A monthly newsletter from Masjid Bani Hashim Jumeirah Islands, Dubai Issue#42 April 2017
A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #42 April 2017 بسم اهلل الرحمن الرحيم السالم عليكم و رحمة اهلل و بركاته Sometimes you come to a point, where you face disappointment from the least expected people. This is a majestic plan from Allah سبْحَ انَ ُه َو تَعَالَى, ُ to detach from those people who you thought would never let you down. Someone said, this life has been designed to break the hearts. So what is the solution? Subhanal Allah, detach yourself with the help of Allah سبْحَ انَ ُه َو تَعَالَى ُ now and seek refuge in Allah سبْحَ انَ ُه َو تَعَالَى ُ from any pain related to these attachments. Do not also despair with the repugnant behavior of your enemies, they want to break you but do not worry! As long as you have Allah as your Waly and Hafidh, I can assure you, beidhnil Allah, your enemy will not be able to touch you. Make Allah سبْحَ انَ ُه َو تَعَالَى ُ your Vakil and entrust your affairs to Him. Beidhnil Allah create a circle of taqwa around you and behave with people within that circle, i. e. anything you do, always consider the pleasure of Allah, are you protecting your relationship with the One Who is closest to you, from His knowledge, Hearing and Sight, Allah ?سبْحَ انَ ُه َو تَعَالَى ُ Every step should be within the circle of taqwa: is your love of Allah سبْحَ انَ ُه َو تَعَالَى ُ affected , is your obedience to Allah سبْحَ انَ ُه َو تَعَالَى ُ compromised, is Allah pleased with you? The best barrier that can protect you from being hurt, is to create this healthy distance of detachment, and the best way to do this is to increase faith and taqwa and trust your matters to Allah سبْحَ انَ ُه َو تَعَالَى, ُ Al Vakil. May Allah سبْحَ انَ ُه َو تَعَالَى ُ protect you and make you a happy slave of Allah سبْحَ انَ ُه َو تَعَالَى. ُ Be one for One, Allah سبْحَ انَ ُه َو تَعَالَى ُ Al Ahad. Alhamdulil Allah Rabb Al alameen. Wa Salato wa Salamo ala Rasulil Allah.
A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #42 April 2017
This Issue Introduction: Page 1 Names of Allah ()سبْحَ انَ ُه َو تَعَالَى: ُ Pages 3 - 6 The Real Superstars: Pages 7 - 9 Arabic Pronouns: Page 10 - 13 No fear upon then nor do they grieve: Pages 14 - 16 Cheer up: Page 17 Surah Yusuf #76 - 79: Pages 18 - 27 Shukr: Pages 28 - 32
NEW!
One outburst at a time: Pages 33 - 36 Afdhal Al Dhikr 8: Pages 37 - 38 Surah Maryam #5: Pages 39 - 41 Masjid Bani Hashim: Pages 42 - 44
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ALLAH AL MUQADIM AL MUAKHAR (املقدم – )املؤخرTHE ONE WHO BRINGS FORWARD, THE ONE WHO DELAYS – PART 1
بسم اهلل الرحمن الرحي م السالم عليكم ورحمة اهلل وبركاته
Introduction § We begin with (اهلل88 8 8 8وة اال ب88 8 8 8ول و ال ق88 8 8 8 )ال حbecause we can’t move from not understanding to understanding without the power of Allah ()ﷻ. § How you deal with the people is how Allah ( )ﷻwill deal with you. We are in this life with people and whichever people Allah ()ﷻ brings into our life is in order to test us. § A person can make dua’a to Allah ( )ﷻby asking Him and by worshipping Him. For example, Allah is Ar Rahman, you can ask ‘Ya Rahman have mercy on me’ or you can be merciful to the people and Allah ( )ﷻwill be merciful to you. § Today we will learn the name of Allah Al Muqadim Al Muakhair (ر88 8 ؤخ88 8 قدم امل88 8 – )املthese are names of Allah ( )ﷻwhich come in pairs and we cannot use them on their own. We are misbehaving when we say Allah Al Muqadim on its own or Al Muakhir on its own. § Allah ( )ﷻis the One Who Brings things forward and the One Who Delays. When one thing is brought forward, another is delayed, and when one thing is delayed another is brought forward. Both occur at the same time. For example, the markaz was delayed in opening on Tuesday and the original schedule was set in place. 3
And then Allah ( )ﷻdecreed to bring the Prayer Workshop forward. Allah is Al Muqadim Al Muakhair (ر88 8 8 8 ؤخ88 8 8 8 قدم امل88 8 8 8 )امل. You will find many things in your life are in this manner, but we need to believe in Allah ( )ﷻinstead of complaining. § Sometimes things come along the way in our life and break our ‘plan’. Who said our plan and sequence in life is best? Subhan Allah. Allah ( )ﷻknows which comes first and what comes next and we need to believe in this. Our problem is we think we’re arranging things, but it’s not. It’s important to be flexible in life and not be stringent. We need to be accommodating.
The name Al Muqadim Al Muakhar ( )املقدم املؤخرis mentioned in the Sunnah First dua: § The Prophet ( )ﷺwould say this dua between the final tashahud and tasleem: ، ُخرْت َّ َ ال َّل ُه َّم ا ْغ ِف ْر لِي مَا َق َّدمْتُ َومَا أ ، ُ َومَا أ َْس َرفْت، َُومَا أ َْس َررْتُ َومَا أ َ ْع َلن ْت َومَا أَنْتَ أ َ ْع َل ُم ِب ِه ِمنِّي ، ُخر ِّ أَنْتَ املْ ُ َق ِّد ُم َوأَنْتَ املْ ُ َؤ ْت َ َالإِ َل َه إ َِّالأَن Allaahum-magh-fir lee maa qaddamtu wa maa akh-khart, wa maa asrartu wa maa a‛lantu wa maa asraft, wa maa anta a‛lamu bihi minnee, ’antal-muqad-dimu wa antal-mu’akh-khir, laa ilaaha il-laa ant. O Allah, forgive me for [sins] I committed beforehand as well as those which shall come to pass, and those I have committed in secret as well as those I have committed in public, and where I have exceeded all bounds as well as those things about which You are more knowledgeable. You are Al-Muqaddim (the Expediter) and Al-Muakh-khir (the Delayer). None has the right to be worshipped except You. (Sunan Abi Dawud 1509, Authenticated by Al Albani as Sahih) § This dua is about forgiveness of sins. If we knew all the sins we committed then we would never look at ourselves in the mirror. That’s why Allah ( )ﷻdiscloses our sins to us step by step. What is the connection between forgiveness of sins and Al Muqadim Al Muakhair (ر88ؤخ88قدم امل88 ?)املSins delay a person (عبد88 ر ال88 ؤخ88 وب ت88 ذن88 – )الthey delay him from the pleasure of Allah ()ﷻ, from paradise, from going forward and forgiveness brings a person forward (عبد88 8 قدم ال88 8 غفرة ت88 8 – )املto the pleasure of Allah ()ﷻ, to paradise, to go forward, etc. § The one who’s sinning makes him backward and delayed. We don’t want to be delayed, so how can we move forward? Seek forgiveness. Second dua: § This dua can be said at anytime. ، َومَا أَنْتَ أ َ ْع َل ُم ِب ِه ِمن ِّي،ِسرَافِي فِي أ َ ْمرِي ْ َو إ،خطِيئَتِي وَجَ ْهلِي َ الل ُه َّم ا ْغ ِف ْر لِي ، َوكُلُّ ذَل َِك ِعنْدِي،خطَئِي َوعَمْ دِي َ َو،جدِّي َو َهزْلِي ِ الل ُه َّم ا ْغ ِف ْر لِي ، ُخرْت َّ َ الل ُه َّم ا ْغ ِف ْر لِي مَا َق َّدمْتُ َومَا أ ، َومَا أَنْتَ أ َ ْع َل ُم ِب ِه ِمن ِّي، َُومَا أ َْس َررْتُ َومَا أ َ ْع َلن ْت شيْ ٍء َقدِي ٌ ر َ ِّ َوأَنْتَ َعلَى كُل،ُخر ِّ أَنْتَ املْ ُ َق ِّد ُم َوأَنْتَ املْ ُ َؤ Al-laahum-magh-fir lee khaṭee’a-tee wa jah-lee, wa israafee fee amree, 4
wa maa anta a‛lamu bi-hi min-nee. Allaahum-magh-fir lee jid-dee wa haz-lee, wa khaṭa’-ee wa ‛amdee, wa kul-la dhaali-ka ‘indee. al-laahum-magh-fir lee maa qaddamtu wa maa akh-khart, wa maa asrartu wa maa a‛lant, wa maa anta a‛lamu bihi minnee, ’antal-muqad-dimu wa antal-mu’akh-khir, wa ’anta ‘laa kul-li shai'in qadeer O Allah, forgive my sins, my mistakes, my excessiveness in my affairs, and that which You know better than myself. O Allah, grant me forgiveness [of the faults which I committed] in earnest or jestingly, and which I committed inadvertently or deliberately; and indeed, all of these [failings] are in me. O Allah, forgive me for [sins] I committed beforehand as well as those which I have recently committed, and those I have committed in secret as well as those I have committed in public, and those which You know better than myself, You are Al-Muqaddim (the Expediter) and Al-Muakh-khir (the Delayer), and You are able to do all things. (Al Bukhari 6398) § Whomever Allah ( )ﷻbrings forward then no one can delay him and whomever Allah ( )ﷻdelays then no one can bring him forward, no matter how many teachers or classes he has, subhan Allah. § The more a person goes forward, the higher he goes up. Sins take us down and slow us down.
Meaning in the language ()املعنى اللغوي Opposites of each other ()املقدم املؤخر These are opposites of each other and when you know the meaning of one then you will know the meaning of the other accordingly. ()قدم( = )سبق - which is preceded. § In Surah Maryam 59: (َۖٲت ِ شہَو8 َّ 8 8 بَعُوا ْ ٱل8 8 َّص َل ٰوةَ وَٱت8 َّ 8 8 وا ْ ٱل88 8 ع8ُ ا88 8 َض 8 8 8 َ لۡفٌ أ8 8 8خ َ ۡم8 8 8 ۢن بَ ۡع ِد ِه8 8 8لَفَ ِم8 8 8خ َ َ( )فThen, there has succeeded them a posterity who have given up As-Salât (the prayers) [i.e. made their Salât (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts.) – the ones going backward are the ones leaving the prayer and following their desires. We are forgetting our connection to Allah ( )ﷻand going to other connections. In the time of Andalus, the enemies would send spies to see when to attack the Muslims. In order to know what level they have reached, they would see what is the level of the youth. They found them talking about prayer, so they said ‘no, now is not the time to attack’. Then they came back after a few years and saw the youth talking about love and girls, so they knew that was the time for attack, subhan Allah. They knew the temptations made them fall backward. § People say you’re backwards if you pray or wear the hijab, but Allah ( )ﷻsays those who are backward are the ones who don’t pray. 5
§ Allah ( )ﷻwants us to go forward, but we’re getting stuck and delaying ourselves. § In Surah Hud 98: (ُن َّا َۖر َو ِبئ َۡسٱ ۡل ِو ۡر ُد ٱملۡ َ ۡورُود8 ُم ٱل8أ َ ۡو َر َد ُه8َ ۡو َم ٱ ۡل ِقيَـٰمَ ِة ف8َ ُه ۥ ي8 ۡو َم8( )يَ ۡق ُد ُم َقHe will go ahead of his people on the Day of Resurrection, and will lead them into the Fire, and evil indeed is the place to which they are led) – Firaoun will be brought forward to enter the hellfire first and then his followers. § Don’t put someone’s word before the words of Allah ( )ﷻand His Messenger ()ﷺ. For example, Allah ( )ﷻsaid there is cure in honey, so you don’t need to bring forward a doctor’s word ahead of Allah’s, subhan Allah. § Another meaning for ( )قدمis to take the first step and then everyone else will follow.
Meaning in the deen ()املعنى االشرعي § You will find people who were delayed and are now brought forward and those who used to be forward and are now delayed. § Who made the number 1 before 2, who made fajr come before dhuhr – all of these are Allah’s actions. Who makes one twin to be born before the other, who makes Surah Al Fatiha come before Surah Al Baqarah? Who makes a person at the end of the line to be the first? Who makes the nutfah before the clinging clot before a piece of flesh? All of this are actions of Al Muqadim Al Muakhair ()املقدم املؤخر. May Allah ( )ﷻincrease us in knowledge about Him. Ameen.
Reported by Jabir bin Abdullah (RA): There came to the Prophet (peace be upon him) a Bedouin who said: “O Messenger of Allah, I saw in dream that as if my head was cut off and rolled away and I went after it to catch it.” The Messenger of Allah (peace be upon him) said: “Do not tell people that Satan makes fun of you in your dream.” He (the narrator) also said: I heard the Prophet (peace be upon him) in his subsequent address saying: “Let none of you tell about Satan making fun of him in his dream.” (Muslim)
Reported by Abdul-Ula (RA): Uthman bin Abul-As (RA) came and said to the Prophet (peace be upon him); “O Messenger of Allah, Shaytan is spoiling my prayers and confusing my reciting of the Qur’an. The Messenger of Allah (peace be upon him) said: “That is a shaytan called Khinzab, so if you feel that (he is around) say: ‘I seek refuge with Allah from you.” Then blow breath with light spit on your left three times.” Uthman said: “I did that and Allah took him away from me.” (Muslim) 6
of a small expedition that set out to attack and destroy the tribes of Tha'libah and Anmar, who were plundering nearby villages. In the year 628 he (RA) participated in Treaty of Hudaybiyyah and was made one of the witnesses over the pact. Later in the same year, he was a part of the Muslim’s campaign to Khaybar. In the year 630, when Conquest of Mecca took place, Abu 'Ubaidah (RA) was commander of one of the four Muslim armies that entered Mecca from four different routes. Later that year, he (RA) participated in the Battle of Hunayn and the Siege of Ta'if. He (RA) was also part of the Tabuk campaign under the command of Prophet Muhammad (SAWS)
We continue with the stories of Sahaba (RA) we started in the last issue, whose right hand Rasulullah (SAWS) held up and said: “In every nation there exists a man worthy of all trust and the trustworthy of this nation is Abu ‘Ubaidah Ibn AlJarrah.” Abu 'Ubaidah (RA) was one of the early Muslims and lived through the harsh experience that the Muslims had to go through in Makkah from beginning to end. He (RA) endured the insults and oppressions of Quraysh. Abu Ubaidah (RA) was one of the Sahabas who had done 2 migrations, first to Abyssinia and then later to Medinah. He (RA) participated in both Battles of Badr and Uhud. Later in the year 627 he (RA) took part in the Battle of the Trench and also in the Battle of Banu Quraydah. He (RA) was also made commander
Abu `Ubaidah (RA), like the other Sahabas, fulfilled his duties and obligations responsibly and with great honesty and integrity. He (RA) was always involved in the major events that took place in the time of the Prophet (SAWS). He (RA) maintained his trustworthiness as a Companion of Rasulullah (SAWS), and even after his death. After the Prophet(SAWS) passed away, the companions gathered to choose a successor at the Saqifah or meeting place of Banu Sa'aadah. This day is known as the Day of Saqifah. Umar ibn al-Khattab(RA) told Abu Ubaidah (RA), "Stretch forth your hand and I will swear allegiance to you for I heard the Prophet, peace be upon him say, 'Every ummah has an amin (custodian) and you are the amin of this ummah.' " But Abu Ubaidah (RA) refused. He (RA) said,"I would not put myself forward in the presence of a man whom the Prophet, upon 7
whom be peace, commanded to lead us in Prayer and who led us right until the Prophet's death." He (RA) then gave bay'ah (the oath of allegiance) to Abu Bakr as-Siddiq (RA). He (RA) continued to be a close adviser to Abu Bakr (RA) and his strong supporter in the cause of truth and goodness. During the time of Umar (RA)’s caliphate, he (RA) was appointed ad the Commander-in-Chief in Syria. He (RA) had one of the best equipped army, but one could hardly distinguish him from the rank and file of the army. He (RA) was always unassuming. When he (RA) heard that the people of Syria were infatuated by him and by his new rank, he (RA) asked them to assemble, then addressed them saying: “Fellow men, I’m a Muslim from the Quraysh tribe. I will follow any of you like his shadow regardless of the color of his skin, if he is more pious and righteous than me.” One day, Umar Ibn Al-Khattaab (RA) visited Syria and asked those who were at his reception, “Where is my brother?” They asked, “Who do you mean?” He (RA) answered, “Abu ‘Ubaidah Ibn Al-Jarrah.” Soon Abu ‘Ubaidah (RA) arrived and hugged ‘Umar (RA), then he invited him over to his house, where he had no furniture. In fact, he (RA) had nothing but a sword, a shield and a saddlebag. ‘Umar (RA) asked him, smiling, “Why don’t you furnish your house as people do?” Abu ‘Ubaidah (RA) readily answered, “O Commander of the Faithful, as you see, I have a room to sleep in and that is enough for me.”
Abu Ubaidah (RA) showed loyalty and support to Umar (RA) just as he had shown to the Prophet (SAWS) and Abu Bakr (RA). He (RA) did not disobey him in any matter, except one. The incident happened when Abu Ubaidah (RA) was in Syria leading the Muslim forces from one victory to another until the whole of Syria was under Muslim control. The River Euphrates lay to his right and Asia Minor to his left. It was then that a plague hit the land of Syria which devastated the population. Umar (RA) despatched a messenger to Abu Ubaidah (RA) with a letter saying: "I am in urgent need of you. If my letter reaches you at night I strongly urge you to leave before dawn. If this letter reaches you during the day, I strongly urge you to leave before evening and hasten to me.” When Abu Ubaidah (RA) received Umar's letter, he said, "I know why the Amir al-Mu'mineen needs me. He wants to secure the survival of someone who, however, is not eternal." So he (RA) wrote to Umar (RA): "I know that you need me. But I am in an army of Muslims and I have no desire to save myself from what is afflicting them. I do not want to separate from them until God wills. So, when this letter reaches you, release me from your command and permit me to stay on." When Umar (RA) read this letter tears filled his eyes and those who were with him asked, "Has Abu Ubaydah died, O Amir al-Mu'mineen?" "No," said he, "But death is near to him."
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Muadh got up and said: "O people, you are stricken by the death of a man. By God, I don't know whether I have seen a man who had a more righteous heart, who was further from all evil and who was more sincere to people than he. Ask God to shower His mercy on him and God will be merciful to you." SubhanAllah, such was this great Sahaba Abu 'Ubaidah bin Jarrah (RA), an exceptional personality with exceptional characteristics. Umar (RA) once told about him, “If I were to make a wish, I would have wished a house full of men just like Abu ‘Ubaidah.”
Umar's intuition was not wrong. Before long, Abu Ubaydah (RA) became afflicted with the plague. As death hung over him, he (RA) spoke to his army: "Let me give you some advice which will cause you to be on the path of goodness always. "Establish Prayer. Fast the month of Ramadan. Give Sadaqah. Perform the Hajj and Umrah. Remain united and support one another. Be sincere to your commanders and do not conceal anything from them. Don't let the world destroy you, for, even if man were to live a thousand years he would still end up with this fate that you see me in." "Peace be upon you and the mercy of God."
Abdullah ibn Umar (RA) said: "Three persons in the tribe of Quraysh were most prominent, had the best character and were the most modest. If they spoke to you, they would not deceive you and if you spoke to them, they would not accuse you of Iying: Abu Bakr asSiddiq, Uthman ibn Affan and Abu Ubaidah ibn al-Jarrah." (May Allah be pleased with them all).
Reported by Thauban (RA): The Prophet (peace be upon him) said: When a Muslim visits his sick brother, he is as if he were there in the Jannah as much as his visit lasts.” (Muslim)
Abu Ubaydah (RA) then turned to Muadh ibn Jabal and said, "O Muadh, perform the prayer with the people (be their leader)." At this, his pure soul departed. 9
ARABIC PRONOUNS
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Reported by Anas bin Malik (RA): The Messenger of Allah (peace be upon him) used to say: “O Allah! I seek refuge with You from helplessness, laziness, cowardice, old age and miserliness. I seek refuge with You from the punishment of the grave, and seek refuge with You from fitnah (trials or afflictions etc.) of life and death.” (Bukhari and Muslim)
Reported by Abu Hurairah (RA): The Messenger of Allah (peace be upon him) said: There are two expressions which are very easy for the tongue to say, but they are very heavy in the Balance and are very dear to the Most Beneficent (Allah) and they are: ‘Subhan Allahi wabihamdihi’ and ‘Subhan Allahil Azim’ (i.e. Glorified is Allah and all praise is due to Him, Glorified is Allah, the All-Great). (Bukhari and Muslim)
Reported by Abu Hurairah (RA): The Messenger of Allah (peace be upon him) said:
Reported by `Aishah (RA): The Messenger
“Beware of suspicion, for suspicion is the
of Allah (peace be upon him) said, "Do
worst of false tales. And do not count
not abuse the dead, because they have
others’ faults, do not spy, do not be envi-
attained that which they had forwarded
ous of one another, do not desert (cut
(i.e., their deeds, good or bad).”
your relation) with one another, and do
not hate one another. And be brothers
[Bukhari - Riyad us Saliheen Chapter
(as Allah has ordered you!).”
267, 1564]
(Bukhari and Muslim)
My mirror I had thought very highly of myself I disappointed my own self I fell down in front of my own eyes I thought I was heading right and straight I thought I was bright and strong, Subhanal Allah But No! I stumbled as I could not overcome an obstacle on my path; I let my anger overpower me and I forgot what were the boundaries of taqwa Anger, worst than the fire that burns the wood Anger that hurts your more than the recipient You forgot your worst enemy, shaytan He was smiling and you were crying So what now? Subhanal Allah The door of repentance, the door of your Waly, Allah سبْحَ انَ ُه َو تَعَالَى ُ is always open and how vast is this door! As long as you run to Him, be sure you will find in Allah سبْحَ انَ ُه َو تَعَالَى ُ As Samad your refuge and in touba and istighfar you will gain back the lost honour from Allah سبْحَ انَ ُه َو تَعَالَى ُ AL Azeez, Subhanal Allah So do not despair, there is Allah سبْحَ انَ ُه َو تَعَالَى, ُ there is hope Alhamdulil ALLAH Rabb Al alameen wa Salato wa Salamo ala Rasulil Allah
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The airport security is never careful of your belongings when they search your luggage. They don't fold and arrange the things carefully back when they finish. There was a wisdom in the search of the brothers' luggage before that of Binyameen. This elaborate plan was made by Allah, and executed by Yusuf عليه السالم. خرَجَ هَا ْ َ است ْ ثُ َّم to make something exit: خ َر َ ج ْ َ است ْ This word is used to discover and extract something hidden, aGer invesAgaAon and search, such as mining gold, or pearls from the sea. The cup was hidden in the luggage, and the baggage had to be searched before it could be found.
سورة يوسف Surah Yusuf # 76-79 خرَجَ هَا مِن ِوعَا ِء أ َخِ ي ِه ۚ َكذَٰل َ ِك ْ َ است ْ فَبَ َدأ َ ِبأ َ ْو ِعيَ ِت ِه ْم َقبْلَ ِوعَا ِء أ َخِ ي ِه ثُ َّم َُشا َء اهللَُّ ۚ نَ ْرفَع َ خذَ أَخَاهُ فِي دِينِ املْ َلِكِ إ َِّال أ َن ي ُ ْ ُوسفَ ۖ مَا كَا َن لِيَأ ُ ِك ْدنَا لِي َّشا ُء ۗ َوفَوْقَ كُلِّ ذِي ِع ْلم ٍ َعلِي ٌم َ َدرَجَ اتٍ مَّن ن So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Yusuf. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing. 12:76 َ فَبَ َدأ
مِن ِوعَا ِء أ َخِ ي ِ ه container : عاء The baggage of the brother is called a container, because that is how it was treated by the guards who were searching it. We can relate to this when we are traveling and the baggage needs to be searched for some reason; the officials are not careful of your possessions carefully packed, they rummage through it. Allah سبْحَ انَهُ وَ تَعَالَىdoes not say ُ that Binyameen stole the cup, because in reality, he was not a thief, and the cup was not actually stolen. But all the acAons of Allah سبْحَ انَهُ وَ تَعَالَىare perfect, and we must alُ ways think good of Him. The decree of Allah سبْحَ انَهُ وَ تَعَالَى ُ is the best. The human intellect is weak and imperfect, so do not try to judge the acAons of Allah سبْحَ انَهُ وَ تَعَالَىwith ُ it. To think badly of Allah سبْحَ انَهُ وَ تَعَالَىis a major crime. ُ
بداء املُفَت ِّش التَّفْتيش
ف َ ُوس ُ َكذَٰل َِك ِك ْدنَا لِي
the investigator started the search
سير اهلل لِيوسف الكيد ِبأ َ ْو ِعيَ ِت ِه ْم َقبْلَ ِوعَا ِء أ َخِ ي ِ ه
The searcher was following the orders of Yusuf, even for the process of searching the baggage. There were 11 camels, one for each brother. He started the search with the baggage of the elder brothers, leaving the camel belonging to Binyameen for the last. The brothers did not have the upper hand, they could not object to this. They had to bear the embarrassment as a purificaAon of their past evil deeds. There are many descripAons of the luggage in this surah. It is now called وِعاء, which is a container in which things are collected or preserved.
Allah made this plan for Yusuf إبقى بنيامني في مصر مع يوسف Binyameen was kept back with Yusuf fabrications to achieve a result : كيد This makes you understand the scenarios in the story. Allah سبْحَ انَهُ وَ تَعَالَىplanned all this chain of events for Yusuf. ُ Allah سبْحَ انَهُ وَ تَعَالَىdoes not benefit from it. Some scholars ُ say that Allah سبْحَ انَهُ وَ تَعَالَىmade the sequence of the plan ُ 18
easy by connecAng each link into a chain. The final result was to bring the whole family of Yusuf عليه السالمto Egypt, to escape the drought in PalesAne, and to live in a city rather than a nomadic life in the desert. This was the wisdom of Allah سبْحَ انَهُ وَ تَعَالَى. He َى ُ سبْحَ انَهُ وَ تَعَالchooses the ُ best situaAon for you. Nothing is random or out of place. If a fly lands on your food, it was meant to, and if an ant crawls, it was wriQen. Allah سبْحَ انَهُ وَ تَعَالَىknows the full ُ and greater picture, and will plan and write the decree accordingly.
سبْحَ انَهُ وَ تَعَالَى, because He َى ُ سبْحَ انَهُ وَ تَعَالis free from ُ all faults; nothing is bad. It looks bad, but is actually good for you. When something good occurs, do not think it was because you deserve it; aQribute it to Allah سبْحَ انَهُ وَ تَعَالَى ُ and His سبْحَ انَهُ وَ تَعَالَىlove and compassion towards His ُ سبْحَ انَهُ وَ تَعَالَىslaves. In dunya, we have to struggle to reُ member Allah سبْحَ انَهُ وَ تَعَالَىand praise Him َى ُ سبْحَ انَهُ وَ تَعَال, ُ because this is a test. In Jannah, there will be no worship, but the breathing of the dwellers of Jannah will be the remembrance of Allah ;سبْحَ انَهُ وَ تَعَالَىit will be a joy. ُ
,كيد اهلل تعالى the plot of Allah سبْحَ انَهُ وَ تَعَالَى, is an aQribute of Allah ُ سبْحَ انَهُ وَ تَعَالَى. It is الصفة املقيد ة, a restricted aQribute that is ُ according to the situaAon, not present all the Ame. There is no name of Allah سبْحَ انَهُ وَ تَعَالَىassociated with this atُ tribute. All the names of Allah سبْحَ انَهُ وَ تَعَالَىare associated ُ with an aQribute, such as الرحمٰ ن, the Most Merciful, and the aQribute associated with this name is الرحمة, mercy. But not all the aQributes a associated with a name. Some of the restricted aQributes of Allah سبْحَ انَهُ وَ تَعَالَىare : ُ : anger الغضب : wrath السخط : curse اللعنة : mockery اإلستهزئ deception : خداع : plot مكر : plan كيد These aQributes depend on the acAon of the human being. These are all dispraised aQributes for human beings, but for Allah سبْحَ انَهُ وَ تَعَالَى, they are praised. Human beُ ings are weak, and their desires can sway their acAons. They do not have control over things, and would use these aQributes to fulfill their own desires. Plots of human beings are dispraised, but the plots of Allah سبْحَ انَهُ وَ تَعَالَىare ُ perfect and just. Our lives should rotate between سبحان اهللand الحمد هلل. When you see something disturbing or disliked, negate all imperfecAons and faults from Allah َ سبْحَ انَهُ و ُ تَعَالَىby saying سبحان اهلل. When you encounter something pleasing, praise Allah by saying الحمد هلل. If you encounter difficulAes in life, do not complain, or think badly of Allah
ِس َال ٌم ۚ وَآخِ ُر َد ْعوَا ُه ْم أ َن َ سبْحَ ان ََك ال َّل ُه َّم َوتَحِ يَّت ُ ُه ْم فِيهَا ُ َد ْعوَا ُه ْم فِيهَا ني َ ِ َلْحَ مْ ُد هللَِّ رَبِّ ا ْلعَامل Their call therein will be, “Exalted are You, O Allah ,” and their greeting therein will be, “Peace.” And the last of their call will be, “Praise to Allah , Lord of the worlds!” 10:10 خذَ أَخَاهُ فِي دِينِ املْ َل ِ ِك ُ ْ مَا كَانَ لِيَأ According to the laws of Egypt, the thief had to pay double of what he stole, and be whiplashed as well. In the legislaAon which Ya'qub عليه السالمfollowed at that Ame, which was the Islamic rule, the thief had to remain as a slave for a year. All the messengers had the same religion, Islam, but their legislaAons were different, according to the age they lived in. Yusuf عليه السالمdid not want to apply the EgypAan rule for his brother, because that was too harsh, and anyway Binyameen was innocent. ََّشا َء اهلل َ إ َِّال أ َن ي ,مشيئة اهلل The will of Allah سبْحَ انَهُ وَ تَعَالَى, is an aQribute of Allah ُ سبْحَ انَهُ وَ تَعَالَىwhich is related to the decree. Allah َ ُ سبْحَ انَهُ و ُ تَعَالَىdid not want the EgypAan officials to follow their rules as regards to thievery, because they were harsh, and Binyameen was innocent. When you look at this incident from the surface, you may feel it is unfair, because Binyameen didn't steal the king's cup. But you must be مؤظم هلل و كتاب ِه, you must magnify Allah سبْحَ انَهُ وَ تَعَالَىand ُ His سبْحَ انَهُ وَ تَعَالَىbook. The كيدof Allah َى ُ سبْحَ انَهُ وَ تَعَالis ُ perfect. The Qur'an was sent down in the Arabic language, because this is the only language which can convey the true essence of the words of Allah سبْحَ انَهُ وَ تَعَالَى. If you say ُ plot instead of كيد, this has negaAve connotaAons. Simi19
larly, the names of Allah سبْحَ انَهُ وَ تَعَالَىare given by Allah ُ سبْحَ انَهُ وَ تَعَالَىto us in Arabic. The translaAon of these ُ names cannot give the true meaning. It was the will of Allah, مشيئة اهلل, that they followed the rules of Ya'qub عليه السالم, while being in Egypt. This was a strange occurrence. Everything that happens or does not happen is the will of Allah سبْحَ انَهُ وَ تَعَالَى. We use this aQribute many ُ Ames in our daily lives, when we say إن شاء اهلل, if Allah سبْحَ انَهُ وَ تَعَالَىwills, and ما شاء اهلل, whatever Allah َ ُ سبْحَ انَهُ و ُ تَعَالَىwills. This aQribute of Allah سبْحَ انَهُ وَ تَعَالَىdoes not ُ have a name. All the names of Allah سبْحَ انَهُ وَ تَعَالَىhave ُ an aQribute, but not all of the aQributes have a name associated with them. eg. ↙ ↙ the will of Allah : مشيئة اهلل the pleasure of Allah : رضا اهلل the love of Allah : محبة اهلل Another aQribute similar to this is إرادة اهلل, what Allah سبْحَ انَهُ وَ تَعَالَىwants. This is related to the legislaAons. All ُ the verses in the Qur'an about the will of Allah َ سبْحَ انَهُ و ُ تَعَالَىare regarding the decree, while all the verses of the Qur'an related to what Allah سبْحَ انَهُ وَ تَعَالَىwants are ُ about the legislaAon. It is essenAal to believe in the decree. Whatever Allah سبْحَ انَهُ وَ تَعَالَىdecides in this universe is according to His ُ سبْحَ انَهُ وَ تَعَالَىwill. He َى ُ سبْحَ انَهُ وَ تَعَالdecides where you ُ were born, which family, your looks, who you married, your children, etc. Allah سبْحَ انَهُ وَ تَعَالَىdecides all the inciُ dents around you. Nothing is coincidental, everything is preordained and decreed. If someone gives you a giG unexpectedly, this incident must increase your faith. If you look at it from the surface, you will not benefit from it. But thinking of مشيئة اهللwith regard to this will change your whole perspecAve. Allah سبْحَ انَهُ وَ تَعَالَىhas willed ُ that you get that specific thing at that specific Ame. Don't focus in the individual or the object, or even yourself. Think of the vast picture, that this was مشيئة اهلل. The will of people is imperfect. You will many things which you don't end up doing. For instance, you will to go somewhere, you really strongly want to. But at that Ame, a guest arrives unannounced, and your will disappears. Instead of thinking bad about your guest, or being frustrated, upgrade your thinking by realizing that Allah سبْحَ انَهُ وَ تَعَالَىis showing you His َى ُ سبْحَ انَهُ وَ تَعَال ُ will. Whether you get something or don't, both are مشيئة اهلل. The will of human beings is random and imperfect,
according to their desires. The will of Allah سبْحَ انَهُ وَ تَعَالَى ُ is perfect, based on His سبْحَ انَهُ وَ تَعَالَىperfect knowledge ُ and wisdom. Allah سبْحَ انَهُ وَ تَعَالَىhas all the knowledge of ُ you, of all the possibiliAes and probabiliAes. Not a leaf falls without مشيئة اهلل. Not a creature walks and stops, but it is decreed by Allah سبْحَ انَهُ وَ تَعَالَى. How many steps you ُ take, at what speed, why you stop, who you meet; all these things have perfect wisdom behind them. The knowledge of Allah سبْحَ انَهُ وَ تَعَالَىis so perfect that He ُ سبْحَ انَهُ وَ تَعَالَىknows something which is going to happen, ُ with all its details, before anything even existed. There is no beginning to علم اهلل, the knowledge of Allah. He wrote everything which was going to happen, in detail, 50,000 years before the creaAon of anything. Ibn Abbas رضي اهلل عنهsaid : One day, I was riding behind the Prophet ( )ﷺwhen he said : احفظ اهلل تجده، احفظ اهلل يحفظك: يا غالم إني أعلمك كلمات أن: واعلم، وإذا استعنت فاستعن باهلل، إذا سألت فاسأل اهلل،تجاهك لم ينفعوك إال بشيء قد كتبه،األمة لو اجتمعت على أن ينفعوك بشيء لم يضروك بشيء إال، وإن اجتمعوا على أن يضروك بشيء،اهلل لك . وجفت الصحف،شيء قد كتبه اهلل عليك؛ رفعت األقالم واه الترمذي وقال حديث حسن صحيح ٦٢ # حديث،١ # تاب O boy! I will instruct you in some matters. Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help. And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The pens had been liGed and the ink had dried up. Allah سبْحَ انَ ُه َو تَعَالَى ُ has the power to make anything do anything. He commanded the pen to write the decree from before the beginning of Ame to the end of Ame. Allah سبْحَ انَ ُه َو تَعَالَى ُ can change the rules of the universe if He 20
سبْحَ انَ ُه َو تَعَالَى ُ wills. Allah سبْحَ انَ ُه َو تَعَالَى ُ made the fire
And Allah gives provision to whom He wills without
cool for Ibraheem عليه السالم.
account. 2:212
َس َالمًا َع َلىٰ إِبْرَاهِي َ م َ ُق ْلن َا يَا نَا ُر كُونِي بَ ْردًا و We said, “O fire, be coolness and safety upon Abra ham.” 21:59 Your strength lies in submi_ng to the decree. There are 4 stages of القدرor the decree : knowledge : العلم Allah سبْحَ انَهُ وَ تَعَالَىknows before creaAng something ُ what is going to happen to it. the writing : الكتابة Allah سبْحَ انَهُ وَ تَعَالَىwrote down what is going to ُ happen. the will : املشيئة Allah سبْحَ انَهُ وَ تَعَالَىwills it to happen. ُ the creation : الخلق Allah سبْحَ انَهُ وَ تَعَالَىcreates the means for it to happen; ُ in essence, He creates the acAon. In one second, Allah سبْحَ انَهُ وَ تَعَالَىwills a mulAtude of things to happen. Nothُ ing happens without the will of Allah سبْحَ انَهُ وَ تَعَالَى. This ُ shows قدرة اهلل, the power of Allah سبْحَ انَهُ وَ تَعَالَى. Do not ُ try to figure out how and why. Our minds are so limited, we cannot imagine the power of Allah سبْحَ انَهُ وَ تَعَالَى. To ُ further illustrate this, Allah سبْحَ انَهُ وَ تَعَالَىknows a leaf ُ will fall at the exact Ame and exact place, before He سبْحَ انَهُ وَ تَعَالَىcreates the leaf. Allah َى ُ سبْحَ انَهُ وَ تَعَالcomُ manded the pen to write this acAon. When the Ame came, Allah سبْحَ انَهُ وَ تَعَالَىwilled the leaf to fall, and creُ ated the means for it to fall, such as a wind. Such is the power of Allah سبْحَ انَهُ وَ تَعَالَى, everything is structured in ُ a perfect manner. It is an elaborate puzzle, with all the pieces in their exact place. Allah سبْحَ انَهُ وَ تَعَالَىmenAons His مشيئةmany Ames in the ُ Qur'an. ۚ َشا ُء َ َص ِبرَحْ مَ ِت ِه مَن ي ُّ خت ْ َوَاهللَُّ ي And Allah selects for His mercy whom He wills. 2:105 ٍ ُّستَقِيم ْ ٰ صرَاطٍ م ِ َشاءُ إِ َلى َ يَ ْهدِي مَن ي He guides whom He wills to a straight path. 2:142 اب ٍ س َ َِشا ُء ِب َغيْ ِر ح َ َاهللَُّ يَ ْرزُقُ مَن ي
مشيئة اهلل is based on the perfect and complete knowledge and wisdom if Allah سبْحَ انَهُ وَ تَعَالَى. The ability and power of ُ Allah سبْحَ انَهُ وَ تَعَالَىshows through the decree. When the ُ sun sets, the planets revolve around their orbits, the cars move, the planes fly; all this is the ability if Allah سبْحَ انَهُ وَ تَعَالَى. The knowledge of Allah َى ُ سبْحَ انَهُ وَ تَعَالis ُ perfect; what He سبْحَ انَهُ وَ تَعَالَىhas wriQen cannot be ُ changed. When Allah سبْحَ انَهُ وَ تَعَالَىwills something, no ُ one can stand against it. Allah سبْحَ انَهُ وَ تَعَالَىsays in the ُ Qur'an in two different surahs : ني َ ِ ََشا َء اهللَُّ رَبُّ ا ْلعَامل َ َشاءُو َن إ َِّال أ َن ي َ َومَا ت And you do not will except that Allah wills - Lord of the worlds. 81:29 َشا َء اهللَُّ ۚ إِ َّن اهللََّ كَا َن َعلِيمً ا حَ كِيمً ا َ َشاءُو َن إ َِّال أ َن ي َ َمَا ت And you do not will except that Allah wills. Indeed, Al lah is ever Knowing and Wise. 76:30 There is a connecAon between your will and that of Allah سبْحَ انَهُ وَ تَعَالَى. You have a will a strong feeling in ُ your heart, that you want to do something. When you say إن شاء اهلل, you are connecAng your will with the will of Allah سبْحَ انَهُ وَ تَعَالَى. So you must be honest in your ُ heart; do not use this connecAon when unless you really need it, and want to do that acAon. Do not use it as an excuse. This phrase is a replacement for a 'yes', not a 'no'. Use these words as an affirmaAon. You are willing, want to do it, have a strong desire to do the acAon, but Allah سبْحَ انَهُ وَ تَعَالَىhas to give permission first. You say ُ إن شاء اهلل, because you don't know whether Allah ُ سبْحَ انَه ُ وَ تَعَالَىwill allow the acAon or not. Do not use مشيئة اهلل, the will of Allah سبْحَ انَهُ وَ تَعَالَى, for your own use, if you ُ don't actually mean it. You cannot use an aQribute of Allah سبْحَ انَهُ وَ تَعَالَىto cheat. ُ ِيال ً سب َ خذَ إِ َلىٰ َربِّ ِه َ َّشا َء ات َ إِ َّن ٰهَ ِذ ِه تَذْ ِك َرةٌ ۖ فَمَ ن Indeed, this is an admonition, so he who wills may take to his Lord a way. 76:29 The decision is yours, you start with your will. If you 21 want to go to Jannah, then you will take the means and
strive for it. You cannot say that you are not praying because it is not wriQen for you; these are the worst words to use. Husain ibn 'Ali narrated on the authority of (his father) 'Ali ibn Abu Talib that the Messenger of Allah ( )ﷺcame one night to see him ('Ali) and FaAmah (the daughter of the Holy Prophet) and said : Don’t you observe (Tahajjud) prayer? I (‘Ali) said: Messenger of Allah, verily our souls are in the hands of Allah and when He wants to awaken us, He awakens
you accept the guidance of Allah سبْحَ انَهُ وَ تَعَالَى, and will ُ to follow the straight path, you will take as many means as possible. Allah سبْحَ انَهُ وَ تَعَالَىwill then make the ُ means easy for you to take, and will bring them to you. But you must work for it, and strive towards it. : or the decree of Allah, is of 3 types ,إقدار اهلل to you : فيك Something you were born with, like your looks, family, naAonality. This is the will of Allah سبْحَ انَهُ وَ تَعَالَى. ُ
us. The Messenger of Allah ( )ﷺwent back when I said
upon you : عليك
this to him. He was striking his hand on his thigh while
You plan to go somewhere, and at that Ame, a guest appears. This is an acAon done on you. from you : منك
returning, and I heard him say: Verily the man dis putes with many things حَ َّدثَ ُه َع ْن َعلِيِّ بْنِ أَبِي،ٍّني بْ َن َعلِي َ ْس َ ُ أ َ َّن الْح،ٍس ْني َ َُع ْن َعلِيِّ بْنِ ح َ“ أَال: َ أ َ َّن الن َّ ِبيَّ صلى اهلل عليه وسلم طَ َر َق ُه َوفَاطِ مَ َة فَقَال، ٍطَالِب شا َء أ َ ْن َ ُسن َا ِبيَ ِد اهللَِّ فَ ِإذَا ُ َسولَ اهللَِّ إِنَّمَ ا أَنْف ُ يَا ر: ُ فَ ُقلْت. “ُصلُّو َن ؟ َ ت ني ُقلْتُ َل ُه َ َِسولُ اهللَِّ صلى اهلل عليه وسلم ح ُ ْصرَفَ ر َ فَان. يَبْ َعثَن َا بَ َعثَن َا : َُضرِبُ فَخِ ذَهُ َويَقُول ْ س ِم ْعت ُ ُه َو ُه َو ُم ْد ِب ٌر ي َ َل َِك ثُ َّم
You will to do something and go through with it. When you think of something and it happens, it is not a sixth sense, or special powers; this is a trick of the shaitan to make you think of yourself as special. It is also to test whether you really believe in the decree of Allah سبْحَ انَهُ وَ تَعَالَى. ُ
The will of Allah سبْحَ انَهُ وَ تَعَالَىis upon everything. You ُ are responsible for your acAon. Don't think of what peo ٧٧٥ # حديث، حيح مسلم ple do to you, don't let that sadden you. You should only be concerned with your own acAon. The story of Yusuf You cannot excuse your sins or shortcomings by blaming عليه السالمis a consolaAon for those who are oppressed. He went through so many difficult situaAons in his life; Allah ;سبْحَ انَهُ وَ تَعَالَىHe َى ُ سبْحَ انَهُ وَ تَعَالonly decrees all ُ from the comfort of his home and a loving father to a good for you. well, then sold into slavery, being made the target of the lust of the wife of his master, imprisoned even though he ٰفَأَمَّا َم ْن أ َ ْعطَىٰ وَاتَّ َقى was innocent. Anything we go through is always less As for he who gives and fears Allah than what he and the other messengers went through. When you focus on the acAons of others, you ٰسنَى ْ َُصدَّقَ بِالْح َ و will not be able to deal with them in excellence, or And believes in the best [reward], إحسان. The key to success and strength is acceptance of the decree of Allah سبْحَ انَهُ وَ تَعَالَىIn this ayah, we learn ُ َى ٰ ُسر ْ َس ُرهُ لِ ْلي ِّ َسنُي َ ف so much about مشيئة اهلل, the will of Allah سبْحَ انَهُ وَ تَعَالَى. ُ We will ease him toward ease. 92:5-7 Allah سبْحَ انَهُ وَ تَعَالَىdoes or want to destroy you by His ُ سبْحَ انَهُ وَ تَعَالَىwill; He َى ُ سبْحَ انَهُ وَ تَعَالwants to elevate you, ُ Your will is most apparent about your choice in going to Jannah or the hellfire. Your acAons reveal your will. Allah and wants you to go to Jannah. Stories in the Qur'an show its pracAcal applicaAon. سبْحَ انَهُ وَ تَعَالَىshows everyone the straight path; guidُ َّشا ُ ء َ نَ ْرفَعُ َدرَجَ اتٍ مَّن ن ance comes in different ways. Then your will takes over. Allah سبْحَ انَهُ وَ تَعَالَىdoes not want anyone to go to the ُ In life, people might try to degrade someone, but he is not affected; people might try to honor someone, but he hellfire, but if that is what you choose, it's your own ُ will. Your decision starts with the acAon of your heart. If is not honored. Allah سبْحَ انَهُ وَ تَعَالَىtakes charge of elevat }ًشىْ ٍء جَ َدال َ ْسا ُن أ َ ْكث َ َر َ َوكَا َن ا ِإلن
22
ing people and degrading them. If Allah سبْحَ انَهُ وَ تَعَالَىeleُ vates someone, no one can disgrace him, and if Allah سبْحَ انَهُ وَ تَعَالَىdishonors someone, no one can elevate ُ him. There are unlimited stages of elevaAon. In the work place, people go through various stages of promoAon, unAl, at the end, they reAre. The ranks of elevaAon with Allah سبْحَ انَهُ وَ تَعَالَىare limitless. Allah َى ُ سبْحَ انَهُ وَ تَعَال ُ raises people in rank by giving them knowledge. In the same situaAon, learning the same thing, people are at different levels. In a classroom, all the students learn the same syllabus. They get different marks in their exams, but in the end, they are all promoted to a higher class, except someone really weak. In dunya, the elevaAon cannot be exactly what you deserve. Allah سبْحَ انَهُ وَ تَعَالَىeleُ vates a person according to His knowledge and wisdom; He alone knows what the person deserves. CompeAAon can give rise to jealousy, which is a sickness of the heart, and is frowned upon. Just remember it is Allah َ سبْحَ انَهُ و ُ تَعَالَىwho decides, and this will make you saAsfied. ْسحُ وا َ ِسفَاف ِ َسحُ وا فِي املْ َجَ ال َّ يَا أَيُّهَا ا َّلذِي َن آ َمن ُوا إِذَا قِيلَ َل ُك ْم تَف َانشزُوا يَ ْرفَعِ اهللَُّ ا َّلذِي َن آ َمن ُوا مِن ُك ْم ُ انشزُوا ف ُ َْسحِ اهللَُّ َل ُك ْم ۖ َو إِذَا قِيل َ يَف خبِي ٌ ر َ َا َّلذِي َن أ ُوتُوا الْعِ ْل َم َدرَجَ اتٍ ۚ وَاهللَُّ بِمَ ا تَعْمَ لُو َن O you who have believed, when you are told, “Space yourselves” in assemblies, then make space; Allah will make space for you. And when you are told, “Arise,” then arise; Allah will raise those who have believed among you and those who were given knowledge, by de grees. And Allah is Acquainted with what you do. 58:11 This ayah from Surah Al-Mujadilah is about the eAqueQes of gatherings. Imagine siAng comfortably in cramped circumstances in a masjid, and then giving up your space for someone else. Only the one with knowledge and faith will do so. The two things you need to be elevated are faith and knowledge. The one who believes with knowledge, that Allah سبْحَ انَهُ وَ تَعَالَىwill never let ُ any of his deeds go in vain, will think of doing good to others before thinking of himself. Allah سبْحَ انَهُ وَ تَعَالَىhas ُ surrounded you with different opportuniAes to increase your faith in life. The more you work to increase your faith, the more Allah will elevate you. ReflecAng upon the universe is a means of increasing faith. The birds give us a lesson of total reliance upon Allah سبْحَ انَهُ وَ تَعَالَىto ُ provide for them. Birds are excellent teachers; the first
teacher was a bird, the crow which taught Qabeel how to dispose of his brother's body aGer he had murdered Habeel. The sea teaches us complete submission to the will of Allah سبْحَ انَهُ وَ تَعَالَى. It reflects upon the vastness ُ of Allah سبْحَ انَهُ وَ تَعَالَى. Flowers show us the perfecAon ُ and beauty of the creaAons of Allah سبْحَ انَهُ وَ تَعَالَى. The ُ disbeliever will enjoy the creaAon of Allah سبْحَ انَهُ وَ تَعَالَى ُ without giving a thought to the Creator. A believer uses everything around him to get closer to Allah َ سبْحَ انَهُ و ُ تَعَالَى. The decree increases his faith. The believer frees himself from the hellfire and the shaitan, and is free as a bird, soaring with hope, fear and love. The Qur'an is the greatest means to increase faith. If you take the Qur'an and the creaAon of Allah سبْحَ انَهُ وَ تَعَالَىtogether, ُ your faith will reach great heights. No one but Allah سبْحَ انَهُ وَ تَعَالَىknows who is elevated; only Allah َ ُ سبْحَ انَهُ و ُ تَعَالَىknows your heart and your level with Him َ سبْحَ انَهُ و ُ تَعَالَى. On the Day of Judgement, even an atom of faith will be salvaAon. Allah سبْحَ انَهُ وَ تَعَالَىwants you to use ُ your eyes, ears and heart to increase your faith. The only thing the Prophet Mohammad صلى اهلل عليه و سلمasked for increment in was knowledge : َقُل رَّبِّ ِز ْدنِي ِعلْمً ا and say, “My Lord, increase me in knowledge.” 20:114 Knowledge reforms your personality. The beneficial knowledge is that which brings you closer to Allah ُ سبْحَ انَه ُ وَ تَعَالَى, it elevates you by increasing your faith. Anything that you do with the Qur'an will increase your faith, be it reciAng, memorizing or pondering upon it. Any study of the Qur'an also benefits you, such as tajweed, fiqh, the science of hadith, the seerah. The stories in the Qur'an show you the acAons of Allah سبْحَ انَهُ وَ تَعَالَى. The Messenُ ger of Allah صلى اهلل عليه و سلمsaid: .إن اهلل يرفع بهذا الكتاب أقوامًا ويضع به آخرين ٩٩٦ # حديث، ٩ # كتاب، رياض الصالحني. رواه مسلم Verily, Allah elevates some people with this Qur’an and abases others. Focus on the Qur'an and ponder upon it, you will taste its sweetness; it will take you to a different dimension. It will upgrade you, but the test is that you cannot see whether you are upgraded or not. Allah سبْحَ انَهُ وَ تَعَالَى ُ has kept it a secret. The Messenger of Allah صلى اهلل عليه و سلمsaid: 23
ُ األو, all knowledge starts with Him و ما زاداهلل عبدا ً بعفو إال عزا ً وما تواضع، ما نقصت صدقة من مالHe سبْحَ انَهُ وَ تَعَالَىis ّل سبْحَ انَهُ وَ تَعَالَى. He َى ُ سبْحَ انَهُ وَ تَعَالis اآلخر, all knowledge ُ .حد هلل إال رفعه اهلل ends with Him سبْحَ انَهُ وَ تَعَالَى. He َى ُ سبْحَ انَهُ وَ تَعَالis also ُ ٦٠٣ # حديث، ١ # كتاب، رياض الصالحني، واه مسلم الظاهر, His سبْحَ انَهُ وَ تَعَالَىknowledge is visible to everyُ one; and الباطن, no one knows the extent and depth of Wealth does not diminish by giving charity, and Allah His سبْحَ انَهُ وَ تَعَالَىknowledge. The more you learn, the ُ سبْحَ انَ ُه َو تَعَالَى ُ does not increase anything for the slave more you realize that you don't know anything. who pardons except honour, and one does not humble ِيال ً َومَا أ ُوتِيت ُم ِّم َن الْعِ ْلم ِ إ َِّال َقل
himself to Allah except that Allah will exalt him in
And mankind has not been given of knowledge except a
ranks. Humble yourself for the pleasure of Allah سبْحَ انَهُ وَ تَعَالَى, ُ in all dealings in life. Do not be arrogant, think of yourself as less than everyone. Allah سبْحَ انَهُ وَ تَعَالَىwill appreُ ciate this feeling and elevate you in ranks. َوفَوْقَ كُلِّ ذِي ِع ْلم ٍ َعلِي ٌ م Above everyone who has knowledge, there is someone who has more knowledge. This applies to worldly and religious knowledge. This chain will never end, there is always someone with more knowledge. ٍ ذِي ِع ْلم owner of knowledge َعلِي ٌ م صيغة مبالغة excessive and intense form of the word Allah سبْحَ انَهُ وَ تَعَالَىelevates people with knowledge. But ُ don't stress yourself, because you can never be topmost. Do not compare yourself with others, because that will lead to sicknesses of the heart, and spoil the deed. Do not compete with others; compete with yourself to overcome your weaknesses. You are unique in the way you take to Allah سبْحَ انَهُ وَ تَعَالَى, because Allah َى ُ سبْحَ انَهُ وَ تَعَال ُ bestowed different talents everyone. Use whatever Allah سبْحَ انَهُ وَ تَعَالَىgives you, and use it as a staircase to climb ُ towards Allah سبْحَ انَهُ وَ تَعَالَى. Knowledge can make a perُ son a tyrant, as with Qaroon. He was renowned in his knowledge of chemistry, with which he took common elements like sand and turned them into precious metals. There can never be someone most knowledgable; Allah سبْحَ انَهُ وَ تَعَالَىis العليم, the Most Knowledgable. ُ
little. 17:85 This verse is a cure for people who are arrogant due to their knowledge. The prominent scholars always call themselves students of knowledge, to keep themselves humble. It does not suit human beings to be arrogant. Be humble when you learn, and Allah سبْحَ انَهُ وَ تَعَالَىwill ُ elevate you. The result is not in your control. Knowledge knows no limits or boundaries, so strive to increase your knowledge. There is no graduaAon from acquiring knowledge. If you get a cerAficate for finishing the Qur'an, did you actually finish it? There is no end to the gems you discover when you ponder upon the Qur'an. You can never finish reading all the ahadeeth. You can never exhaust any kind of knowledge. In Deen there is vastness. Every Ame you repeat a topic, your level of knowledge will increase. Learning does not always mean new informaAon; the more you repeat, the firmer it becomes, the more it benefits you and becomes pracAcal. If a teacher is corrected by a student, do not be offended, lower yourself to the truth. Don't forget the first teacher on earth was a crow, when he taught Qabeel how to bury his dead brother. This ayah is an advantage to both teacher and student; for the teacher to remain humble, and for the student not to elevate the teacher. ُوسفُ فِي نَفْسِ ِه ُ خ َّل ُه مِن َقبْلُ ۚ فَأ ََس َّرهَا ي ٌ َ سرَقَ أ َ َسرِقْ فَ َق ْد ْ قَالُوا إِن ي َصفُو َ ن ِ ش ٌّر َّمكَانًا ۖ وَاهللَُّ أ َ ْع َل ُم بِمَ ا ت َ َ َل ْم يُبْ ِدهَا َل ُه ْم ۚ قَالَ أ َنت ُ ْم They said, “If he steals - a brother of his has stolen be fore.” But Yusuf kept it within himself and did not re veal it to them. He said, “You are worse in position, and Allah is most knowing of what you describe.” 12:77 When the cup was found in the baggage of Binyameen, the evil in the souls of the brothers resurfaced. They 24
stopped defending themselves and immediately said that the brother of Binyameen was also a thief. They were, of course, referring to Yusuf. They were implying that the 10 of them were from one mother, and the brothers from the other mother were thieves, dissociaAng themselves from their half brothers. Islam negates this thinking of family honour, this a pre-Islamic trait. Yusuf عليه السالمwas listening to all this. The brothers were jusAfying themselves, whereas they were the ones to blame for this whole series of events, beginning from the Ame when they threw the young Yusuf عليه السالمinto the well. Yusuf عليه السالمhad overlooked all their crimes to himself, but this was the last straw. They were accusing him of theG now. Yusuf عليه السالمwas oppressed since childhood, but he did not let that poison his heart. The chain of events which started with the crime of the brothers, now ended with Yusuf عليه السالمbeing a figure of authority in Egypt. When the cup was retrieved from the baggage of Binyameen, the brothers stopped defending their group; which they had been convinced previously, was innocent. Now their mask of good was liGed, and their evil demeanor was uncovered. This change occurred in an instant. They straight away implied that Binyameen was their half brother. In their heart, they sAll separated themselves from their half brothers Yusuf عليه السالمand Binyameen. َسر ْ ِق ْ قَالُوا إِن ي The brothers now used the word stealing. They brought extra information which was not needed, by saying that the full brother of Binyameen also was a thief. خ َّل ُه مِن َقب ُ ْل ٌ َ سرَقَ أ َ فَ َق ْد The brothers brought false information to prove their su periority. They went back to their reality as soon as the situation allowed it. This shows the nurturing of Allah.
hearts. Their statement also changes from {}أخانا, our brother, to {}أخ, brother. It is so ironic that they are talking lies about the very person in front of them, Yusuf عليه السالم, who is not a helpless boy any more, but a most powerful figure in Egypt. Allah سبْحَ انَهُ وَ تَعَالَىbrought the ُ one person forward who knew the truth of what they were saying. Imagine the feelings of Yusuf عليه السالمat this Ame; the very brothers who had oppressed him in childhood, come back into his life at a point when he had the authority to punish them. He had the upper hand, was giving them much needed food grains; and they accuse him falsely of being a thief! ُوسفُ فِي نَفْسِ ِ ه ُ فَأ ََس َّرهَا ي But Yusuf controlled his emotions; there is a boundary for self-talk as well. You cannot have evil thoughts about people, or you lose the reward of your patience. Yusuf didn’t say anything; he controlled even his inner thoughts. This shows the extent of his forbearance. كيف تعامل يوسف عليه السالم مع إخوت ِه ؟ how did Yusuf عليه السالمbehave with his brothers? Yusuf عليه السالمdealt with his brothers with األناة, without haste, keeping his emoAons in check. He didn't expose his feelings. He kept whatever they did to him in the past and at present a secret. This shows his ihsaan. He hid his feelings, so that they would not show upon his words and acAons. He would not have been able to do jusAce, or keep a balanced approach. This is a very high stage of ihsaan. If you struggle to go against your nature, not to react, and do ihsan, while hoping from Allah سبْحَ انَهُ وَ تَعَالَى ُ that one day you would reach this stage, it bears a reward. You must work on your image with Allah َ سبْحَ انَهُ و ُ تَعَالَى, not people.
He wanted to take all the sicknesses from their hearts. This was all purification for them. SomeAmes you are jealous of someone, and then you are out of touch of them, so you forget; the jealousy festers in your heart. Then Allah سبْحَ انَهُ وَ تَعَالَىbrings a situaAon ُ to show you this dormant feeling. The extra informaAon that the brothers gave by implying that Yusuf عليه السالم was also a thief exposed the sickness in their
َو َل ْم يُبْ ِدهَا َل ُه ْ م Yusuf عليه السالمhad been nurtured by Allah through the different situations. He did not disclose his feelings at all, hiding his inner thoughts. He spoke only to him self to bring relief to himself.
25
The behavior of prophets is the actual and balanced behavior. To fight for your rights, take revenge, aQack before you are aQacked, all this is animal behavior. These are our 'stars', the role models we should follow. The behavior of Yusuf عليه السالمwas full of wisdom. ش ٌّر َّمكَانًا َ قَالَ أ َنت ُ ْم Yusuf kept his objective of keeping Binyameen with him
Allah, that the brothers who harmed him so much were now forced by Allah to honour him. Allah سبْحَ انَهُ وَ تَعَالَىshows His support to the one who is ُ in the right, showing him the consequence of his goodness. No one had called him the Aziz before; he was the keeper of the treasure, the 'finance minister'.
in his mind. He did not call the brothers evil, rather he
شيْخًا َكبِي ًرا َ إِ َّن َل ُه أَبًا
called their position evil. He did not accuse them of be
The brothers were trying to play with the emotions of
ing wicked; they were his brothers after all. He didn’t go
Yusuf عليه السالم. They realized they could not leave
into any details of what they had done, even though he
Binyameen, so they tried to soften the heart of Yusuf, by
was talking to himself.
describing their father as very old. They imply that the
It weakens you when you relive the wrong done to you.You should not be negaAve even with yourself. There are boundaries even when talking with yourself. This was a way of dealing with the anger which the behavior of the brothers gave rise to in the heart of Yusuf عليه السالم. He did not let his painful thoughts carry him away; he suppressed them. This was not the Ame or place to talk to the brothers about the past. But he was not a wall, he had feelings. َصفُو َ ن ِ وَاهللَُّ أ َ ْع َل ُم بِمَ ا ت The people who believe in akhirah react in a different manner to calamities. The brothers realized that their evil was exposed by their statements. They tried to cover it, and their tone changed, becoming more conciliatory. Yusuf عليه السالمdid not react, although he had a right to. Allah was elevating Yusuf, because he was patient, and pardoned his brothers. َاك َ خذْ أ َحَ َدنَا َمكَانَ ُه ۖ إِنَّا نَر ُ َشيْخًا َكبِيرًا ف َ قَالُوا يَا أَيُّهَا ا ْل َعزِيزُ إِ َّن َل ُه أَبًا ني َ ِ َن املْ ُحْ سِ ِن They said, “O ‘Aziz, indeed he has a father [who is] an old man, so take one of us in place of him. Indeed, we see you as a doer of good.” 12:78
father will of be able to live without Binyameen, the youngest brother. This whole situation was also a test for Ya’qub عليه السالم. The two sons he was most attached to were the ones having the most tests. This was also an ele vation for him. خذْ أ َحَ َدنَا َمكَانَ ُ ه ُ َف The brothers offer Yusuf عليه السالمthe opAon of taking any of them instead of Binyameen. But Yusuf عليه السالمis not interested in anyone else, he only wants to keep Binyameen with him. The brothers knew the posiAon of the youngest brother in the heart of their father. They knew their father loved the most. They realized that if all of them were imprisoned, and Binyameen went back, their father would not take it too hard. خذَ إ َِّال مَن وَجَ ْدنَا َمت َا َعن َا عِن َدهُ إِنَّا إِذًا َّلظَاملِ ُو َ ن ُ ْ قَالَ َمعَاذَ اهللَِّ أ َن نَّأ He said, “[I seek] the refuge of Allah [to prevent] that we take except him with whom we found our possession. In deed, we would then be unjust.” 12:79 َّقَالَ َمعَاذَ ا هلل These same words were spoken before by Yusuf, when the ladies at the dinner in the house of the Aziz were coerc ing him to commit a sin; he sought refuge with Allah.
ُقَالُوا يَا أَيُّهَا ا ْل َعزِيز The brothers addressed Yusuf as the Aziz, honoring him with their own tongues. This was قدرة اهلل, the ability of
In the present situation, what the brothers were suggest ing is actually injustice; the taking of another brother instead of Binyameen. 26
Yusuf عليه السالمdid not rely on himself. He implied that only Allah سبْحَ انَهُ وَ تَعَالَىcould save him from being unُ fair. He could not trust himself to stay away from sinning. The test for Yusuf عليه السالمis now more intense; he has to do ihsaan even though he now has authority and power. Yusuf عليه السالمis the main character in the story, but we learn from all the other characters too, when Allah سبْحَ انَهُ وَ تَعَالَىtells us what they did and how Allah ُ سبْحَ انَهُ وَ تَعَالَىdealt with them. The suggesAon of the ُ brothers, to subsAtute one of them instead of Binyameen, was injusAce, so Yusuf عليه السالمsaid: ََِّمعَاذَ اهلل A shelter or refuge
الظلم وضع العقوبة في غير محلها Injustice here was to punish the one who didn’t deserve it Yusuf عليه السالمwas a figure of authority, but he was not shy to say he could be unjust. He was very humble Love comes from Allah, it is not in the control of anyone. The test of the brothers was to realize and accept this fact, and not react with jealousy. ني َ َاك ِم َن املْ ُحْ سِ ِن َ إِنَّا نَر The ayah starts with the brothers honoring Yusuf عليه السالمby addressing him with the title of the Aziz. It
امللجأ هو اهلل The refuge is Allah
ends with more praise. They are asking Yusuf عليه السالم to do them this favor.
You must feel in need of Allah سبْحَ انَهُ وَ تَعَالَىall the Ame. ُ If you feel self sufficient, you fail the test. This statement of Yusuf عليه السالمis the same as saying :
These same words were said by the prisoners, when they asked Yusuf عليه السالمto interpret their dreams. The a_tude of Yusuf showed that he was good. Yusuf عليه السالم عوذ باهلل من أي ضرر أو ظلم أو ذنبwas a good-doer in two completely different circumstances. In prison, he had no power of choice. But I seek refuge with Allah from any harm, injustice or sin now, he was a figure of authority and power. His character and manners do not change with his circumstances. The praise of the brothers was like a bribe to Yusuf عليه The real manners do not change, whatever the situaAon; السالم. He had, earlier in the story, said the same words, they come automaAcally. Different situaAons nurture the person, elevaAng him in ranks. Yusuf عليه السالمclimbed when the wife of the Aziz was pushing him to sin. Here, he again sought the protecAon of Allah سبْحَ انَهُ وَ تَعَالَى. At ُ higher and higher with each situaAon in his life. The pristhis point in the story, the suggesAon of commi_ng injus- oners were disbelievers; the brothers were believers, the sons of a messenger of Allah سبْحَ انَهُ وَ تَعَالَى. Yusuf عليه ُ Ace made Yusuf عليه السالمseek the refuge of Allah ُ سبْحَ انَه ُ السالمwas the same with both. This shows his meQle, وَ تَعَالَى, whereas earlier it was the threat of sin. the core of his goodness. The brothers were asking him to do ihsan with them, to deal with them in good, by ُخذَ إ َِّال مَن وَجَ ْدنَا َمت َا َعن َا عِن َده ُ ْ أ َن نَّأ leaving Binyameen and taking one of them instead. They Yusuf عليه السالمdid not use the word سرق, stealing, be were very diplomaAc with their words. cause Binyameen was innocent, and he was wary of saying even a tiny lie; he wanted to be completely truth ful. He was very careful to protect his tongue. إِنَّا إِذًا َّلظَاملِ ُو َ ن في هذه حالة In that case
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Reported by `Iyad bin Himar (RA): The Messenger of Allah (peace be upon him) said, "Verily, Allah has revealed to me that you should adopt humility. So that no one may wrong another and no one may be disdainful and haughty towards another.” [Muslim - Riyad us Saliheen Chapter 279, 1589]
Reported by `Abdullah bin `Amr bin Al`As (RA): The Messenger of Allah (peace be upon him) said, “He who desires to be rescued from the fire of Hell and to enter Jannah, should die in a state of complete belief in Allah and the Last Day, and should do unto others what he wishes to be done unto him.” [Muslim]
Reported by Abu Umamah (RA): I heard the Messenger of Allah (peace be upon him) saying, "Read the Qur'an, for it will come as an intercessor for its reciters on the Day of Resurrection.” [Muslim - Riyad us Saliheen Chapter 180, 991]
Reported by Thauban (RA) reported: The Prophet (peace be upon him) said, "He who visits his brother in Faith, will remain engaged in picking the fresh fruits from the garden of Jannah till he returns." [Muslim - Riyad us Saliheen Chapter 144, 898]
One outburst at a time Do you get angry? Often? How do you express your anger? Do you think you are unique in your family in the way you express your anger? If not, do you find yourself repeating another family member's style of expressing anger? Have you witnessed someone become angry recently? What about in your own family? How did their reaction make you feel? Â The popular advice we often hear these days about handling anger is "don't hold it in, let it out." We are told that it is unhealthy to hold in our anger. Television shows, movies, and video games tend to sensationalize outbursts of anger, often showing in too much detail the facial expressions of angry people and the wanton destruction they wreak. Although the great debate as to how much popular entertainment influences personal lives rages on, one thing is for sure: Anger hurts not only the person becoming angry but also people close to that person. Frequent outbursts of anger ultimately will have a negative affect a person's physical health as well. Â According to Islamic teachings, outbursts of anger are supposed to never occur. Our role model is the best of creation and the beloved of Allah the Almighty, Prophet Muhammad sall Allahu`alayhi wa sallam. So here is the challenge: Find one instance in which Prophet Muhammad sall Allahu`alayhi wa sallam had an outburst due to becoming angry or upset. You will never meet the challenge because it just did not happen. There are instances in which we are told his face became red and he was visibly upset. We are told that his demeanor changed. But we never find an instance in which the emotions of Prophet Muhammad sall Allah `alayhi wa sallam betrayed him to the degree that he had an outburst of anger. And neither did he tolerate anger in his beloved Companions (peace be upon them all). How odd, indeed, that despite claiming our sincere desire to emulate the Prophet, you and I continue to exercise little self-restraint when we are angry. Instead, we say hurtful things and sometimes, in our weakest moments, we resort to pushing, hitting, or punching others, or throwing things at them. This is a shameful situation indeed. Each of us must come to terms with our own inability and weakness to exercise self-restraint when something upsets us or does not occur according to our plan. Let's get started. 33
Increase Self-Restraint Among the teachings of the Qur'an and our beloved Prophet Muhammad sall Allaahu `alayhi wa sallam, the most relevant advice about controlling anger encourages selfrestraint. (١٣٤) ني َ َّاس وَٱهللَُّ يُحِ بُّ ٱملۡ ُحۡ سِ ِن ِۗ ن ٱلن ِ ع َ ني َ ظ وَٱ ۡلعَا ِف َ ۡغي َ ني ٱ ۡل َ ظ ِم ِ َٰٱلضرَّآ ِء وَٱ ۡلڪَـ َّ ٱلسرَّآ ِء و َّ ن فِى َ ٱ َّلذِي َن يُن ِفقُو Allah the Almighty describes the best of us as, [those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men; for Allah loves those who do good] (Aali `Imran 3:134). We must all strive not only to restrain our anger but to be ready to forgive and pardon those whose actions or words might have angered us. Indeed, we have three relevant teachings from Prophet Muhammad sall Allahu`alayhi wa sallam: "When Allah completed the creation, He wrote in His Book which is with Him on His Throne, 'My Mercy overpowers My anger.'" (Al-Bukhari, Book 54, #416) "The strong is not the one who overcomes people by his strength, but the strong is the one who controls himself when in anger." (Al-Bukhari, Book 73, #135) The height of self-restraint, of course, is not to get angry to begin with. This is enjoined upon us by Prophet Muhammad sall Allahu `alayhi wa sallam in the following hadeeth: A man said to the Prophet, "Advise me!" The Prophet said, "Do not get angry." The man asked (the same) again and again, and the Prophet said each time, "Do not get angry." (Al-Bukhari, Book 73, #137) It is worthwhile to remember that peace, solace, and tranquility are the outcomes of the absence of anger, and it is therefore fitting that all of these teachings of Prophet Muhammad sall Allahu`alayhi wa sallam were narrated by a Companion known for his self-restraint, namely, Abu Hurairah radhiallaahu` anhu.
One Outburst at a Time Suppose after reading this far you say, "I will do my best to increase self-awareness and self-restraint, but what if, during that time, I do get angry, then what?" You should develop a plan of action to help you recover gracefully. The best first response to the onset of anger is to seek refuge in Allah Almighty from the Shaytaan because most often it is Shaytaan who deludes us with thinking that we will feel relieved if we unload our frustrations or get them off our chest. Sometimes we are so caught up in expressing our anger and in righting a wrong that we ignore the simplest way to control our anger: to turn to Allah and away from whatever it is that is causing us to be angry. Sulaiman ibn Surad radhiallaahu` anhu narrated: Â A man from the Companions of the Prophet sall Allahu`alayhi wa sallam said: Two men abused each other in front of the Prophet and one of them became angry and his anger became so intense that his face became swollen and changed. The Prophet said, "I know a word the saying of which will cause him to relax if he does say it." Then a man went to the angry man and informed him of the statement of the Prophet and said, "Seek refuge with Allah from Shaytaan." On that, the angry man said, "Do you find anything wrong with me? Am I insane? Go away!" (Al-Bukhari) Â How tragic indeed that this angry man's rejection to the Prophet sall Allahu`alayhi wa sallam's advice has been recorded for all times. Instead of heeding the advice, the man's anger overcame him and he mocked the advice of the Prophet sall Allahu`alayhi wa sallam, saying in effect, am I crazy to think that saying this word or that will actually curb my anger? How misguided indeed was this man! Remembering Allah Subhaanahu wa Ta`aala helps us to monitor our speech and our actions as well, since so often the first lowly instinct is to speak ill, to curse, or to raise one's hands in retaliation. The reminder to turn to Allah at the onset of anger in reality reconnects us with Allaah Subhaanahu wa Ta`aala at a moment when it seems we are being overpowered by Shaytaan's temptations to anger. When you feel the onset of anger, in addition to seeking refuge in Allaah Subhaanahu wa Ta`aala from Shaytaan, you should shift your posture so that you attempt to regain some sense of control of yourself and regain your composure.
It once happened that Abu Dhar Al-Ghifari radhiallahu` anhu was being taunted by some people who wished to take their camels to drink in a trough he owned. One of those people said to the other, "Who can compete with Abu Dhar (in bringing animals to drink) and make his hair stand on end?" A man said, "I can." So he brought his animals and competed with Abu Dhar, with the result that the trough was broken. Abu Dhar was standing, so he sat down, then he lay down. Someone asked him, "Aboo Dhar, why did you sit down then lie down?" He said, "The Messenger of Allah sall Allahu `alayhi wa sallam said, 'If any of you gets angry and is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down'" (Ahmad). Â By focusing on yourself and your inner thoughts enough to change your posture and position, you prevent yourself from saying or doing anything rash in a fit of anger. There are positive physiological effects as well from changing your position, all of which lend to a more calm state of mind and body. Â Final Thoughts In the early years of our eldest son's life, we are constantly encouraging him not to get upset and not to throw tantrums. We remind him that he will almost never achieve his desired goal by getting upset. If he restrains his frustrations and asks politely and his mother and I can accommodate his request, we do so willingly and remind him that his politeness and his self-restraint have paid off. The common refrain one can hear him saying is "You can be hungry, but just don't be angry." Â As youth and young adults, you must practice the art of self-restraint. Turn to Allah Almighty, make sincere du`aa' asking Him for guidance and assistance as you strive to increase self-restraint. You know best your own strengths and weaknesses. If you find it hard to control your anger, then start today to learn how to control it, one outburst at a time.
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as these are very
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Reported by `Umar bin Abu Salamah (RA): Messenger of Allah (peace be upon him), said to me, "Mention Allah’s Name (i.e., say Bismillah before starting eating), eat with your right hand, and eat from what is near you.” (Bukhari & Muslim - Riyad us Saliheen, Chapter 100, 728)
Reported by Sa’d bin Ubaid (the Maula of ‘Abdur-Rahman bin Azhar)(RA): Allah’s Apostle (peace be upon him) said, ‘None of you should long for death, for if he is a good man, he may increase his good deeds, and if he is an evil-doer, he may stop the evil deeds and repent.’ (Bukhari Volume 9, Book 90, Number 341)
Reported by Abu Huraira (RA): The Prophet (peace be upon him) said, ‘Every day two angels come down from Heaven and one of them says, ‘O Allah! Compensate every person who spends in Your Cause,’ and the other (angel) says, ‘O Allah! Destroy every miser.’ (Bukhari, Volume 2, Book 24, Number 522)
Reported by Rafi bin Khadij (RA): I heard the Prophet (peace be upon him) saying, ‘Fever is from the heat of the (Hell) Fire; so cool it with water.’ (Bukhari Volume 4, Book 54, Number 484)
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Masjid Bani Hashim At Jumeirah Islands, Dubai
Masjid Bani Hashim by the Grace of Allah ()سبْحَ انَ ُه َو تَعَالَى ُ عز وجل, opened its doors on 2nd Ramadan 1434; July 10th, 2013 and is a Non-Profit Organization. It envisions to offer intensive courses, lectures, workshops, Tafseer el Quran with Taddabur, Tajweed, Seerah of the Prophet & صلى اهلل عليه وسلمother important subjects in Islamic Studies. Our Mission Masjid Bani Hashim’s mission is to provide authentic understanding of Islam based on Qur'an & Sunnah of our beloved Prophet Mohammed ()صلى اهلل عليه وسلم. Masjid Bani Hashim welcomes all and provides a golden opportunity to access Islamic Courses to all seekers of Ilm. Without rushing back home, you can make a stop at Masjid Bani Hashim to nurture your soul, pray and recite The Quran.
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