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Laughing moderately can act as a cure or as therapy for depression and sadness. It has a strong influence on keeping the soul light and the heart clear. Abu Darda’ (may Allah be pleased with him) said, “I make it a practice to laugh in order to give rest and comfort to my heart. And the noblest of people, Muhammad (bpuh), would laugh, sometimes until his molars became visible.”
Laughing is an efficacious way to achieve comfort and light-heartedness, but keep in mind that, as in other things, you should not be immoderate. The Prophet (Blessings and Peace be upon him) said:
“Do not laugh excessively, for verily, excessive laughter kills the heart.”
What is called for is moderation.
“And if you smile in the face of your brother, then that is a form of charity.”
So he, Sulayman, smiled, amused by her speech. (Qur ‘an 27: 19)
Also, when you laugh, you should not do so in a mocking or jeering fashion:
But when he came to them with Our Aayaat [proofs, evidences, verses, lessons, signs, revelations, etc.] behold! They laughed at them. (Qur’an 43: 47)
Among the pleasures of Paradise will be laughter:
But this Day [the DAV of Resurrection] those who believe will laugh at the disbelievers. (Qur’an 83: 34)
The Arabs would hold in high esteem a person who was known for his smile and laughter. They believed this to be a sign of a generous personality and of a person who has a noble disposition and a clear mind.
The truth is that the principles of Islam are based on moderation and on good measure, whether it is in matters of belief, worship, manners, or conduct. Islam does not condone a rigid, frowning expression, nor does it condone a constant playful giddiness; rather what it does promote is seriousness when it is called for and a reasonable level of light-heartedness when it is called for.
Bearing a gloomy mien and a frowning countenance are marks of a lowly character, a troubled nature, and hot-headedness. Then he frowned and he looked in a bad tempered way… (Qur ‘an 74: 22)
The Prophet (Blessings and Peace be upon him) said:
“Do not disparage (underestimate) any good deed (no matter how small it is), even if that deed was to meet your brother with a friendly countenance.”
Ahmed Ameen said in his book Fayd al-Khaatir:
“People who are always smiling not only make their own lives more joyful, but what is more, they are more productive people in their work and have a greater ability to live up to their responsibilities. They are more prepared to face difficulties and to find expedient solutions for them. They are prolific workers who benefit themselves and others.”
If I were given a choice between having status in society and plentiful money, and between having a happy, radiant, smiling self, I would choose the latter. For what is great wealth if it begets misery? And what is high position if what comes with it is constant gloominess? And what good is the most beautiful wife if she transforms her house into a living hell? Much better than her — a thousand times at least is a wife who has not reached such a pinnacle of beauty, but nonetheless has made her house a kind of paradise.
Consider this imagery: In a sense, the rose is smiling and so is the forest. The oceans, rivers, the sky, the stars and birds are all smiling. Similarly, the human being by his very nature is a smiling entity, were it not for those things that counteract this natural disposition, such as greed and selfishness, evils that contribute to his frowning. As such he is an anomaly and at odds with the natural harmony of all that surrounds him. Therefore the person whose heart is sullied cannot see things as they truly are. Every person sees the world through himself- through his actions, thoughts, and motives. So if our actions are noble, if our thoughts are pure, and if our motives are honorable, then the spectacles through which we see the world will be clean, and the world will be seen by us as it really is a beautiful creation. If the spectacles become dirty, and their lenses stained, then everything will seem to be black and morbid.
There are those souls that are able to turn everything into misery, whilst there are those that are able to derive happiness from the most difficult of circumstances. There is the woman whose eyes fall upon nothing but mistakes. Today is black because a piece of fine china broke or because the cook put too much salt in the food. Then she flares up and curses, and no one in the house escapes from her execrations. Then there is the man who brings misery upon his own self and, through his disposition, heaps the same upon others. Any word that he hears he interprets in the worst possible way. He is affected gravely by the most insignificant of things that occur to him, or that have occurred to him through his actions. He is drawn into misery by profits lost. By profits expected that went unrealized, and so on. The whole world from his perspective is black, and so he blackens it for those around him. Such people have much ability to over-exaggerate the trifles that occur to them. Thus they make mountains out of molehills. Their ability to do well is negligent, and they are never happy or content with that which they have, even if what they have is plenty. No matter how great their possessions, they will never feel any blessings from what they have.
Life is like an art or a science: it needs to be learned and cultivated. It is much better for a person to plant love in his life than to glorify money, using all his might to help it ease its way into his pocket or into his account. What is life when all its energies are exploited and used for the sole purpose of accumulating wealth, an existence where no energy is directed towards the cultivation of beauty, splendor, and love?
Most people do not open their eyes to the beauty of life, but open them only to gold or silver. They pass by a lush and luxuriant garden, a beautiful bed of roses, a flowing river, or a group of singing birds, yet they are unmoved by such scenes. All that moves them is the coming and going of money into or out of their pockets. Money is but a means to a happy life. They have reversed this fact, have sold their happy existence, and have made money to be an end in itself
Our body has been equipped with eyes to see beauty with, yet we have trained them to look on nothing but money.
Nothing causes the soul or the face to frown more often and with more intensity than despondency. If you want to be a smiling person, wage war with despondency and hopelessness. The door to opportunity is always open to you and to others, and so is the door to success. So indoctrinate your mind with hopes of prosperity in the future.
If you believe that you are inconsequential and have been created for things of only minor importance, then your achievement in life will never surpass this initial goal. And if you believe that your calling in life is to achieve extraordinary feats. You will feel in you a determination that can destroy all kinds of barriers. This can be exemplified as follows. Whoever enters a 100m race will feel tired the moment he completes it, whereas anyone that enters a 400m race, will not feel fatigue after passing the 100m or 200m mark. Therefore the soul gives resolution and will power in proportion to your goal. Hence you must identify your goal, and let it be high and difficult to achieve. And never feel despondency as long as everyday you are taking a new step in its direction. What blocks the soul, making it frown and placing it in a dark prison? The answer is despondency, hopelessness, seeing everything as being evil, searching for faults in others and constantly speaking about the evilness of the world.
Blessed is the one who has a teacher that helps him to develop his natural abilities and broaden his horizons. The best teacher is the one that instills kindness and generosity into his pupil, and teaches that the noblest of pursuits that one can strive for, is to be a source of goodness to others, in accordance with one’s abilities. The soul should be like the sun, radiating light and hope. The heart should be filled with tenderness, virtue, benevolence, and a genuine love for spreading goodness to all those that are connected to it.
The smiling soul sees difficulties, and loves to surmount them. When it sees problems, it smiles, reveling in the opportunity to solve and overcome them. The frowning soul, when faced with a problem, magnifies it and belittles its own determination, while spending all its time justifying. It loves success in life, but is not willing to pay its price. On every path, it sees a grinning lion. It waits only for gold to shower down upon it, or to chance upon some treasure in the ground.
Difficult things in life are only relative, for everything is difficult for the ordinary person, while there is no great difficulty for the remarkable person. While the remarkable person increases in worthiness by overcoming obstacles, the weak person increases in meanness by running away from them. Problems are comparable to a vicious dog. When it sees you scared or running away, it barks and follows in pursuit. However, when it sees your scorn, your lack of concern, and when you shine your eyes in its direction, it gives way and draws back.
Furthermore, there is nothing more deadly than a feeling of inferiority, a feeling that makes its holder lose all faith in his adequacy. So when he embarks upon a project, he is immediately doubtful of its completion or success and he acts accordingly by gratifying these doubts. Thus he fails. Having self-confidence is a noble virtue, and is a pillar of success in life. It is important to note, though, that there is a vast difference between conceitedness and confidence. Conceitedness means to rely upon a deceitful imagination and false pride. Confidence means to rely upon true abilities; it means fulfilling responsibilities, developing talents and organizational skills.
How much in need we indeed are of a smile, a friendly face, easy-going manners, and a gentle, generous soul. The Prophet said:
“Verily, Allah has revealed to me that you should be humble, so that none of you should transgress upon another, and so that none of you should be arrogant and proud to another.”
Being of service to others leads to happiness. In an authentic hadith, the Prophet (Blessings and Peace be upon him) said:
Verily, Allah will say to His slave as He is taking account of him on the Day of Judgment, `O’ son of Adam, I was hungry and you did not feed me. He will answer, how can I feed you and you are the Lord of the worlds! He will say, did you not know that my slave so and so who is the son of so and so felt hunger, and you did not feed him. Alas! Had you fed him you would have found that (i.e. reward) with Me. O’ son of Adam, I was thirsty and you gave me nothing to drink. He will say, How can I give you drink, and you are the Lord of the worlds! He will say, did you not know that my slave so and so, the son of so and so felt thirsty and you did not give him drink. Alas! If you had given him, you would have found that (i.e. reward) with Me. O’ son of Adam, I became sick and you did not visit Me. He will say, How can I visit you and you are the Lord of the worlds! He will say, did you not know that my slave so and so, the son of so and so became sick and you did not visit him. Alas! Had you visited him, you would have found me with him.”
Here is an interesting point; in the last third of the hadith are the words: …you would have found me with him.
This is unlike the first two parts of the hadith: “You would have found that (i.e. the reward for feeding and giving drink) with Me.”
The reason for the difference is that Allah, the All-Merciful, is with those whose hearts are troubled, as is the case with the person who is sick. And in another hadith, the Prophet (bpuh) said:
“There is reward in each moist liver (i.e. to do service to any living creature will be rewarded).”
Also, know that Allah admitted the prostitute from the children of Israel into Paradise because she gave a drink to a dog that was thirsty. So what will be the case for the one who feeds other humans, giving them drink and removing from them hardships!
In an authentic hadith, the Prophet (bpuh) said,
“Whoever has extra provision should give from it to the one who has no provision. And whoever has an extra mount should give with this extra to the one who has no mount.”
Commanding his servant to search out for guests, Hatim said in some of his more beautiful verses:
“Burn the coals, for truly, the night is chilly,
If you bring me a guest, then I have set you free.” And he said to his wife:
“Whenever you make food, then search
For he who is hungry, as I do not eat alone.”
Ibn Mubarak’s neighbor was a Jew. He would always feed him before feeding his own children and would provide clothing for him first and then for his children. Some people said to the Jew, “Sell us your house.” He answered, “My house is for two thousand dinars. One thousand is for the price of the house and one thousand is for having Ibn Mubarak as a neighbor!” Ibn Mubarak heard of this and he exclaimed, “O’ Allah, guide him to Islam.” Then, by the permission of Allah, he accepted Islam.
On another occasion, Ibn Mubarak passed by a caravan of people who were traveling to make the pilgrimage to Makkah, and he too was on his way to do the same. He saw one of the women from the caravan take a dead crow from a cesspit. He sent his servant to inquire about this and when he asked her, she replied, “We have had nothing for three days except that which finds its way into it.” When Ibn Mubarak heard of this, his eyes swelled with tears. He ordered for all of his provision to be distributed among those of the caravan, and having nothing with which to continue the journey, he returned to his home and gave up making the pilgrimage for that year. Later, he saw someone in a dream saying, “Your pilgrimage has been accepted, as have your rites; and your sins have been forgiven.” Allah says:
And give them preference over themselves, even though they were in need of those themselves. (Qur ‘an 59: 9)
One poet said:
“Even if I am a person who is far,
From his friend in terms of distance,
I offer him my help and wish to alleviate his difficulties, I answer his invitation and his call to me for help, and if he dons a wonderful new outfit I will not say, alas, were I to be blessed with the clothes that he wears.”
By Allah, how wonderful are good manners and a generous soul!
No one regrets having done well even if he was extravagant in doing so. Regret is only for the mistake or for the wrong done, even when that wrong is a minor one.
Do not be sad. If you are poor, then someone else is immersed in debt. If you do not own your own means of transportation, then someone else has been deprived of his legs. If you have reason to complain concerning the pains of sickness, then someone else has been bedridden for years. And if you have lost a child, then someone else has lost many children, for instance, in a single car accident.
Do not be sad. You are a Muslim who believes in Allah, His Messengers, His angels, the Hereafter, and Preordainment both the good and the bad of it. While you are blessed with this faith, which is the greatest of blessings, others disbelieve in Allah, discredit the Messengers, differ among themselves concerning the Book, deny the Hereafter, and deviate in their understanding of Divine Preordainment.
Do not be sad, because if you are, you disturb your soul and heart, and you prevent yourself from sleeping. One of the Arab poets said:
“How often is the young man overcome with despair when afflicted, and with Allah is the way out,
The situation becomes unbearable, and when its rope tightens, it snaps, and throughout, he never thought that he would be saved.”
So do not become weak [against your eneml J, nor be sad… (Qur’an 3: 139)
And grieve not over them, and be not distressed because of what they plot.
(Qur’an 16: 127)
Be not sad, surely Allah is with us. (Qur’an 9: 40)
Referring to true believers, Allah informs us that:
Upon such shall come no fear, nor shall they grieve. (Our ‘an 2: 38)
Sadness enervates the soul’s will to act and paralyzes the body into inactivity. Sadness prevents one from action instead of compelling one towards it. The heart benefits nothing through grief the most beloved thing to the Devil is to make the worshipper sad in order to prevent him from continuing on his path. Allah, the Exalted, says:
*Secret counsels [conspiracies] are only from Shaytaan [Satan], in order that he may cause grief to the believers. (Qur’an 58: 10)
In the following hadith, the Prophet (bpuh) said:
“In a company of three, it is forbidden for two to hold secret counsel to the exclusion of the third, since doing so will be a cause of sadness for him.”
Contrary to what some believe (those who have an extreme ascetic bent); the believer should not seek out sadness, because sadness is a harmful condition that afflicts the soul. The Muslim must repel sadness and fight it in any way that is permissible in our Religion.
There is no real benefit to sadness; the Prophet (bpuh) sought refuge from it in the following supplication:
“O’ Allah, I seek refuge in you from anxiety and grief.”
Grief is coupled with anxiety in this hadith. The difference between the two is that if a bad feeling is related to what is going to happen in the future. Then one is feeling anxiety. And if the cause of this feeling concerns the past, then one is feeling grief both of them weaken the heart, causing inactivity and a decrease in will power.
Despite what has been mentioned above, grief may sometimes be both inevitable and necessary. When they enter Paradise, its dwellers will say:
All the praises and thanks be to Allah, Who has removed from us [all] grief.
(Qur’an 35: 34)
This verse implies that they were afflicted with grief in this life, just as they were afflicted with other forms of hardship, both of which were out of their control. So whenever one is overcome by grief and there is no way to avoid it, one is rewarded, because grief is a form of hardship, and the believer is rewarded for going through hardship. Nonetheless, the believer must ward off grief with supplication and other practical means.
As for the saying of Allah, the Almighty:
Nor his there blame] on those who came to you to be provided with mounts, and when you said: `I can find no mounts for you, ‘ they turned back, while their eves overflowing with tears of grief that they could not find anything to spend. (Qur ‘an 9: 92)
They were not praised for their grief in itself, but for what that grief indicated and pointed to namely, strong faith. This occurred when they remained behind during one of the Prophet’s expeditions, due to their inability to find the necessary resources needed to make the trip. The verse also exposed the hypocrites, because they did not feel grief when they remained behind.
Therefore the good kind of grief is that which stems from missing out an opportunity to do a good deed or from performing a sin. When one feels sad because he was negligent in fulfilling the rights of Allah, he shows a characteristic of a person who is on the right path. As for the hadith,
“Whatever befalls the believer in terms of anxiety, hardship or grief, Allah will make it an atonement for (some ofd his sins,”)
It indicates that grief is a trial with which the believer is afflicted, and through which some of his sins are atoned for. However, it does not indicate that grief is something to be sought after; the believer should not seek out means of finding grief, thinking that he is performing an act of worship. If this were the case, then the Prophet (bpuh) would have been the first to apply this principle. But he didn’t search out for misery; rather, his face was always smiling, his heart was content, and he was continually joyful.
As for the hadith of Hind, “He was continually sorrowful,” it is considered to be unsubstantiated by scholars of hadith, because among its narrators is someone who is unknown. Not only is the hadith weak because of its chain of narrators; it is also weak because it is contrary to how the Prophet (bpuh) really was.
How could he have been continually in grief when Allah had informed him that he was forgiven for everything (guaranteeing his entry into Paradise) and had protected him from feeling grief over matters pertaining to this life: for example, Allah forbade him from feeling grief over the actions of the disbelievers? How could he have felt grief when all the time his heart was filled with the remembrance of Allah, and when he was at peace with Allah’s promise? In fact, he was always pleasant and his teeth were always visible due to his constant smiles. Whoever delves deeply into his life will know that he came to remove falsehood and to eradicate anxiety, confusion, and grief. He came to free our souls from the tyranny of doubt, disbelief, confusion, and disorder. He came to save our souls from destruction. So many indeed are the favors that were bestowed upon mankind through him (Blessings and Peace be upon him).
And as for the alleged hadith, “Verily, Allah loves all sad hearts,” the chain of its narrators is unknown, so it is not an authentic hadith, especially in view of the fact that the basic principles of our religion are contrary to its import. Even if we were to suppose the hadith to be authentic. Then its meaning would be that sadness is one of the hardships of life imposed upon the worshipper as a form of trial. And if the worshipper is tested by this trial, and if he perserveres through patience, then Allah loves him. As for those who have praised melancholy and have lauded its many virtues (while claiming that our religion encourages it) then they are very mistaken. In fact, every text from revelation that touches upon sadness forbids it and orders its opposite: namely, that we should be content with the mercy and blessings of Allah, and happy with that which has been sent with the Messenger of Allah (Blessings and Peace be upon him).
Those who incline towards extremes in asceticism also relate the following narration:
“If Allah loves one of his slaves, He makes that slave’s heart that of a weeper. And if he hates one of his slaves, then he places a flute in his heart (thus making him constantly light and happy).”
First, we must note that this is an Israelite tradition, which is claimed to be found in the Torah. Nevertheless, it does have a correct meaning since, truly, the believer feels grief due to his sins and the evildoer is ever playful and frivolous, light and joyful. So if the hearts of the faithful grieve, then it is only due to opportunities lost in terms of righteous deeds or because of sins committed. This is contrary to the sadness of the evildoers, whose grief is caused by losing out on physical pleasure or worldly benefit. Their yearnings, anxieties, and sadness are always for these ends and for nothing else.
In this verse, Allah says of his Prophet Israa’eel (Israel):
And he lost his sight because of the sorrow that he was suppressing. (Qur’an 12: 84)
Here we are informed of his grief over losing his beloved son. Simply informing about something does not in itself signify either approval or disapproval of that thing. The fact is that we have been ordered to seek refuge from sadness, as it is a heavy cloud that hangs above its victim, and is a barrier that prevents one from advancing to higher aims.
There is no doubt that sadness is a trial and a hardship, and is in some ways similar to sickness. However, it is not a stage, level, or condition that the pious should actively seek out.
You are required to seek the means of happiness and peace, to ask Allah to grant you a good life, one that gives you a clear conscience and a mind at peace. The achievement of this is an early reward, a point that is underscored by the saying of some, “In this world is a paradise, and whoever does not enter it shall not enter the Paradise of the Hereafter.”
And we ask Allah to open our hearts to the light of faith, to guide our hearts to His straight path, and to save us from a miserable and wretched life.
Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.
(Qur’an 12: 87)
[They were reprieved] until, when the Messengers gave up hope and thought that they were denied [by their people], then came to them Our Help… (Qur’an 12: 110)
And we delivered him from the distress. And thus we do deliver the believers.
(Qur’an 21: 88)
And you were harboring doubts about Allah. There, the believers were tried and shaken with a mighty shaking. (Qur an 33: 10-11)
Do not grieve over the hurt that is inflicted upon you by others, and forgive those that have ill-treated you.
The price of jealousy and rancor is enormous; it is the price that the revengeful person pays in exchange for his malice towards others. He pays with his heart, flesh, and blood. His peace, his relaxation, and his happiness – these he forsakes because he desires the sweetness of revenge and because he resents others.
Jealousy and rancor are illnesses for which Allah has given the cure and remedy:
[Those] who repress anger, and who pardon men… (Qur’an 3: 134)
Show forgiveness, enjoin what is good, and turn away from the foolish [i.e. don’t punish them]. (Qur’an 7. 199)
Repel [the evil] with one which is better [i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly], then verily! He, bettiveen whom and you there was enmity [will become] as though he was a close friend. (Qur’an 41: 34)
Do not grieve over that which has passed you by in life, for indeed you have been blessed with much.
Contemplate the many favors and gifts that Allah has bestowed upon you and be thankful to Him for them. Remind yourself of Allah’s many blessings, for Him, the Almighty, said:
And if you would count the graces of Allah, never could you be able to count them. (Qur’an 16: 18)
And [Allah] has completed and perfected His Graces upon you, [both] apparent [i.e. Islamic Monotheism, and the lawful pleasures of this world, including health, good looks, etc.] and hidden [i.e. One’s Faith in Allah (of Islamic Monotheism) knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise, etc.]. (Qur’an 31: 20)
And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help.} (Qur’an 16. 53)
Allah said, establishing His favors upon man:
Wave we not made for him a pair of eyes; and a tongue and a pair of lips? And shown him the two ways [good and evil]? (Qur’an 90: 8-10)
Life, health, the faculties of hearing and seeing, two hands and two legs, water, air, food – these are some of the more visible blessings in this world, while the greatest of all blessings is that of Islam and correct guidance. What would you say to someone who offered you large sums of money in return for your eyes, your ears, your legs, your hands_ or your heart? How great is your wealth in reality? By not being thankful, you do not render justice to Allah’s countless favors
By brooding over the past and its tragedies, one exhibits a form of insanity – a kind of sickness that destroys resolve to live for the present moment. Those who have a firm purpose have filed away and forgotten occurrences of the past, which will never again see light, since they occupy such a dark place in the recesses of the mind.
Episodes of the past are finished with; sadness cannot retrieve them, melancholy cannot make things right, and depression will never bring the past back to life. This is because the past is non-existent.
Do not live in the nightmares of former times or under the shade of what you have missed. Save yourself from the ghostly apparition of the past. Do you think that you can return the sun to its place of rising, the baby to its mother’s womb, milk to the udder, or tears to the eye? By constantly dwelling on the past and its happenings, you place yourself in a very frightful and tragic state of mind.
Reading too much into the past is a waste of the present. When Allah mentioned the affairs of the previous nations, He, the Exalted, said:
That was a nation who has passed away. (Qur’an 2. 134)
Former days are gone and done with, and you benefit nothing by carrying out an autopsy over them, by turning back the wheels of history.
The person who lives in the past is like someone who tries to saw sawdust. Of old, they used to say: “Do not remove the dead from their graves.”
Our tragedy is that we are incapable of dealing with the present: neglecting our beautiful castles, we wail over dilapidated buildings. If every man and every jinn were to try jointly to bring back the past, they would most certainly fail. Everything on earth marches forward, preparing for a new season and so should you.
Everything occurs according to preordainment and according to what has been decreed. Such is the belief of Muslims, the followers of Muhammad (Blessings and Peace be upon him). And nothing happens in the Universe except through Allah’s Knowledge, Permission, and Divine Plan.
No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees [Al-Lauh al-Mahfuz], before we bring it into existence. Verily, that is easy for Allah. (Qur’an 57: 22)
Verily, we have created all things with Qadar [Divine Preordainments of all things before their creation, as written in the Book of Decrees – Al-Lauh al-Mahfuz]. (Qur’an 54: 49)
And certainly, we shall test you with something offear; hunger; loss of wealth, lives and f -u ShaykhShaykh it’s, but give glad tidings to the patient ones. (Qur’an 2: 155)
And in a hadith, the Prophet (bpuh) said:
“Wonderful is the affair of the believer! His affairs in their entirety are good for him: if good befalls him, he is thankful, and that is good for him. And if harm befalls him, he is patient, and that is good for him. And this (prosperous state of being) is only for the believer.”
In an authentic hadith, the Prophet (bpuh) said:
“If you ask, then ask of Allah, and if you seek help, then seek it from Allah. And know that if the whole of the nation were to rally together in order to bring benefit to you in anything, they would not benefit you except with that which Allah has written for you. And if they were to gather together in order to inflict harm upon you with something; they would not harm you except with that which Allah has written upon you. The pens have been raised and the pages have dried.”
The Prophet (Blessings and Peace be upon him) also said: “And know that what has befallen you was not going to miss you, and that which missed you was not meant to befall you.”
In another authentic hadith, the Prophet (bpuh) said: “Strive for that which will benefit you, seek help from Allah, do not be weak, and do not say: If I had done such and such, the situation would be such and such. But say: Allah has decreed and what He wishes, He does.”
And in another authentic hadith, the Prophet (bpuh) said: “Every matter that Allah decrees for His slave is better for him.”
Shaykh al-Islam Ibn Taymiyah was asked about sin: Is it good for someone? He said:
“Yes, with the condition that it is followed by being remorseful and repentant, by seeking forgiveness, and by being sincerely moved (to submission) on the inside.”
Allah, the Exalted, says:
And it may be that you dislike a thing, which is good for you and that you like a thing, which is bad for you. Allah knows but you do not know
Bukhari related that the Prophet (bpuh) said:
“Indeed, Allah extends His Hand in the night to forgive the one who sins in the day, and He extends His Hand in the day to forgive the one who sins at night, and this continues until the sun rises from the west.”
In another hadith, the Prophet (bpuh) relates that Allah said: “O’ my slaves, verily you sin by day and night, and I forgive all sins; so seek forgiveness from me and I will forgive you.”
In another authentic hadith, the Prophet (bpuh) said:
“By the One Who has my soul in His Hand, if you were not to sin, then Allah would remove you, and would bring another nation who sins, and who then seek forgiveness from Allah; and He would forgive them.”
And the Prophet (Blessings and Peace be upon him) also said:
“By the One, who has my soul in His Hand, if you were not to sin, then I would fear upon you that which is more severe than sin; and that is self-conceit.”
In another authentic narration, the Prophet (bpuh) said: “Every one of you is constantly doing wrong, and the best of those who constantly do wrong are the ones who are constantly making repentance.”
He (bpuh) also said in this authentic hadith:
“Truly, Allah is happier with the repentance of His slave than one of you who is on his mount, and upon his mount is his drink and food; then he loses his mount in the desert, and he searches for it until he loses hope; so he sleeps and then wakes up to find that his mount is beside him, and he says, `O’ Allah, you are my slave and I am your Lord’. He pronounced this mistake as a result of his extreme happiness.”
He (bpuh) is also authentically reported to have said:
“Verily, a slave (of Allah) commits a sin and then he says, `O’ Allah, forgive me my sin, for indeed, none forgives sins except you’. Then he commits another sin, and he afterwards says, `O’ Allah, forgive me my sin, for indeed, none forgives sins except you’. Then he commits another sin, and he afterwards says, `O’ Allah, forgive me my sin, for indeed, none forgives sins except you’. Then Allah says, `My slave knows that he has a Lord, Who takes one to account for sins, and Who also forgives sins, so let my slave do as he wishes. ‘
The meaning of this is that as long as Allah’s slave is contrite and repentant, then Allah will forgive him.
In a certain class of people there rages an internal war, one that doesn’t take place on the battlefield, but in one’s bedroom, one’s office, one’s own home. It is a war that results in ulcers or an increase in blood pressure. Everything frustrates these people: they become angry at inflation, furious because the rains came late and exasperated when the value of their currency falls. They are forever perturbed and vexed, no matter what the reason.
They think that every cry is against them. (Qur ‘an 63: 4)
My advice to you is this: do not carry the weight of the globe on your shoulders. Let the ground carry the burden of those things that happen. Some people have a heart that is like a sponge, absorbing all kinds of fallacies and misconceptions. It is troubled by the most insignificant of matters; it is the kind of heart that is sure to destroy its possessor.
Those who are principled and are upon the true path are not shaken by hardship; instead, hardship helps to strengthen their resolve and faith. But the reverse is true for the weak-hearted: when they face adversity or trouble, it is only their level of fear that increases. At a time of calamity, there is nothing more beneficial to you than having a brave heart. The one who has such a heart is self-possessed ______ he has firm faith and cool nerves. On the other hand, during the course of any given day, the coward slaughters himself many times with apprehensions and presentiments of impending doom. Therefore, if you desire for yourself a stable life, face all situations with bravery and perseverance.
And let not those who have no certainty of faith discourage you… (Qur’an 30: 60)
Be more resolute than your circumstances and more ferocious than the winds of calamity. May mercy descend upon the weak-hearted, for how often it is that they are shaken by the smallest of tremors?
And verily, you will find them the greediest of mankind for life… (Qur’an 2: 96)
As for those who are resolute, they receive help from their Lord and are confident of His promise.
He sent down calmness and tranquility upon them. (Qur’an 48: 18)
The first person who benefits from an act of charity is the benefactor himself, by seeing changes in himself and in his manners, by finding peace, by watching a smile form on the lips of another person.
If you find yourself to be in difficulty or distress, show kindness to others, and you will be the first to find solace and comfort. Give to the needy, defend the oppressed, help those in distress, and visit the sick: you will find that happiness surrounds you from all directions.
An act of charity is like perfume it benefits the user, the seller, and the buyer. Furthermore, the psychological benefits that one receives from helping others are indeed great. If you suffer from depression, an act of charity will have a more potent effect on your sickness than will the best available medicine.
Even when you smile upon meeting others, you are giving charity. The Prophet (Blessings and Peace be upon him) said:
“Do not dismiss certain acts of kindness by deeming them to be insignificant, even if (such an act) is to meet your brother with a smiling face (for that is a deed which might weigh heavily in your scale of deeds).”
On the other hand, when you frown upon meeting others, you are displaying a sign of enmity, an act that is so detrimental to brotherhood that only Allah knows the full extent of its evil effects.
The Prophet (pbuh) informed us that the prostitute who once gave a handful of water to a dog was rewarded for that deed with Paradise, which is as wide as the heavens and the earth. This is because the Giver of rewards is Forgiving, Rich, and Worthy of Praise.
O’ you, who are threatened by misery, fear and grief, occupy yourself in the betterment of others. Help others in different way through charity, hospitality, sympathy, and support. And in doing so, you will find all of the happiness that you desire.
We who spends his wealth for increase in self-purification, and has in his mind no.favor from anyone for which a reward is expected in return; except only the desire to seek the Countenance of his Lord, the Most High. He surely will be pleased [when he enters Paradise]. (Qur’an 92: 18-21)
Just a quick reminder for all the brothers that we have Tajweed Classes every sunday after Maghrib with brother Majid. This is a blessed opportunity to learn how to recite the Quran in the correct manner.
What is Tajweed?
Tajweed is the science of reciting the Qur’an in accordance with the established rules and regulations of pronunciation so that every letter is recited with all its qualities from its correct place of pronunciation.
Recitation of the Holy Qur’an is a science which needs to be studied so that every letter of the Qur’an can be recited with the correct pronunciation. Due to the vastness of the Arabic language, a small mistake in the pronunciation of a letter or word can change the meaning of that word. For example, the word ‘qalb’ (with a qāf), which means heart, if read ‘kalb’ (with a kāf), will mean ‘dog.’ Hence, reciting the Qur’an incorrectly will mean that, on occasions, you may unknowingly distort the meaning of the Qur’an.
The Tajweed lessons will give brothers a chance to learn how to recite the Qur’an properly, to improve and perfect their recitation and fulfill an important obligation of Islam.
Allah سبحانه وتعالى says in the Holy Qur’an: “And recite the Qur’an with Tarteel (in a slow pleasant tone and style).” [73/4].
When asked about the meaning of tarteel, Sayyiduna Ali رضى الله عنه replied, “It means that the Qur’an should be recited with tajweed and with due observance to the rules of waqf (pausing or stopping at the end of a verse)”.
The Prophet Muhammad صلى الله عليه وسلم has said, “Indeed Allah desires that the Qur’an be recited in the manner in which it was revealed.”
Benefits & Virtues of Tajweed
The benefit of learning and reciting the Qur’an in the correct manner is that a person will be able to fulfil his obligation as a Muslim towards the Qur’an. It will also become a means of him/her being honoured in this world and in the hereafter. Most importantly he/she will be able to read the Qur’an in the manner in which it was revealed to the Prophet Muhammad صلى الله عليه وسلم . In one hadeeth the Prophet صلى الله عليه وسلم has said,
اَفْضَلُ الْعِبَادَتِ قِرَاءَةُ الْقُرْاَن
“The best of all worship is the recitation of the Holy Qur’an.”
What we need to know
In order to recite the Holy Qur’an in the correct manner as it was revealed and recited by the Holy Prophet صلى الله عليه وسلمwe need to familiarise ourselves with the knowledge of two things:
1. The correct pronunciation of the letters of the Arabic alphabet.
2. The rules related to perfecting the recitation of the Qur’an.
- One should not attend with a high expectation of learning the Qur’an quickly. The more time and effort one dedicates in learning the Qur’an, the more precise and correct one’s recitation will become. Practice leads to perfection. Every minute taken out to learn the Qur’an is rewarded. Please note that since every individual has different abilities and therefore there is no specific time scale to complete this course. Everyone will work at their own pace.
- Extra time (other than the allocated class time) should be spent to revise the Qur’an.
- With regard to the rules of Tajweed, one should always remember to learn, identify and then implement them.
- Necessary etiquettes should be adopted before proceeding to recite the Qur’an. This will help towards making the reciting of the Qur’an easier.