Alhamdulillah- The perfect praise

Bismillah.

As Muslims, the phrase “alhamdulillah” اَلحَمْدُ لِله is an integral part of our deen; we are taught to say it from both the Qur’an and Sunnah and most of us have this phrase in our everyday vocabulary, not to mention we read it every day in Suratul Faatihah. ‘Alhamdulillah’ is an amazingly deep word, which would take pages upon pages to explain properly in English (which has been done by the scholars) but the explanation that follows is very brief so that we can convey the core of what this phrase really contains.

Linguistically, Hamd is from ha-meem-daal ( حمد or ح م د) and hamd to mention the good attribute of a person, such an attribute that is the at the level of perfection. Hamd is based on mahabbah (love) and ta’dheem (honor). Hamd is not a ‘fake’ praise, meaning it is not done to please the person or without significance, rather Hamd is always true. Hamd implies admiration, love and magnifying the praise of the mahmood (one who is praised). Hamd can only be done for a living being who has an intellect. Hamd is a sincere and true praise, a praise that the mahmood (one who is praised)deserves. The one doing hamd is doing submission to the one being praised out of humility. Hamd also includes sincere gratitude and mentioning the kamaal (best) traits of someone.

When we say ‘alhamdulillah’, it implies exclusivity and entirety, meaning that praise is entirely and only for Allah. How do we know this? The ‘al’ (ال) before ‘hamd’ is called “istighraaq” in Arabic, and when “al” comes before this phrase its means that the entire praise, all kinds of praise and at all times, is due to Allah. The “li” ( لِ in lillah, meaning, for Allah) implies limitation which is known as “ikhtisaas” in Arabic and it means that Allah is the only One who deserves the hamd.

Now with this concrete definition in mind, what does ‘Alhamdulillah’ really mean? A more suitable definition would be: The perfect, most beautiful praise is only for Allah. We say ‘alhamdulillah’ out of love, honor, with humility, complete submission and sincere gratitude to Allah azza wa jal. In the Qur’an we learn that ‘alhamdulillah’ will be the last call of the believers in Jannah, Allah tells us:

وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

“and the last of their call will be Alhamdulillah, Rabb of all that exists!” (Surah Yunus, verse 10)

‘Alhamdulillah’ appears 38 times in the Qur’an. (Trivia for the readers: mention in the comments how many surahs begin with ‘alhamdulillah’ and which surahs they are!)

When a surah begins with hamd, it implies three interpretations:

• Firstly, to tell and to make it known that: alhamdulillah. As if to announce it.

• Secondly, it teaches us that when we open something, we begin with hamd. (like a khutbah)

• Thirdly, it teaches us how to praise Allah (by saying alhamdulillah) and we also learn that we must praise Him.

A Name of Allah that coincides with Hamd is Al-Hameed. Allah ta’ala is Al-Hameed, The Most Praiseworthy. How is Al-Hameed different from mahmood (one who is praised)? Mahmood is one who is praised only when they are praised by someone. Hameed is One who is ALWAYS deserving of praise, NO MATTER if He is praised or not. So Allah ta’ala is THE Most Praiseworthy, if we do hamd of Him or not.

Alhamdulillah.

Such a short phrase, such a deep meaning.

www.suhaibwebb.com

The night prayer in Ramadan (E-Book)

http://islamgreatreligion.wordpress.com/2011/08/12/the-night-prayer-in-ramadan-e-book/

“...Charity extinguishes the sin just as water extinguishes the fire..." [Tirmidhi]

• From Ibn 'Abbaas (radiyallaahu 'anhumaa) who said that Allah's Messenger (salallaahu 'alaihi wa'sallam) said: 'There are two blessings which many people lose: health and free time.'
• "What is your mission in life - what does Allah require from me in order for me to succeed, in order for me to attain Jannah inshaAllah?"
• ‎'A women's best jewellery is her shyness'
• The Prophet (May Allah's peace be upon him) said: He who gives food for a fasting person to break his fast, he will receive the same reward as him, except that nothing will be reduced from the fasting persons reward." 
• [Ahmad, at-Tirmidhee, Ibn Maajah, Ibn Hibbaan, Saheeh]
• The first step in self development, then, is to concentrate single-mindedly on Paradise. Indeed, the one who is unsure of his destiny in life, torn between this world and the Next, like one standing with his feet in two separate boats - will be thrown off balance. Many of the difficulties that we face are due to this lack of commitment and inability to focus on the real and ultimate goal. If you can keep your focus on Janna, then everything else will be possible.

Hidden Wisdom

Hidden Wisdom

Preparing for Ramadan - Abu Taubah

Virtues of Ramadan

Ramadan Duties

Ramadan, the month “in which the Holy Qur’an was sent down as a guide to mankind and as clear (signs) for guidance and judgment between right and wrong.” This month calls upon us, yet again, to reflect on our lives and judge for ourselves to what extent we have lived, and live, by the Divine Guidance.

True, we observe fast and attend night prayers. But do we, in the 11 interposing months, remember that while the fasting is “for a fixed number of days,” the spirit of self-discipline and the sense of mission that it is meant to instill in us are for the lifetime? And are we looking forward to this Ramadan as a new opportunity to recommit ourselves to a meaningful life, or as another yearly opportunity to relapse into a month of zombie days and gastronomic nights while deluding ourselves that we are pious?

The Qur’an is quite specific about what fasting is for. It is neither to punish the body with thirst and hunger nor to indulge it with fat and sloth. “O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may have taqwa.” Authentic commentators have translated the comprehensive word “taqwa” as “self-restraint” in its widest sense of guarding one’s tongue, hand and heart from evil and, hence it denotes righteousness, piety and good conduct.

Fasting and special prayers are an important part of Ramadan, defined as they are as our obligations to our Creator and Sustainer. Equally important are the duties He has placed on us as obligations to our fellow men and other living beings that share this planet with us and to the planet itself — the environment, water, air, vegetation and other bounties of nature. Ramadan is the time when we must rededicate ourselves to one of the basic principles of Islam — “Render unto each his due”: To the One God His due — worship to Him alone, and to His creations their due — their rights.

The test is: Have we been becoming, with every passing Ramadan, more conscious of our obligations to render these dues? Living in a society we acquire obligations — as parents or children, wives or husbands, neighbors or colleagues, employers or employees, rulers or ruled, compatriots or aliens, superiors or subordinates.

Beginning a verse with “It is not righteousness that ye turn your faces toward East or West,” the Qur’an defines righteousness as, among others, “... to spend your sustenance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask and for the freedom of slaves” and closes it with “(and) fulfill the contracts which ye have made.... Such are the people of truth, the God-fearing.” 

An honest review will tell most of us that, the worst of our failures in every Ramadan have been our failure to “fulfill the contracts we have made” — specifically or by assumption — as citizens, public officials, employers, employed, or ordinary men and women.

We should remember that for the Prophet (peace be upon him) and his companions, Ramadan was a month of action, of fulfilling obligations — to their Lord and to their fellow creations. It cannot be anything less for us, if we hope to be “the People of Truth, the God-fearing.” 

May Allah help us make it so.

Related Link: The Excellence of Standing in the First Row (In Salat)

http://greatrewards.wordpress.com/

'Abdullah b. Amr b. al-As reported Allah's Messenger (may peace be upon him) as saying: When you hear the Mu'adhdhin, repeat what he says, then invoke a blessing on me, for everyone who invokes a blessing on me will receive ten blessings from Allah; then beg from Allah al-Wasila for me, which is a rank in Paradise fitting for only one of Allah's servants, and I hope that I may be that one. If anyone who asks that I be given the Wasila, he will be assured of my intercession.
Muslim :: Book 4 : Hadith 747, The Book of Prayers (Kitab Al-Salat)

Allah's plan

Source: www.igotitcovered.org

Ramadan Resources

Make this the best Ramadan you have ever had insha'Allaah!

This "Ramadan Resource" contain Important articles, lectures, book, website link and other resourceful information to prepare you for Ramadan so you are able to take maximum benefit from this Mubarak month. Please read the notes to gain more knowledge about Ramadan. InshaAllaah!
Start Preparing for Ramadan! :D
"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious)." [Soorah al-Baqarah (2):183]

Source: http://blog.iloveallaah.com/2010/06/ramadan-resources/

Fasting in Sha'baan

Shabaan :

Eighth Month of the Hijri Calendar

Aaishah (may Allaah be pleased with her) said: "The Messenger (peace and blessings of Allaah be upon him) used to fast until we thought he would never break his fast, and not fast until we thought he would never fast. I never saw the Messenger of Allaah fasting for an entire month except in Ramadaan, and I never saw him fast more than he did in Shabaan."(1)

"He used to fast all of Shabaan, he used to fast all but a little of Shabaan."(2)

A group of scholars, including Ibn al-Mubaarak and others, thought that the Prophet (peace and blessings of Allaah be upon him) did not fast all of Shabaan, but he fasted most of it. This is supported by a report  narrated from Aaishah (may Allaah be pleased with her), who said: "I never knew of him – meaning the Prophet (peace and blessings of Allaah be upon him) – fasting for any entire month apart from Ramadaan."(3)

Ibn Abbaas said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) did not fast any entire month apart from Ramadaan."(4)

Usaamah ibn Zayd (may Allaah be pleased with them both) said: "I said, O Messenger of Allaah, I do not see you fasting in any other month like you fast in Shabaan.

He said, 'That is a month to which people do not pay attention, between Rajab and Ramadaan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.'" (5)

Ibn Rajab (may Allaah have mercy on him) said: "Fasting in Shabaan is better than fasting in the Sacred Months, and the best of voluntary fasts are those that are (observed in the months) closest to Ramadaan, before or after. The status of these fasts is like that of al-Sunan al-Rawaatib which are done before and after fard (prayers) and which make up for any shortfall in the number of obliagtory prayers. The same applies to fasts observed before and after Ramadaan. Just as al-Sunan al-Rawaatib are better than other kinds of voluntary prayers, so fasts observed (in the months) before and after Ramadaan are better than fasts at other times.

The phrase "Shabaan is a month to which people do not pay attention, between Rajab and Ramadaan" indicates that because it comes between two important months, the Sacred Month of Rajab and the month of fasting, people are preoccupied with those two months and they do not pay attention to Shabaan. Many people think that fasting in Rajab is better than fasting in Shabaan, because Rajab is one of the Sacred Months, but this is not the case.

Another benefit of fasting in Shabaan is that it is a kind of training for the Ramadaan fast, in case a person finds it difficult to fast when Ramadaan starts; if he fasts in Shabaan he will have gotten used to fasting and he will feel strong and energetic when Ramadaan comes.

Shabaan is like an introduction to Ramadaan and it has some things in common with Ramadaan, such as fasting, reciting Quraan and giving in charity.

Salamah ibn Suhayl used to say: "The month of Shabaan is the month of reciters (of the Quraan)."

Habeeb ibn Abi Thaabit used to say, when Shabaan came, "This is the month of reciters (of the Quraan)."

When Shabaan came, Amr ibn Qays al-Malaai used to close his store and devote his time to reading the Quraan.

Fasting at the end of Shabaan

It is makrooh to observe a voluntary fast one or two days before Ramadaan for those who do not habitually fast on those days and who have not previously fasted until the end of Shabaan.

It may be asked: why is it makrooh to fast just before Ramadaan (for those who do not have a prior habit of fasting)? The answer is that there are a number of reasons why this is so, such as:

Firstly: lest extra days be added to the fast of Ramadaan that are not part of it. Fasting on the day of Eid is prohibited for the same reason. For the same reason it is also forbidden to fast on the "day of doubt". Ammaar said: whoever fasts on this day has disobeyed Abul-Qaasim (peace and blessings of Allaah be upon him).

The "day of doubt" is a day when people are not sure whether it is Ramadaan or not, when news of the sighting of the crescent moon comes from one whose word cannot be accepted. As for a cloudy day, some of the ulamaa said that this was also a "day of doubt" and said that fasting was not allowed on this day. This is the view of the majority.

Secondly: to make a distinction between fard (obligatory) fasts and naafil (supererogatory) fasts, because making a clear distinction between fard actions and naafil actions is prescribed in Islam. Hence it is haraam to fast on the day of Eid, and the Prophet (peace and blessings of Allaah be upon him) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salaam or speaking, especially in the case of the Sunnah prayer performed just before Fajr.

Some ignorant people may think that the reason why we do not fast just before Ramadaan is so that we can make the most of eating and have our fill of our desires before we have to deny ourselves by fasting. This is an ignorant mistake on the part of those who think this.

And Allaah knows best.

References:

Lataaif al-Ma'aarif fimaa li Mawaasim al-'Aam min al-Wazaa'if, by Ibn Rajab al-Hanbali

Al-Ilmaan bi shay'in min Ahkaam al-Siyaam, by 'Abd al-'Azeez al-Raajihi

(1)    Narrated by al-Bukhaari, 1833; Muslim, 1956.

(2)    Report narrated by Muslim (no. 1957).

(3)    Saheeh Muslim (no. 1954).

(4)    Narrated by al-Bukhaari, no. 1971, and Muslim, no. 1157.

(5)    Narrated by al-Nasaa'i, see Saheeh al-Targheeb wa'l-Tarheeb, page 425.

(6)    Narrated by al-Nasaa'i, see Saheeh al-Targheeb wa'l-Tarheeb, p. 425

---

By Shaykh Salih Munajjid

Islam-qa.com

THE VIRTUE

Hazrat Nawwas bin Sam`an (May Allah be pleased with him) reported: I asked Messenger of Allah [SAWW](PBUH) about virtue and sin, and he said, "Virtue is noble behaviour, and sin is that which creates doubt and you do not like people to know about it.''

[Muslim Hadith # 6195].

3 Things You Should Know About ISLAM - The Religion of peace

RIYADH-US-SALEHEEN-Chapter 147

Supplication when one is disappointed about his Life

911. `Aishah (May Allah be pleased with her) reported: While the Prophet (PBUH) was reclining against me (during his last illness) I heard him saying: "Allahumma-ghfir li, warhamni, wa alhiqni bir Rafiqil-A`la (O Allah, forgive me, bestow Your Mercy on me and let me join with the exalted com panions.''
[Al-Bukhari and Muslim].

Commentary:  Most of the `Ulama' believe that Allah is the Sublime Com panion (Ar-Rafiq Al-A`la). Ar-Rafiq (the Com panion) is one of the Divine Names. Some take it to mean the supreme com munion of angels, Prophets, martyrs and the righteous. Prophet Yusuf (Joseph) had prayed to Allah, "... And join me with the righteous.'' (12:101).

At the hour of death, man should cut off his link with the world and unite it with the Hereafter. By seeking Divine forgiveness, the Prophet (PBUH) aimed at moral elevation and abundance of goodness. Otherwise, he was protected by Allah and immune against sinning.

912. `Aishah (May Allah be pleased with her) reported: I saw the Messenger of Allah (PBUH) when he was at the point of death. He had a drinking bowl with water in it. He would dip his hand into the bowl, and wipe his face. Then he would supplicate, "O Allah! Help me over pangs and agony of death.''
[At-Tirmidhi].

Commentary: This Hadith, too, affirms the Prophet's creatural aspect, that is to say, like other humans he was also overwhelmed by the intensity of illness and felt its agony. In his last days, he suffered from intense fever. In order to decrease the high temperature, he repeatedly wet his right hand with water and passed it over his face. Like all mortals, he too, experienced the agony of the last moments and prayed to Allah for its alleviation and sought His Help. Sheikh Al-Albani considers the authenticity of this Hadith as deficient. However, the Prophet (PBUH) is authentically reported to have lost consciousness during severe illness. Both the Ahadith of this chapter reveal that man should seek help from Allah at the hour of his departure from this world.

Hastening to do good deeds

Allah, the Exalted, says in the Qur'an:

"So hasten towards all that is good". (2:148)

"And march forth in the way (which leads to) forgiveness from your Rubb, and for Jannah as wide as are the heavens and the earth, prepared for Al-Muttaqun (the pious)". (3:133)

7 thinks

Abu Hureira (Radi Allah Anhu) reported: Messenger of Allah (Sall'Allahu alaihi wasallam) said: "Hasten to do good deed before you are overtaken by one of the seven afflictions." Then giving a warning, he said:

Are you waiting for 

• such poverty which will make you unmindful of devotion,
• or prosperity which will make you corrupt,
• or disease will disable you,
• or such senility as will make you mentally unstable
• or sudden death
• or Ad-Dajjal who is the worst expected absent,
• or the Hour, and the Hour will be most grievous and most bitter."

                                                                                                                          (At-Tirmidhi)

The sacred months in Islam

The sacred months are Dhul-Qi`dah, Dhual-Hijjah,Muharram, and Rajab. The name of Dhul-Qi`dah indicates in Arabic giving upfighting and traveling in preparation for the Hajj season. Dhul-Hijjah is called so because it is the month when Hajj takes place. Muharram is an emphatic form of tahrim, which indicates prohibiting vices and wrongdoings. Rajab is 
derived from the Arabic word tarjib, meaning glorification and esteem. Almighty Allah says about the sacred months: [Lo! The number of the months with Allah is twelve months by Allah'sordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them] (At-Tawbah 9:36).

The Prophet (peace and blessings be upon him) also said about them, "The division of time has turned to its original form which was current when Allah created the Heavens and the Earth. The year is of twelve months, out of which four months are sacred. Three are in succession: Dhul-Qi`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of
(the tribe of) Mudar which comes between Jumada Thani and Sha`ban" (Al-Bukhari).     

The Prophet (peace and blessings be upon him) described "RAJAB" as "(of the tribe of ) Mudar"because this tribe would locate this month correctly between Jumada Thani  and Sha`ban, unlike the tribe of Rabi`ah, which would refer to this sacred month as coming between Sha`ban and Shawwal, which, incorrectly, means it is Ramadan.
There was a long-established custom of observing those four months as those in which fighting is forbidden. The Pagan Arabs, however, might change those months about, transposing Muharram, for instance, to the month of Safar so that they might take at the former an unfair advantage overthe enemy who might (out of observing the sacred month) hesitate to fight. This is called an-nassi' (postponement [of a sacred month]). Almighty Allah says in this respect: [Postponement (of a sacred month) is only an excess of disbelief whereby those who disbelieve are misled, they allow it one year and forbid it (another) year] (At-Tawbah 9:37). 
These months have special advantages peculiar to them. For example, fighting is to be given up altogether during these months unless it is for self-defense. Rewards of good deeds are doubled and punishment for wrongdoings is multiplied. Moreover, Imam Ash-Shafi`i and many other scholars believe that blood money paid to the family of a victim killed
or injured during these months should exceed the amount given in other months. 
In explaining Allah's words [So wrong not yourselves in them] (At-Tawbah 9:36), the eminent scholar Qatadah said, "Wronging oneself or others is more sinful and wicked during the sacredmonths than in other ones, as Almighty Allah grants solemnity to whomever and whatever He Most High likes." 

Qatadah also said, "Almighty Allah chose of (the different kinds of) His creation [some] things and persons as having special places and importance than others (in His sight). He Most High chose from the angels -- messengers [to convey His divine messages, mercy, punishment, etc., to the worlds]; chose from discourse that which reminds of Him; chose from the places on the earth --> His mosques; chose from the months --> Ramadan and the sacred ones; chose from days --> Friday, and from nights --> the Night of Decree. So hold in high esteem that which Almighty Allah holds in high esteem."

If He Comes to Me Walking

Most beautiful dua

1. Alhamdu lillaahil -lathee 'ahyaanaa ba'da maa amaataana wa'ilayhin-nushoor.
2. Alhamdul lillaahil -lathee 'aafaanee fee jasadee, wa radda 'alayya roohee, wa 'athina  lee bithikrihi.

Aspects of Islamic Faith — Which charity is best?

We are always confronted by people who request charity. They may have a genuine case which needs help. How does Islam view such people and their action? Hakeem ibn Hazam, one of the Prophet’s companions, used to request the Prophet’s help, knowing that he did not refuse anyone. After giving him on several occasions, the Prophet (peace be upon him) said to him a few words that are highly significant. Hakeem quotes the Prophet as saying: “The upper hand is better than the lower one. Start with your dependents. The best charity is that which is taken from what is in excess of one’s needs. Whoever seeks to be contented God will grant him content, and whoever seeks to be self-sufficient will have God’s help in being so.” (Related by Al-Bukhari).

The Hadith focuses on two important points: the first compares the one who gives and the one who takes, and the other is giving to charity what we are in need of. We will look briefly at both points.

The majority of scholars agree that, in the context of the Hadith, the “upper hand” and the “lower hand” refer to the one who gives and the one who requests help, respectively. Thus the Hadith urges people who have plenty to give away to those in need, while at the same time it urges the ones in need to refrain from requesting charity. The ‘lower hand’ does not refer to the one who takes without asking, if he needs help; otherwise, people who really deserve help will refrain from taking zakat and charity, which could lead to defeating the very purpose of zakat, which is a very important and basic principle of Islam. Besides, taking zakat and charity when one is in need is perfectly permissible. It is contrary to Islamic principles that a person who does something permissible will be considered, as a result of doing it, lower than one who fulfills a duty incumbent on him. Indeed, the one who takes what is permissible to take may well be a better and more God-fearing than the one who gives. Ibn Al-Arabi says: “The lower hand is certainly that of the one who begs; not the one who takes without begging.” Ibn Hajar says: “The preference here is between giving and taking, which does not necessarily mean that the giver is a better person than the taker in every case.” What he means is that giving is better than taking, but the taker may well be the better of the two.

The second point concerns giving away what one needs. Al-Bukhari says: “Charity can only be paid when one has what is sufficient for one’s needs and the needs of one’s dependents. It is not acceptable that one gives to charity what is needed for his own essentials and the essentials of his dependents. Nor is it acceptable to give to charity when one is in debt. The repayment of one’s debt takes priority over charity, or sadaqah. To give to charity what one needs to repay one’s debts constitutes wasting other people’s money, which no one is allowed to do.

The question arises whether one can give in charity all that one has, leaving oneself poor, in need of help. It is well known that when the Prophet urged his companions to contribute to the equipment of the army, Abu Bakr donated all his money. The Prophet accepted that. However, this related to that particular occasion. Otherwise, scholars have made clear that this is permissible only if the donor is in full control of his mind and faculties, has no commitments and is able to withstand the resulting difficulty. Failing that, or if he has dependents who are not equally ready to tolerate the resulting poverty, he must not give away all his money. The best charity, as the Prophet outlines, is that which is given out of what one has in excess of what meets his own and his dependents’ needs.

-by Adil Salahi

The roller-coaster ride of life

AS we travel through life, we find ourselves in one of two situations. Either something good is happening in our lives, in which case as Muslims our role is to thank Allah for the blessing, or something bad or something we dislike is happening to us, and our role then is to be patient. This is the formula for a happy life, a life cruising towards earning the pleasure of Allah. Sabr (patience) or Shukr (gratitude), the worry stops here.

The Messenger of Allah (peace be upon him) said:

 “Strange is the affair of the believer. Verily, all his affairs are good for him. If something pleasing befalls him, he thanks (Allah) and it becomes better for him. And if something harmful befalls him he is patient (Sabir) and it becomes better for him. And this is only for the believer.” (Sahih Muslim)

Ibn Al-Jawzi said, “If this world was not a station of tests it would not be filled with sicknesses and filth. If life were not about hardship, then the prophets and the pious would have lived the most comfortable of lives. Nay, Adam suffered test after test until he left the world.

Nuh cried for 300 years. Ibrahim was thrown into a pit of fire and later told to slaughter his son. Ya’qub cried until he became blind. Musa challenged Pharaoh and was tested by his people. ‘Isa had no provision except the morsels his disciples provided him with. And Muhammad (peace be upon him and all prophets) met poverty with patience as his uncle, one of the most beloved relatives to him, was slain and mutilated, and his people disbelieved in him... and the list of prophets and the pious goes on and on.”

What happens to us happens by the Will of Allah. It is a pillar of our Iman that we believe in Qadha and Qadr, and that we are pleased with Allah’s choice – good or seemingly bad. How can we imagine that we shall not be tested when those who were better than us suffered?

Al-Hasan Bin Arafah narrated that he visited Imam Ahmad Bin Hanbal after he was whipped and tortured by the Caliph for not budging from the truth (the Caliph insisted that the Qur’an was created, while the truth is that the Qur’an is the Word of Allah – His Speech – which is an attribute of Allah, and not something created).

He said to him, “O Abu Abdullah, you have reached the station of the Prophets!”

Ahmad replied, “Keep quiet. Verily, I saw nothing more than people selling their Religion and I saw scholars who were with me, sell their faith. So I said to myself, ‘Who am I, what am I? What am I going to say to Allah tomorrow when I stand in front of Him and He asks me, ‘Did you sell your Religion like the others did?’”

He continued, “So I looked at the whip and the sword and chose them. And I said, ‘If I die, I shall return to Allah and say that I was told to say that one of Your Attributes was something created but I did not say. After that, it will be up to Him - either to punish me or be Merciful to me.”

Al-Hasan Bin Arafah then asked, “Did you feel pain when they whipped you?”

He said, “Yes, I felt the pain up to 20 lashes then I lost all feeling (They whipped him over 80 times). After it was over I felt no pain and that day I prayed Dhuhr standing.”

Al-Hasan Bin Arafah started weeping when he heard what had happened. Imam Ahmad questioned him, “Why are you crying? I did not lose my Iman. After that why should I care if I lose my life?”

These people were better than us, but this was how they were tested. We must also remember that:

·         Much of what befalls us is the direct result of our own sins. Allah said:

 “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” (Qur’an, 42:30)

Muhammad Bin Sireen used to say when his debts piled up and he felt sad, “I know that the cause of this sadness is a sin I committed over 40 years ago.”

·         People understand that when something bad happens it is a test from Allah. But even the good things that happen to us are a test. Allah says:

 “And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allah’s Obedience).” (Qur’an, 7:168)

Abdul Malik Bin Ishaq said, “There is no one that is not tested with health and prosperity to measure how thankful he is.”

·         Patience must be observed from the beginning, and there are things that contradict patience like tearing ones shirt, slapping ones face, and cursing and wailing.

Umm Salamah narrates that she heard the Messenger of Allah (peace be upon him) say: “Any Muslim who says when a calamity befalls him that which Allah commanded him: ‘To Allah we belong and to him we return. O Allah reward me in this calamity and give me better than it’ – Allah will grant him better than (that which he lost).”(Sahih Muslim)

·         The hardships that befall us distinguish the true believers from the insincere ones. Shumayt Bin Ajlan said, “The pious and the ungrateful are hidden by health, when calamities befall the two men are separated (by how they react).”

Allah asks in the Qur’an:

“Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested. And We indeed tested those who were before them...” (Qur’an, 29:2-3).

Allah’s glad tidings for the patient ones:

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

-      By Muhammad Alshareef - a graduate from the Islamic University of Madina and the director of Al-Maghrib Institute in Canada