Summary of Tafsir 22/9/21
“So be patient! Allah’s promise is certainly the truth. Seek forgiveness for your errors, and
glorify the praises of your Lord morning and evening.” (40:55)
There are three types of sabr (patience):
As Sabru alal ita’ah – sabr upon obedience.
A person is engaged fighting their own nafs, being disciplined and observant in fulfilling all
their obligations and duties such as struggling to wake up in the morning but compelling
oneself to do so, so that they can pray their Fajr salah on time as well as all the other
prayers. Also during the month of Ramadhan when they are surrounded by people who are
consuming food; eating and drinking, they abstain from food and drink in fulfilling their
obligations in obedience to the Creator. In performing hajj, a person will face many
obstacles during the journey so this too will require a person to observe sabr. Helping your
Muslim brother/sister is also classed under this category.
Sabru anil ma’siyah – sabr from committing disobedience.
This is when a person is surrounded by temptation; feeling inclined to indulge in the haram
and prohibited pleasures of the dunya: visiting night clubs, drinking alcohol etc. but they
stop and prevent themselves from committing such acts due to the fear of Allah,
remembering that on the Day of Judgment, they will be compelled to render their account –
how would they then stand in front of Allah after committing so many sins?
As sabru fil musibah – sabr when facing a calamity, for example, when losing a loved
one.
“Most definitely we will test you with a (little) bit of fear, with hunger and with a shortage
in wealth. So good news to those who exercise sabr (patience).” (2:155)
Our purpose in this life is to strive in earning provision for the Hereafter. In order to reap
these rewards, struggle and effort will undoubtedly be required. We will labour and toil in
undertaking hardship but we cannot hope or expect to achieve success without endeavour
and effort. In applying ourselves, we must do our utmost in making these necessary
preparations. We will be tried and tested but we need to endure and persevere if we wish to
earn salvation and success.
Calamities will always encircle us but we are reminded of the appropriate steps we should
take when stricken with any type of adversity in reciting the following verse:
“Those who exercise sabr are) those who, when any difficulty befalls them, they say, ‘Verily
we belong to Allah and to Him shall we return.’” (2:156)
Those who display perseverance in the face of trials and calamities will find themselves
spiritually uplifted and will be from amongst those whom Allah has described in the
following manner:
“Those are the ones on whom the combined and special mercies of Allah descend and who
are rightly guided.” (2:157)
A common notion in our society is that the verse ‘Inna lillahi wa inna ilaihi rajiun’ (Indeed
we belong to Allah, and indeed to Him we will return) is recited only at the time of
someone’s death, but this ayah should be in fact recited in cases where a person is subjected
to any type of loss; great or insignificant. In a hadith, the Messenger of Allah said:
“Never is a believer stricken with a discomfort, an illness, an anxiety, a grief or mental
worry or even the pricking of a thorn but Allah will expiate his sins on account of his
patience.” (Bukhari and Muslim)
Even those things that many would view as trivial – the Prophet recommended us to recite
‘Inna lillahi wa inna ilaihi rajiun’. Some of the instances a person should recite this verse
are:
1) The time when a person’s shoe lace snaps.
2) At the time when the light suddenly goes out.
3) When a person is pricked by a thorn or anything sharp of any kind.
4) When bitten by a mosquito.
If a person is instructed to recite this du’a’ in minor incidences – how much more essential
and important is it for us to recite it when faced with more severe calamities.
If we lose something, Allah will give us something better. We need to prepare ourselves for
the alam-e-barzakh.
Indeed those who are patient will get their reward in full without any measure.
On the Day of Judgement, Shaytan will speak out to all humanity saying that he didn’t
compel anyone to sin.
“When judgement will take place, Shaytan will say, ‘Allah had certainly made a true
promise to you. I also made promises to you but I broke them. The only control that I
exercised over you was that I invited you and you responded to me. So do not blame me but
blame yourselves. I cannot be a helper to you (against Allah’s punishment) nor can you be
helpers to me. I am absolved of your action of ascribing me as a partner from before. There
shall be a torturous punishment for the oppressors.” (14:22)
The aqidah of the Ahlus Sunnah Wal Jamat is that all prophets are sinless. They do not
commit any minor or major sins before or after prophethood. This is only to be seen as
mistakes that the prophets made which they sought forgiveness from in teaching the
ummah.
The question arises that if the Prophet (sallallahu alaihi wassallam) was sinless then why
would he need to seek repentance. The Prophet (sallallahu alaihi wassallam) was given
unconditional forgiveness for the past, present and future sins but he sought forgiveness for
the following three reasons:
1) Taleem lil -ummah – to teach the ummah.
2) According to the Prophet’s (sallallahu alaihi wassallam) status, he is asking for
forgiveness. Like the Arabic saying goes, “The righteous people's good deeds are the
shortcomings of the closest people to Allah.” Many of us miss our fardh salah and remain
unmoved in the slightest but for those people who are closest to Allah, even if they were to
miss their Tahajjud salah, they would cry all night.
3) According to the past – the Prophet (sallallahu alaihi wassallam) status became greater
with every passing day so in looking back in hindsight, he would feel that he needed to seek
forgiveness.
Sayyiduna Abdullah ibn Mas’ud said, “If my today is not better than yesterday then I am at
a big loss."
Sayyiduna Abdullah ibn Busr reported that the Prophet (sallallahu alaihi wassallam) said,
“Blessed is he who finds many prayers for forgiveness in his record.” (Sunan Ibn Majah)
A person came to Hasan al Basri (rahmatullah alaihi) and he prescribed istighfar for all their
problems:
A man once came to al-Hasan al-Basri (rahmatullah alaihi) and complained to him: “There
is a drought.” He replied: “Seek Allah’s forgiveness (i.e. say astagfirullah)
Then another person came to him and said, “I am steeped in poverty.” He replied: “Seek
Allah’s forgiveness.”
Then another person came to him and complained, “My wife is barren; she cannot bear
children.” He replied: “Seek Allah’s forgiveness.”
A person who was sat next to him said to him, “For everything, you instructed them to seek
Allah’s forgiveness?”
Al-Hasan al-Basri (rahmatullah alaihi) said, “Have you not read the statement of Allah? ‘I
said “Ask forgiveness of your Lord. Truly He is Oft-Forgiving. He will send rain to you in
abundance; increase you in wealth and children; grant you gardens and bestow on you
rivers.” (Nuh 71:10-12)
Doing istighfar is cleaning the heart like cleaning an old house. We then beautify our hearts
with tasbih.
“Those who dispute about Allah’s ayat without any warrant that has come to them have only
pride in their hearts, (the justification for) which they shall never reach. So seek refuge with
Allah. Undoubtedly, only He is the All-Hearing, All-Seeing. (40:56)
There are people who are always contradicting Islam, even within the Muslims. This is a
matter of great concern because a person questioning the fundamentals of Islam could result
in a person leaving the fold of Islam altogether. May Allah save us all.
The backdrop to this verse is to ask refuge from the Dajjal. The Jews would say that when
Dajjal would come he would be their companion in conquering the world.
We should recite the following du’a in protecting ourselves:
Allahumma inna naj’aluka fi nuhurihim, wa na’uzubika min shururihim. (O Allah, we place
You in front of them, and we seek Your refuge from their harms.)
Triple Filter Test
Before we speak, we need to go through the following filters:
1) Is what we are saying true or not.
2) Is what we are saying good?
3) Is what we are saying useful?
If the response to all these questions is positive, then we may say what we intended,
otherwise we should remain silent.
A person who has an aota amount of pride in their hearts will not enter Jannah.
“The creation of the heavens and the earth is greater than the creation of mankind, but most
people do not know.” (40:57)
This is referring to the people who don’t believe in the existence of God.
“How can you disbelieve when you were once lifeless and it is He Who granted you life?
Thereafter He will cause you to die and give you a life and then you would return to Him.”
(2:28)
The disbelievers would ask as to how the dead bones would be revived after a person passes
away. Allah responds by saying that this is not difficult for Allah.
A person will be raised barefoot, naked and uncircumcised on the Day of Judgement.
The majority of the people are disbelievers. We see that 80 % of the world’s population are
disbelievers.
May Allah safeguard our iman and give us the tawfiq to breath our last with the kalimah on
our lips. Ameen.
Summary of Dhikr Majlis 24/9/21
We need to acknowledge and appreciate the mercy of Allah. The Prophet (sallallahu alaihi
wassallam) once passed by a woman who was mourning the death of her son. He told her to
be patient. She responded by saying that he did not know what she was going through. The
Prophet (salaihi alaihi wassallam) walked away. Later on, after becoming aware of the
identity of the person who had advised her in the first instance, she came and apologised to
the Prophet (sallallahu alaihi wassallam) but he said to her that patience was at the first
strike of a calamity.
“By the light of day! By the night when it settles! Your Lord has neither forsaken you nor
does He dislike you.” (93:1–3)
What is the backdrop of the first three verses of Surah Duha? The Prophet (sallallahu alaihi
wassallam) did not receive revelation for so many days, some say that he did not receive
any revelation for many weeks. The Quraysh began to mock him in saying that Allah had
abandoned him. Allah then sent these verses.
Allah said that he had not revealed this message to the Prophet (sallallahu alaihi wassallam)
to burden him but it was a reminder for those who feared Allah.
When a person makes du’a to Allah, just because He does not answer instantaneously, this
does not mean that Allah has abandoned them. When we make du’a, we become very hasty,
we expect everything to be immediately answered. Allah’s mercy envelopes the whole of
mankind. If this was not the case then Allah would not have given the disbelievers anything.
Now imagine those who believe, worship and remember Allah, how much more mercy
Allah will have for these people.
When we begin anything, we recite: Bismilllah hirahma nir rahim (In the name of Allah, the
Beneficent, the Most Merciful). Allah says that his anger surpasses his wrath.
Some people pose the question that if Allah is so merciful why then did He create the
Hellfire? Allah is not only merciful but he is also equally just, so when He punishes in the
Hellfire it is not out of His wrath but out of his sense of justice. No one can enter Paradise
except for the mercy of Allah.
How do we appreciate Allah’s mercy?
“Say (on My behalf), “O servants of Mine who have acted recklessly against their own
selves, do not despair of Allah’s mercy. Surely, Allah will forgive all sins. Surely, He is the
One who is the Most-Forgiving, the Very-Merciful.” (39:53)
We need to do istighfar and seek Allah’s forgiveness:
“Ask forgiveness from your Lord; for He is Oft-Forgiving; (71:10)
Narrated by Sayyiduna Abu Hurairah:
I heard Allah’s Messenger (sallallahu alaihi wassallam) saying. By Allah! I ask for
forgiveness from Allah and turn to Him in repentance (Astaghfirullah Wa Atub illaihi) more
than seventy times a day.” (Bukhari)
In another hadith it is mentioned that the Prophet ( alaihi wassallam) would seek forgiveness
100 times a day.
Shaykh Ashraf Ali Thanvi (rahmatullah alaihi) says that when we ask Allah to show mercy
we should ask for the following four things:
1) Tawfiq-e-ta’at – in committing sins, a person is deprived of the ability to carry out good
deeds, so a person in imploring to Allah is asking to give them back the ability in
performing righteous action.
2) Farakhe ma’ishat – expansion of rizq (sustenance).
3) Be hisab maghfirah – not to be taken to account.
4) Dukhule Jannat – entry into Paradise.
Sayyiduna Wahshi ibn Harb (radiallahu anhu) prior to accepting Islam killed the uncle of the
Prophet (sallallahu alaihi wassallam): Sayyiduna Hamzah (radiallahu anhu). When the
Prophet (sallallahu alaihi wassallam) learned of this, he sobbed uncontrollably. Even then,
Allah told him to do sabr.
“O you who have believed, fear Allah and be with those who are true.” (9:119)
Taqwa comes from the word wiqayah which refers to a barrier. When a person inculcates
taqwa in their life, they create a barrier between themselves and sinning. A person who is a
muttaqi (God-fearing) is an individual who has adopted taqwa in their life by developing a
barrier between themselves and committing any deed that is:
• Haram
• Makruh Tahrimi
They also save themselves from:
• Omitting any Fardh
• Omitting any Wajib
• Omitting any Sunnat-E-Muakkadah
Why is Allah telling us to fear Him? Allah is instructing us out of the love He has for us. If
we don’t develop Taqwa in our lives then the iman which has been gifted to us will fade and
diminish. If a person doesn’t remain steadfast in preserving their taqwa than this will
undoubtedly have an effect on their iman also. This is the reason why the great scholar Shah
Abdul Aziz (rahimahullahi alaihi) says:
“A person who is negligent in performing their optional prayers; then this will have effect
on their Sunnat duties. And if a person is negligent in performing their Sunnat duties then
this will have effect on their Fara’idh. A person who is negligent in performing their
Fara’idh will have the recognition of Allah taken away from their heart. And when they
recognition is taken away, then the person will fall into the ditch of Kufr.”
The Prophet would supplicate to Allah to grant him fear that would serve as barrier from
committing sins by saying:
“O Allah, apportion to us such fear as should serve as a barrier between us and acts of
disobedience.”
A greater amount of fear will make us despondent and lose all hope.
How long should we stay with the pious people? Until we become like them
In a hadith it states that a good companion is better than solitude, and solitude is better than
an evil companion.
If a person has £5000 pounds for 11 months and then acquires £1,000 and this amount of
money remains with them for one month only, then the person will have to pay zakat on
£6,000, despite the £1,000 remaining with them for only one month, due to the money
becoming mature. In the same way, a pious person will benefit the person who is not God
conscious and this will cause the person to mature just in remaining in their company.
Advice of Allamah Ahmad Shafi (rahimahullahi alaihi)
1) Stay in the company of pious people.
2) Engage in abundant amount of dhikr.
3) Contemplate over the creation of the heavens and the earth.
“Return to your Lord, well-pleased and pleasing (to Him). (89:28)
Hasan Basri (rahmatullah alaihi) would advice in making as many friends, so that on the
Day of Judgement, they would be of help.
Our food should also be eaten by the pious as mentioned in a hadith so that they will make
du’a for us.
“Indeed, in the creation of the heavens and the earth and the alternation of the night and the
day are signs for those of understanding.” (3:190)
“We will show them Our signs in the horizons and within themselves until it becomes clear
to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all
things, a Witness?” (41:53)
We need to understand the purpose of life and why we were created in the first place:
“Have they not looked at the camel and see how it was created? And at the sky, how it was
raised? And at the mountains, how they were placed firmly? And at the earth, how it was
spread out?” (88:17–20)
After pondering over the creation we need to come to the right conclusion – to worship
Allah. We need to have the right intention.
Checklist:
• Have we performed the five daily prayers?
• Have we performed the Witr prayer?
• Have we performed the sunnah muakkaddah prayers?
We need to also stay away from sins.
Even after a person will enter into Jannah, they will have no regret apart from the time they
had spent not in the remembrance of Allah.
May Allah grant us the tawfiq to remember Him in every moment of our life. Ameen.
27/9/21 Summary of Mufti Sahib's Lesson
Hadith three: Purity
Sayyiduna Malik Ibn Ash’ari narrated that the Prophet said:
“At tuhuru shatrul imam.”
“Purity is half of faith.”(Muslim)
There are two types of impurity:
1) Najasat-Haqeeqi – can be seen. This can be further divided into two types:
a) Najasat-Galeezah – impurities such as blood, urine and excretion of humans, wine etc. If
a person began to pray and later on realised that there was an impurity such as the abovementioned which is as large as a ten pence piece or more, than they will have to repeat the
salah, otherwise salah will be accepted if a person was not aware beforehand.
b) Najasat-Khafeefah – urine of halal birds and halal animals. If this covers one-fourth of
the garment or the organ, it does not invalidate prayer. If it is more than one-fourth, it
invalidates prayer.
2) Najasate Hukmi – those types of impurities that cannot be seen and these are of two
types:
a) Hadathe Akbar – this is when a person is in need of ghusl, for example when a person is
in in a state of Janabat or when a women finishes her menstrual cycle.
b) Hadathe Asghar – when a person is in need of wudhu which is required for a person in
order to pray salah.
Also we must appear outwardly clean. Hence, we ought to be both pure and clean as was the
noble habit of our beloved Prophet ( sallallahu alaihi wassallam). Even if it is less than the
amount that invalidates prayer, it is best to clean oneself of all kinds of najasah whether
ghaleezah or khafeefah.
The Prophet (sallallahu alaihi wassallam) said that the blessing in the food is to wash your
hands before eating and after eating.
Other times a person is required to wash their hands as instructed by the Prophet (sallallahu
alaihi wassallam) is when a person awakens; before they perform ablution they are required
to wash their hands as mentioned in the following Hadith:
Sayyiduna Abu Hurairah (radiallahu anhu) reported that the Messenger of Allah sallallahu
alaihi wassallam) said:
“When one of you awakens from sleep, do not let him dip his hands into the vessel until he
washes them three times. Verily, he does not know where his hands spent the night.”
(Bukhari, Muslim)
In a hadith, the Prophet (sallallahu alaihi wassallam) mentioned regarding keeping our yards
clean. If this is the importance in keeping the outside of our houses clean, then how much
more important is it that we keep our houses clean; our rooms clean; our bodies clean which
runs in parallel of not only in referring to our outer bodies but also our inner body of the
spiritual self; cleansing it of the spiritual maladies and illnesses.
Islam has taught us how to keep the entire world orderly and free of pollution over 1400
ago, in mentioning and highlighting the importance of these things.
There are still people throwing rubbish on the streets and littering pavements despite being
reminded many times.
It is mentioned in a Hadith that it is wajib (obligatory) to have ghusl (bath) once a week.
Shaykh ull Hadith Moulana Muhammad Zakariya (rahmatullah alaihi) says, “There are so
many hadith informing us about ghusl. Some hadith tell us to have ghusl every week; some
Hadith are telling us to have ghusl on Jumu’ah day; some hadith mention the importance of
having ghusl for Jumu’ah salah. If a person has ghusl just before Jumu’ah salah, and he
makes the intention of fulfilling all the three things, he will get the reward of acting upon all
the ahadith regarding these three matters.” This is because they have fulfilled the obligation
of performing the ghusl once a week, on the day of Jumu’ah and before the Jumu’ah
prayer.”
Mufti Sahib mentioned of a Turkish truck driver who went to a restaurant to eat a burger.
After eating the burger he immediately died. Upon the post-mortem examination it was
revealed that he had died of the poison of a venomous snake. It transpired that he had run
over a snake after having changed the tyre of his lorry which had ran over a snake. He had
failed to wash his hands which meant that the poison still remained on his hands and as a
result, died of this venomous poison.
Once a person wiped their hands on a neighbour’s wall in thinking that it was an
insignificant act and during the night he had a dream in which he heard the words, “We will
see on the Day of Judgement if this is trivial or not,” and for this reason, the man had been
crying for the last 25 years.
Shaykh ul Islam Hadhrat Maulana Hussain Ahmad Madani (rahmatullah alaihi) was once
sat next to a Hindu man on a train. He noticed that the man kept going to the bathroom. It
appeared that he wanted to relieve himself but something was stopping him. Hadhrat
Madani Sahib went to enquire and noticed that the toilet was filthy. He cleaned the toilet
with his own hands and then called the man to go to relieve himself. At the next stop as the
shaykh was about to get off, the man came to realise that he was one of the leading scholars.
Immediately the man embraced Islam on the spot!
Once a man came to the Prophet (sallallahu alaihi wassallam). The Prophet (sallallahu alaihi
wassallam) gave the man some milk to drink. He kept on drinking until he had drank
equivalent to milk from 7 goats. That night he fell asleep at the Prophet’s (sallallahu alaihi
wassallam) house. He had accidentally soiled the bedding urinating and defecating whilst he
slept. In the morning he left only to return later when he realised that he had forgotten his
sword. Upon returning he saw that the Prophet (sallallahu alaihi wassallam) was cleaning
the bedding with his own blessed hands. Upon seeing this, he immediately accepted Islam.
Mufti Sahib summarised the points in mentioning when du’as are accepted (refer to text
book). He mentioned how drinking Zamzam water was so beneficial that when a person
read the du’a for drinking Zamzam water and then makes du’a to Allah, du’as are accepted.
He mentioned about a woman who had been terminally ill with cancer and after returning
back from Makkah; having drank the zamzam water whilst making du’a, she was
completely cured by the grace of Allah.
May Allah grant us the tawfiq to act upon all that has been said. Ameen.
29/9/21 Summary of Tafsir
“The blind and the seeing cannot be equal, neither can those who have iman and who do
good deeds be equal to the sinners. Little is that they take heed.” (40:58)
Abu Musa al-Ash’ari (radiallahu anhu) reported that the Prophet (sallallahu alaihi
wassallam) said: “The example of the one who remembers his Lord and the one who does
not remember Him is like the example of a living and a dead person.” (Bukhari and
Muslim)
In this world, a person who is blind and a person who has sight are not the same.
The disbelievers are not blind from the eyes, but spiritually blind; they have the basarat but
do not have the basirat:
“Allah has placed a seal upon their hearts and upon the hearing, while there is a veil over
their eyes. Theirs shall be a terrible punishment.” (2:7)
“Deaf, dumb and blind, they will never return.” (2:18)
This refers to those who disbelieve who become spiritually deaf, dumb and blind from
accepting the message.
This is a dangerous path that a person treads on.
The Prophet (sallallahu alaihi wassallam) said:
“Verily, when the servant commits a sin, a black mark appears upon his heart. If he
abandons the sin, seeks forgiveness, and repents, then his heart will be polished. If he
returns to the sin, the blackness will be increased until it overcomes his heart. It is the
covering that Allah has mentioned: “Never! In fact, the rust of their sins has covered their
Hearts.” ( 83:14)
When a person sins and does not do tawbah (repentance), then this is the rust of the heart.
It was said to Wahb ibn Munabbih (rahmatullah alaihi) “Is not the key to Paradise the
statement: There is no god but Allah?” Wahb said, “Of course, but rather every key has
ridges. If you come with the correct key, the door will be opened for you; otherwise, it will
never open.”
The condition to enter into Jannah is that we have to have iman and amal-e-salih (good
deeds).
Narrated by Sayyiduna Ali (radiallahu anhu), the Messenger of Allah (sallallahu alaihi
wassallam) said:
“There will come a time upon the people when nothing will remain of Islam except its name
and nothing will remain of the Qur’an except its words. Their mosques will be splendidly
furnished but destitute of guidance. Their scholars will be the worst people under the
Heaven; strife (fitna) will issue from them and avert to them.” (Mishkat al-Masabih)
There is indeed no doubt in the fact that the Day of Judgement is imminent. However, most
people do not have imam.” (40:59)
This world is not a place for compensation or retribution, this will take place in the next life.
“O you who believe, spend of the wealth We have bestowed upon you in Allah’s way, before
the Day comes when there shall be no buying and no selling; when neither friendship nor
intercession will be of any avail. (2:254)
Doing Du’a
Du’a is worship, and by extension, this includes general ibadat.
The person who doesn’t ask Allah; Allah is angry with them:
“And when My bondsmen ask you about Me, verily I am close by. I answer the prayer of
the caller when he calls. So they should accept and believe in Me so that they remain on the
right.” (2:186)
Allah did not say ‘if they ask’ but rather says ‘when they ask’ by saying, “…when he
calls…” (2:186)
Allah uses the word, ‘ibad’ which refers to a ‘servant’. Many a times, the lowest members of
society are shunned by the most prominent but Allah is saying that it does not matter even if
a person is from the lowest of category, is ready to respond to a person calling and
supplication. Allah did not use the word du’a’’ which refers to supplication which is done in
abundance but use the word ‘da’wah’ is used which refers to a du’a’ that even if it is done
once, Allah is ready to accept. This could refer to a person who spent their entire life not
calling Allah and then turns to Him once in calling Him. The word ‘da’i’ refers to ‘any given
caller’ but the word ‘ad-da’I’ refers to ‘the caller’. This highlights the unique relationship
that every individual has with Allah. Allah says that He will respond. If it does not get
accepted immediately, it does not mean that it has not been accepted. It may be that the
appropriate time has not arrived for this to be fulfilled and as a result, Allah fulfills this at a
later time such as in the Akhirah, as he knows what is in the best interests of each and every
individual.
The essence of du’a’ is in having that unique opportunity to talk directly with Allah. For a
person to then have the du'a accepted is an added bonus in addition to this. This will be
granted according to the wisdom of Allah.
After knowing this unique bond that we have with our Lord, then how can we allow
ourselves to fall into depression in distancing ourselves from Him.
There is no need for any intermediary or intercessor because Allah listens to us directly.
For example, a parent sends their son to the military camp, they then wait in anticipation to
answer their son’s call when they call, and never think for even a moment that they will not
speak to their son if they call them because they always have this hope that their son will be
fine. Despite working in dangerous conditions, they have the hope that they will always be
alive and well.
Du’a is the essence of worship. The objective of du’a is to become humble. Doing du’a
portrays this to the highest level: a person raises their hands, their heart is crying out, they
are humbling themselves in front of Allah.
When a person makes dua, it is either:
1) Immediately accepted
2) A calamity is removed in its place
3) It is saved for the Day of Judgement
On the Day of Judgement.
When we see the reward of the du’as which were not accepted in this world, we will wish
that none of our du’as were accepted in the world on account of the tremendous reward that
a person will gain.
Sometimes we may fail to realise the underlying wisdom when a du’a does not get accepted.
However, we should not become despondent if it does not get accepted.
Both Sayyiduna Nuh (alaihi wasalam) and Sayyiduna Lut (alaihi wasalam) were righteous
prophets but their wives were disbelievers despite the fact that they would have
continuously made dua for them to accept guidance.
"Remember Me, and I will remember you, and be thankful to Me, and be not ungrateful to
Me." (2:152)
We need to do istighfar; to save ourselves from Allah’s punishment.
“Your Lord says, 'Supplicate to Me, I shall respond. Verily, those who are too proud to
worship Me shall soon enter Jahannam in humiliation.” (40:60)
We need to know the etiquette of making du’a:
Sayyiduna Abu Hurairah (radiallahu anhu) reported that the Messenger of Allah (sallallahu
alaihi wassallam) 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 [all kinds
of halal (legal) foods], 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
mentioned [the case] of a man who, having journeyed far, is disheveled and dusty, and who
spreads out his hands to the sky saying “O Lord! O Lord!,” while his food is haram
(unlawful), his drink is haram, his clothing is haram, and he has been nourished with haram,
so how can [his supplication] be answered? [Muslim]
Allamah Jalal ad Din Rumi (rahmatullahi alaihi) mentioned about a person who was
reaching their last moments and had incurred a lot of debts. He prayed to to fulfil his debts.
He was inspired in his heart that this would be accomplished if a person with a soft heart
was brought forward.
While his creditors surrounded his bedside, anxious to hear the arrangements he was trying
to put forward in settling his debts, a young boy was passing by selling sweets. Seeing the
young boy, he motioned to the boy to come in and said that he would buy all the sweets. The
boy at once became elated, overjoyed at the fact that he had sold all his sweets in just
commencing the start of his day. As he anxiously waited to receive payment from the man,
to his utter shock and grief, the man pulled the blanket over his face and remained
unresponsive. The anger was aroused in everyone who was present seeing the boy crying
and sobbing uncontrollably at the unjust act that had been committed against him.
The people surrounding him started to speak out in criticising the Shaykh proclaiming that,
it was one thing that he owed them money but to behave in this manner with a young child
was crossing all boundaries and limits. As the expressions of disapproval set in motion and
the discussions became heated, suddenly, there was a knock on the door and the discussion
came to a grinding halt as a man entered.
No one had ever seen him nor did anyone know the identity of this person. He was carrying
a plate laden with several pouches of money. Each pouch contained the name of each of the
creditors and on one of the pouches was written the name of the boy. The man motioned to
his khadim to distribute the money to the creditors and he did so accordingly. The creditors
were dumbfounded and astonished at what they were witnessing and asked the man if he
could explain what they had just witnessed.
The man responded by saying that he had prayed to Allah to fulfil his debts. He had
received inspiration that this would take place in the presence of a tender heart that would
cry. As the man began to look around he could find no such person because everyone was
more annoyed and anxious in seeking their money owed.
As the man saw the young boy approaching he felt that this boy would be tender-hearted
and emotional and his tears would attract the Mercy of Allah. When the Mercy of Allah
approaches, then the impossible becomes possible. It is not uncommon to find those who are
the walis (friend) of Allah, in having instances where divine help has descended on them.
Even in this day and age, it is not out of the ordinary for a person to have a vision in a
dream lending help of a financial nature to a person, and then carrying out this in fulfilling
their vision. When a person seeks the help of Allah, then Allah will aid and assist them, even
from sources and means a person cannot comprehend or imagine.
May Allah grant us the tawfiq to implement what has been said into our daily lives in
rectifying our condition. Ameen.
Mufti Saiful Islam: 4/10/21
Hadith Four: Anger
Sayyiduna Abu Hurairah (radiallahu anhu) reported that the Messenger of Allah (sallallahu
alaihi wassallam) said:
‫الت غ ضب‬
“Do not get angry.” (Bukhari)
The supplication when a person gets angry is:
“I seek refuge in Allah from the accursed Shaytan.”
Shane-nuzul – cause of revelation.
Shane-wurud – reason for the Prophet (sallallahu alaihi wassallam) mentioning the hadith.
The above hadith advises of the importance of not getting angry. The advice was given by
the Prophet (sallallahu alaihi wassallam) when a man came to him and asked him for some
advice.
He said: “Advise me and make the advice very short.”
So the Prophet (sallallahu alaihi wassallam) advised him by saying only one word, “La
Tagdab” (do not get angry). The man then asked, “Increase,” so the Prophet (sallallahu
alaihi wassallam) replied again, “La Tagdab.” The man repeated the same question again
and the Prophet replied back the same answer again. The Prophet (sallallahu alaihi
wassallam) continued to advise him with this one worded piece of advice again and again,
realising that this person had the temperament of rage and became angered very easily. This
one word maybe so concise but its meaning is vast and comprehensive.
There are four types of ways a person becomes angry:
1) The anger arises quickly and disappears quickly.
2) The anger arises slowly and disappears slowly.
3) The anger arises slowly but disappears swiftly .
4) The anger arises quickly and disappears slowly.
The first category of people mentioned will be neither praised or condemned, those who are
quick to anger but then their anger also disappears quickly. The second category of people
will also be neither praiseworthy or condemned. The best group of people will be from the
third category because they are very slow to anger and their anger disappears very swiftly.
The fourth category of people are the worst of people whom are very easily angered but it
takes a long time before their anger departs from them.
There are those people whom over petty issues, break off relations with a person and remain
angry with them for years on end. This is contrary to the teachings of Islam. The Qur’an
praises those who control their anger:
“Those who spend in ease and adversity, who swallow their anger and who forgive people.
Allah loves those who do good.” (3:124)
Allah did not say ‘those who do not get angry’ but says ‘those who control their anger’
because a person is allowed to get angry for the right reasons; in fact this is commendable,
for example, if someone is attacking a person’s religion; they have a right to get angry.
The Prophet (sallallahu alaihi wassallam) said:
“Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of
Allah, and withholds for the sake of Allah has perfected the faith.” (Abu Dawud)
Sayyiduna Anas Ibn Malik reported that the Messenger of Allah said:
“Whoever controls his anger, Allah will restrain His punishment.” (Shu’ab Al-Iman)
Once, the servant of Zaynul Abidin (rahmatullah alaihi), who was the son of Sayyiduna
Husain (radiallahu anhu), was bringing water for wudhu and the vessel accidentally slipped
and fell and injured one of his children. The servant upon realising that Zaynul Abidin
(rahmatullah alaihi) was angry recited the verse:
“…who swallow their anger…” (3:124)
Immediately, Zaynul Abidin (rahmatullah alaihi) said, “I subdue my anger.”
The servant then said:
“…and who forgive people…” (3:124)
Immediately, he said, “I have forgiven you.”
The servant continued by saying:
“Allah loves those who do good.” (3:124)
Upon hearing this, Zaynul Abidin (rahmatullah alaihi) said to his servant, “You are free for
the sake of Allah.”
Subhan Allah!
These blessed people not only recited the Qur’an but it was very much a part of their
everyday vocabulary, and we see this demonstrated in a typical example of their daily lives,
as related in this incident. The way that our pious predecessors wasted no time in reacting
promptly, immediately upon hearing the verses of the Qur’an being recited.
They would immediately take the necessary steps in heeding the words of the Qur’an
because this is the way it would affect their hearts, as opposed to nowadays where we hear
verses after verses being recited and we fail to be even moved. If it has no impact on us
during the time when we are calm, then how are we going to heed to its words when we are
angry; at the time where we have barely any control over ourselves?
Anas ibn Malik (radiallahu anhu) reported: We were sitting with the Messenger of Allah
(sallallahu alaihi salam) and he said, “Coming upon you now is a man from the people of
Paradise.” A man from the Ansar came whose beard was disheveled by the water of ablution
and he was carrying both of his shoes with his left hand. The next day the Prophet repeated
the same words, and the man came in the same condition. The third day the Prophet
repeated the same again, and the man came in the same condition. When the Prophet stood
up to leave, Abdullah ibn Amr (radiallahu anhu) followed the man and he said, “I am in a
dispute with my father and I have sworn not to enter my home for three days. May I stay
with you?” The man said yes.
Abdullah (radiallahu anhu) stayed three nights with the man but he never saw him praying
at night. Whenever he went to bed, he would remember Allah and rest until he woke up for
morning prayer. Abdullah said that he never heard anything but good words from his mouth.
When three nights had passed and he did not see anything special about his actions,
Abdullah asked him, “O servant of Allah, I have not been in dispute with my father nor have
I cut relations with him. I heard the Prophet say three times that a man from the people of
Paradise was coming to us and then you came. I thought I should stay with you to see what
you are doing that I should follow, but I did not see you do anything special. Why did the
Prophet speak highly of you?” The man said, “I am as you have seen.” When Abdullah was
about to leave, the man said, “I am as you have seen, except that I do not find dishonesty in
my soul towards the Muslims and I do not envy anyone because of the good that Allah has
given them.” Abdullah said, “This is what you have achieved and it is something we have
not accomplished.” (Ahmad)
Once Sayyiduna Ali (radiallahu anhu) was fighting in the battlefield and after overcoming
his enemy, he was ready to strike him when the enemy spat in his face. He immediately
walked away due to the fact that if he had killed him at that moment, it would have been due
to his own anger rather than for the sake of Allah. Upon realising this, the disbeliever
immediately embraced Islam.
Remedy When Aroused By Anger
1) To seek refuge in Allah by recitingTaawwudh, “I seek refuge in Allah from the accursed
Shaytan,” as anger comes from the Shaytan.
2) To perform wudhu. Just as water extinguishes fire, similarly, Wudhu extinguishes the heat
of anger. If a person is already in a state of Wudhu, they can perform wudhu again or have a
glass of water.
3) If a person is standing then they should sit down, and if this does not help then a person
should lie down. If it is a member of a person from their household, then they should tell the
person to keep a distance from them.
4) A person should think to themselves that if they were standing in front of Allah then just
in the same way they would want Allah to forgive them, similarly, they should forgive the
individual who has wronged them.
May Allah save us from the negative effects of anger and enable us to use our anger in the
appropriate way where necessary in serving the deen. Ameen.