV) and Middle East respiratory syndrome coronavirus (MERS-CoV), which have killed hundreds of people in the last 17 years. Coronaviruses are zoonotic, meaning they are transmitted between animals and people. Detailed investigations found that SARS-CoV was transmitted from civet cats to humans and MERS-CoV from dromedary camels to humans. Several known coronaviruses are circulating in animals that have not yet infected humans. Common signs of infection include respiratory symptoms, fever, cough, shortness of breath and breathing difficulties. In more severe cases, infection can cause pneumonia, severe acute respiratory syndrome, kidney failure and even death. Standard recommendations to prevent infection spread include regular hand washing, covering mouth and nose when coughing and sneezing, thoroughly cooking meat and eggs. Avoid close contact with anyone showing symptoms of respiratory illness such as coughing and sneezing. WHAT DOES ISLAM SAY ABOUT QUARANTINE? Abu Salamah reported: The Messenger of Allah, peace and blessings be upon him, said, Al-Nawawi said, “As for the statement ‘do not mix the sick with the healthy,’ it guides to avoidance of what results in harm, as per the consistent action of Allah and his decree.” Source: Sharḥ al-Nawawī ‘alá Ṣaḥīḥ Muslim 2220 Narrated Saud: The Prophet (ﷺ) said, EXAMPLE FROM THE LIFE OF UMAR BIN AL-KHATTAB RA Narrated `Abdullah bin `Abbas:`Umar bin Al-Khattab departed for Sham and when he reached Sargh, the commanders of the (Muslim) army, Abu ‘Ubaida bin Al-Jarrah and his companions met him and told him that an epidemic had broken out in Sham. `Umar said, “Call for me the early emigrants.” So `Umar called them, consulted them and informed them that an epidemic had broken out in Sham. Those people differed in their opinions. Some of them said, “We have come out for a purpose and we do not think that it is proper to give it up,” while others said (to `Umar), “You have along with you. other people and the companions of Allah’s Messenger (ﷺ) so do not advise that we take them to this epidemic.” `Umar said to them, “Leave me now.” Then he said, “Call the Ansar for me.” I called them and he consulted them and they followed the way of the emigrants and differed as they did. He then said to them, Leave me now,” and added, “Call for me the old people of Quraish who emigrated in the year of the Conquest of Mecca.” I called them and they gave a unanimous opinion saying, “We advise that you should return with the people and do not take them to that (place) of epidemic.” So `Umar made an announcement, “I will ride back to Medina in the morning, so you should do the same.” Abu ‘Ubaida bin Al-Jarrah said (to `Umar), “Are you running away from what Allah had ordained?” `Umar said, “Would that someone else had said such a thing, O Abu ‘Ubaida! Yes, we are running from what Allah had ordained to what Allah has ordained. Don’t you agree that if you had camels that went down a valley having two places, one green and the other dry, you would graze them on the green one only if Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that?” At that time `Abdur-Rahman bin `Auf, who had been absent because of some job, came and said, “I have some knowledge about this. I have heard Allah’s Messenger (ﷺ) saying, ‘If you hear about it (an outbreak of plague) in a land, do not go to it; but if plague breaks out in a country where you are staying, do not run away from it.’ ” `Umar thanked Allah and returned to Medina. Reference : Sahih al-Bukhari 5729 https://ilmseeker98.wordpress.com/2020/01/31/coronavirus-islam-and-quarantine/

الْوَدُودُ Translation الْوَدُودُ is translated as The Loving-Kindness and The Most Affectionate. It has the meaning of both, the one who is loved and the beloved, so the Muhibb (lover) and Mahboob (Beloved). It comes from the root word وُدُّ which means pure love therefore وَدُود has purity in it. Allah ta’ala loves His friends and the pious and the people who do good deeds. Allah ta’ala is The One Who deserves to be loved the most because of His abundant blessings on us. Both, Allah ta’ala being Beloved and His loving us are found in this name. It is very similar to Al-Habeeb so some Scholars say they are both the same. In the Qur’an It is mentioned twice in the Quran. Love & Mercy Surah Hood: 90 وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ ۚ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ Seek forgiveness of your Rabb and turn to Him in repentance; for my Rabb is indeed Merciful, Affectionate. Mercy and love go together i.e. when you love someone, you will feel merciful towards them. Surah Room:21 وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ And of His signs, another one is that He created for you mates from among yourselves that you may find comfort with them, and He planted love and kindness in your hearts; surely there are signs in this for those who think about it. مَوَدَّةً comes from the same root word and here both words are used together. When people are young their emotions are intense i.e. passion, and a person will do things out of love and they are moved by feelings of the heart much more. When people are older, the emotions are not so intense and then there is رَحْمَةً and a person will do things out of mercy. So Allah ta’ala has put both مَوَدَّةً and رَحْمَةً in a relationship between husband and wife, and both are needed to make a relationship last. In the same way Allah ta’ala is describing Himself in the verse of Surah Hood, that He is رَحِيمٌ and وَدُودٌ – Merciful and Loving. Love & Forgiveness Surah Burooj: 14 وَهُوَ الْغَفُورُ الْوَدُودُ - He is the Forgiving, the Loving, This verse shows that when we love someone we are forgiving towards them and we see this when some women say they still love their husband and will forgive them even after the husbands have done terrible things to them. Also children mistreat parents but due to the parents’ love for the children they forgive them. Therefore these two Sifaat of being merciful and forgiving are especially connected to love. The more a person loves someone, the more mercy and forgiveness they will show the loved one and it is the same with Allah ta’ala. Developing Love for Allah ta’ala Imam Qurtubi (Rahimahullah) said a person needs to have certainty (Yaqeen) that Allah ta’ala loves His creation without any need. His love for us is pure. He does not need us and he does not get anything if we love Him back but it is for our benefit that we love Him. Allah ta’ala does not need our love and He does not need to love us either. Love is a powerful force and one of our main emotions. It can lead to the greatest happiness or extreme sadness in life. Connection to Allah ta’ala This is something we all want and it is the result of two things: • Obedience to Allah ta’ala • Love for Allah ta’ala These two things are the key factors to the connection with Allah ta’ala. We see people over one edge or another. There are those people who are just obedient in terms of prayers and focused on attaining Jannah and safety from Jahannam which is fine but the concept of the Love for Allah ta’ala is side lined. Then there are those who are so focused on the love of Allah ta’ala that they do not care about the commands of Allah ta’ala i.e. I love Allah ta’ala but I just cannot cover my head. While being obedient we do make mistakes but that is different to intentionally not following commands again and again without any remorse or effort to rectification. True obedience shows true love. When a person loves someone they do what the beloved wants. Love for the Sake of Allah ta’ala The Prophet sallallaahu ‘alayhi wasallam said: رَجُلًا زَارَ أَخًا لَهُ فِي قَرْيَةٍ أُخْرَى فَأَرْصَدَ اللَّهُ لَهُ عَلَى مَدْرَجَتِهِ مَلَكًا فَلَمَّا أَتَى عَلَيْهِ قَالَ أَيْنَ تُرِيدُ قَالَ أُرِيدُ أَخًا لِي فِي هَذِهِ الْقَرْيَةِ قَالَ هَلْ لَكَ عَلَيْهِ مِنْ نِعْمَةٍ تَرُبُّهَا قَالَ لَا غَيْرَ أَنِّي أَحْبَبْتُهُ فِي اللَّهِ عَزَّ وَجَلَّ قَالَ فَإِنِّي رَسُولُ اللَّهِ إِلَيْكَ بِأَنَّ اللَّهَ قَدْ أَحَبَّكَ كَمَا أَحْبَبْتَهُ فِيهِ A man set out to visit his brother from another town and Allah sent an angel to him. When the man met the angel, he was asked: Where are you going? The man said: I am visiting my brother in this town. The angel said: Are you returning a favor? He said: No, only that I love him for the sake of Allah the Exalted. The angel said: I am a messenger from Allah to tell you that Allah loves you as you love him. [Muslim] Therefore loving the right people for the right reason is a way to attain Allah ta’ala’s love. Allah ta’ala loves His creation, even animals because our Deen teaches us not to hurt or abuse animals and even the slaughtering of an animal should be humane. Ways of increasing love for Allah ta’ala: • Tilaawat of the Qur’an with understanding and depth • Nawaafil Salaah • Dhikr • Sacrificing our beloved things for Allah ta’ala • Understanding the Asmaaul Husnaa • Tahajjud Salaah and Du’a in the night Therefore A’amaal are required to attain the love of Allah ta’ala. A person who has true love for Allah ta’ala will also make Du’a for his enemy. The Prophet sallallaahu ‘alayhi wasallam made Du’a for Hidaayah even for those who hurt and injured him. Therefore when we have love for Allah ta’ala, we will have love for His Makhlooq as well even if they are disbelievers. Du’a The Prophet sallallaahu ‘alayhi wasallam has taught us the following Du’a: اللَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ O Allah! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. *~~*~~*

الْحَكِيمُ الْحَكِيمُ is translated as The Perfectly Wise and The Most Judicious. It comes from حِكْمة which means wisdom. Definition It is that Being Who has solid planning and strategizing with no obstacles in the way. Ibn Katheer (Rahimahullah) says it is The One Who has حِكْمة in all of His acts and words. Everything is placed correctly according to His ‘Ilm, Himah and Justice. It means there is wisdom behind everything He does and commands. It is The One Who always does the right thing and in this respect, only Allah ta’ala can be الْحَكِيمُ. In the Qur’an It is mentioned 91 times in the Qur’an and never on its own. It is paired 47 times with العزیز, 32 times with العلیم, 4 times with الخبیر and a couple of times with الحمید، الواسع التواب. وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ He is the Supreme Authority over His servants; and He is the Wise, the Aware. [Surah An’aam: 18] وَهُوَ الْعَزِيزُ الْحَكِيمُ - and He is the All-Mighty, the All-Wise. [Surah Hashr: 24] حِكْمة in His creation The commentary discusses the universe and nature saying there is wisdom behind everything Allah ta’ala created. Be it the body or the system of the universe or nature, we see that there is a function and a purpose and benefit in everything even though we cannot see it. It is easy when we see some purpose or benefit in something however the hard part is when we do not see it. For example, if we did not have lizards then there would be an over population of flies and mosquitoes. Problems are created when people meddle with the natural order of Allah ta’ala’s system. Therefore even if we do not see the wisdom behind things we should realise that Allah ta’ala is الْحَكِيمُ and there is wisdom and purpose behind everything and we may see it later or not see it at all. This point is demonstrated in the following anecdotes. Anecdote - The fly on the King’s Nose A fly came and sat on the nose of a king with pomp and royalty status. He waved it away but the fly kept returning. Annoyed at this he said he didn’t understand the purpose of the creation of flies and someone replied, “Maybe Allah ta’ala made this fly so people like you will realise there are certain things they cannot control despite their might and power and therefore keep your arrogance in check.” Anecdote – The Muslim Fisherman A story is related by Imam Ahmed bin Hambal (Rahimahullah) regarding two fishermen, one a Muslim and the other, a non-believer. As they put their fishing rods out at sea the Muslim would recite “Bismillah” however he did not catch any fish while his partner caught many. When he finally did catch one, it slipped away and he lost it. He was down about it as he felt he was taking the name of Allah ta’ala and he did not catch any fish while the non-believer was catching so many and he did not even believe in Allah ta’ala. One of the angels on his shoulder asked Allah ta’ala regarding this and Allah ta’ala showed the angel the beautiful house which the Muslim would get in the Aakhirah and the place of punishment of the non-believer. How much would not catching fish in the Dunya hurt the Muslim when he saw his abode in the Aakhirah? Therefore when these thoughts come in our minds, we should know that Allah ta’ala will reward us with a better return in the Aakhirah. Anecdote – The Scorpion and the Tortoise Imam Raazi rahmatullahi alayhi has written a story narrated by a pious person. The person narrated, “One evening I was walking along the riverbank, suddenly my eyes fell upon a scorpion walking in front of me. A thought occurred to me that this is also the Creation of Allah ta’ala and Allah ta’ala has created it out of some wisdom and reason. I did not know where it was coming from and where it was going to, or where its home was. I thought in my heart that I have got time; I have come out for a walk, so I will follow this scorpion. Therefore, I followed it. The scorpion stopped at one point on the riverbank and I stood near it. After a short while I saw a tortoise swimming towards the scorpion. To my surprise, the scorpion jumped on to the back of the tortoise and mounted itself on it. As this was an extraordinary occurrence, I was determined to see where the scorpion would go. I also tagged along to see what happens. The scorpion jumped off the tortoise's back at the other side of the riverbank and hurried along in a certain direction. Further on I saw a man sleeping under a tree. I thought to myself that the scorpion might bite the man; therefore, I should quickly awaken him. Just as I reached him, I saw a poisonous snake with its mouth wide-open standing by the head of the man. Suddenly the scorpion confronted the snake and stung it so decisively, that the snake fell onto the ground helpless. As this amazing incident unfolded before me, I thought to myself that this must be a very pious man. I approached him to request for duaas but was astonished to find him in a state of drunkenness. Just then the man woke up, and I narrated to him the incident that had just taken place. The man was very touched by what he heard and immediately repented. Allah's Mercy is always directed towards His bondsmen, only if we were to turn towards him.” (Riyadul Jannah – December 2002) – Ending slightly different to what Sobia Aapa mentioned – Aapa did not mention regarding sleeping man being a drunkard. Looking at the anecdote symbolically, we see that sometimes something appears bad and we get angry and upset however it is actually saving us from something else, something bigger or worse. That is why some Scholars say nothing is bad. We learn from the anecdote that everything has a purpose. Even Shaytaan has a purpose because the more we fight him the more reward we are getting. Therefore Allah ta’ala being الحکیم is behind things we may think are bad. Anecdote – The King and the Wazeer A king had a Wazeer (Minister) who, under all circumstances would say, “My king, do not be worry, because Allah ta’ala has put Khayr in it.” One day the king cut his finger and was his habit, the Wazeer said, “My king, do not be worry, because Allah ta’ala has put Khayr in it.” Enraged, the king had him arrested and jailed and again the Wazeer said the same thing. Later, the king left for a hunting trip and got separated from the party and tired decided to rest under a tree. As he was resting an animal appeared and would have attacked him had the animal not turned away from the smell of the blood from the King’s wound. Eventually the king found his party and on returning he ordered the release of the Wazeer and happily related to him what had happened and said that he had been right. The King said to the Wazeer that he did not understand why the Wazeer was put in jail as he had not been in any danger. The Wazeer replied that had he been with the king then he would have been devoured by the animal as there as he did not have any wound so Allah ta’ala had put Khayr in everything. Counsel To be a person of Hikmah is something we are all trying to be. It is not something anyone is born with. It is experience so we should make Du’a to be a person of Hikmah. In Surah Baqarah (Verse 269), Allah ta’ala says, يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ ۚ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ He grants wisdom to whom He pleases; and whoever is granted wisdom is indeed given a great wealth, yet none except people of understanding learn a lesson from it. Having Hikmah is a “great wealth.” Luqman AS was famous as Luqmaan-al-Hakeem. Allah ta’ala granted him Hikmah to do Shukr therefore a person with Hikmah will have the wisdom to do Shukr, Sabr, Tawakkul etc. and so Hikmah is a Majmu’ah (Collection) of many characteristics. In any situation, in any worst case scenario, like the Wazeer in the story, we should think there must be Hikmah of Allah ta’ala in it even if we cannot see it. If we truly believe Allah ta’ala is الْحَكِيمُ then we will know there is wisdom behind every situation and that we will see it later or be rewarded in the Aakhirah. This will bring tranquillity in the heart. *~~*~~*

الْوَاسِعُ Translation الْوَاسِعُ is translated as The All-Embracing and The All-Pervading. It comes from the root word وُسْعَتْ which means to be expansive, vast. Allah ta’ala is vast in His Dhaat and Sifaat.In the Qur’an it is always linked with other names i.e. knowledge, generosity etc. It means it is an expansiveness that extends as far as possible. Definition What does it mean to be وَاسِعُ? Some Scholars have looked at it in terms of generosity that He is that Being Who is so generous that His generosity is enough for His dependant slaves. His provisions are so all-encompassing that they are enough for all of creation. الْوَاسِعُ is also that Being in Whose possession is all power and all knowledge of everything and His Rahmah covers everything. In the Qur’an there is a famous verse, وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ - yet My mercy encompasses everything [Surah A’raaf:156] Therefore, Allah ta’ala’s mercy envelopes, encompasses, covers everything, all of humanity and all of creation. Some Scholars say Allah ta’ala’s Rahmah is the most vast and comprehensive Sifat, and some say this verse is of the Mutashaabihaat i.e. not understood by the intellect similar to when Allah ta’ala says about the Arsh encompassing everything so His Rahmah is surrounding, enveloping, encompassing the circumference of the whole universe and is وَاسِع and in this name Allah ta’ala Himself is being regarded as الْوَاسِعُ. Poets and Spiritual people like Mawlana Rumi (Rahimahullah) have written poetry regarding this. It comes in Surah Luqman, verse 27, وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَا نَفِدَتْ كَلِمَاتُ اللَّهِ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ If all the trees on earth were pens, and the ocean were ink, replenished by seven more oceans, the writing of Allah's Words (His wonderful signs and creations) would not be exhausted; surely Allah is Mighty Wise. Therefore Allah ta’ala is وَاسِع in terms of His knowledge, generosity, Rizq etc. and His vastness is also in His praise which never ends and the bounties He gives humanity are limitless and inexhaustible. Everything in the world and even the Angles who are described as huge, have limits. Every creation has limits but Allah ta’ala has no limits. In the Qur’an It is used 9 times in the Qur’an and always paired with another name. It comes 7 times with الْعَلِيمُ and once with الْحَكِيمُ and once with مَغْفِرَة. وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ To Allah belong the East and the West; whichever direction you turn your face there is the presence of Allah. Surely Allah is All-Embracing and All-Knowing. [Surah Baqarah: 115] وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا - other out of His own limitless resources, Allah is Amplegiving, Wise. [Surah Nisaa’: 130] إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ - surely for them your Rabb will have abundant forgiveness [Surah Najm:32] Regarding وُسْعَتْ The commentary in one of the books mentions science and the universe a lot. The oceans are regarded as vast and deep and people are still exploring them. It is said that we know more about the moon than the bottom of the oceans in some places. They are vast and a mystery. The space is vast and still being explored. It is said to be expanding all the time and Allah ta’ala is الْوَاسِعُ, vaster than the oceans and space. In answer to people who do not understand God and why He does certain things, how can He be fully understood when His creation like the space, oceans, black holes etc., cannot be understood? Allah ta’ala is الْوَاسِعُ – it means to make something vast or expand. One of the ways to feel it is to look at the stars and the ocean in darkness and one will realize that out there is a huge universe and Allah ta’ala pervades all of it and He is beyond space and time. The theological and philosophical point that comes out is that Allah ta’ala is so vast in so many of His characteristics that it is beyond our understanding even though He is so close to us.. Du’a The Prophet sallallaahu ‘alayhi wasallam taught two Du’a for وُسْعَتْ, one for وُسْعَتْ in Akhlaaq (Internal) and one for the home (External.) Du’a for an expansive character O Allah! Forgive my sins, give expansion to my character, make lawful my earnings, give me contentment in whatever You provided me and do not make me quest something which You turned away from me. (taken from Munaajat-e-Maqbool). What does it mean to have Wasi’ Akhlaaq? It means that a person in terms of his character and deeds is open-hearted. He gives, helps and shares with others. Everyone is nice to friends. The test is to have Wasi’ Akhlaaq with someone we do not like or there is no expectation of anything from them. We should ask Allah ta’ala to make our character expansive so that we can imbibe and take part in this name. Du’a for expansion in the home Allaahummagh fir lee Dhambi wa wassi’ lee fee daari wa baarik lee fee rizqee O Allah! Forgive my sins and give expansion in my home and grant blessings in my Rizq. Mufti Taqi Uthmani Sahib explains that there are two ways to understand وُسْعَتْ in the home, • It refers to space i.e. a home big enough for the people to live in so that it is not too small or claustrophobic. • It has a metaphorical meaning. We are asking Allah ta’ala to make the people of the house have وُسْعَتْ in their hearts so that it is a place of peace and not a place where hearts feel constricted and where there is conflict. *~~*~~*

Connecting with Allah through Exams JANUARY 13, 2019BY SIBLINGS OF ILM Exam periods for nearly every student is that time of year which they dread. No matter what the exam is, whether they are school/college exams, madrassah exams, your driving test, regardless of what exam it is, without a doubt it is one of the most stressful times for a student. Having to cram everything in which you have been taught in the past few months, in the past year(s) even, for an exam can be very nerve wracking and difficult for any individual. To pass an exam one must always prepare well. Revising thoroughly, understanding and memorising everything you have been taught. Many students try to cram everything in the last minute and others also have sleepless nights. Many people have different revision methods some work for some and not for others. Everyone has their own way and technique. How many students have you come across who haven’t been attending lessons, let alone paying attention in lesson yet they still manage to achieve the best of marks? Whereas, those who have been revising constantly and putting in their effort just about scrape the pass mark. Tawakkul [توكل] It all depends on tawakkul. Do whatever you can in your power, but know that ultimately, your brain cannot do anything for you, your memory power cannot do anything for you, your skills of writing/speaking cannot do anything for you. Nothing can help you without Allāh wanting to help you. Nothing will make you pass if Allāh has not written for you to pass. In essence, the main thing you need in order to pass your exam(s) is tawakkul, trust in your Lord, Allāh Taʿālā. Humble yourselves before Allāh. Nothing is because of you. You do not pass your exams because of your efforts. It is Allāh who have given you the ability to do all the preparations for your exams in the first place. It is all from Allāh. So, humble yourself, turn to Allāh and place your utmost trust in Allāh. يَقُولُ اللَّهُ تَعَالَى أَنَا عِنْدَ ظَنِّ عَبْدِي بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي It has been narrated by the Messenger of Allāh ﷺ that Allāh has said, “I am just as My servants thinks of Me and I am with him whenever he thinks of Me…”[1] Tawakkul is not in the means (i.e pens, books, brains etc). Allāh has granted us the means, use all the means you may but place all your trust in Allāh. A Ṣaḥābi رضى الله عنه had asked the Messenger of Allāh ﷺ, “O Messenger of Allāh ﷺ! Shall I tie it (the camel) and rely (upon Allāh), or leave it loose and rely (upon Allāh)?” The Messenger of Allāh ﷺ said, “Tie it and rely (upon Allāh).”[2] قَالَ رَجُلٌ يَا رَسُولَ اللهِ أَعْقِلُهَا وَأَتَوَكَّلُ أَوْ أُطْلِقُهَا وَأَتَوَكَّلُ قَالَ اعْقِلْهَا وَتَوَكَّل Which proves to us that we may use the means given to us, but in the end, Allāh is the One in total control. Allāh Taʿālā states in the Qur’ān, الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِاللهِ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ Those who have believed and whose hearts have rest in the remembrance of Allāh. Verily in the remembrance of Allāh do hearts find rest.[3] Duʿā is a form of remembrance [دعاء] Duʿā is a form of remembrance of Allāh and a duʿā is a very powerful tool of a Muslim. Allāh loves a slave who turns to Him. Imām Nawawī رحمه الله mentioned a ḥadīth in his Arbaʿīn that the Beloved of Allāh ﷺ mentioned, تَعَرَّفْ إلَى اللهِ فِي الرَّخَاءِ يَعْرِفُك فِي الشِّدَّةِ Recognise and acknowledge Allāh in times of ease and prosperity, and Allāh will remember you in times of adversity. Call out to Allāh with the name that suits best your situation For example, if you are having a mental block and fail to remember information, two of Allāh’s 99 names are Al-Fatāh [الفتاح] and Al-Ḥafīẓ [ألحفيظ]. Allāḥ is Al-Fattāḥ, The Opener, Allāh will open your mind and heart for you to make it easier for you to understand and memorise. Allāh is Al-Ḥafīẓ, The Protector, Allāh is the One who will help you protect the knowledge which Allāh has allowed to enter your brain and heart. So, call out to Allāh in abundance by using these names: Yā Fattāḥ, Yā Ḥafīẓ. Many Scholars have advised that if one wishes to achieve a task it is encouraged to read Sūrah Fatḥ (sūrah number 48) every morning and inshāAllāh you will achieve your goals. Reciting Durūd Sharīf in abundance In an exam, if you manage to forget anything, sincerely send durūd upon the Nabī of Allāh ﷺ and Allāh will inshāAllāh remind you of what you have forgotten as when you send ṣalawāt upon Nabī ﷺ, the Angels present it to Nabī ﷺ straight away and in return Allāh grants you 10 mercies as the ḥadīth mentions: مَنْ صَلَّى عَلَىَّ صَلاَةً صَلَّى الله عَلَيْهِ بِهَا عَشْرًا Whoever invokes one blessing upon me, will receive ten blessings from Allāh.[4] Dhikr – Remembrance of Allāh [ذكر الله] Dhikr in general sharpens one’s memory so constantly be in the state of dhikr. Dhikr is one form of worship which you can do anywhere and in any state. رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي يَفْقَهُوا قَوْلِي My Lord! Open for me my chest and ease my task for me and make loose the knot from my tongue so that they understand my speech.[5] In this duʿā you are asking Allāh to open for you your chest so you are able to understand and maintain the information which you deem valuable. In addition, you are asking Allāh to ease your task [in this case your exam] for you. رَّبِّ زِدْنِى عِلْمًا O my Lord! Increase me in knowledge.[6] This should be read in abundance whilst studying/revising and generally everyday, to every lesson asking Allāh to grant you more knowledge, as the more knowledge you understand and memorise, the easier your exam will be for you, inshāAllāh. اللَّهُمَّ لا سَهْلَ إِلا مَا جَعَلْتَهُ سَهْلا، وَأَنْتَ إِنْ شِئْتَ جَعَلْتَ الْحَزَنَ سَهْلا Oh Allāh! Nothing is easy except what You have made easy. If You wish, You can make the difficult easy.[7] This duʿā can and should be read when one is worrying and stressed. Alongside you are asking Allāh to make the exam easy for you. رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا My Lord! Let my entry be good, and let my exit (also) be good. And grant me from You an authority to help me.[8] Although this duʿā was made by the Messenger of Allāh ﷺ, pleading to Allāh to make the exit from Makkah and the arrival in Madīnah both good and smooth, the wording of this duʿā can be read in many other situations too. Supplicating to Allāh using the words of the Qur’ān and the words of Nabī ﷺ grants us a much bigger chance of our duʿās being accepted. Shaykh Mawlānā Bilāl Ṣāḥib (a senior Ḥadīth teacher at Dārul ʿUlūm Bury) has advised that on receiving your exam paper, turn it over without looking at it and recite the following: Durūd sharīf – [3 times] سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ [11 times] يَا فَتَّاحُ [11 times] فَصَبْرٌ جَمِيلٌ واللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُون [7 times] Durūd sharīf – [3 times] and inshāAllāh the help of Allāh will be with you. These specific methods (of reciting a particular number of times) are not strictly found in the Qur’ān nor the Sunnah, rather they are prescribed based on the experience of many individuals. These are just a few of the duʿās that students can make during the exam period, however there are many more duʿās which one may make including during the time of Tahajjud, praying nafl ṣalāḥs asking Allāh for help [ḥājāt] and so on. Whilst making duʿās for yourself, remember to make duʿā for all those around the world who may also have exams too as in Ṣaḥīḥ Muslim there is a ḥadīth which states that there is no believing servant who supplicates for his brother behind his back (in his absence) except that the Angels say, “The same be for you too”. There is another ḥadīth in Abū Dāwūd which mentions that the supplication which is answered the quickest is the one done in the absence of another Muslim – [as the Angels say “may the same be for you.”]. Do Not Despair Exam results bring about mix feelings within a student. For some, it is an answered prayer, for others it may not be. It is important that it does not result in you questioning Allāh or His Will. Although you may not see your duʿā being accepted as you would have liked to, it has been accepted through other means. As the following Ḥadīth explains: The Messenger of Allāh (ﷺ) said, “There is not a Muslim upon the earth who calls upon Allāh with any supplication, except that Allāh grants it to him, or he turns away from him the like of it in evil; as long as he does not supplicate for something sinful, or the severing of the ties of kinship.” So a man from the people said, “What if we should increase (in duʿā)” He (ﷺ) said, “(With) Allāh is more.”[9] Your duʿā has not gone to waste, as Allāh has used it to turn away something evil which was to occur. How wonderful is that? Remain positive, and work harder. May Allāh Taʿālā grants us all success in this world and the Hereafter and may Allāh allow us to pass the real test in the hereafter with flying colours. Āmīn. Written by MusingSoul [1] Ṣaḥīḥ al-Bukhārī (7505), Ṣaḥīḥ al-Muslim (2675) [2] Jāmiʿ Tirmidhī (2707) [3] Qur’ān, Sūrah Rʿad (13) verse 18 [4] Sunan Abī Dāwūd (523) [5] Qur’ān, Sūrah Ṭā-Ḥā (20), verse 25-28 [6] Qur’ān, Sūrah Ṭā-Ḥā (20), verse 114 [7] Ibn Ḥibbān in his Ṣaḥīḥ [8] Qur’ān, Sūrah Banī Isrā’īl (20), verse 80 [9] Jāmiʿ Tirmidhī (3573)

https://www.youtube.com/watch?v=yCEWO8P12oE سورة ص شيخ ياسر الدوسري

About lowering the gaze Ibn al-Qayyim (may Allaah have mercy on him) said: Looking generates thoughts, then thoughts generate ideas, then ideas generate desire, then desires generate will, then the will grows strong and resolves to do the deed, and then the deed will inevitably take place unless there is something to prevent it. Concerning this it was said that patience in lowering the gaze is easier than patience in bearing the pain that comes afterwards. End quote. Al-Jawaab al-Kaafi (p. 106).

الْمُجِيبُ Translation الْمُجِيبُ is translated as The Fulfiller of Prayers and The Responsive. Definition الْمُجِيبُ is The One Who responds to requests of those who ask by assisting them. It is The One Who fulfills the needs of the needy one. He blesses before the request and grants favours before the entreaty and this belongs to Allah ta’ala alone as He knows the needs of the needy one. Imam Ghazali says, He knows the needs of the needy before they [even] ask; indeed He already knew them in eternity, so He arranged the sources sufficient to their needs by creating food and nourishment, and by facilitating both the causes and the means of fulfilling all these needs. Allah ta’ala is the best of responders. In Surah Saaffaat, verse 37 Allah ta’ala says, وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ - Nuh prayed to Us; see how excellent was Our response to his prayer. Allah ta’ala is praising Himself saying He is the best Responder. He responds to the Du’a of the مُضْطَر أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قَلِيلًا مَا تَذَكَّرُونَ Just think who answers the oppressed person when he cries out to Him and relieves his affliction, and makes you, O mankind, inheritors of the earth? Is there another god besides Allah? How little do you reflect! [Surah Naml:62] A مُضْطَر is one who is in a hard pressed situation who can find no way out and has become despondent due to losing hope. Here Allah ta’ala asks Who is it Who listens to a مُضْطَر? Why does Allah ta’ala specifically mention a person who is despondent? It is because this person has lost hope in the world and does not have any integral energy to continue. He has hit rock bottom and now sees only Allah ta’ala and he calls on Allah ta’ala with Ikhlaas and Allah ta’ala listens to his call and gives him vice regency on the land. The reason why Allah ta’ala listens to this Du’a is the person’s sincerity. The person does not even have to be a good person but the sincerity is what gets him heard. A person can even be an atheist and as the saying goes, “There are no atheists in potholes.” People who hide in these dug up potholes during war will pray to be saved even if do not believe in God. The sincerity comes out in desperate situations and this is what Allah ta’ala loves. In the Qur’an فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ ۚ إِنَّ رَبِّي قَرِيبٌ مُجِيبٌ So seek His forgiveness and turn to Him in repentance. Surely my Lord is Ever Near, All-Responsive ˹to prayers˺.” [Surah Hood: 61] Du’a are accepted by الْمُجِيبُ Therefore call your Lord. He knows even before the words leave your tongue. All that is required is Ikhlaas. The Prophet sallallaahu ‘alayhi wasallam said, “Three supplications are answered without a doubt: the supplication of an oppressed person, the supplication of a traveler, and the supplication of a parent for his child.” [Ibn Majah] The version narrated by Imam Ahmad says: “the prayer of a father against his child.” The question that comes up is, why are these people specifically mentioned? They are all in despondency. They have lost hope. They are in distress. The oppressed person has no one to help them, the traveller is without rest and needs and is stressed and the parent is hurt by his own child. Our Du’a are always Accepted Sometimes we think, our Du’a are not being answered however Allah ta’ala does answer Du’a. The Prophet sallallaahu ‘alayhi wasallam said, “There is no Muslim who supplicates to Allah without sin or cutting family ties in it but that Allah will give him one of three answers: he will hasten fulfillment of his supplication, he will store it for him in the Hereafter, or he will divert an evil from him similar to it.” They said, “In that case we will ask for more.” The Prophet said, “Allah has even more.” [Musnad Aḥmad] “Nothing can change the Divine Decree except Dua’.” [Tirmidhi] Ask only from Allah ta’ala Du’a is only made to Allah ta’ala and no one else, not even a Prophet. Allah ta’ala says in the Qur’an, وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ And who could be more astray than the one who invokes those deities besides Allah who cannot answer him till the Day of Resurrection - which, in fact, are not even aware that they are being invoked? [Surah Ahqaaf: 5] Anyone who asks from other than Allah ta’ala is negligent. Du’a is an ‘Ibaadah Du’a and Dhikr are means of attaining proximity to Allah ta’ala. The Prophet sallallaahu ‘alayhi wasallam said, الدعاء مخ العبادة - “Du’a is the essence of worship”[ Tirmidhi] Counsel Therefore we should make Du’a from the heart and not just from memory, with hope and know that Allah ta’ala is listening. Recite Durood before and after and do not show lack of respect. When a person says my Du’a are not accepted or it is taking so long then that is lack of respect which affects the acceptance of Du’a. Sins and Haraam food or lifestyle affects the acceptability of Du’a as does leaving enjoining good and forbidding evil. The Prophet sallallaahu ‘alayhi wasallam said, “Allah the Almighty is good and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said: “O (you) Messengers! Eat of the tayyibat (good things), and perform righteous deeds” [23:51] and the Almighty has said: “O you who believe! Eat of the lawful things that We have provided you” [2:172]. Then he (peace be upon him) mentioned a man who, having journeyed far, is dishevelled and dusty, and who spreads out his hands to the sky saying, “O Lord! O Lord!” while his food is haram, his drink is haram, his clothing is haram, and he has been nourished with haram, so how can [his supplication] be answered?” [Muslim] “By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted”. [Hadeeth No. 193, Riyadhus Saliheen, Chapter 23] Allah ta’ala wants us to make Du’a and becomes angry when we don’t. The Prophet sallallaahu ‘alayhi wasallam said, “The person who does not ask from Allah (supplicates); Allah Ta’ala becomes angry with him” [Tirmidhi] Imam Ghazali (Rahimahullah) says, “Man needs to be responsive first of all to his Lord, in whatever He commands or forbids him to do, and whatever He assigns to him or summons him to do. Then to His servants, in whatever God has bestowed on him by way of enabling him to do it; and in assisting every beggar in whatever they ask him, if he is able to do it; or with a kind response if he is unable to do so.” *~~*~~*

الرَّقِيبُ Translation الرَّقِيبُ is translated as The Watchful One and The All-Observing. Definition It is that Being Who is protecting and always with us. He is observant of everything external and internal i.e. feelings, passing thoughts. We may pretend about something though we know what we are doing and why, but Allah ta’ala is watchful and observing. Imam Ghazali (Rahimahullah) says, “For whoever cares for something to the point of never forgetting it, and observes it with a constant and persistent gaze — so that if one to whom it was forbidden knew about the surveillance he would not approach it: such a one is called observant. It is as though this name refers to knowledge and protection together, but with regard to its being constant and persistent, in addition to there being something forbidden and protected from access. In the Qur’an It is mentioned three times in the Qur’an. مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنْتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ I never said anything other than what You commanded me to say, that is to worship Allah, Who is my Rabb and your Rabb. I was a witness over them as long as I remained among them; but when You called me off, You were the Watcher over them and You are a Witness to everything [Surah Maa’idah:117] This is the episode of ‘Isaa AS when Allah ta’ala asked him if he had told the people to worship him (i.e. ‘Isaa AS) and ‘Isaa AS replied saying he had told them what Allah ta’ala had commanded him to say. In Surah Ahqaaf, Allah ta’ala says He is watchful over everything. Counsel We should know and feel that Allah ta’ala is الرَّقِيبُ and Scholars say the best way to do that is to make Dhikr and reflect (Muraaqabah). A man came to the Prophet sallallaahu ‘alayhi wasallam and said, “Messenger of Allah, the laws of Islam have become too many for us, so [give us] a means of access to which we can cling which is comprehensive.” He, sallallaahu ‘alayhi wasallam said, “Let not your tongue cease to be moist with the remembrance of Allah.” The feeling that Allah ta’ala is watching me should always be present. This is similar to being aware of security cameras being there in a shopping mall which prevents a person from doing anything wrong. So to know that Allah ta’ala is ever watchful. Be watchful over your own heart and its intentions. Ask yourself why you did a certain act or said certain words and in this way be watchful over your Nafs and Shaytaan’s tricks. By being Raqeeb over our own hearts in this way we can work on our own selves in a productive way. Imam Ghazali (Rahimahullah) says, the attribute of watchfulness is only praiseworthy in man if his watchfulness is directed to his Lord and his heart. And that will be the case when he knows that God the most high observes him and sees him in every situation, as well as knowing that his own soul is an enemy to him, and that Satan is his enemy; and that both of them take the opportunity to prompt him to forgetfulness and disobedience. So he becomes wary with regard to both of them by noticing their abode, their deceptions, and the occasions of their eruption, so that he can block both of them from using the entrances and the exits to his heart — that is his watchfulness. *~~*~~*

الْكَرِيمُ Translation الْكَرِيمُ is translated as The Most Generous and The Bountiful. Ibn Arabi (Rahimahullah) has mentioned sixteen different meanings of this name. Definition It is The One Who forgives and fulfills promises even though He is so powerful. His generosity overlooks shortcomings. His generosity exceeds the limits one could hope for when he gives. الْكَرِيمُ gives more than a person hopes for, giving without asking, happy when giving and angry when it is asked for from someone else. Only Allah ta’ala can be The True كَرِيم. The utmost level of “Karam” – generosity, is with Allah ta’ala. There is another Sifat called being “Sakhee” which means being generous and giving however it may not be out of good character and the generosity may be out of affectation. In the Qur’an يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ O man! What has lured you away from your gracious Rabb [Surah Infitaar: 6] The weakness of man is that he has no sense of loyalty and is not faithful to Allah. Despite the innumerable bounties that Allah ta’ala bestows on man, man is still ungrateful and disobeys Him. This is self-delusion. Man thinks he has everything due to his effort and forgets the generosity of Allah ta’ala. وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ But whoever is ungrateful, surely my Lord is Self-Sufficient, Most Generous.” [Suarh Naml: 40] Even though people are ungrateful, Allah ta’ala does not decrease in His generosity. فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۖ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ Now Allah be exalted, the True King! There is no God save Him, the Lord of the Throne of Grace. [Surah Mu’minoon:116] Despite being The Soveriegn and The Lord of the Throne He is still Kareem. Kareem used for Honour Kareem is high level beautific adjective for Allah ta’ala, Prophet sallallaahu ‘alayhi wasallam, and other noble things like the Qur’an (Qur’an Kareem) and a noble reward (Arjun kareem) and a noble provision (Rizqun kareem) etc. Thus honourable things are mentioned with the word Kareem. Allah ta’ala says in the Qur’an, وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ ۚ He who is humbled by Allah has none who can raise him to honor [Surah Hajj:18] Allah ta’ala is generous in not just materialistic, tangible things but also the intangible. Counsel Imam Ghazali (Rahimahullah) says, “Man may endeavour to acquire these qualities, but only in some things and with a sort of affectation. In this way he may be characterized as generous, yet he remains deficient by comparison with the absolutely generous. How can he not be so characterized when the messenger of God — may God's mercy and peace be upon him — said: ‘Do not call the grapevine generous; it is the Muslim who is generous’ Now it is said that the grapevine is described as generous because it is a compliant shrub, with delicious fruit that is easy to pick, within reach, and free from thorns and other causes of harm — unlike the date palm. *~~*~~*