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Monday, November 11, 2013

Women site, - Muslim Women in The Field of Medicine - III

Based on the texts of Sharee'ah )Islamic legislation(, the hopes that
we attach to our sisters who work in the medical field )including
doctors, nurses, social workers and officials(, include the following:
• Good intention:This is not confined to this field, but it is
required from every Muslim man and woman, because it turns one's work
into a rewardable act of worship.
Is it hard for a woman to intend that she fulfills a collective duty
by working in this field?
Undoubtedly, having such a good intention entitles one to additional
reward from Allaah The Almighty, along with the original reward for
undertaking a collective duty.
Is it hard for the woman who works in this field to intend to satisfy
the needs of the Ummah )nation( to be independent of the non-Muslims
and avoid the evils of their presence among us?
Is it hard for her to intend to do good for her fellow women by
treating them, while simultaneously being a source of psychological
comfort for them?
These intentions cost nothing; however, they entitle one to a great
reward in addition to their role as moral and behavioral regulators of
one's work.
The presence of such great intentions in our hearts will lead to the
eradication of many things that are not in accordance with the
teachings and rulings of the Sharee'ah.
• Acting as a role modelfor Muslim women as well as men by combining
both adherence to the religion and utilizing the means of the latest
technologies and modern sciences.
Some people in our Muslim communities believe that scientific and
technological progress necessitates neglecting many of the Sharee'ah
regulations. They try to convince us that we cannot achieve any
material progress without forsaking some parts of our religion. On the
other hand, some people say that we must forsake material advancement
to protect the religion, which is more precious. However, this is
unrealistic, because the absence of Muslim male or female doctors will
force Muslims to go to a non-Muslim doctor.
The contradiction between adherence to the rulings of the Sharee'ah
and achieving material progress is an illusion that results from two
reasons:
- Ignorance about religion, which makes some people forsake some of
their religious duties.
- A defeatist attitude, which leads to sacrificing many of the
principles of the Sharee'ah.
The solution lies in acquiring true knowledge that creates a balance
between the commands of Allaah The Almighty and the requirements of
material progress which Allaah The Almighty made available to all
people. Allaah The Almighty Says )what means(:}It is He who created
for you all of that which is on the earth.{]Quran 2: 29 [
• We hope to see medical workers among the most active people in the
field of Da'wah )Islamic propagation( and enjoining what is good. We
do not mean that clinics and hospitals should turn into halls for
delivering lectures or Khutbahs;)sermons(, rather, we mean that
medical workers should utilize their status to encourage people to do
what is good.
You know that Christian evangelists uses medical services to spread
their message in Islamic and non-Islamic countries. Their profession
does not prevent them from exploiting their work in spreading
Christianity and enticing thousands or millions of people towards
apostatizing from Islam. The reality in Indonesia for example is
appalling and reveals the horrible deception and exploitation of
people's needs.
Consequently, it is inappropriate for some Muslims to reject our call
for using medical services to benefit Da'wah activities, because we do
not call on doctors to leave their work to deliver Khutbahs; rather,
we ask them to deal with people kindly, speak with them gently, and
draw their attention wisely to avoid violations.
• We hope that workers in the medical field )men and women( will
utilize their distinguished social status, which makes their advice
more acceptable. The new professions in any society retain
appreciation as long as its people are few. Hence, people appreciate
their efforts and accept their recommendations. Advice from a doctor
might be more influential for some people than advice from an Islamic
caller or a teacher. Therefore, you should not lose or neglect this
blessing that Allaah The Almighty has bestowed upon you.
• Our medical environment today is inherited from others and thus it
contains good and bad elements --whether in terms of the program,
administration, or practices. Thus, we should work on correcting the
wrong elements through continuous revision, self-criticism and good
behavior.
It is a very negative approach to surrender to every new innovation or
theory that comes from non-Muslim communities. We are not saying that
everything that comes from these disbelieving communities is bad and
condemned. Some material systems and values apply equally to Muslims
and non-Muslim, however, there are behaviors and administrative
approaches that should be modified to accord with Islamic teachings.
The medical field is not above criticism, but it is also not an open
topic for everyone. If we want people to respect this field, we should
not resist correction, reform, and constructive criticism.
• We hope to get rid of the obstacles that face many of those who love
the field of medicine and want to work in it, particularly women.
These obstacles deprive them from any opportunity of positive
interaction in this field and they can be divided into two types:
1- Organizational and administrative obstacles upon which these
institutions are founded.
2- Obstacles created by the behavior of some workers in the field.
According to what is hear from doctors, there is no doubt that the
medical field is in great need for male workers, and a greater need
for female workers. Indeed, there is a social problem, because many
people want to work in this field but they have several fears
regarding it and prefer to keep away in spite of their belief in its
great importance.
Possibly, those who are at the top of the administrative,
organizational and even behavioral hierarchy are the ones who create
these obstacles, which has diminished the quality and quantity of the
medical workforce. Hence, it is the responsibility of each member of
this institution to work towards removing these obstacles. This is the
responsibility of senior officials, directors and even ordinary
individuals, whose behavior might have given a particular impression
about this field and we think that there is no need to clarify
further, as even a word is sufficient indication to a wise person.
• We hope to see interdependence between the various branches of
medicine )medical services, nursing, social service, and
administration(. We also hope to see separation between men and women.
This is not just a dream, because it is a reality in some countries.
Separation means getting rid of the negative aspects and creating a
comfortable atmosphere for medical workers )men and women( and the
general people in such a way that contributes to the success of work
in the field of medicine. We all know that many women prefer to be
checked and treated by female doctors, because they can deal with them
freely, easily and comfortably.
We are not saying that this separation will take place overnight.
However, we should work towards instituting practical steps, and a
clear strategy towards this necessary and possible end.
Of course, in certain circumstances it may be necessary for women to
be checked by men and vice versa, and this is acceptable under the
Sharee'ah as long as it remains within the limits of necessity.
We suffer from shortage in female medical cadres, so, we should start
working towards candidates who are suited to achieve this purpose.
The future requires expansion in this field along with the regulations
that encourage people to interact with its practitioners comfortably
and confidently.

Women site, - Asceticism is the Way to be Loved - I

Asceticism, or Zuhd, is to abandon the desire for something for the
sake of something which is better, and to abandon the comfort of this
world for the sake of that of the Hereafter. It also means that the
heart should not desire anything that one does not possess. Knowing
that this worldly life is temporary and will eventually come to an end
helps the slave of Allaah to be this way.
Allaah The Almighty Says )what means(:}Know that the life of this
world is but amusement and diversion and adornment and boasting to one
another and competition in increase of wealth and children - like the
example of rain whose ]resulting[ plant growth pleases the tillers;
then it dries and you see it turned yellow; then it becomes
]scattered[ debris. And in the Hereafter is severe punishment and
forgiveness from Allaah and approval. And what is the worldly life
except the enjoyment of delusion.{]Quran 57:20[ Allaah The Almighty
has called this life the "enjoyment of delusion" and has forbidden us
from being deceived by it. He has also informed us of the evil end of
those who are deceived by this worldly life, He warns us of being
considered with the same recompense that they deserved for what they
committed and has dispraised whoever is satisfied or feels secure
therein. He has dispraised such people because He knows that after
this worldly life is an abode which is greater and more honored: the
home of final settlement.
In addition, the slave of Allaah the Almighty knows that his
asceticism in this worldly life will not prevent him from receiving
what was decreed for him and his keenness on it does not bring him
what was not decreed for him. When the slave of Allaah The Almighty is
certain of this fact, he will abandon the inclination to things that
do not bring benefit in the Hereafter. However, being ascetic towards
things that bring benefit in the Hereafter is not a religious act and
its doer is addressed in the verse in which Allaah The Almighty Says
)what means(:}O you who have believed, do not prohibit the good things
which Allaah has made lawful to you and do not transgress. Indeed,
Allaah does not like transgressors.{]Quran 5:87[
The Essence of Asceticism
Asceticism in this worldly life does not mean that one should reject
it, as Sulaymaan )Solomon( and Daawood )David(, may Allaah exalt their
mention, were the most ascetic men of their time while they had
considerable wealth, kingship and a number of wives. The Prophet,
sallallaahu 'alayhi wa sallam, was the most ascetic person ever, yet
he had nine wives. 'Ali ibn Abi Taalib, 'Abdur-Rahmaan ibn 'Awf,
Az-Zubayr and 'Uthmaan, may Allaah be pleased with them, and many
others were ascetic people while they were wealthy. Imaam Ahmad was
asked, "Can a rich person be ascetic?" He answered, "Yes, if he does
not rejoice with the increase of his wealth or grieve over its
decrease."
Al-Hasan, may Allaah have mercy upon him, said, "Asceticism does not
mean wasting wealth or making what is lawful unlawful; rather, it is
to have confidence in what is in the Hand of Allaah more than what is
in one's own hand, and ]it is also[ that one's condition at the time
of a calamity and that under normal circumstances is alike; and to
have the same attitude towards the one who praises you and the one who
dispraises you for the sake of the truth." This is true asceticism,
therefore, a slave of Allaah The Almighty might be the richest person,
yet he is of the most ascetic because his heart is not attached to
this worldly life. On the other hand, another slave of Allaah The
Almighty may be the poorest of people, but he is not an ascetic at all
because his heart clings to this worldly life.
Kinds of Asceticism
Asceticism with regards to abstaining from what is unlawful is an
individual obligation, and abandoning suspicious matters is obligatory
if it is a strong suspicion; however, if it is weak, abandoning the
suspicious matter is merely recommended. There is asceticism with
regards to abandoning speech, looking, inquiring, meeting and other
things that are not required or called for. Also, there is asceticism
regarding people and asceticism regarding one's own self when one
sacrifices himself in the cause of Allaah The Almighty. The
comprehensive asceticism is being ascetic in everything except in
things that are with Allaah The Almighty and being ascetic in
everything that keeps him away from Him. The best kind of asceticism
is one that is concealed, and the most difficult kind is in things
that are lawful.
Virtues of Asceticism
In many verses, Allaah The Almighty praises asceticism and dispraises
any inclination to worldly life, as He the Almighty Says )what means(:
•}And they rejoice in the worldly life, while the worldly life is not,
compared to the Hereafter, except ]brief[ enjoyment.{]Quran 13:26[
•}The example of ]this[ worldly life is but like rain which We have
sent down from the sky that the plants of the earth absorb - ]those[
from which men and livestock eat - until, when the earth has taken on
its adornment and is beautified and its people suppose that they have
capability over it, there comes to it Our command by night or by day,
and We make it as a harvest, as if it had not flourished yesterday.
Thus do We explain in detail the signs for a people who give
thought.{]Quran 10:24[
•}In order that you not despair over what has eluded you and not exult
]in pride[ over what He has given you. And Allaah does not like
everyone self-deluded and boastful -{]Quran 57:23[
Also, Allaah The Almighty relates the story of the believing man of
the family of Fir'awn )Pharaoh(, where He Says )what means(:}O my
people, this worldly life is only ]temporary[ enjoyment, and indeed,
the Hereafter - that is the home of ]permanent[ settlement.{]Quran
40:39[
Ibn Mas'ood, may Allaah be pleased with him, narrated that the
Messenger of Allaah, sallallaahu 'alayhi wa sallam, said:"I forbade
you to visit graves, but you may now visit them as this would make you
ascetic towards this worldly life and remind you of the
Hereafter."Sahl ibn Sa'd As-Saa'idi, may Allaah be pleased with him,
said, "A man came to the Prophet, sallallaahu 'alayhi wa sallam, and
said, 'O Messenger of Allaah, guide me to an action which, if I do it,
Allaah will love me and the people will also love me.' The Prophet,
sallallaahu 'alayhi wa sallam, said:'Be ascetic in this worldly life
and Allaah would love you. Be ascetic towards what is in the hands of
others ]meaning, do not desire what is in their possession[ and they
would love you.'"Sahl ibn Sa'd As-Saa'idi, may Allaah be pleased with
him, also said, "The Prophet, sallallaahu 'alayhi wa sallam,
said:'Were this worldly life worth even the wing of a mosquito in the
sight of Allaah, He would not have given even a drink of water to a
disbeliever in this worldly life.'"
The Prophets Were the most Ascetic of People
The Prophets and Messengers are examples for people in their
asceticism in this worldly life and inclination to the Hereafter, as
Allaah The Almighty Says )what means(:}They are the ones whom Allaah
has guided, so from their guidance take an example.{]Quran 6:90[
Anyone who reads the biography of the Prophet, sallallaahu 'alayhi wa
sallam, would know how he would patch up his own garment, mend his
shoes and milk his sheep. Also, he never quenched his hunger, even
with barley bread, for two consecutive days until he died, and would
even pass whole days without eating, not even finding degraded dates
to eat. Also, in the Battle of Al-Ahzaab, he became so hungry that he
tied a rock on his stomach, and three months would pass and he and his
family would not light a fire in their house in order to cook; their
only sustenance would be dates and water. He, sallallaahu 'alayhi wa
sallam, would say:"O Allaah, there is no true life except that of the
Hereafter, so forgive the Ansaar and the Muhaajiroon."'Aa'ishah, may
Allaah be pleased with her, said, "The bedding of the Messenger of
Allaah, sallallaahu 'alayhi wa sallam, was a piece of tanned skin
stuffed with palm fibers." She once bought out a patched-up upper
garment and a thick lower garment and said, "The Messenger of Allaah,
sallallaahu 'alayhi wa sallam, died wearing these two."

Women site, - Asceticism is the Way to be Loved - II

The Righteous Follow the Way of the Prophets
The righteous follow the way of the Prophet, sallallaahu 'alayhi wa
sallam, as he was the model example. 'Ali, may Allaah be pleased with
him, said, "All goodness is for those who are ascetic in this worldly
life and those who incline to the Hereafter. They are those who took
the land as their rug, its dust as their mattress, its water as their
perfume, the Quran as their slogan, and supplication as their garment.
They completely renounced the worldly life."
Abu Ad-Dardaa', may Allaah be pleased with him, wrote a letter to some
of his friends, saying, "I advise you to fear Allaah, to be ascetic in
this worldly life, and to desire what is with Allaah. If you do so,
Allaah will love you for your desire for what is with Him, and people
will love you for leaving their worldly lives for them. As-Salaamu
Alaykum."
'Urwah ibn Az-Zubayr, may Allaah have mercy upon him, reported that
the Mother of the Believers, 'Aa'ishah, may Allaah be pleased with
her, once received eighty thousand Dirhams from Mu'aawiyah, may Allaah
be pleased with him, and by that evening she did not have even a
single Dirham left. Her maid said to her, "Should you not have bought
a Dirham's worth of meat for us?" She replied, "If you had reminded
me, I would have done."
Ibn Mas'ood, may Allaah be pleased with him, said, "The worldly life
is the home of those who have no home and the wealth of those who have
no wealth. The one who has no knowledge accumulates in it."
When 'Umar, may Allaah be pleased with him, reached Ash-Shaam )greater
Syria(, his soldiers met him while he was wearing a lower garment, a
pair of leather socks and a turban. He was pulling along his riding
animal and walking in puddles. The soldiers said to him, "O commander
of the believers, Will the soldiers and patriarchs of Ash-Shaam meet
you while you are in this state?" He replied, "We are people whom
Allaah has honored by Islam, so we will not seek honor in anything
else."
A man visited Abu Tharr, may Allaah be pleased with him, and looked
around at his house and said, "O Abu Tharr, I do not see any
belongings or furniture in your house!" He replied, "We have another
house ]i.e., his house in Paradise[ to which we send our good
belongings." He added, "The owner of the house ]i.e., Allaah[ will not
leave us in this house."
'Amr ibn Al-'Aas, may Allaah be pleased with him, said in a sermon
that he delivered in Egypt, "What a huge difference there is between
your way and the guidance of your Prophet, sallallaahu 'alayhi wa
sallam! He was the most ascetic of people in this worldly life while
you are the most inclining of people towards it."
'Ali, may Allaah be pleased with him, said, "I married Faatimah while
we had no bedding but the skin of a ram that we would sleep on at
night and place the fodder for the camel on it during the day. I had
no one to serve me but her, and she would get so exhausted that her
forelock would fall on the edge of the bowl when she kneaded."
When Mu'aath ibn Jabal, may Allaah be pleased with him, was about to
die, he said, "O Allaah, You know that I did not love this worldly
life and longevity in it for the sake of digging rivers or planting
trees ]i.e., the sustenance in this worldly life[. Rather, ]I wanted
it[ for the sake of fasting during the day, performing voluntary
prayers at night, and attending the assemblies of remembering Allaah,
despite them being crowded."
Imaam Ahmad ibn Hanbal, may Allaah have mercy upon him, mentioned that
the best person from the generation that succeeded that of the
Companions of the Prophet, sallallaahu 'alayhi wa sallam, in terms of
knowledge was Sa'eed ibn Al-Musayyib, may Allaah have mercy upon him,
but the finest in general was 'Uways Al-Qarni, may Allaah have mercy
upon him. 'Uways, may Allaah have mercy upon him, would say, "Take
death as a pillow when you go to sleep and put it before your eyes
when you are awake."
Maalik ibn Dinaar, may Allaah have mercy upon him, said, "A person
intends to marry the most beautiful woman in the district, so she says
to him. 'I want garments made of wool', then she takes away his
religion."
Many of the righteous predecessors would refuse to take lawful money
that was offered to them and would say, "We will not take it lest it
ruins our religion."
Hammaad ibn Salamah, may Allaah have mercy upon him, would open his
shop, and if he earned just two Dirhams, he would close it.
Sa'eed ibn Al-Musayyib, may Allaah have mercy upon him, would trade in
oil, and after his death he left four hundred Dinaars, saying, "I left
them to protect my honor and religion."
Sufyaan Ath-Thawri, may Allaah have mercy upon him, said, "Asceticism
in this worldly life is to not have the hope of a long life, rather it
is to eat rough food or wear rough clothes."
Ash-Shaafi'i, may Allaah have mercy upon him, also dispraised this
worldly life and being attached to it.
Abu Sulaymaan Ad-Daaraani, may Allaah have mercy upon him, would say,
"All that distracts you from Allaah The Almighty, whether family,
wealth or children, is a misfortune."
People Far Better than Us were Deprived of the Pleasures of this Worldly Life
It is enough to know that being ascetic is a part of taking the
Prophet, sallallaahu 'alayhi wa sallam, and his companions as
examples. This act is perfect reliance upon Allaah The Almighty and
instills contentment in the heart, which in turn leads to the comfort
of this worldly life and the happiness of the Hereafter. The ascetic
person is loved by Allaah The Almighty and by other people. Therefore,
if you have possessions, praise Allaah The Almighty and do not let
your heart be attached to the worldly life. Likewise, if you are poor,
be patient, for people who were better than you were deprived of the
pleasures of this worldly life. Our Prophet, sallallaahu 'alayhi wa
sallam, would sleep on a mat such that its marks appeared on his body,
and he died while there was no provision on the shelf of 'Aa'ishah,
may Allaah be pleased with her, except a handful of barley that she
would eat from. If one were to enter the rooms of his wives, his head
would touch the ceiling. 'Umar ibn Al-Khattaab, may Allaah be pleased
with him, the caliph of the Muslims, once delivered a sermon wearing a
garment that had twelve patches.
These people were not deprived of the pleasures of this worldly life
because of their abasement in the sight of Allaah The Almighty, rather
because of the abasement of the worldly life in His sight, which does
not even equal the weight of a wing of a mosquito; and the two
voluntary units of prayer before Fajr prayer are better than this
worldly life and what it contains. In order for one not to despair
over what has eluded him, he should not exult in pride over what
Allaah The Almighty has given him. The believer does not become
disappointed over being disgraced in it nor compete with others over
its glory, as he has his own concern and they have other concerns.
Be the slave of Allaah The Almighty at times of hardship and ease, and
at times of activity and suffering. Whether the worldly life
approaches you or turns away from you, its approaching is refraining
and its turning away is approaching. The basic rule is that it
approaches you with what you dislike, and when it approaches you with
what you like, this is an exception.

Dought & clear, - How can one who is afflicted with calamity know whether it is a punishment or a test to raise him in status?.

If a calamity befalls a Muslim, how can we know whether it is a
punishment for his sins or a test to raise him in status?.
Praise be to Allaah.
According to the Qur'an and Sunnah, there are two direct causes for
calamities and trials, in addition to the wisdom of Allah, may He be
exalted, in what He wills and decrees.
The first reason is:
Sins and acts of disobedience that the person has committed, whether
they constitute kufr or are no more than regular sins or are major
sins. Allah, may He be glorified and exalted, will test the one who
committed them with calamity by way of requital and immediate
punishment (i.e., in this world).
Allah, may He be glorified and exalted, says (interpretation of the
meaning):"…but whatever of evil befalls you, is from yourself"
[an-Nisa' 4:79]. The commentators said: i.e., because of your sin.
And He, may He be glorified and exalted, says (interpretation of the
meaning):"And whatever of misfortune befalls you, it is because of
what your hands have earned. And He pardons much" [ash-Shoora 42:30].
End quote fromTafseer al-Qur'an al-'Azeem, 2/363
It was narrated that Anas (may Allah be pleased with him) said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"If Allah wills good for His slave, He hastens his punishment in this
world, and if He wills bad for His slave, He withholds from him (the
punishment for) his sin, until He requites him for it on the Day of
Resurrection."
Narrated and classed as hasan by at-Tirmidhi (2396); classed as saheeh
by al-Albaani inSaheeh at-Tirmidhi.
The second reason is:
That Allah, may He be exalted, wants to raise in status the patient
believer, so He tests him with calamity so that he will bear it
acceptance and patience, then He will be given the reward of those who
are patient in the Hereafter, and will be recorded with Allah as one
of the victorious. Calamities befell the Prophets and the righteous
persistently, and Allah, may He be exalted, made it an honour for them
by means of which they attained high status in Paradise. Hence it says
in the saheeh hadeeth from the Prophet (blessings and peace of Allah
be upon him): "If a certain status has previously been decreed by
Allaah for a person, and he does not attain it by his deeds, Allaah
afflicts him in his body or wealth or children."
Narrated by Abu Dawood, 3090; classed as saheeh by al-Albaani
inas-Silsilah as-Saheehah, no. 2599.
It was narrated from Anas ibn Maalik (may Allah be pleased with him)
that the Prophet (blessings and peace of Allah be upon him) said:
"Great reward comes with great trials. When Allah loves a people, He
tests them, and whoever accepts it attains His pleasure, whereas
whoever shows discontent with it incurs His wrath."
Narrated and classed as hasan by at-Tirmidhi (2396); classed as saheeh
by al-Albaani inas-Silsilah as-Saheehah, no. 146
The two reasons are mentioned together in the hadeeth of 'Aa'ishah
(may Allah be pleased with her), according to which the Prophet
(blessings and peace of Allah be upon him) said: "Nothing befalls a
believer, a (prick of a) thorn or more than that, but Allaah will
raise him one degree in status thereby, or erase a bad deed."
Narrated by al-Bukhaari (5641) and Muslim (2573).
Moreover, in most cases these two causes exist together rather than
either of them occurring on its own.
Do you not see that if Allah tests a person with calamity because of
his sin, and he bears it with patience and gratitude, Allah, may He be
exalted, will forgive him his sin, raise him in status in Paradise and
give him the reward of those who are patient and seek reward with Him?
When Allah tests a person with a calamity so that he will reach the
lofty status that He has decreed for him in Paradise, his previous
sins are expiated and it is regarded as requital for those sins in
this world, so the requital will not be repeated for him in the
Hereafter. This is what happened to some of the Messengers and
Prophets, such as Adam (peace be upon him) and Yoonus (peace be upon
him): Allah, may He be glorified and exalted, tested Adam with
expulsion from Paradise, and He tested Yoonus ibn Matta with being
swallowed into the belly of the fish. But by means of these tests,
Allah raised them in status because of their patience and seeking
reward with Him, may He be exalted. It was expiation for what each of
them had done of going against His command (blessings and peace of
Allah be upon both of them).
This proves that requital in this world is not separate from the
requital in the Hereafter. These two reasons are mentioned together in
many saheeh Prophetic hadeeths, such as that which was narrated by
Sa'd ibn Abi Waqqaas (may Allah be pleased with him) who said: I said:
O Messenger of Allah, who among the people are most sorely tested? He
said: "The Prophets, then the next best and the next best. A man will
be tested according to his level of religious commitment. If his
religious commitment is solid, his test will be more severe, but if
there is any weakness in his religious commitment, he will be tested
according to his level of religious commitment. And calamity will
continue to befall a person until he walks on the earth with no sin on
him."
Narrated by at-Tirmidhi (2398) who said: (It is) hasan saheeh.
Nevertheless, one of these two reasons may be more apparent in some
kinds of tests than the other. That may be understood by looking at
the circumstances of the calamity.
If the one who is affected is a kaafir, then his calamity cannot be to
raise him in status, because the kaafir will have no weight before
Allah on the Day of Resurrection. But there may be a lesson and a
reminder for others in that, not to do what he did. Or it may be an
immediate punishment for him in this world, in addition to what is
stored up for him in the Hereafter. Allah, may He be exalted, says
(interpretation of the meaning):
"Is then He (Allah) Who takes charge (guards, maintains, provides,
etc.) of every person and knows all that he has earned (like any other
deities who know nothing)? Yet they ascribe partners to Allah. Say:
"Name them! Is it that you will inform Him of something He knows not
in the earth or is it (just) a show of false words." Nay! To those who
disbelieve, their plotting is made fairseeming, and they have been
hindered from the Right Path, and whom Allah sends astray, for him,
there is no guide.
For them is a torment in the life of this world, and certainly, harder
is the torment of the Hereafter. And they have no protector against
Allah"
[ar-Ra'd 13:33-34].
But if the one who is affected is a Muslim who commits sin openly or
is a blatant evildoer, then it is most likely that he is being
requited and punished with this calamity, because expiation of sins
comes before raising in status, and the sinner is in greater need of
expiation for his sins than of being raised in status.
On the other hand, if the Muslim is a devoted worshipper, obedient and
righteous, and there is nothing between him and Allah but true
'uboodiyyah (servitude), gratitude, praise, repentance and submission
to Him, may He be glorified, then it is most likely that this calamity
is a kind of honour and raising in status, and people are the
witnesses of Allah on earth. If they know him to be righteous, then
they may give him the glad tidings of raised status before Allah if he
is patient in bearing the calamity.
But if the one who is affected shows displeasure and panic, then it
cannot be thought that his calamity is an honour from Allah to raise
him in status, because Allah, may He be glorified, knew that he would
not be patient and accept it with contentment. So in this case it is
most likely that it is a requital and punishment. One of the righteous
said: The sign of calamity by way of punishment and requital is lack
of patience when a calamity befalls, and panic and complaining to
people. And the sign of calamity by way of expiation and erasing of
sins is beautiful patience without complaining, panic or impatience,
and lack of reluctance in fulfilling commands and doing acts of
worship.
The sign of calamity by way of raising a person in status is
contentment and acceptance, peace of mind, and patience in accepting
the will of Allah until relief comes. End quote.
All of this is merely circumstantial evidence that one may ponder in
order to learn something of the wisdom of Allah, may He be exalted,
that is behind calamities and trials. But he cannot be certain as to
which is the case with regard to himself or other people who are
afflicted with calamities.
Perhaps it is more important than all of these details to note that
the practical benefit that one should think about is that every
calamity and test is good for him and will bring reward if he is
patient and seeks reward with Allah, and that every test and calamity
is bad for him if he panics and get angry. If he trains himself to
bear calamities with patience and to be content with the decree of
Allah, after that it will not matter if he knows the reason for the
calamity or not. Rather it is always better for him to concern himself
with his sins and shortcomings and to look for some mistake that he
has committed, for all of us make mistakes. Who among us has not been
negligent in his duties towards Allah, may He be exalted? If Allah,
may He be glorified and exalted, caused the Muslims to suffer the
calamity of many of them being killed on the day of Uhud, even though
they were the Companions of the Prophet (blessings and peace of Allah
be upon him) and the best of mankind after the Messengers and
Prophets, because they had gone against the command of the Prophet
(blessings and peace of Allah be upon him), then how can anyone think
after that that he is entitled to be raised in status for anything
that befalls him? When Ibraaheem ibn Adham (may Allah have mercy on
him) saw strong winds and clouds building up in the sky, he would say:
This is because of my sins; if I depart from among you, it will befall
you.]
So how about us with all our shortcomings and sins?
And even more important than all of that is that one should always
think positively of one's Lord, in all situations, for whatever comes
from Allah, may He be glorified and exalted, is good and He is the
Protector of the pious and Oft-Forgiving.
We ask Allah, may He be exalted, to have mercy on us and forgive us,
to teach us that which will benefit us and reward us for our
calamities, for He is All-Hearing and answers prayers.
And Allah knows best.