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"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
http://translate.google.com/m/ -
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In the Quran, it is mentioned thatthe unbelievers are the people who
does not recognize and appreciate the signs of Allaah. The
significance of a believer is his ability to see those signs and
proofs. They know that these are not created in vain; they can realize
the power and great art ofAllaah everywhere and find ways to appraise
Him. About such people Allaah Almighty Says (what means): "Who
remember Allaah while standing or sitting or [lying] on their sides
and give thought to the creation of the heavens and the earth,
[saying], 'Our Lord, You did not create this aimlessly; exalted are
You [above such a thing]; then protect us from the punishment of the
Fire.'" ] Quran 3:191]
Many times in the Quran, there are expressions like "will you not take
heed?", "...there is a sign for thinking men" which emphasize the
importance of pondering on the signs of Allaah. Allaah has created an
endless list of things to be the subjects of pondering. Everything we
see and sense is indeed a manifestation and sign of Allaah; so all
those in heavens and in earth and in between may be a means of
pondering for us. Allaah Saya (what means): "He causes to grow for you
thereby the crops, olives, palm trees, grapevines, and from all the
fruits. Indeed in that is a sign for a people who give thought."
[Quran 16: 11]
Let's think for a while of one of the items mentioned in the above
verse; for instance, the"date-tree, as well known, growsup from a seed
out of the earth. From this tiny seed (a seed is not even 1 cm3 in
size), an enormous wooden mass of several meters long and hundreds of
kilograms of weight, forms. The only thing that seed can use while
constituting this great mass is the earth in which it is buried.
How can a seed know how to constitute a tree? How does it know how to
decompose the necessary substances in the soil to form food? How can
it predict the required shape and structure? This last question is
especially important, because it isnot an ordinary wooden piece that
emerges out from the seed. The seed develops a complex living organism
with roots for assimilating substances from the earth, with veins in
itself and with branches that are perfectly organized. A human being
has difficulty while drawing even a picture of a tree, but on the
otherhand a simple seed can produce that extremely complex object
using the substances in the soil.
This observation concludes that aseed is extremely intelligent and
wise, even more than us. Or better to say, there is an
amazingintelligence in what a seed does. But what is the source of
that intelligence? How can it be possible for a seed to have such an
intelligence and memory like acomputer "chip"?
The chips are produced by peoplewho have intelligence and knowledge.
Just like a seed whichis created by Allaah with the ability to develop
a tree. Every seed on earth is encompassed by Allaah and grows within
His knowledge. He Almighty Says (what means): "Indeed, Allaah is the
cleaver of grain and date seeds. He brings the living out of the dead
and brings the dead outof the living. That is Allaah; so how are you
deluded?" [Quran 6: 95]
A seed is merely one of the numerous signs that Allaah has created in
the universe. If men begin to think with not only theirminds but also
with their hearts, asking the question of 'why' and 'how' to
themselves, they can understand that all the universe is a proof of
the existence and power of Allaah, the Most Exalted.
However, the unbelievers cannot understand such things, since they
don't have the ability to"see" this purpose- as the Quran expresses
(what means): "…They have eyes with which they do notsee…" [Quran 7:
179] i.e., they do not have the wisdom and comprehension to realize
the important reality with their materialistic vision.
On the other hand, believers are different than this 'blind' group,
because they realize and accept that the whole universe is created by
Allaah with a certain aim and wisdom. This belief is the first step of
faith. As faith andwisdom, both of which are in parallel, increase,
they will start to identify every detail of Allaah's creation.
One of the things to be done to identify the details of Allaah's
Creation is to be careful and observant. Because the ability to see
the signs of Allaah and not tobe "blind" like the unbelievers, require
a high concentration.
Allaah Almighty Says (what means): "Unquestionably, to Allaah belongs
whatever is in the heavens and earth. Already He knows that upon which
you [stand] and [knows] the Day when they will be returned to Him and
He will inform them of what they have done. And Allaah is Knowing of
all things.." [Quran 24: 64]
"Unquestionably, they are in doubt about the meeting with their Lord.
Unquestionably He is, of all things, encompassing." [Quran 41:54]
One should train himself to recognize the signs of Allaah and should
always keep this in mind. Otherwise, mind will start to wander,
jumping from one topic to another, wasting time thinking about useless
things.
Mind is like water; unless it is directed which way to flow, it
spreads away, to the places that you would not want it to flow. This
is a kind of unconsciousness;you cannot control your mind. You cannot
focus and concentrate on a subject. Actually, you cannot conceive the
truth behind the events happening and also cannot ever have the
competence to interferein them. On the contrary, your mind gets
directed by those events. You are "bewildered" all the time, which is
not an attribute of a believer, but the unbelievers, as Allaah
Almighty Says (what means): "...And he who associates with Allaah – it
is as though he had fallen from the sky and was snatched by the birds
or the wind carried him down into a remote place." [Quran 22: 31]
Believers, on the other hand, are the ones who direct their minds, try
to better perceive Allaah, and who try to better serve His religion.
The believers are the ones "who turn away from ill speech" [Quran
23:3]. They free their minds from any useless thoughts and whenever
they realize the appeal of Satan, they rescue themselves just like
AllaahAlmighty Says in the Quran (what means): "Indeed, those who fear
Allaah – when an impulse touches them from Satan, they remember [Him]
and at once theyhave insight." [Quran 7: 201]
Therefore, the believers should be careful to keep their minds free of
useless thoughts and ponder only on useful things thatserve them in
their life and keep them close to the Mighty Creator.
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Saturday, April 6, 2013
Pondering on Allaah's signs
The Heart Softeners, - Why will there be more women in Hell than men? .
Dought & clear, - - < - ▓███▓ - "Published by, M NajimudeeN
Bsc - INDIA|®|- - - - * - Translator::
http://translate.google.com/m/ -▓███▓ - - - > - > Why
are there more women in hell than men?
Praise be to Allaah.
It was narrated from the Prophet (peace and blessings of Allaah be
upon him) that women will form the majority of the people of Hell. It
wasnarrated from 'Imraan ibn Husayn that the Prophet (peace and
blessings of Allaah be upon him) said: "I looked into Paradise andI
saw that the majority of its people were the poor. And I looked into
Hell and I saw that the majority of its people are women."
(Narrated by al-Bukhaari, 3241; Muslim, 2737)
With regard to the reason for that, the Prophet (peace and blessings
of Allaah be upon him) was asked about it and he explained the reason.
It was narrated that 'Abd-Allaah ibn 'Abbaas said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "I was shown
Hell and I have never seen anything more terrifying than it. And I saw
that the majority of its people are women." They said, "Why, O
Messenger of Allaah?" He said, "Because of their ingratitude (kufr)."
It was said, "Are they ungrateful to Allaah?" Hesaid, "They are
ungrateful to their companions (husbands) and ungrateful for good
treatment. If you are kind to one of them for a lifetime then she sees
one (undesirable) thing in you, she will say, 'I have never had
anythinggood from you.'" (Narrated by al-Bukhaari, 1052)
It was narrated that Abu Sa'eed al-Khudri said:
"The Messenger of Allaah(peace and blessings of Allaah be upon him)
went out to the Musalla on the day of Eid al-Adhaor Eid al-Fitr. He
passed by the women and said, 'O women! Give charity, for I have seen
that you form the majority of the people of Hell.' They asked, 'Why is
that, O Messenger of Allaah?' Hereplied, 'You curse frequently and
are ungrateful to your husbands. I have not seen anyone more deficient
in intelligence and religious commitment than you. A cautious sensible
man could be led astray by some of you.' The women asked, 'O Messenger
of Allaah, what is deficient in our intelligence and religious
commitment?' He said, 'Is not the testimony of two women equal to the
testimony of one man?' They said, 'Yes.' He said, 'This is the
deficiency in her intelligence. Is it not true that a woman can
neither pray nor fast during her menses?' The women said, 'Yes.' He
said, 'This is the deficiency in her religious commitment.'"
(Narrated by al-Bukhaari, 304)
It was narrated that Jaabir ibn 'Abd-Allaah said: "I attended Eid
prayers with the Messenger of Allaah (peace and blessings of Allaah be
upon him). He started with the prayer before the khutbah, with no
adhaan or iqaamah. Then he stood up, leaning on Bilaal, speaking of
fear of Allaah (taqwa) and urging us to obey Him. He preached to the
people and reminded them. Then he went overto the women and preached
to them and reminded them. Then hesaid, 'Give in charity, for you are
the majority of the fuel of Hell. A womanwith dark cheeks stood up in
the midst of the women and said, 'Why isthat, O Messenger of Allaah?'
He said, 'Becauseyou complain too much and are ungrateful to your
husbands.' Then they started to give theirjewellery in charity,
throwing their earrings and rings into Bilaal's cloak."
(Narrated by Muslim, 885)
Our believing sisters who learn of this hadeeth should behave like
those Sahaabiyaat who, when they learned of this, did good deeds which
would be the means, by Allaah's leave, of keeping them far away from
being included in that majorityof the inhabitants of Hell.
So our advice to the sisters is to strive to adhere to the rituals
andobligatory duties of Islam, especially prayer, and to keep away
from that which Allaah has forbidden, especially shirk in its many
forms which are widespread among women, such as seeking one's needs
from someone other than Allaah, going to practitioners of witchcraft
and fortune-tellers, etc.
We ask Allaah to keep usand all our brothers and sisters far away
from theFire and the words and deeds that bring one close to it.
Bsc - INDIA|®|- - - - * - Translator::
http://translate.google.com/m/ -▓███▓ - - - > - > Why
are there more women in hell than men?
Praise be to Allaah.
It was narrated from the Prophet (peace and blessings of Allaah be
upon him) that women will form the majority of the people of Hell. It
wasnarrated from 'Imraan ibn Husayn that the Prophet (peace and
blessings of Allaah be upon him) said: "I looked into Paradise andI
saw that the majority of its people were the poor. And I looked into
Hell and I saw that the majority of its people are women."
(Narrated by al-Bukhaari, 3241; Muslim, 2737)
With regard to the reason for that, the Prophet (peace and blessings
of Allaah be upon him) was asked about it and he explained the reason.
It was narrated that 'Abd-Allaah ibn 'Abbaas said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "I was shown
Hell and I have never seen anything more terrifying than it. And I saw
that the majority of its people are women." They said, "Why, O
Messenger of Allaah?" He said, "Because of their ingratitude (kufr)."
It was said, "Are they ungrateful to Allaah?" Hesaid, "They are
ungrateful to their companions (husbands) and ungrateful for good
treatment. If you are kind to one of them for a lifetime then she sees
one (undesirable) thing in you, she will say, 'I have never had
anythinggood from you.'" (Narrated by al-Bukhaari, 1052)
It was narrated that Abu Sa'eed al-Khudri said:
"The Messenger of Allaah(peace and blessings of Allaah be upon him)
went out to the Musalla on the day of Eid al-Adhaor Eid al-Fitr. He
passed by the women and said, 'O women! Give charity, for I have seen
that you form the majority of the people of Hell.' They asked, 'Why is
that, O Messenger of Allaah?' Hereplied, 'You curse frequently and
are ungrateful to your husbands. I have not seen anyone more deficient
in intelligence and religious commitment than you. A cautious sensible
man could be led astray by some of you.' The women asked, 'O Messenger
of Allaah, what is deficient in our intelligence and religious
commitment?' He said, 'Is not the testimony of two women equal to the
testimony of one man?' They said, 'Yes.' He said, 'This is the
deficiency in her intelligence. Is it not true that a woman can
neither pray nor fast during her menses?' The women said, 'Yes.' He
said, 'This is the deficiency in her religious commitment.'"
(Narrated by al-Bukhaari, 304)
It was narrated that Jaabir ibn 'Abd-Allaah said: "I attended Eid
prayers with the Messenger of Allaah (peace and blessings of Allaah be
upon him). He started with the prayer before the khutbah, with no
adhaan or iqaamah. Then he stood up, leaning on Bilaal, speaking of
fear of Allaah (taqwa) and urging us to obey Him. He preached to the
people and reminded them. Then he went overto the women and preached
to them and reminded them. Then hesaid, 'Give in charity, for you are
the majority of the fuel of Hell. A womanwith dark cheeks stood up in
the midst of the women and said, 'Why isthat, O Messenger of Allaah?'
He said, 'Becauseyou complain too much and are ungrateful to your
husbands.' Then they started to give theirjewellery in charity,
throwing their earrings and rings into Bilaal's cloak."
(Narrated by Muslim, 885)
Our believing sisters who learn of this hadeeth should behave like
those Sahaabiyaat who, when they learned of this, did good deeds which
would be the means, by Allaah's leave, of keeping them far away from
being included in that majorityof the inhabitants of Hell.
So our advice to the sisters is to strive to adhere to the rituals
andobligatory duties of Islam, especially prayer, and to keep away
from that which Allaah has forbidden, especially shirk in its many
forms which are widespread among women, such as seeking one's needs
from someone other than Allaah, going to practitioners of witchcraft
and fortune-tellers, etc.
We ask Allaah to keep usand all our brothers and sisters far away
from theFire and the words and deeds that bring one close to it.
The Heart Softeners, - Conditions for deeds to be acceptable to Allaah .
- < - ▓███▓ - "Published by, M NajimudeeN Bsc - INDIA|®|- -
- - * - Translator:: http://translate.google.com/m/ -▓███▓ - -
- > - > When a Muslim does an action, what conditions
make it acceptable and therefore rewarded by Allah. Is it simply that
you intended to follow the Qur'an and Sunnah, and therefore you will
be rewarded even though you may have been wrong in your action. Or is
it that you must have the intention, but you also need to follow the
correct Sunnah as well.
Praise be to Allaah.
For acts of worship to beacceptable to Allaah and for a person to be
rewarded for them, there are two conditionswhich must be met:
The first condition: it should be devoted to Allaah Alone. Allaah says
(interpretation of the meaning):
"And they were commanded not, but that they should worshipAllaah, and
worship none but Him Alone (abstaining from ascribing partners to
Him)"
[al-Bayyinah 98:5]
The meaning of worshipping Allaah alone is that the person should
intend in all his words and deeds, both inward and outward, to seek
the Face of Allaah (i.e., His pleasure). Allaahsays (interpretation of
the meaning):
"And who has (in mind) no favour from anyone to be paid back,
Except to seek the Countenance of his Lord,the Most High"
[al-Layl 92:19]
"(Saying): "We feed you seeking Allaah's Countenance only. We wish for
no reward, nor thanks from you"
[al-Insaan 76:9]
"Whosoever desires (by his deeds) the reward of the Hereafter, We give
him increase in his reward, and whosoever desires the reward of this
world (by his deeds),We give him thereof (what is decreed for him),
and he has no portion in the Hereafter"
[al-Shoora 42:20]
"Whosoever desires the life of the world and its glitter, to them We
shall pay in full (the wages of)their deeds therein, and they will
have no diminution therein.
They are those for whomthere is nothing in the Hereafter but Fire, and
vain are the deeds they did therein. And of no effect is that which
they used to do"
[Hood 11:15-16]
It was narrated that 'Umar ibn al-Khattaab (may Allaah be pleased with
him) said: "I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say:
'The reward of deeds depends upon the intentions and every person will
get the reward according to what he has intended. So whoever emigrated
for worldly benefits or for a woman to marry, his emigration was for
what he emigrated for.'"
(Narrated by al-Bukhaari, Bad' al-Wahy, 1).
It was narrated by Muslim from Abu Hurayrah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "Allaah, may
He be blessed and exalted, says: 'I am so self-sufficient that I am in
no need of having an associate. Thus he who does an action for someone
else's sake as well as Mine will have that action renounced by Me to
him whom he associated with Me.'" (Narrated by Muslim, al-Zuhd
wa'l-Raqaa'iq, 5300)
The second condition is that the action should bein accordance with
the only way which Allaah has prescribed for worship, which is by
following the Prophet (peace and blessings of Allaah be upon him) in
the laws that he has brought. It was narratedthat the Prophet (peace
and blessings of Allaah be upon him) said: "Whoever does any action
that is not in accordance with this matter of ours (i.e., Islam), will
have it rejected." (Narrated by Muslim, al-Aqdiyyah, 3243).
Ibn Rajab (may Allaah have mercy on him) said:"This hadeeth forms one
of the most important principles of Islam. It is like a scale for
weighing up deeds according to their outward appearance, just as the
hadeeth 'The reward of deeds depends upon theintentions' is the means
of weighing up the inner nature of deeds. Just as every action which
is not intended for the sake of Allaah brings no reward to the one who
does it, so too every deed which is not in accordance with the command
of Allaah and His Messenger will also be rejected and thrown back at
the one who does it. Everyone who innovates in Islam something for
which Allaah and His Messengerhave not granted permission, that thing
is nothing to do with Islam.
(Jaami' al-'Uloom wa'l-Hukam, part 1, p. 176)
The Prophet (peace and blessings of Allaah be upon him) enjoined
following his Sunnah and teachings, and made them binding. He (peace
and blessings of Allaah be upon him) said: "You have to followmy
Sunnah (way) and the way of my rightly-guided successors (al-khulafa'
al-raashidoon); bite ontoit with your eyeteeth (i.e., cling firmly to
it)." And he warned against bid'ah (innovation), as he said: "Beware
of newly-invented matters, for every newly-invented matter is a going
astray." (narrated by al-Tirmidhi, al-'Ilm, 2600; classed as saheeh by
al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2157)
Ibn al-Qayyim said: "Allaah has made devotion of worship to Him alone
and followingthe Sunnah the means ofdeeds being accepted; if these
conditions are not met, then deeds are unaccaptable."
(al-Rooh, 1/135)
Allaah says (interpretation of the meaning):
"Who has created death and life that He may test you which of you is
best in deed"
[al-Mulk 67:2]
al-Fudayl said: "'best in deed' means, most devoted to Allaah alone
and most in accordance with the Sunnah.
And Allaah is the Source of strength.
- - * - Translator:: http://translate.google.com/m/ -▓███▓ - -
- > - > When a Muslim does an action, what conditions
make it acceptable and therefore rewarded by Allah. Is it simply that
you intended to follow the Qur'an and Sunnah, and therefore you will
be rewarded even though you may have been wrong in your action. Or is
it that you must have the intention, but you also need to follow the
correct Sunnah as well.
Praise be to Allaah.
For acts of worship to beacceptable to Allaah and for a person to be
rewarded for them, there are two conditionswhich must be met:
The first condition: it should be devoted to Allaah Alone. Allaah says
(interpretation of the meaning):
"And they were commanded not, but that they should worshipAllaah, and
worship none but Him Alone (abstaining from ascribing partners to
Him)"
[al-Bayyinah 98:5]
The meaning of worshipping Allaah alone is that the person should
intend in all his words and deeds, both inward and outward, to seek
the Face of Allaah (i.e., His pleasure). Allaahsays (interpretation of
the meaning):
"And who has (in mind) no favour from anyone to be paid back,
Except to seek the Countenance of his Lord,the Most High"
[al-Layl 92:19]
"(Saying): "We feed you seeking Allaah's Countenance only. We wish for
no reward, nor thanks from you"
[al-Insaan 76:9]
"Whosoever desires (by his deeds) the reward of the Hereafter, We give
him increase in his reward, and whosoever desires the reward of this
world (by his deeds),We give him thereof (what is decreed for him),
and he has no portion in the Hereafter"
[al-Shoora 42:20]
"Whosoever desires the life of the world and its glitter, to them We
shall pay in full (the wages of)their deeds therein, and they will
have no diminution therein.
They are those for whomthere is nothing in the Hereafter but Fire, and
vain are the deeds they did therein. And of no effect is that which
they used to do"
[Hood 11:15-16]
It was narrated that 'Umar ibn al-Khattaab (may Allaah be pleased with
him) said: "I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say:
'The reward of deeds depends upon the intentions and every person will
get the reward according to what he has intended. So whoever emigrated
for worldly benefits or for a woman to marry, his emigration was for
what he emigrated for.'"
(Narrated by al-Bukhaari, Bad' al-Wahy, 1).
It was narrated by Muslim from Abu Hurayrah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "Allaah, may
He be blessed and exalted, says: 'I am so self-sufficient that I am in
no need of having an associate. Thus he who does an action for someone
else's sake as well as Mine will have that action renounced by Me to
him whom he associated with Me.'" (Narrated by Muslim, al-Zuhd
wa'l-Raqaa'iq, 5300)
The second condition is that the action should bein accordance with
the only way which Allaah has prescribed for worship, which is by
following the Prophet (peace and blessings of Allaah be upon him) in
the laws that he has brought. It was narratedthat the Prophet (peace
and blessings of Allaah be upon him) said: "Whoever does any action
that is not in accordance with this matter of ours (i.e., Islam), will
have it rejected." (Narrated by Muslim, al-Aqdiyyah, 3243).
Ibn Rajab (may Allaah have mercy on him) said:"This hadeeth forms one
of the most important principles of Islam. It is like a scale for
weighing up deeds according to their outward appearance, just as the
hadeeth 'The reward of deeds depends upon theintentions' is the means
of weighing up the inner nature of deeds. Just as every action which
is not intended for the sake of Allaah brings no reward to the one who
does it, so too every deed which is not in accordance with the command
of Allaah and His Messenger will also be rejected and thrown back at
the one who does it. Everyone who innovates in Islam something for
which Allaah and His Messengerhave not granted permission, that thing
is nothing to do with Islam.
(Jaami' al-'Uloom wa'l-Hukam, part 1, p. 176)
The Prophet (peace and blessings of Allaah be upon him) enjoined
following his Sunnah and teachings, and made them binding. He (peace
and blessings of Allaah be upon him) said: "You have to followmy
Sunnah (way) and the way of my rightly-guided successors (al-khulafa'
al-raashidoon); bite ontoit with your eyeteeth (i.e., cling firmly to
it)." And he warned against bid'ah (innovation), as he said: "Beware
of newly-invented matters, for every newly-invented matter is a going
astray." (narrated by al-Tirmidhi, al-'Ilm, 2600; classed as saheeh by
al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2157)
Ibn al-Qayyim said: "Allaah has made devotion of worship to Him alone
and followingthe Sunnah the means ofdeeds being accepted; if these
conditions are not met, then deeds are unaccaptable."
(al-Rooh, 1/135)
Allaah says (interpretation of the meaning):
"Who has created death and life that He may test you which of you is
best in deed"
[al-Mulk 67:2]
al-Fudayl said: "'best in deed' means, most devoted to Allaah alone
and most in accordance with the Sunnah.
And Allaah is the Source of strength.
The Heart Softeners, - How to be successful in life.
--
"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
http://translate.google.com/m/ -
-
-
How to obtain success and prosperity in this world and hereafter.What
kind of success or prosperity that islam want the ummah islam gain in
thisworld.
Praise be to Allaah.
Peace of mind, contentment, happiness and freedom from worries and
anxiety… these are what everyonewants, and these are theways in which
people can have a good life andfind complete happiness and joy. There
are religious means of achieving that, and natural and practical
means, but no one can combine all of them except the believers;
although other people may achieve some of them, they will miss out on
others.
There follows a summaryof the means of achieving this aim for which
everyone is striving. In some cases, those who achieve manyof them
will live a joyful life and a good life; in other cases, those who
fail to achieve all of them will live a life of misery and hardship.
And there are others which are in between, according to what the means
he is able to attain. These means include the following:
1 – Faith and righteous deeds:
This is the greatest and most fundamental of means. Allaah says
(interpretation of the meaning):
"Whoever works righteousness — whether male or female — while he (or
she) is a true believer (of Islamic Monotheism) verily, to him We will
give a good life (in this world with respect, contentment and lawful
provision), and We shall pay them certainly a reward in proportion to
the best ofwhat they used to do (i.e. Paradise in the Hereafter)"
[al-Nahl 16:97]
Allaah tells us and promises us that whoever combines faith with
righteous deeds will have a good life anda good reward in this world
and in the Hereafter.
The reason for that is clear: those who believe in Allaah – with
sincere faith that motivates them to do righteous deeds that change
hearts and attitudes and guides them to the straight path in this
world and the Hereafter – follow principles and guidelines by means of
which they deal with everything that happensto them, be it the causes
of happiness and excitement or the causesof anxiety, worry and grief.
They deal with the things that they like by accepting them and giving
thanks for them, and using them in good ways. When they deal with them
in this manner, that creates in them a sense of excitement and the
hopethat it will continue and that they will be rewarded for their
gratitude, which is moreimportant than the goodthings that happen to
them. And they deal withbad things, worries and distress by resisting
those that they can resist, alleviating those that they can alleviate,
and bearing with goodlypatience those that they cannot avoid. Thus as
a result of the bad things they gain a lot of benefits, experience,
strength, patience and hope of reward, which are more important and
which diminish the hardships they have undergone and replace them with
happiness and hope for the bountyand reward of Allaah. The Prophet
(peace and blessings of Allaah be upon him) expressed this in a saheeh
hadeeth in which he said: "How wonderful is the situation of the
believer,for all his affairs are good. If something goodhappens to
him, he givesthanks for it and that is good for him; if something bad
happens to him, he bears it with patience, and that is good for him.
This does not apply to anyone but the believer." (Narrated by Muslim,
no. 2999).
The Prophet (peace and blessings of Allaah be upon him) told us that
the believer is always gaining and the reward for his deeds is always
multiplying, no matter what happens to him, good or bad.
2 – Being kind to people in word and deed, and all kinds of doing
good. This is one of the means of removing worry, distress and
anxiety. By this means Allaah wards off worries and distress from
righteous and immoral like, but the believer has the greater share of
that, and is distinguished by the factthat his kindness to others
stems from sincerity and the hope ofreward, so Allaah makes it easy
for him to be kindto others because of the hope that this will bring
good things and ward off bad things, by meansof his sincerity and
hopeof reward. Allaah says (interpretation of the meaning):
"There is no good in most of their secret talks save (in) him who
ordersSadaqah (charity in Allaah's Cause), or Ma'roof (Islamic
Monotheism and all the good and righteous deeds which Allaah has
ordained), or conciliation between mankind; and he who does this,
seeking the good Pleasure of Allaah, We shall give him a great reward"
[al-Nisa' 4:114]
Part of that great reward is relief from worry, distress, troubles, etc.
3 – Another of the meansof warding off anxiety that stems from nervous
tension and being preoccupied with disturbing thoughts is tooccupy
oneself with good deeds or seeking beneficial knowledge, for that will
distract one from dwelling on the matters that are causing anxiety. In
this way a person may forget aboutthe things that are making him
worried anddistressed, and he may become happy and moreenergetic. This
is another means that believers and others have in common, but
thebeliever is distinguished by his faith, sincerity andhope of reward
when heoccupies himself with that knowledge which he is learning or
teaching, or with the good deeds that he is doing.
The work with which he occupies himself should be something that he
likes and enjoys, for thatis more likely to producethe desired
results. And Allaah knows best.
4 – Another thing that may ward off worry and anxiety is focusing all
one's thoughts of the present day, and not worrying about the future
or grieving about the past. Hence the Prophet (peace and blessings of
Allaah be upon him) sought refuge with Allaah from worry and regret,
from regret for things in the past which one cannot put right or
change, and worry which may come because of fear for the future. So
one should focus only on the present day, and focus one's efforts on
getting things right today. For if a person is focused on that, this
means that he will do things properly and forget about worry and
regret. When the Prophet (peace and blessings of Allaah be upon him)
said a du'aa' or taught a du'aa' to his ummah, as well as urging them
to seek the help of Allaah and hope for His bounty, he was also urging
them to strive to attain the thing they were praying for through their
own efforts and to forget about the thing which they were praying
would be warded off from them. Because du'aa' (supplication) must be
accompanied byaction. So a person must strive to attain that which
will benefit him inworldly and spiritual terms, and ask his Lord to
make his efforts successful, and he shouldseek His help in that, as
the Prophet (peace and blessings of Allaah be upon him) said: "Strive
for that which will benefit you and seek thehelp of Allaah, and do not
be helpless. If anything (bad) happens to you, do not say, 'If only I
had done such-and-such, then such-and-such would have happened.'
Rather you should say, 'QaddaraAllaah wa ma sha'a fa'ala(Allaah
decrees, and what He wills He does),' for (the words) 'If only' open
the door to the Shaytaan." (Narrated by Muslim). The Prophet (peace
and blessings of Allaah be upon him) connected the matter of striving
to achieve good things with the matter of seeking the help of Allaah
and not giving in to feelings of helplessness which are a harmful kind
of laziness, and with the matter of accepting things in the past which
are over and done with, and acknowledging that the will and decree of
Allaahwill inevitably come to pass. He described matters as being of
two types:
1 – Matters which a person may strive to achieve or to achieve
whatever he can of them, or to ward them off or alleviate them. In
such cases a person muststrive and make the effort, and also seek the
help of Allaah.
2 – Matters where such isnot possible, so he must have peace of mind,
accept them and submit to Allaah's will.
Undoubtedly paying attention to this principle will bring happiness
and relieve worry and distress.
5 – One of the greatest means of feeling contentand relaxed and of
acquiring peace of mind is to remember Allaah a great deal (dhikr).
That has a great effect in bringing contentment and peace of mind, and
relieving worry and distress. Allaah says:
"verily, in the remembrance of Allaah do hearts find rest"
[al-Ra'd 13:28]
Remembering Allaah (dhikr) has a great effectin achieving this aim
because it has a special influence and because ofthe hope that it
brings of reward.
6 – Another of the meansof bringing happiness and relieving worry and
distress is striving to eliminate the things thatcause worry and to
achieve the things that bring happiness. That may be done by
forgetting about bad things in the past which cannot be changed, and
realizing that dwelling on them is a waste of time. So a person must
strive to stop himself from thinking of that, and also strive to stop
himself from feeling anxious about the futureand the things that he
may imagine of poverty, fear and other bad things that he thinks may
happen to him in the future. He should realize that the future is
something unknown, he cannot know what goodor bad things are going to
happen to him. That isin the hand of the Almighty, the Most Wise, and
all that His slaves can do is to strive to attain the good things and
to ward off the bad things. A person should realize that if he diverts
his thoughts from worrying about his future and puts his trust in his
Lord to take care of his situation, and putshis mind at rest
concerning that, if he does that, then his heart will be at peace and
his situation will improve and he will be relieved of worry and
anxiety.
One of the most effectiveways of dealing with worries about the
futureis to recite this du'aa' which the Prophet (peace and blessings
of Allaah be upon him) used to recite:
"Allaahumma aslih li deeni alladhi huwa 'ismatu amri, wa aslih li
dunyaaya allati fiha ma'aashi, wa aslih li aakhirati allati ilayha
ma'aadi, waj'al al-hayaata ziyaadatan li fi kulli khayr, wa'l-mawta
raahatan li min kulli sharr (O Allaah, correct my religious commitment
which is the foundation of my life, and correct my worldly affairs in
which is my livelihood, and grant me good in the Hereafter to which is
my return. Make my life a means of accumulating good, and make death a
respite for me from all evil)." (Narrated by Muslim, 2720).
And he said, "Allaahumma rahmatakaarju fa la takilni ila nafsi tarfata
'aynin wa aslih li sha'ni kullahu, laa ilaahailla anta (O Allaah, for
Your mercy I hope, so donot abandon me to myself even for a moment.
And correct all my affairs. There is no god but You)." (Narratedby Abu
Dawood with a saheeh isnaad, no. 5090; classed as hasan by al-Albaani
in Saheeh al-Kalim al-Tayyib, p. 49).
If a person utters these du'aa's, which ask that his spiritual and
worldly affairs may be set right or corrected, with proper presence of
mindand sincerity of intention, whilst strivingto achieve that, Allaah
will grant him what he has prayed for, hoped for and striven for, and
He will turn his worry into joy and happiness.
7 – If a person experiences anxiety and distress because of a
disaster, then one of the most effective means of relieving himself of
that is to think of the worst scenario to which that may lead, and try
to accept that. When he hasdone that, then he should try to alleviate
it as much as possible. By means of this acceptanceand these efforts,
he willrelieve himself of his worries and distress, andinstead of
worrying he will strive to bring aboutgood things and to deal with
whatever he can of the bad things. If he is faced with things that
cause fear or the possibility of sickness or poverty, then he should
deal with that by striving to make himself accept that, or something
even worse, with contentment, because by making himself accept the
worst-case scenario, he lessens the impact of thething and makes it
seem less terrible, especially if he occupies himself withefforts to
ward it off as much as he can. Thus as well as striving to achieve
something goodwhich will distract him from his worries about calamity,
he will also renew his strength to resist bad things, and put his
trust and reliancein Allaah. Undoubtedly these matters are of great
benefit in attaining happiness and peace of mind, as well asbringing
the hope of reward in this world andin the Hereafter. This is
something which is well known from the experience of many whohave
tried it.
8 – Steadfastness of heart and not being disturbed about the imaginary
things that bad thoughts may bring to mind. For when a person gives in
to his imagination and lets his mind be disturbed by these thoughts,
such as fear of disease and the like, or anger and confusion stirred
up by some grievous matter, orthe expectation of bad things and the
loss of good things, that will fill him with worries, distress, mental
and physical illness and nervous breakdowns, which will have a bad
effect on him and which causes a great deal of harm, as many people
have seen. But when a person depends on Allaah and puts his trust in
Him, and does not give in to his imagination or let bad thoughts
overwhelm him, and he relies on Allaah and has hope of His bounty,
that wards off his worries and distress, and relieves himof a great
deal of mentaland physical sickness. It gives indescribable strength,
comfort and happiness to the heart. How many hospitals are filled with
the mentally sick victims of illusions and harmful imagination; how
often have these things had aneffect upon the hearts ofmany strong
people, let alone the weak ones; how often have they led to
foolishness and insanity.
It should be noted that your life will follow yourtrain of thought. If
your thoughts are of things that will bring you benefit in your
spiritual or worldly affairs, then your life will be good and happy.
Otherwise it will be the opposite.
The person who is safe from all of that is the one who is protected by
Allaah and helped by Him to strive to achieve that which will benefit
and strengthen the heart and ward off anxiety. Allaah says
(interpretation of the meaning):
"And whosoever puts histrust in Allaah, then He will suffice him"
[al-Talaaq 65:3]
i.e., He will be sufficient for all that is worrying him in his
spiritual and worldly affairs. The one who puts his trust in Allaah
will have strengthin his heart and will not be affected by anything he
imagines or be disturbed by events, because he knows that these are
the result of vulnerable human nature and of weakness and fear that
have no basis. He also knows thatAllaah has guaranteed complete
sufficiency to those who put their trustin Him. So he trusts in Allaah
and finds peace ofmind in His promise, andthus his worry and anxiety
are dispelled; hardship is turned to ease, sadness is turned to joy,
fear is turned to peace. We ask Allaah to keep us safe and sound, and
to bless us with strength and steadfastness of heart, and complete
trust, for Allaah has guaranteed all good things to those who put
their trust in Him, and has guaranteedto ward off all bad and harmful
things from them.
If bad things happen or there is the fear of such, then you should
count the many blessings that you are still enjoying, both spiritual
and worldly, and compare them with the bad things that have happened,
for when youcompare them you will see the many blessings that you are
enjoying, and this will make the bad things appear less serious.
See al-Wasaa'il al-Mufeedah li'l-Hayaat al-Sa'eedah by Shatkh 'Abd
al-Rahmaan ibn Sa'di
Ibn al-Qayyim summed fifteen ways through which Allaah may dispel
worries and regret. These are as follows:
1- Tawheed al-Ruboobiyyah (belief in the Oneness of Divine Lordship)
2- Tawheed al-Uloohiyyah (belief in the Oneness of the Divine nature)
3- Tawheed of knowledge and belief (i.e., Tawheed al-Asma'
wa'l_Sifaat, belief in the Oneness of the Divine names and attributes)
4- Thinking of Allaah as being above doing any injustice to His
slaves, and above punishing anyone for nocause on the part of the
slave that would require such punishment.
5- The person's acknowledging that he is the one who has done wrong.
6- Beseeching Allaah by means of the things that are most beloved
to Him, which are His names and attributes. Two of His names that
encompass the meanings of all other names and attributes areal-Hayy
(the Ever-Living) and al-Qayyoom (the Eternal).
7- Seeking the help of Allaah Alone.
8- Affirming one's hope in Him.
9- Truly putting one's trust in Him and leaving matters to Him,
acknowledging that one's forelock is in His hand and that He does as
He wills, that His will isforever executed and that He is just in all
that He decrees.
10-Letting one's heart wander in the garden ofthe Qur'aan, seeking
consolation in it from every calamity, seeking healing in it from all
diseases of the heart, so that it will bring comfortto his grief and
healing for his worries and distress.
11-Seeking forgiveness.
12-Repentance.
13-Jihad.
14-Salaah (prayer).
15-Declaring that he has no power and no strength, and leaving matters
to the One in Whose hand they are.
We ask Allaah to keep ussafe and sound from worries and to relieve
usof distress and anxiety, for He is the All-Hearing, Ever-Responsive,
and He is the Ever-Living, Eternal.
"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
http://translate.google.com/m/ -
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How to obtain success and prosperity in this world and hereafter.What
kind of success or prosperity that islam want the ummah islam gain in
thisworld.
Praise be to Allaah.
Peace of mind, contentment, happiness and freedom from worries and
anxiety… these are what everyonewants, and these are theways in which
people can have a good life andfind complete happiness and joy. There
are religious means of achieving that, and natural and practical
means, but no one can combine all of them except the believers;
although other people may achieve some of them, they will miss out on
others.
There follows a summaryof the means of achieving this aim for which
everyone is striving. In some cases, those who achieve manyof them
will live a joyful life and a good life; in other cases, those who
fail to achieve all of them will live a life of misery and hardship.
And there are others which are in between, according to what the means
he is able to attain. These means include the following:
1 – Faith and righteous deeds:
This is the greatest and most fundamental of means. Allaah says
(interpretation of the meaning):
"Whoever works righteousness — whether male or female — while he (or
she) is a true believer (of Islamic Monotheism) verily, to him We will
give a good life (in this world with respect, contentment and lawful
provision), and We shall pay them certainly a reward in proportion to
the best ofwhat they used to do (i.e. Paradise in the Hereafter)"
[al-Nahl 16:97]
Allaah tells us and promises us that whoever combines faith with
righteous deeds will have a good life anda good reward in this world
and in the Hereafter.
The reason for that is clear: those who believe in Allaah – with
sincere faith that motivates them to do righteous deeds that change
hearts and attitudes and guides them to the straight path in this
world and the Hereafter – follow principles and guidelines by means of
which they deal with everything that happensto them, be it the causes
of happiness and excitement or the causesof anxiety, worry and grief.
They deal with the things that they like by accepting them and giving
thanks for them, and using them in good ways. When they deal with them
in this manner, that creates in them a sense of excitement and the
hopethat it will continue and that they will be rewarded for their
gratitude, which is moreimportant than the goodthings that happen to
them. And they deal withbad things, worries and distress by resisting
those that they can resist, alleviating those that they can alleviate,
and bearing with goodlypatience those that they cannot avoid. Thus as
a result of the bad things they gain a lot of benefits, experience,
strength, patience and hope of reward, which are more important and
which diminish the hardships they have undergone and replace them with
happiness and hope for the bountyand reward of Allaah. The Prophet
(peace and blessings of Allaah be upon him) expressed this in a saheeh
hadeeth in which he said: "How wonderful is the situation of the
believer,for all his affairs are good. If something goodhappens to
him, he givesthanks for it and that is good for him; if something bad
happens to him, he bears it with patience, and that is good for him.
This does not apply to anyone but the believer." (Narrated by Muslim,
no. 2999).
The Prophet (peace and blessings of Allaah be upon him) told us that
the believer is always gaining and the reward for his deeds is always
multiplying, no matter what happens to him, good or bad.
2 – Being kind to people in word and deed, and all kinds of doing
good. This is one of the means of removing worry, distress and
anxiety. By this means Allaah wards off worries and distress from
righteous and immoral like, but the believer has the greater share of
that, and is distinguished by the factthat his kindness to others
stems from sincerity and the hope ofreward, so Allaah makes it easy
for him to be kindto others because of the hope that this will bring
good things and ward off bad things, by meansof his sincerity and
hopeof reward. Allaah says (interpretation of the meaning):
"There is no good in most of their secret talks save (in) him who
ordersSadaqah (charity in Allaah's Cause), or Ma'roof (Islamic
Monotheism and all the good and righteous deeds which Allaah has
ordained), or conciliation between mankind; and he who does this,
seeking the good Pleasure of Allaah, We shall give him a great reward"
[al-Nisa' 4:114]
Part of that great reward is relief from worry, distress, troubles, etc.
3 – Another of the meansof warding off anxiety that stems from nervous
tension and being preoccupied with disturbing thoughts is tooccupy
oneself with good deeds or seeking beneficial knowledge, for that will
distract one from dwelling on the matters that are causing anxiety. In
this way a person may forget aboutthe things that are making him
worried anddistressed, and he may become happy and moreenergetic. This
is another means that believers and others have in common, but
thebeliever is distinguished by his faith, sincerity andhope of reward
when heoccupies himself with that knowledge which he is learning or
teaching, or with the good deeds that he is doing.
The work with which he occupies himself should be something that he
likes and enjoys, for thatis more likely to producethe desired
results. And Allaah knows best.
4 – Another thing that may ward off worry and anxiety is focusing all
one's thoughts of the present day, and not worrying about the future
or grieving about the past. Hence the Prophet (peace and blessings of
Allaah be upon him) sought refuge with Allaah from worry and regret,
from regret for things in the past which one cannot put right or
change, and worry which may come because of fear for the future. So
one should focus only on the present day, and focus one's efforts on
getting things right today. For if a person is focused on that, this
means that he will do things properly and forget about worry and
regret. When the Prophet (peace and blessings of Allaah be upon him)
said a du'aa' or taught a du'aa' to his ummah, as well as urging them
to seek the help of Allaah and hope for His bounty, he was also urging
them to strive to attain the thing they were praying for through their
own efforts and to forget about the thing which they were praying
would be warded off from them. Because du'aa' (supplication) must be
accompanied byaction. So a person must strive to attain that which
will benefit him inworldly and spiritual terms, and ask his Lord to
make his efforts successful, and he shouldseek His help in that, as
the Prophet (peace and blessings of Allaah be upon him) said: "Strive
for that which will benefit you and seek thehelp of Allaah, and do not
be helpless. If anything (bad) happens to you, do not say, 'If only I
had done such-and-such, then such-and-such would have happened.'
Rather you should say, 'QaddaraAllaah wa ma sha'a fa'ala(Allaah
decrees, and what He wills He does),' for (the words) 'If only' open
the door to the Shaytaan." (Narrated by Muslim). The Prophet (peace
and blessings of Allaah be upon him) connected the matter of striving
to achieve good things with the matter of seeking the help of Allaah
and not giving in to feelings of helplessness which are a harmful kind
of laziness, and with the matter of accepting things in the past which
are over and done with, and acknowledging that the will and decree of
Allaahwill inevitably come to pass. He described matters as being of
two types:
1 – Matters which a person may strive to achieve or to achieve
whatever he can of them, or to ward them off or alleviate them. In
such cases a person muststrive and make the effort, and also seek the
help of Allaah.
2 – Matters where such isnot possible, so he must have peace of mind,
accept them and submit to Allaah's will.
Undoubtedly paying attention to this principle will bring happiness
and relieve worry and distress.
5 – One of the greatest means of feeling contentand relaxed and of
acquiring peace of mind is to remember Allaah a great deal (dhikr).
That has a great effect in bringing contentment and peace of mind, and
relieving worry and distress. Allaah says:
"verily, in the remembrance of Allaah do hearts find rest"
[al-Ra'd 13:28]
Remembering Allaah (dhikr) has a great effectin achieving this aim
because it has a special influence and because ofthe hope that it
brings of reward.
6 – Another of the meansof bringing happiness and relieving worry and
distress is striving to eliminate the things thatcause worry and to
achieve the things that bring happiness. That may be done by
forgetting about bad things in the past which cannot be changed, and
realizing that dwelling on them is a waste of time. So a person must
strive to stop himself from thinking of that, and also strive to stop
himself from feeling anxious about the futureand the things that he
may imagine of poverty, fear and other bad things that he thinks may
happen to him in the future. He should realize that the future is
something unknown, he cannot know what goodor bad things are going to
happen to him. That isin the hand of the Almighty, the Most Wise, and
all that His slaves can do is to strive to attain the good things and
to ward off the bad things. A person should realize that if he diverts
his thoughts from worrying about his future and puts his trust in his
Lord to take care of his situation, and putshis mind at rest
concerning that, if he does that, then his heart will be at peace and
his situation will improve and he will be relieved of worry and
anxiety.
One of the most effectiveways of dealing with worries about the
futureis to recite this du'aa' which the Prophet (peace and blessings
of Allaah be upon him) used to recite:
"Allaahumma aslih li deeni alladhi huwa 'ismatu amri, wa aslih li
dunyaaya allati fiha ma'aashi, wa aslih li aakhirati allati ilayha
ma'aadi, waj'al al-hayaata ziyaadatan li fi kulli khayr, wa'l-mawta
raahatan li min kulli sharr (O Allaah, correct my religious commitment
which is the foundation of my life, and correct my worldly affairs in
which is my livelihood, and grant me good in the Hereafter to which is
my return. Make my life a means of accumulating good, and make death a
respite for me from all evil)." (Narrated by Muslim, 2720).
And he said, "Allaahumma rahmatakaarju fa la takilni ila nafsi tarfata
'aynin wa aslih li sha'ni kullahu, laa ilaahailla anta (O Allaah, for
Your mercy I hope, so donot abandon me to myself even for a moment.
And correct all my affairs. There is no god but You)." (Narratedby Abu
Dawood with a saheeh isnaad, no. 5090; classed as hasan by al-Albaani
in Saheeh al-Kalim al-Tayyib, p. 49).
If a person utters these du'aa's, which ask that his spiritual and
worldly affairs may be set right or corrected, with proper presence of
mindand sincerity of intention, whilst strivingto achieve that, Allaah
will grant him what he has prayed for, hoped for and striven for, and
He will turn his worry into joy and happiness.
7 – If a person experiences anxiety and distress because of a
disaster, then one of the most effective means of relieving himself of
that is to think of the worst scenario to which that may lead, and try
to accept that. When he hasdone that, then he should try to alleviate
it as much as possible. By means of this acceptanceand these efforts,
he willrelieve himself of his worries and distress, andinstead of
worrying he will strive to bring aboutgood things and to deal with
whatever he can of the bad things. If he is faced with things that
cause fear or the possibility of sickness or poverty, then he should
deal with that by striving to make himself accept that, or something
even worse, with contentment, because by making himself accept the
worst-case scenario, he lessens the impact of thething and makes it
seem less terrible, especially if he occupies himself withefforts to
ward it off as much as he can. Thus as well as striving to achieve
something goodwhich will distract him from his worries about calamity,
he will also renew his strength to resist bad things, and put his
trust and reliancein Allaah. Undoubtedly these matters are of great
benefit in attaining happiness and peace of mind, as well asbringing
the hope of reward in this world andin the Hereafter. This is
something which is well known from the experience of many whohave
tried it.
8 – Steadfastness of heart and not being disturbed about the imaginary
things that bad thoughts may bring to mind. For when a person gives in
to his imagination and lets his mind be disturbed by these thoughts,
such as fear of disease and the like, or anger and confusion stirred
up by some grievous matter, orthe expectation of bad things and the
loss of good things, that will fill him with worries, distress, mental
and physical illness and nervous breakdowns, which will have a bad
effect on him and which causes a great deal of harm, as many people
have seen. But when a person depends on Allaah and puts his trust in
Him, and does not give in to his imagination or let bad thoughts
overwhelm him, and he relies on Allaah and has hope of His bounty,
that wards off his worries and distress, and relieves himof a great
deal of mentaland physical sickness. It gives indescribable strength,
comfort and happiness to the heart. How many hospitals are filled with
the mentally sick victims of illusions and harmful imagination; how
often have these things had aneffect upon the hearts ofmany strong
people, let alone the weak ones; how often have they led to
foolishness and insanity.
It should be noted that your life will follow yourtrain of thought. If
your thoughts are of things that will bring you benefit in your
spiritual or worldly affairs, then your life will be good and happy.
Otherwise it will be the opposite.
The person who is safe from all of that is the one who is protected by
Allaah and helped by Him to strive to achieve that which will benefit
and strengthen the heart and ward off anxiety. Allaah says
(interpretation of the meaning):
"And whosoever puts histrust in Allaah, then He will suffice him"
[al-Talaaq 65:3]
i.e., He will be sufficient for all that is worrying him in his
spiritual and worldly affairs. The one who puts his trust in Allaah
will have strengthin his heart and will not be affected by anything he
imagines or be disturbed by events, because he knows that these are
the result of vulnerable human nature and of weakness and fear that
have no basis. He also knows thatAllaah has guaranteed complete
sufficiency to those who put their trustin Him. So he trusts in Allaah
and finds peace ofmind in His promise, andthus his worry and anxiety
are dispelled; hardship is turned to ease, sadness is turned to joy,
fear is turned to peace. We ask Allaah to keep us safe and sound, and
to bless us with strength and steadfastness of heart, and complete
trust, for Allaah has guaranteed all good things to those who put
their trust in Him, and has guaranteedto ward off all bad and harmful
things from them.
If bad things happen or there is the fear of such, then you should
count the many blessings that you are still enjoying, both spiritual
and worldly, and compare them with the bad things that have happened,
for when youcompare them you will see the many blessings that you are
enjoying, and this will make the bad things appear less serious.
See al-Wasaa'il al-Mufeedah li'l-Hayaat al-Sa'eedah by Shatkh 'Abd
al-Rahmaan ibn Sa'di
Ibn al-Qayyim summed fifteen ways through which Allaah may dispel
worries and regret. These are as follows:
1- Tawheed al-Ruboobiyyah (belief in the Oneness of Divine Lordship)
2- Tawheed al-Uloohiyyah (belief in the Oneness of the Divine nature)
3- Tawheed of knowledge and belief (i.e., Tawheed al-Asma'
wa'l_Sifaat, belief in the Oneness of the Divine names and attributes)
4- Thinking of Allaah as being above doing any injustice to His
slaves, and above punishing anyone for nocause on the part of the
slave that would require such punishment.
5- The person's acknowledging that he is the one who has done wrong.
6- Beseeching Allaah by means of the things that are most beloved
to Him, which are His names and attributes. Two of His names that
encompass the meanings of all other names and attributes areal-Hayy
(the Ever-Living) and al-Qayyoom (the Eternal).
7- Seeking the help of Allaah Alone.
8- Affirming one's hope in Him.
9- Truly putting one's trust in Him and leaving matters to Him,
acknowledging that one's forelock is in His hand and that He does as
He wills, that His will isforever executed and that He is just in all
that He decrees.
10-Letting one's heart wander in the garden ofthe Qur'aan, seeking
consolation in it from every calamity, seeking healing in it from all
diseases of the heart, so that it will bring comfortto his grief and
healing for his worries and distress.
11-Seeking forgiveness.
12-Repentance.
13-Jihad.
14-Salaah (prayer).
15-Declaring that he has no power and no strength, and leaving matters
to the One in Whose hand they are.
We ask Allaah to keep ussafe and sound from worries and to relieve
usof distress and anxiety, for He is the All-Hearing, Ever-Responsive,
and He is the Ever-Living, Eternal.
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