4a. Do the angels see Allah in this world?

4a.
Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he didnot believe. To sum up, there is no
contradiction between faith and seeing Him. This is borne out by the
fact that Moosa (peace be upon him) asked his Lord to let him see Him
so as to increase him in faith: "…he said: 'O my Lord! Show me
(Yourself), that I may look upon You'" [al-A'raaf 7:143]. Yes, after
seeing Allah, faith will no longer be regarded as belief in the
unseen, so it is possible that the bearersof the Throne and those who
are around it may have seen Allah and thus attained the highest level
of certainty. By the same token, when the believers see their Lord on
the Day of Resurrection, they will move from certainty based on
knowledge to certainty based on seeing, for when they see Allah they
will believe in Him with the faith of having seen and they will find
thedeepest joy in that; they will be blessed with seeing Him and
hearing His words. Allah says (interpretation of the meaning):
"Some faces that Day shall be Nâdirah (shining and radiant).
Looking at their Lord (Allâh)"
[al-Qiyaamah :22-23].
We ask Allah for the joy of looking upon His noble Countenance. And
Allah knows best.
End quote from Fataawa al-Islam al-Yawm.
To sum up: This is a matter of the unseen and it is not permissible to
affirm it or deny it except on the basis of evidence. The correct
approach is to refrain from asking about it.
And Allah knows best.

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4. Do the angels see Allah in this world?

4.
Angel Jibreel or any of the angels have they ever seen Allah (sabhanu wa tala)?.
Praise be to Allaah.
There is nothing in the Qur'aan or Sunnah to indicate that Jibreel
(peacebe upon him) or any otherangel has seen Allah, may He be
exalted, and it is well known that this is one of the issues of the
unseen which cannot be proven except on the basisof evidence.
In the hadeeth of the Mi'raaj (Prophet's ascent toheaven) it says that
Jibreel(peace be upon him) ascended with our Prophet (blessings and
peace of Allah be upon him) to a level where the scratching of the
pens could be heard, but there is no proof that either of them saw
Allah (may He be glorified and exalted) in that place.
The Prophet (blessings and peace of Allah be upon him) said: "Then I
passed by Ibraaheem, and he said: 'Welcome to the righteous Prophet
and therighteous son.' I said: 'Whois this?' He said: 'This is
Ibraaheem (blessings and peace of Allah be upon him).'" Ibn Shihaab
said: And Ibn Hazm told me that Ibn 'Abbaas and Abu Habbah al-Ansaari
used to say: The Prophet (blessings and peace of Allah be upon him)
said: "Then I was taken up untilwe reached a level where Icould hear
the scratching of the pens." Ibn Hazm and Anas ibn Maalik said: The
Prophet (blessings and peace of Allah be upon him) said: "Allah
enjoined upon my ummahfifty prayers, and I went back with that until I
passed by Moosa…"
Narrated by al-Bukhaari, 349; Muslim, 263
The scholars differed concerning this seeing: some of them affirmed it
and some of them denied it.
Ibn Hajar al-Haythami (may Allah have mercy on him) was asked: ||Do
the angels see Allah, may He be exalted?
He replied:
Shaykh 'Izz al-Deen ibn 'Abd al-Salaam stated that they do not see
Him, and he quoted evidence at length to support that, and he was
followed in that by some scholars, but he was refuted by the statement
of the imam of Ahl al-Sunnah, Shaykh Abu'l-Hasan al-Ash'ari (may Allah
be pleased with him) who said that they do see Him. This was mentioned
in his book al-Ibaanah fi Usool al-Diyaanah. He was followed by
al-Bayhaqi who narrated it with its isnaad from 'Abd-Allah ibn'Amr ibn
al-'Aas and another Sahaabi. This was also followed by Ibn al-Qayyim
and al-Jalaal al-Balqeeni. According to ahadeeth that was classed as
saheeh by al-Haakim, Jibreel never saw his Lord before the Prophet
(blessings and peace of Allah be upon him) prostrated before his Lord
on that occasion, but this does not necessarily meanthat he did not
see Him after that or that others ofthe angels do not see Him.The view
that only Jibreel could see Him is invalid.
End quote from al-Fataawa al-Hadeethiyyah, p. 153
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Do the angels
see their Lord in this worldor does He send revelationto them from
beyond a screen?
He replied: Allah knows best.
End quote from Fataawa Noor 'ala al-Darb.
Shaykh 'Abd al-Rahmaan al-Barraak (may Allah preserve him) was asked:
There is evidence to suggest that they do not see Him. That is the
verse in Soorat Ghaafir in which Allah, may He be exalted, says
(interpretation of the meaning): "Those (angels) who bear the Throne
(of Allâh) and those around it glorify the praises of their Lord, and
believe in Him, and ask forgiveness for those who believe (in the
Oneness of Allâh) (saying): 'Our Lord! You comprehend all things in
mercy and knowledge, so forgive those who repent and follow Your Way,
and save them from the torment of the blazing Fire!'" [Ghaafir 40:7].
The word "believe" in this verse may point to that meaning -- is this correct?
He replied:
The fact that Allah, may Hebe glorified and exalted, says of the
angels who bear the Throne and who are around it that they believe in
Him does not necessarily mean that theydo not see Him, or that some of
them do not see Him, or that other angels do not see Him, just as
(aspiring to) see Him does not contradict faith. Similarly, the fact
that Allah spoke (to some of the Prophets) is not contrary to faith.
Ibraaheem (blessings and peace of Allah be upon him) saw how Allah
brought the dead back to life and that increased himin faith, as Allah
says (interpretation of the meaning):
"And (remember) when Ibrâhim (Abraham) said, 'My Lord! Show me how You
give life to the dead.' He (Allâh) said: 'Do you notbelieve?' He
[Ibrâhim (Abraham)] said: 'Yes (I believe), but to be stronger in
Faith'"
[al-Baqarah 2:260].
Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he didnot believe. :->

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The hadeeth about the virtue of the Basmalah and that it protects against the 19 guards of Hell

The hadeeth about the virtue of the Basmalah and that it protects
against the 19 guards of Hell
Praise be to Allaah.
This report was mentioned by al-Qurtubi in al-Jaami' li Ahkaam
al-Qur'aan (1/92) and Ibn Katheer in his Tafseer (1/18), narrated from
Wakee' from al-A'mash from Abu Waa'il from Ibn Mas'ood (may Allaah be
pleased with him); it is thewords of Ibn Mas'ood, not of the Prophet
(blessings of Allaah be upon him).
This isnaad is saheeh from Wakee' to Ibn Mas'ood.
Although al-A'mash is mudallis, what he narrated from those with whom
he spent a great deal of time and narrated a great deal from them,
such as Ibraaheem al-Nakha'i and Abu Waa'il, may be accepted.
Al-Dhahabi said in his biography of al-A'mash in Mizaan al-I'tidaal (2/224):
He is mudallis (i.e., gives a false impressions concerning the
narration of the hadeeth, using ambiguous words to give the impression
that he heard it directly from his Shaykh when that is not the case),
and sometimes he narrates in this mannerfrom a weak narrator without
realising it. When he says haddathana [he told us], there is no
problem with that, but when he says 'an [narrating from], there is the
possibility of tadlees except in the case of narration from the
shuyookh from whom he narrated a great deal, suchas Ibraaheem, Abu
Waa'il [in the printed version it says "Ibn Abi Waa'il" but this is an
error; the word "Ibn" is a mistake] and Abu Saalih al-Sammaan. His
narration from these shaykhs is to be understood as meaning that he
heard directly from them and there is no interruption in the chain.
End quote.
But there remains the issue of the narrators who come after Wakee'.
Al-Qurtubi and Ibn Katheerdo not mention the isnaadin its entirety,
and perhapsit is because of this that al-'Allaamah Ahmad Shaakir
omitted it from hisabridgement of Ibn Katheer's Tafseer which is
entitled 'Umdat al-Tafseer,in the introduction to which (1/11) he
stated that he omitted every weak or problematic hadeeth.
But al-Suyooti attributed itin al-Durr al-Manthoor (1/26) to Wakee',
and Imam Wakee' ibn al-Jarraah wrote a well known Tafseer.
See: al-Majma' al-Mu'assis by al-Haafiz Ibn Hajar (p. 113)
If that is proven, then the isnaad is saheeh, and the report from Ibn
Mas'ood (may Allaah be pleased with him) is saheeh.
And Allaah knows best.

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3a. Does everyone who goes against the Sunnahfall into bid‘ah (innovation)? Notes on the meaning of following

3a.
2.
It was narrated that Abu Umaamah (may Allah be pleased with him) said:
It was said to the Messenger of Allah (blessings and peace of Allah be
upon him): Which du'aa' is most likely to be heard? He said:"(That
which is said) in thelast part of the night and at the end of the
obligatory prayers."
Narrated by al-Tirmidhi, 3499; classed as saheeh byal-Albaani in
Saheeh at-Targheeb wa't-Tarheeb
"at the end of the prayers"may refer to after the prayers or in the
last part of the prayers. In the following hadeeth, for example, what
is meant is after the prayer: 'Uqbah ibn 'Aamir (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) instructed me to recite al-Mu'awwidhaat (soorahsthat give
protection) at the end of every prayer (i.e., after the prayer).
Narrated by Ahmad, 17453; Abu Dawood, 1523. Classed as saheeh
byShu'ayb al-Arna'oot in Tahqeeq al-Musnad
As for reciting du'aa' in unison, there is no report that speaks of
it; hence doing it regularly following the prayers comes under the
heading of bid 'ah.
So acts of worship must bedone as prescribed by sharee'ah in six ways:
quantity, manner, time, place, reason and type. Formore details of
that pleasesee the answer to question no. 21519
Thirdly:
There is nothing wrong with reading Soorat al-Kahf on days other
thanFriday, if the reader wants to do that or if it so happens as part
of his regular daily portion of Qur'aan, and he will have a tenfold
reward for each letter, as is the reward for reading other soorahs.
Butthat is on condition that he does not set aside a special day for
reading it, as is the case on Fridays, and hence he should not believe
that reading it on this day is better than reading it on other days
orthat there is a particular virtue of reading it on a specific day
that is like the virtue of reading it on Friday, because that
virtueapplies only to Friday, according to those who say that the
hadeeth which speaks of that is saheeh.
And Allah knows best.

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3. Does everyone who goes against the Sunnahfall into bid‘ah (innovation)? Notes on the meaning of following

3.
I have read many fatwa's about innovation and my question is. If the
prophet (peace be upon him) practiced something. Do we have to
practise EXACTLY as he did it? If wedont do it EXACTLY then is it
innovation? Because i'veread a lot of the fatwa's and in a lot of it
many of the practices are considered BIDAH. For example the Prophet
(Peace be Upon him) did emphasize on the virtue ofDua in congrenation.
Now if its practised after fardh salaah why is it an innovation? Is
the sunnah of the prophet subject to exactly the way he did, the time
he did etc etc. If we do it at a different time is it innovation? say
for example if its sunnah to read Surah Kahf on friday. Now if I read
surah kahf every monday and tuesday, will it be considered a bidah? Im
still making Ibadah. Why is it subject to TIME?.
Praise be to Allaah.
Firstly:
No doubt it is obligatory for the Muslim to be a follower of his
Prophet (blessings and peace of Allah be upon him) in what he
prescribed and it is not permissible for him to go against that or to
introduce any innovation into the religion, because of the evidence
that indicates that it is obligatory to follow and itis forbidden to
introduce innovation. But it should be noted that differing from the
way of the Prophet (blessings and peace of Allah be upon him) and
falling into bid'ah may mean one of two things:
(i)
introducing an act of worship for which there is no basis in Islam,
such as touching graves and seeking help from their occupants. The
scholars call this real innovation (al-bid'ah al-haqeeqah). This is
that which was not prescribed at all.
(ii)
the act of worship may be originally prescribed in Islam, and what is
contrary to the Sunnah may have to do with defining a certain time or
place for it, or a certain number of times it is to berepeated, or the
manner inwhich it is to be done or the reason for which it is to be
done. This is called innovation by addition (al-bid'ah al-idaafiyyah);
it is not bid'ah unless it is done regularly and repeatedly. If it is
done only once or twice without adhering to that, then it is not
bid'ah, such as if people pray qiyaam in congregation (jamaa'ah)on
some occasion, withoutthinking that there is any particular virtue in
doing so.
Hence ash-Shaatibi (may Allah have mercy on him) said, discussing the
"innovation by addition": The word bid'ah refers to an invented way of
doing something in Islam that is similar to what is prescribed, of
which the intention is to go to extremes in worshipping Allah, may He
be glorified.
That includes regularly adhering to certain manners and forms of
worship, such as reciting dhikr together in unison, taking the
birthday of the Prophet (blessings and peace of Allah be upon him) as
an Eid (festival), and so on.
It also includes adhering to specific acts of worship at specific
times that were not defined as such in sharee'ah, such as always
fasting on the fifteenth of Sha'baan (an-nusf min Sha'baan) and
spending that night in prayer (qiyaam).
End quote from al-I'tisaam, 1/37-39
Adhering to a thing meansdoing it regularly and repeatedly.
Secondly:
Du'aa' (supplication) is prescribed during the prayer and following
it, according to the correct scholarly opinion. What is not allowed is
reciting du'aa' in unison. The evidence for it being prescribed to
offer du'aa' after the prayer is as follows:
1.
It was narrated that 'Ali ibn Abi Taalib (may Allah be pleased with
him) said: When the Prophet (blessings and peace of Allah be upon him)
said the salaam at the end of the prayer, he would say: "Allaahumma
ighfir li ma qaddamtu wa ma akhkhartu wa ma asrartu wa ma a'lantu wa
ma astraftu wa ma anta a'lamu bihi minni. Anta al-muqaddim wa anta
al-mu'akhkhir laa ilaaha illa anta (O Allaah! Forgive me what I have
done in the past, and what I will do in the future, and what I have
concealed, and what I have done openly, and what I have exceeded in,
whatever You know about me more than I. You are the One Who brings
forward, and You are the One Who puts back, there is no god except
You)."
Narrated by Abu Dawood (1509); classed as saheeh by an-Nawawi in
al-Majmoo'. This does not contradict the report that says that the
Prophet (blessings and peace of Allah be upon him) said this du'aa'
before the salaam. The Prophet (blessings and peace of Allah be upon
him) used to recite this du'aa' in bothplaces. See: al-Majmoo', 3/467
:->

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Hadeeth: “Two rak’ahs with siwaak are better than seventy rak’ahs without siwaak”

What is the meaning of the hadeeth: "Two rak'ahs with siwaak are
better than seventy rak'ahs without siwaak"?.
Praise be to Allaah.
Siwaak is Sunnah, and is an act of worship when done at the time of
prayeror when doing wudoo', because the Messenger (peace and blessings
of Allaah be upon him) said: "Siwaak is purifying for the mouth and
pleasing tothe Lord." Narrated by al-Nasaa'i with a saheeh isnaad from
'Aa'ishah (mayAllaah be pleased with her). And because he (peace and
blessings of Allaah be upon him) said: "Were it not that it would be
too difficult for my ummah, I would have commanded them to use the
siwaak at every prayer." Saheeh – agreed upon. According to another
version: "Were it not that it would be too difficult for my ummah, I
would have commanded them to use the siwaak at at every wudoo'."
Narrated by Imam al-Nasaa'i with a saheeh isnaad.
With regard to the hadeeth "Two rak'ahs with siwaak are better than
seventy rak'ahs without siwaak", it is a da'eef (weak) hadeeth, and is
not saheeh (sound). The saheeh ahaadeeth are sufficient, praise be to
Allaah. End quote.
Majmoo' Fataawa Ibn Baaz(26/288).
Al-Bayhaqi said concerningit in al-Sunan al-Kubra (1/38): (It is)
da'eef and its isnaad is not strong. It wasnarrated in both marfoo'
and mursal reports. End quote.
Ibn al-Qayyim said in al-Manaar al-Muneef (p. 17): Its isnaad is not strong.
And Allaah knows best.

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2. How can we explain the existence of some people who were born Muslims and others who expended a great deal ofeffort to achieve that?

2.
I have gone through somedifficult times with regard to my becoming
Muslim because of my parents, because they are of different religions
and cultures, and they are divorced. My question is: why do some
people struggle to acquire knowledge of Islam, whilst others have the
good fortune to be Muslim?.
Praise be to Allaah.
Firstly:
One of the things concerning which there can be no doubt is that the
greatest blessing that Allah bestows upon His slave is to cause him to
be born to Muslim parents, tolive as a Muslim and to dieas a Muslim.
This is by the grace of Allah, may He be exalted. This is a blessing
from Allah, as the one whois so blessed does not need to seek through
different religions to find the true religion that Allahloves and is
pleased with, and does not accept any other religion. The individual
has not done anything to attain this favour; rather it is pure grace
from Allah his Lord, may He be exalted.
But this does not mean that everyone who is bornto Muslim parents
understands the extent of this blessing and acts in gratitude for it.
Rather we see many, many people who are ungrateful for this blessing
and do not benefit at all from the fact that from the moment they
opened their eyes on this world, they saw Islam and the mosque, and
the first thing they heard was the word of Tawheed. Hence these people
go astray and follow paths of misguidance and kufr, andthey are Muslim
in nothingbut name, and some of those who are seeking for the true
religion may be better than them – although it is not correct to make
such comparisons–when they come to knowthat Islam is the religion of
Allah and He does not accept any other religion from His slaves, and
they read and ponder until theyenter this religion with conviction and
adhere strongly to its rulings.
Hence the matter is nothing more than additional grace that Allah,may
He be exalted, bestows upon whomever He wills among His slaves that
they should be born Muslim. However He does not wrong others, as He
has made clear to them the paths of guidance and misguidance, and has
shown them His straight path and enjoined them tofollow it, and has
shown them the ways of the Shaytaan and warned them against following
them. And you see some of those who were born toMuslim parents yet
they go astray, and you see some of those who were born to kaafir
parents following true guidance.
One of the clear examples concerning this matter which will dispel
your confusion is what you know about the situation of some of the
Messengersand their call and the response to it. We see Nooh (peace be
upon him); what did it benefit his son and his wife, whenhe was the
Prophet sent by Allah who called them night and day, but they did not
respond and they died in kufr. What did it benefit the father of
Ibraaheem (peace be uponhim) when his son persisted in calling him,
advising him and exhorting him, but he rejected that and even played a
role in throwing him into the fire? What did it benefit the wife of
Loot, even though she wasthe wife of a Prophet sent by Allah and he
called her to the truth, but she insisted on following kufr?Yet at the
same time we see Pharaoh, who was oneof the greatest tyrants on earth,
yet his wife declared her Islam and disbelieved in her husband. This
is how human beings are; either Allah bestows upon some of them the
blessing of Islam, and they are grateful for it and strive toadhere to
it, and some are deprived of this blessing but they put a great deal
of effort into seeking until they arrive at the truth that Allah, may
He be exalted, revealed and commanded His slaves to follow His path.
And both parties must always say (interpretation of the meaning): "All
the praises and thanks be to Allah, Who has guided us to this,never
could we have found guidance, were it not that Allah had guided us"
[al-A 'raaf 7:43], and say as the Companions of Muhammad (blessings
andpeace of Allah be upon him) used to say: By Allah, were it not for
Allah, we would not have been guided and we would not have given
charity or prayed.
For the one who used to follow a different religion, believing in it
and following its Prophet, thenAllah, may He be exalted, guided him to
the light of Islam and he believed in the Seal of the Prophets, the
glad tidings from the Prophet (blessings and peace of Allah be upon
him) are sufficient for him:
:->2a.

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2a. How can we explain the existence of some people who were born Muslims and others who expended a great deal ofeffort to achieve that?

2a.
Al-Bukhaari (3011) and Muslim (154) narrated from Abu Moosa al-Ash'ari
(may Allah be pleased with him) that the Prophet (blessings and peace
of Allah be upon him) said:
"There are three who will be given a double reward: a man who had a
slave woman whom he taught and taught her well, then he set her free
and married her – he will have a double reward; a believer from among
the people of the Book who believed (in his Prophet), then he believed
in the Prophet (blessings and peace of Allah be upon him) and followed
him and believed in him– he will have a double reward;and a slave who
fulfils his duty towards Allaah and towards his master – he will have
a double reward."
See also the answer to question no. 11783 and 150930
Secondly:
With regard to what has happened between you and your parents of
differences in culture and religion, this is the same thing that
happens amonghuman beings. What has happened to them of divorce is
something that happens frequently, especially with repeated problems
that create serious friction between them.
What we advise you to do is to focus primarily on telling them about
the religion of Islam and calling them to it. If Allah blesses you by
guiding them, then there is the strong hope that they maybe
reconciled, in sha Allah. If it is decreed that they should remain
separated, they will have gained the true religion and will be
guaranteed salvation fromthe punishment of Allah.
In fact this is one of the greatest rights that they have over you,
that you should make them share this blessing that you enjoy, the
blessing of Islam and submission to Allah, the Lord of the Worlds, and
worshipping Him alone with no partneror associate. So do not spare any
effort in this matter, because it is an important mission, and you
will see its good effects, if Allah wills, in thisworld before the
Hereafter. Seek help in that by offering supplication (du'aa') for
them whilst striving to take practical measures in support of that
mission. You can also seek help from experienced people in your city
to achieve that. We ask Allah to guideyou and help you, and to accept
your righteous deeds and guide your parents to that which will bring
happiness in this world and in the Hereafter.
And Allah knows best.

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What is meant by profaning the names of Allah and types of profanation

What is meant by profaning the names of Allah, may He be exalted?.
Praise be to Allaah.
The scholars have mentioned different types of profaning the names of
Allah, may He be exalted, all of which involve distorting the meaning
in a way other than the way it should be understood. There are several
types:
1.
Denying any of His names or the attribute to which aname refers. For
example: those who deny that the name ar-Rahmaan (the Most Gracious)
is one of the names of Allah, may He be exalted, as the people of the
Jaahiliyyah did.
Or they may affirm the name but deny the attribute to which it
refers,as some of the innovators said that Allah, may He be exalted,
is Merciful without mercy, All-Hearingwithout hearing.
2.
Calling Allah, may He be glorified and exalted, by a name by which He
did not call Himself.
The reason why this is profanation is that the names of Allah, may He
beglorified and exalted, are limited to what is mentioned in the texts
of the Qur'an and Sunnah, and it is not permissible for anyone to call
Allah, may He be exalted, by a name by which He did not call Himself.
This comes under the heading of speaking about Allah without
knowledge, and transgressing against the rights of Allah, may He be
glorified and exalted. This is what some of the philosophers did, when
they called God the primary cause, and as the Christians did when they
called Allah, may He be exalted, the Father, and soon.
3.
Believing that these names refer to attributes of created beings, and
hence thinking that this points to likening Allah to His creation.
The reason why this is profanation is that the onewho believes that
the names of Allah, may He beglorified and exalted, point to likening
Allah to His creation has misinterpreted them and distorted them from
the correct meaning. He has understood the words of Allah and the
words of His Messenger (blessings and peace of Allah be upon him) as
pointing to kufr (disbelief), because likening Allah to His creation
is kufr, as it is a rejection of the words (interpretation of the
meaning): "There is nothing like unto Him, andHe is the All-Hearer,
the All-Seer" [ash-Shoora 42:11] and "Do you know of any who is
similar to Him?" [Maryam 19:65]. Na'eem ibn Hammaad al-Khuzaa'i, the
shaykh of al-Bukhaari (may Allah have mercy on them both)said: The one
who likens Allah to His creation has committed an act of kufr, and the
one who denies any attribute that Allah has ascribed to Himself has
committed an act of kufr; there is nothing in the attributes that
Allah has ascribed to himself that is similar to the attributes of His
creation.
4.
Deriving names of idols from the names of Allah, may He be exalted,
such asderiving the name al-Laat from al-Ilaah (the God), and al-'Uzza
from al-'Azeez (the Almighty) and Manaat from al-Mannaan (the
Benefactor).

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1. 'Any disaster that strikes you is through what your own hands have earned' (Surat Ash-Shura: 30)

1.
There is an important characteristic of the lower self of a man. When
something good befalls onone; when he receives goodness and kindness
from the people around him; when things go the way he wants them to
go, in a way that would cheer him up and make him happy; he feels
rather complacent. He believes that the beautiful things going on
around him and the benevolence he receives are taking their sources
from him. He thinks the reason why things go well for him andwhy
course of events go the way he hoped them togo, is because he strives
a lot and because he is a good person who makes agreat effort in many
subjects and because he acts reasonable and precautious. In other
words, he is of the idea that he had earned all the good things
befalling on him to the smallest detail.
However when the sameperson faces things that he doesn't want to face;
when goodness and benevolence is not anymore offered to him by people
around him; when things do not givethe results he wants them to give;
when the blessings in his life lessen and some difficulties and
troubles arise; he would not thinkthat "all those, again to the
smallest detail, befallon him because he earned them all himself". On
the contrary, he believes that he did not deserve any of those things
happening to him, he feels hard done-by and wronged. He even thinks
that all these things befall on him because he has been too good
towards everyone and thus he livesin the psychology of a person "being
wronged".
Most of the time, a person living through these things would not stop
to think: "Could there be something wrong with me? Could itbe that I
have some wrong beliefs and a wrong point of view? Dothe things that
befall on me have something to do with such wrong beliefs I have or
with mymorality? Would the goodness and beauties in my life be any
different if I acted somehow different? Could it be that I have been
experiencing all these because I earned them due to the flaws I have
in my morality?"
Had he been thinking like this even for a very short time; and instead
of looking for the problem inother details, had he sincerely censured
himself;he would have realized the truth which in fact is very
evident.
Allah revealed in the Qur'an that: "Any disaster that strikes you is
through what your own hands have earned" (Surat Ash-Shura: 30)
This verse gives a person the true point of view with which he could
evaluate the things he is experiencing in a correct and sound manner.
In another verse Allah informs us that; "Those who do good will have
the best and more" (Surah Yunus: 26). When aperson keeps his heart
pure and sincere; when helooks at every event in his life by searching
the approval of Allah; as long as he thinks by the morality of the
Qur'an andapproach people only through this point of view stemming
from the Qur'an; Allah would definitely "increase the beauties in such
a person'slife".
If he is harboring any evil in himself, if he does not think purely by
the Qur'an and if he is adding a little bit of the moral values of
ignorance in his approach, if he evaluates the incidents taking place
not by the Qur'an but by the rules and value judgmentsof the
ignorance, it is natural for the things that befall on him and the
things he experiences to be just like that. Whateverhe manifests
spiritually would somehow reflect onhis life.
It is very important not to forget this truth, which has been very
explicitly revealed in the Qur'an. Man is very prone to think
continuously well of himself; he adopts a wrong point of view by
thinking that he earned allthe good things that befallon them but that
he neverdeserved (Allah is beyond such claims) the troubles he
experiences. To think on these verses of the Qur'an is in fact
sufficient for him to see that these suggestions of his lower self are
not true.
Allah is All-Compassionate and Most Merciful. His Mercy extends to all
things. Allah is the One Who loves His servants infinitely, Who
continuously bestows goodness and beauty on them through concealed and
overt means. Every moment of a person's life is full of thousands of
details in which he can seethe love of Allah. And Allah is the Owner
of the Infinite Justice. Allah shows His Mercy even on aperson who has
committed the worst evils on earth and shows him the ways to
salvation. Allah creates new means every moment for man and inspires
his consciencewhat is right for him, to abstain from doing wrong,feel
remorse and desist. :->

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1a. 'Any disaster that strikes you is through what your own hands have earned' (Surat Ash-Shura: 30)

1a.
One should see this infinite perfection in Allah's Character and
submit himself to His Justice. If one has some adequacies in his life,
heshould search for the solution of this in his own morality. He
shouldintend to love Allah evenmore; to live by the morality Allah
commands more fastidiously; to erase even the smallest evil thoughts
from his heart; to look into every incident through the Qur'anic point
of view; and to live all his life with the accuracy Allah demands.
Then, by the leave of Allah- as Allah promised- all the goods he had
done, would be recompensed with even betters both in this world and in
the Hereafter.
Anyone who acts rightly,male or female, being a mumin, We will give
them a good life and Wewill recompense them according to the best of
what they did. (Surat An-Nahl:97)


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◆~Sayyidul Istighfar - The chief of du'aas for forgiveness~◆

Narrated Shaddad bin 'Aus: The Prophet (sallAllahu 'alyhi wasallam)
said, "The most superior way of asking for forgiveness fromAllah is:
'Allahumma anta Rabbi la ilaha illa anta. Khalaqtani wa ana 'abduka,wa
ana 'ala 'ahdika wa Wa'dika mastata'tu abu'u Laka bi ni 'matika wa
abu'uLaka bidhanbi; faghfirli fa'innahu la yaghfiru-dh-dhu nuba ill a
ant a. A'uidhu bika min sharri ma sana'tu.' If somebody recites this
invocation during the night, and if he should die then, he will go to
Paradise (or he will be from the people of Paradise). And if he
recites it in the morning, and if he should die on the same day, he
will have the same fate."
(Sahih Bukhari Volume 8, Book 75, Number 335)

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A Secret for the acceptance of Dua (Supplication)

Some say: Hazrat we make a lot of dua's but it is not
accepted,students many times say that they are in difficulties, even
the ulama's and scholars request for dua's. He says: I will teach my
friends a secret for the acceptance of dua's. If you practice upon it,
InshaAllah,you will no longer need to search of the Isme Azam. You
will see it before your eyes your dua's being accepted just as you
complete it. I have experienced this not a hundred times but a
thousand times. The actionis small but the results are great. The
secret for the acceptance of dua's that the author has learnt from his
elders and that he has experienced thousands of times is:
Whenever a time comes in your life when you have the opportunity to
commit a sin and you refrain due to fear of Allah, at that very
moment, make a dua to Allah and Allah will InshaAllah, accept your dua
at that very moment.
After one has refrained from a particular sin, any dua done with full
faith, full trust and full humility comming from the depths of the
heart should suffice for acceptance.

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Your Suffering is Nought

1.) The Ambiyaa (AS), including Rasulullah (Sallallaahu 'alayhi
wasallam) faced the worstof tests and trials. Thereafter the Sahabah –
e- Kiraam (RA) and accordingly many others who were close and beloved
to Allah Ta'ala.
Their lives offer us consolation and comfort that what we go through
is small in comparison.
Their tests were not 'small'. Their tests were great. ...Our tests are
small in comparison.
No one has placed you on hot, burning desert sand, and demanded that
you renounce Islam – and that too, repeatedly, day in andday out.
No one is branding your head with a hot iron rod.
No one is dragging your body over smouldering charcoal.
- as was done to the Companions (RA).
2.) The Sahabah (RA) sacrificed their lives for theDeen of Islam – for
Islam to reach us. They wrote the history of Islam with their blood.
Their whole life was proof of deep love, sincere commitment and humble
submission.
We cannot even sacrifice our sins. And we engage inthose sins using
the bounties of sight, hearing, health, strength, money – all of which
is from Allah Ta'ala.
There is just no comparison.

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