Solih Musaafir

Prophet Muhammad said about meeting Allah as was narrated by Ubaadah ibn al-Saamit and mentioned in Saheeh Bukhari (6026):

“Whoever loves to meet Allah, Allah will love to meet him, and whoever hates to meet Allah, Allah will hate to meet him.”

On hearing this from the Prophet (Sallallahu Alayhi Wasallam), Ayesha, the mother of the believers said, “But we all dislike the idea of death.”. On this, the Prophet said,

“It is not what you are thinking. When death approaches the believer and he is given the news of Allah’s pleasure and honor, nothing will be more dear to him than what lies ahead of him, so he will love to meet Allah and Allah will love to meet him. But when death approaches the disbeliever and he is given the news of Allah’s wrath and punishment, nothing will be more disliked by him that what lies ahead of him, so he will hate to meet Allah and Allah will hate to meet him.”

May Allah make us of people who desirs to meet him more than we love the worldy life.

O Allah, help me remember You, to be grateful to You, and to worship You in an excellent manner.

By making this Dua, we ask Allah to help us and assist us in remembering Him to be grateful and thankful for everything. Allah (SWT) has bestowed upon us innumerable blessings with good health, wealth, children, parents, fame, a home where we can live peacefully, and a lot more. Shouldn’t we show gratitude to Allah (SWT) and always be thankful for the blessings we have in our lives?

If you tried to number Allah’s blessings, you could never count them. [Surat Al-Maa’idah, 16:18]

Being thankful to Allah protects your existing blessings and is the means to please Allah (SWT). If you want the blessings to stay with you, always remember Allah by thanking Him and being grateful.

Allah (SWT) loves people who are always thankful to Him. If you are grateful to Allah (SWT), then He will increase you in blessings.

The mission of Shaitaan is to make human beings ungrateful towards Allah (SWT). But the Dua Allahumma A’inni Ala Zikrika Wa Shukrika Wa Husni Ibadatika will help us stay motivated and from being distracted by Shaitaan’s evil whispers.

The most important thing to remember is to show sincerity while making Dua. The deeper Dua you make from your heart, the higher the chances of being accepted.

Allah tells us that His Prophet Lut, peace be upon him, denounced his people for their evil deed and their immoral actions in having in*******se with males, a deed which none of the sons of Adam had ever committed before them. As well as doing this, they also disbelieved in Allah and rejected and opposed His Messenger, they robbed wayfarers, they would lie in wait on the road, kill people and loot their possessions.

﴿وَتَأْتُونَ فِى نَادِيكُمُ الْمُنْكَرَ﴾
(And practice Al-Munkar in your meetings.) This means, `in your gatherings you do and say things that are not befitting, and you do not denounce one another for doing such things.’ Some said that they used to have in*******se with one another in public; this was the view of Mujahid. Some said that they used to compete in passing gas and laughing. This was the view of `A’ishah, may Allah be pleased with her, and Al-Qasim. Some of them said that they used to make rams fight one another, or organize cockfights. They used to do all of these things, and they were even eviler than that.

﴿فَمَا كَانَ جَوَابَ قَوْمِهِ إِلاَّ أَن قَالُواْ ائْتِنَا بِعَذَابِ اللَّهِ إِن كُنتَ مِنَ الصَّـدِقِينَ﴾
(But his people gave no answer except that they said: “Bring Allah’s torment upon us if you are one of the truthful.”) This is indicative of their disbelief, scornful attitude and stubbornness. So Allah’s Prophet asked for help against them, and said:

﴿رَبِّ انصُرْنِى عَلَى الْقَوْمِ الْمُفْسِدِينَ﴾
(My Lord! Give me victory over the people who are corrupt.)

Our Grave, Our Choices

It is understood among the scholars that the grave will either be a pleasant experience or it may be a frightening one, depending on our beliefs and deeds in this life.

There are minor rewards in the grave in that, for the believer, it will be spacious and well lit.

Our deeds in this life will appear to us in the form of a kind companion who will keep us company until the Day of Judgment.

We will be shown our place in Paradise, in sha’ Allah (God Willing), through an opening in the side of the grave.

For those who were not believers or those who led a sinful life, their deeds will appear to them in the form of an ugly and mean companion who beats and torments them until the Day of Judgment.

The grave will be dark and constricting, and the punishments will be minor compared to what is waiting for them in the Hellfire, their place in which will be shown to them through an opening in their grave.

Everything in our lives that the Almighty decides for us is perfect and balanced. The wisdom behind why we are tested with hardship is known by Allah SWT and sometimes it’s disclosed to us if we have the knowledge.

As believers and especially when we become knowledgeable about our deen, we begin to understand that whatever Allah SWT chooses for us, is the best. We recognize that everything good and bad, pleasing and displeasing, and all of life is a test. Therefore we should never lose hope because of the hardships we face.

We need to accept that these trials are either:

An expiation for our sins.
A means of raising our status in the sight of our Lord.
It can be a form of spiritual elevation.
A means of attaining closeness to Allah SWT.
It may be needed for us to grow as human beings.
The scholars of the Islamic tradition have mentioned that our trials encompass a few key elements:

They are filled with subtle blessings that we do not perceive, but are nevertheless there.
We should put our trust in Allah SWT and accept His decree while fully striving to alleviate our difficult situation.
We should focus on being content with Allah’s Qadr by seeking His reward and remaining steadfast in our faith.
They are a way of reminding ourselves that our situation could always be so much worse.
We need to remember that tribulations and sufferings in this world pale compared to eternity and what will befall us after death.
Sometimes, the suffering in this world can be a guide of how little we will be able to bear the sufferings of the next world.

Allah encourages His Prophet and the believers to fight and struggle against the enemy, and wage war against their forces. Allah affirms that He will suffice, aid, support, and help the believers against their enemies, even if their enemies are numerous and have sufficient supplies, while the believers are few.

On the day of Badr when the idolators came with their forces and supplies, he said to his Companions,

«قُومُوا إِلَى جَنَّةٍ عَرْضُهَا السَّمَوَاتُ وَالْأَرْض»

(Get ready and march forth towards a Paradise as wide as the heavens and earth.)

`Umayr bin Al-Humam said, "As wide as the heavens and earth" The Messenger ﷺ said,

«نَعَم»

(Yes) `Umayr said, "Excellent! Excellent!" The Messenger ﷺ asked him,

«مَا يَحْمِلُكَ عَلَى قَوْلِكَ: بَخٍ بَخ»

(What makes you say, `Excellent! Excellent!') He said, "The hope that I might be one of its dwellers." The Prophet said,

«فَإِنَّكَ مِنْ أَهْلِهَا»

(You are one of its people.) Umayr went ahead, broke the scabbard of his sword, took some dates and started eating from them. He then threw the dates from his hand, saying, "Verily, if I lived until I finished eating these dates, then it is indeed a long life." He went ahead, fought and was killed, may Allah be pleased with him.

Allah said next, commanding the believers and conveying good news to them,

إِن يَكُن مِّنكُمْ عِشْرُونَ صَـبِرُونَ يَغْلِبُواْ مِاْئَتَيْنِ وَإِن يَكُنْ مُّنكُمْ مِّاْئَةٌ يَغْلِبُواْ أَلْفًا مِّنَ الَّذِينَ كَفَرُواْ

(If there are twenty steadfast persons among you, they will overcome two hundred, and if there be a hundred steadfast persons, they will overcome a thousand of those who disbelieve.)

The Ayah says, one Muslim should endure ten disbelievers. Allah abrogated this part later on, but the good news remained.

Thereafter, if Muslims were half as many as their enemy, they were not allowed to run away from them. If the Muslims were fewer than that, they were not obligated to fight the disbelievers and thus allowed to avoid hostilities."

-Tafsir Ibn Kathir-

މުސްލިމުންނާ ޢަދާވާތްތެރި ބައެއްގެ މައްޗަށް މުސްލިމުންނަށް ނަޞްރު ލިބޭނެ ހަމައެކަނި މަގަކީ ޖިހާދުގެ މަގެވެ.

On the authority of Anas (may Allah be pleased with him), who said:

I heard the Messenger of Allah (ﷺ) say: Allah the Almighty said: O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind.

Al-Ghafur, Al-Ghaffar, Al-Ghafir. These three names refer to Allah’s forgiveness. The name Al-Ghafir means the Forgiver, while the names Al-Ghafur and Al-Ghaffar are more emphatic, indicating that Allah is most forgiving, oft-forgiving.

Taken together, these three names occur in the Quran ninety-eight times.

Allah says:

Announce, (O Muhammad) to My slaves that verily I am the Forgiving, the Merciful. (15: 49)

I am Forgiving to those who repent and believe and do good, and afterward follow right guidance. (20: 82)

In one instance, the Quran refers to Allah as being “the best of those who forgive” when relating where Moses offers the following supplication:

You are our Protector: so forgive us and give us Your mercy; for you are the best of those who forgive. (7: 155)

Imaam Ahmad said that the one who does not pray because of laziness is a kaafir.

This is the more correct view and is that indicated by the evidence of the Book of Allaah and the Sunnah of His Messenger, and by the words of the Salaf and the proper understanding.

(Al-Sharh al-Mumti’ ‘ala Zaad al-Mustanqi’, 2/26).

Anyone who examines the texts of the Qur’aan and Sunnah will see that they indicate that the one who neglects the prayer is guilty of Kufr Akbar (major kufr) which puts him beyond the pale of Islam.

Among the evidence to be found in the Qur’aan is:
The aayah (interpretation of the meaning):

“But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism], perform As-Salaat (Iqaamat-as-Salaat) and give Zakaat, then they are your brethren in religion.” [al-Tawbah 9:11]

The evidence derived from this aayah is that Allaah defined three things that the Mushrikeen have to do in order to eliminate the differences between them us: they should repent from shirk, they should perform prayer, and they should pay zakaah. If they repent from shirk but they do not perform the prayer or pay zakaah, then they are not our brethren in faith; if they perform the prayer but do not pay zakaah, then they are not our brethren in faith. Brotherhood in religion cannot be effaced except when a person goes out of the religion completely; it cannot be effaced by fisq (immoral conduct) or lesser types of kufr.

Surah Al-Qalam - 45

(And I will grant them a respite. Verily, my plan is strong.) meaning, `I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.’

Thus, Allah says, (Verily, my plan is strong.) meaning, `great against whoever opposes My command, rejects My Messengers, and dares to disobey Me.’

In the Two Sahih it is recorded from the Messenger of Allah that he said, Verily Allah the Exalted gives respite to the wrongdoer until He seizes him, and he will not be able to escape Him.

Then he recited, such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) (11:102)

"ފަހެ މިއަދު ތިޔަބައިމީހުން އިސްލާމީ ޤައުމުތަކުގެ ވެރީންނާއި މެދު ހައިރާން ނުވާށެވެ. އެމީހުން އެވަނީ އެމެރިކާއާއި ޔަހޫދީ ޝައިޠާނީ ލަޝްކަރުތަކުގެ ފުރަގަހުގައި ނިވާވެއެވެ. ވެރިކަމާއި އާރާއި ބާރާއި ފައިސާގެ ދަހިވެތިކަމުގައެވެ. އާދެ ދުނިޔެއަށްޓަކައި ދީން ވިއްކާލައިގެންނެވެ."

The phrase صبر جميل (sabrun jameel – Beautiful Patience) is most famous from the saying of Prophet Yaqoob (Jacob) – alayhi salam – upon hearing the news of his son Yusuf, as told in Surah Yusuf:

فَصَبْرٌ جَمِيلٌ وَاللّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ

But [as for myself,] patience in adversity is most goodly [in the sight of Allah]; and it is to Allah [alone] that I pray to give me strength to bear the misfortune which you have described to me.”

Here some explanations are given as to the meaning of ‘beautiful patience’ and what makes it different than just any normal bit of patience or low level of patience:

Mujahid said: ‘Beautiful Patience is patience without any panic.’

Amr bin Qays said ‘Beautiful Patience means to be content with adversity and to surrender to the will of Allah.’

Yunus bin Yazid said: ‘I asked Rabiah bin Abdurrahman: ‘What is the ultimate of patience?’ He said ‘to be outwardly the same at the time of affliction as one was the day before it struck.’ [this does not mean that a person does not or should not feel pain or anguish: patience in this instance means that one refrains from panicking and complaining.]

Commenting on the meaning of beautiful patience, Qiyas bin al Hajjaj said: 'The person who is suffering from some afflictions should behave in such a way that nobody is able to distinguish him from others.'