SEEKING THE LIGHT

By Muhammad Alshareef

In the name of Allah, the Compassionate, the Merciful

Aasiyah, the wife of Fir'own. Her Eeman in Allah thrived under the shadow of someone that said, "I am your Lord, Most High!" When news reached Fir'own of his wife's Eeman he beat her and commanded his guards to beat her. They took her out in the scalding noon heat, tied her hands and feet and beat her perpetually. Who did she turn to? She turned to Allah! She prayed, "My lord, build for me a home with you in Paradise and save me from Fir'own and his deeds and save me from the transgressive people."

It was narrated that when she said this, the sky opened for her and she saw her home in Paradise. She smiled. The guards watched astonished, she's being tortured and she smiles? Frustrated, Fir'own commanded a boulder to be brought and dropped on Aasiyah, to crush her to death. But Allah took her soul before the boulder was brought and she became an example for all the believing men and women till the end of time.

[And Allah has set forth an example for those who believe: the wife of Fir'own (Pharaoh) - when she said, "My Lord, Build for me a home with You in Paradise, and save me from Fir'own and his deeds, and save me from the transgressive-disbelieving people.] -Tahreem 66/11

In the hadith of Jibreel, when he came to the Prophet (SAL ALLAHU ALAYHI WA SALLAM) and asked him about Islam, Eeman, and Ihasan, the Prophet SAL ALLAHU ALAYHI WA SALLAM said about Eeman, "Eeman is to believe in Allah, His angels, His books, His Messengers, the Final Day, and the divine decree, the good and the bad thereof." For the past few weeks we have been reflecting on this hadith, only glimpses. Today we shall conclude with the last article of Eeman: to believe in the Divine decree, the good and the bad thereof.

As you and I travel though life we find ourselves in one of two situations. Either something good is happening in our lives and in which case - as Muslims- our role is to thank Allah for the blessing. Or something bad is happening to us, something we dislike and our role here is to be patient (Sabr). This is the formula for a happy life, a life cruising towards the pleasure of Allah. Sabr or Shukr, the worry stops here.

The Messenger of Allah (SAL ALLAHU ALAYHI WA SALLAM) said, "Strange is the affair of the Mu'min (the believer), verily all his affairs are good for him. If something pleasing befalls him he thanks (Allah) and it becomes better for him. And if something harmful befalls him he is patient (Saabir) and it becomes better for him. And this is only for the Mu'mmin "

Ibn Al-Jowzee said, "If this Dunya was not a station of tests it would not be filled with sicknesses and filth. If life was not about hardship, then the Prophets and the pious would have lived the most comfortable of lives. Nay, Adam suffered test after test until he left the Dunya. Nuh cried for 300 years. Ibrahim was thrown into a pit of fire and later told to slaughter his son. Ya'qub cried until he became blind. Musa challenged Fir'own and was tested by his people. Eeasa had no provision except the morsels his disciples provided him with. And Muhammad (Sal Allahu Alayhi wa Sallam) met poverty with patience, his uncle - one of the most beloved relatives to him - was slain and mutilated and his people disbelieved in him ... And the list of Prophets and the pious goes on and on."

What happens to us happens by the will of Allah. It is an article of our Eeman in Qada' and Qadr that we are pleased with Allah's choice, Good or seemingly bad it is all the test of this Dunya. How could we imagine that we shall not be tested when those who were better than us suffered what they suffered. They however came away with the pleasure of Allah, Subhaanahu wa Ta'Aala.

Al Hasan ibn Arafah narrated, "I visited Imam Ahmad ibn Hanbal after he was whipped and tortured. I said to him, "O Abu Abdillaaah, you have reached the station of the Prophets!" He said, "Keep quiet. Verily, I saw nothing more than people selling their Deen. And I saw scholars that were with me sell their Faith. So I said to myself, 'Who am I, what am I. What am I going to say to Allah tomorrow when I stand in front of Him and He ask me, "Did you sell your Deen like the others did?" So I looked at the whip and the sword and chose them. And I said, "If I die I shall return to Allah and say: 'I was told to say that one of Your Characteristics was something created but I did not.' After that, it will be upto Him - either to punish me of be Merciful on me."

Al-Hasan ibn Arafah then asked, "Did you feel pain when they whipped you?" He said "Yes, I felt the pain up to 20 lashes then I lost all feeling (They whipped him over eighty times). After it was over I felt no pain and that day I prayed Dhurhr standing."

Al-Hasan ibn Arafah started weeping when he heard what had happened. Imam Ahmad questioned him, "Why are you crying? I did not lose my Eeman. After that why should I care if I loose my life." They were better than us but this was how they were tested.

Let us discuss some facts about these tests of life, the good and the bad that befalls us:

§ Much of what befalls us - the hard times - is the direct result of our own sins. Allah Ta'aala says [And whatever misfortune befalls you it is because of what your hands have earned. And He pardons much.] - Sura 42/30

Muhammad ibn Seereen used to say when his depts piled up and he felt sad, "I know that the cause of this sadness is a sin I committed over 40 years ago."

§ People understand that when something bad happens it is a test from Allah. But dear Brothers and Sisters, the good things that happen to us are also a test.

Allah ta'aala says [And we tested them with good (blessings) and evil (calamities) in order that they might turn back] - A'raf 7/168

Abd alMalik ibn Ishaq said, "There is no one that is not tested with health and prosperity to measure how thankful he is (Shukr)."

And the Companion - AbdurRahman ibn 'Awf (RADI ALLAHU ANHU) said, "We were tested with hardship and were patient. And then we were tested with prosperity and we were not patient. Because of this Allah states:

[O ye who believe! Let not your wealth or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.] - Munafiqun 63/9

§ Patience must happen from the beginning, not three days later or one day later, at the first news of the calamity, when it first happens. The Prophet (SAL ALLAHU ALAYHI WA SALLAM) said, "Verily patience (is only Sabr when practiced) at the first hit (of news)."

§ There are things that contradict Sabr. Tearing ones shirt, for example, slapping ones face, slapping hands, shaving ones head, and cursing and wailing. Umm Salamah narrates: I heard the Messenger of Allah (SAL ALLAHU ALAYHI WA SALLAM) say, "Any Muslim that says when a calamity befalls him that which Allah commanded him: To Allah we belong and to him we return. O Allah reward me in this calamity and give me better then it - (any Muslim that says this) Allah will grant him better than (that which he lost)." - Muslim

§ These tests and hardships wash our sins. Aisha (RADI ALLAHU ANHA) said, "Verily fever sheds sins like a tree sheds leaves."

§ The hardships that befall us distinguish the believers from the insincere. Shumayt ibn Ajlaan said, "The pious and the ungrateful are hidden by health. Yet when calamities befall the two men are separated (by how they react)."

Allah says in the Quran [Alif/Laam/Meem..Do people think that they will be left alone because they say, "We believe," and will not be tested? Indeed We tested those who (lived) before them] Al-Ankaboot 29/1-3

Part II: Towards Sabr

Ali (RADI ALLAHU ANHU) said, "Verily Sabr is to Eeman what the head is to the body. When the head is cut off, the body falls. (He then raised his voice) Verily there is no Eeman for he who has no Sabr (patience)."

There are three types of Sabr that the Muslim must have: a. Sabr in the obedience of allah. For example, One must be patient and perform their Fajr at it's time.

b. Sabr in not disobeying Allah. Like someone might say, "I have to listen to music in the car." No you are command by He who gave you those ears to not listen to those lullabies of the Devil. And you must have Sabr in not disobeying Allah.

c. Sabr in what Allah Decrees on us. For example, if our child was to pass away we should be patient and seek the reward of Allah in our patience and say only that which is pleasing to Allah.

There are two keys. If we understand them we shall open the door to Sabr in our lives:

The First Key: know that our souls, families and wealth do not belong to us, they belong to Allah. He gave it to us as a loan to see what we would do with it. And when he takes it back He is taking back what belongs to Him. We had nothing before the blessing and we'll have nothing after it. We did not create the blessing from nothing, so how can we claim that it belongs to us.

The Second Key: We are on a journey and the destination is the hereafter - Paradise or Hell. We'll be leaving the Dunya behind us and we'll come back to Allah by ourselves. This is what needs our focus. And if Allah is pleased with us then no worry. If He is not pleased with us then all worry.

Let me draw your attention to a verse. Listen carefully. Allah revealed: [Guard strictly the (five obligatory) prayers, especially the middle Salah and stand before Allah in obedience.]- alBaqarah 2/238

The verses before this deal with divorce. The verses after it deal with divorce. Why was this verse placed in the middele. The Ulama' have suggested, Wa Allaahu a'lam, that in the hard times that a person goes through they should not forget the rememberance of Allah, the Salah. And it is that Salah coupled with Sabr that will pull them through.

[O you who believe! Seek Help in Patience and Salah. Truly, Allah is with those that are patient.]-Baqarah 2/153

There is good news for those who intend to act on their Sabr. Allah promised them three things: His prayer for them, His Mercy, and their guidance. [Who, when afflicted with calamity say, "Truly, to Allah we belong and truly, to Him we shall return."/They are those on whom the Salawat (i.e. the blessing and forgiveness) of their Lord is upon them, and who shall receive His Mercy, and it is they who are the guided ones] -Baqarah 2/157

Allah says [And We made from among them leaders, giving guidance under Our Command, when they were patient.]-asSajdah 32/24.

Sufyan ibn Uyaynah commented, "i.e. When they took hold of the leading issue, we made them leaders!"

Courtesy Of: www.khutbah.com

by Ibn Qayyim al-Jawziyyah

There are two things one should be take heed of if one wishes to attain success and felicity:

1) To know the details of the means of attaining good and evil, and to be clear about these through witnessing them in the world around, through one's own experience and that of others, as well as through reports one has heard about earlier and latter nations. One of the most effective means for attaining this is pondering over the Qur'an, for along with the sunnah, it clearly explains the paths to good and evil. If you turn your attention to them, they will suffice you. They will inform you of Allah's treatment of the obedient, and of the sinners. Moreover, apply what you read to practical experience, and you will see the illustration of this - that Allah is true, the Messenger is true, the Qur'an is true, and that Allah fulfills His promise. History contains details of the paths to good and evil mentioned in the Qur'an and sunnah.

2) Beware of deceiving oneself with regard to these paths. This is very important, for the servant knows that sin and heedlessness are harmful to him in his world and the Hereafter, and yet he may deceive himself:

Through relying on Allah's pardon and forgiveness, by procrastination of repentance, by performing istighfar only verbally, by doing good deeds [after impetuously sinning], by knowledge, by justifying his sins by the argument of destiny, by citing examples of people committing similar sins, or by following in the footsteps of ancestors and elders.

Many people think that they can perform some sin, and then if they say "Astaghfirullah" the sin will disappear. Or, they may deceive themselves with ahadith such as: "Whoever says "SubHaanallaahi wa-biHamdih" one hundred times in a day, his sins are taken off from him, even if they be like the foam of the ocean." Or "A servant committed a sin and then said, 'O Lord! I have committed a sin, so forgive me,' and so he was forgiven . . . . then Allah says, 'My servant knows that he has a Lord Who forgives sins, and takes [to task] for them. I have forgiven My servant, so let him do as he wishes.'"

Such people cling to the texts of hope, and hold fast to them with both hands, and put [all] their reliance in them, such that if they are reprimanded for committing some sin, they will recite all that they known about Allah's mercy and forgiveness. Some went to excessive limits in this, such that they claimed that to remain free of sins is being ignorant or under-estimating Allah's mercy and pardon.

Some deceived people cling to the notion of fatalism; that the servant has no free-will and that he is compelled to commit sins. Other cling to the notion of irja' (false hope), claiming that faith is merely affirmation, and that deeds are neither a part of faith nor have any effect upon it. According to their claim, the iman of the most sinful of believers is just like the iman of the angels Gabriel and Michael.

Some are deceived by their fathers and elders, thinking that they have a rank before Allah, such that they would not leave them to perish. They take this by analogy from the behavior of worldly kings, who might grant a favor or pardon to someone based on the merits of his father or relatives. Such people are used to being taken out of difficult situations by their fathers, and are under the impression that this may happen in the Hereafter too.

Others deceive themselves by reasoning that Allah has no need of punishing them since He gains nothing from it, and He does not lose anything by showing them mercy. Such a person may say, 'I am in dire need of His mercy, and He is not at all needy of [anything]. if a poor, thirsty person were in dire need of a drink of water from someone in whose premises there flows a river, he would not be denied it, and Allah is more generous, and more expansive in mercy.'

Others are deceived by ridiculous misinterpretations/ misunderstandings, e.g.:

"Your Lord will give you, so that you become pleased." [Surah Duha, 5] he says: I am not pleased to enter the Fire. This is despicable ignorance, and clear lies, for he should be pleased by what Allah is pleased by, and it is not against Allah's pleasure to punish the oppressors, wrong-doers, evil-doers, traitors and those persistent on major sins. "Allah forgives all sins." [Surah Zumar, 93]

This is also despicable ignorance, for this verse refers to those who repent; otherwise it would imply invalidation of the verses threatening punishment for the sinners. This is specified by another verse,

"Allah does not forgive that partners be associated with Him, and He forgives anything beneath that to whomever He wills." [Surah Nisa,48] Also, "None will burn in it except the most miserable one who rejected and turned away [from the truth]." [Surah Layl, 15-16]. This is a specific fire from among the various levels of Jahannam, and moreover the fact that only the rejecters will burn in it does not rule out that others may enter it. "[Hell] has been prepared for the unbelievers." [Surah Baqarah, 24]. The fact that it has been prepared for the unbelievers does not rule out that sinful Muslims may also be punished in it, just as the fact that Heaven "has been prepared for the pious" [Surah Aali-`Imran, 133] does not rule out that people with the smallest grain of faith may enter it even if they were not pious.

Some are deceived by fasting the days of `Ashura and `Arafah, such that some may even say that the fast of `Ashura' expiates the whole year, and the fast of `Arafah remains as a surplus of reward. Such people have failed to realize that the fast of Ramadan and the 5 daily prayers are greater and more noble than the fasts of `Arafah and `Ashura, and that [it is understood that] sins are [only] forgiven as long as major sins are avoided. So, [fasting] from one Ramadan to another, [praying] from one Jumu`ah to the next, act in a mutually strengthening manner to achieve forgiveness of minor sins, provided major sins are avoided. So, how then can an optional fast expiate every major sin of a person while he still persists upon the sins, and has not repented from them? Also, it is possible that these two optional fasts expiate all sins in totality, but that this has certain prerequisites and conditions, such as avoidance of major sins, or that the expiation is achieved in conjunction with other good deeds, much the same as the 5 daily prayers and the fasting of Ramadan expiate minor sins in conjunction with the avoidance of major sins. "If you abjure the major things which you are prohibited from, We shall expiate you your evil deeds. [Surah Nisa, 31]

Some are deceived by the hadith Qudsi, "I am according to the good expectation/thought of My servant., so let him think of Me as he wishes." i.e. that whatever he thinks I will do to him, I will. But, good expectations can only be with good conduct, for one who does good expects that his Lord will deal with him well, will not break His promise, and will accept his repentance. As for the one of evil conduct, who persists upon major sins, oppression and other evils, the desolation of sin, wrongdoing and [other] prohibited things prevent him from having good expectations of his Lord. This is something we witness in everyday life. A disobedient employee who has run away with company property will not have a good expectation of his boss. The evil of wrong deeds cannot coexist with good expectation. The best in expectation of his Lord['s mercy] is the most obedient to Him. Hasan Basri said, "The believer has good expectation of his Lord, so he make his deeds good. But, the evil person has bad expectation of his Lord, so he does evil."

How can someone claim to have good expectation of his Lord when he is like a runaway, and is doing things which displease and anger his Lord, and has abandoned His orders, and is at war with Him. How can one have good expectation of his Lord if he thinks that He does not see him? "And, you used not to conceal yourself, lest your hearing, sight and skin testify against you, but you thought that Allah does not know much of what you used to do. And that, your expectation which you entertained about your Lord, has destroyed you, so you have become among those lost/ruined." [Surah Fussilat, 23] So, these people, who thought that Allah did not know much of what they did, actually had ill- expectation of their Lord, and that destroyed them. Such people are deceived if they think they will directly enter Heaven; they are fooling themselves; Satan is leading them astray and beguiling them.

Ponder over this.

Consider: how is it possible for one's heart to be certain that one is going to meet Allah, that Allah sees and hears all that he does, and knows his secret open affairs, and that he will be made to stand before Allah, answerable for all his deeds - how can one be certain and aware of all of this, and yet persist upon things which displease Allah; persist upon abandoning Allah's orders, neglecting His rights, and yet claim that he has good expectation of Allah?!!

Abu Umamah Sahl ibn Hanif reports: `Urwah ibn al-Zubayr and I entered upon `A'ishah and she said : If only you had seen the Messenger of Allah in one of his illnesses; [when] he had 6 or 7 dinars. The Messenger of Allah ordered me to distribute them [in charity?], but the pain of the Messenger of Allah kept me from doing that, until Allah cured him. Then, he asked me about them: "What have you done? Had you distributed the 6 dinars?" I said, "No, by Allah. Your pain had kept me from doing so." He asked for them to be brought [to him], and put them in his hand then said, "What would be the expectation of Allah's prophet if he met Allah with these in his possession?"

What, then would be the expectation of the people of major sins, and the oppressors, if they were to meet Allah with these sins and forfeited rights of people on their backs? If their claim that they entertained good expectations that Allah would not punish evil and wrongdoing people, were to benefit them, then everyone could do as he wished, doing everything that Allah has forbidden, provided he kept good expectation of Allah, thinking that the fire will not touch him. Subhanallah! How deceived can one be? Prophet Ibrahim said to his people, "Is it a lie, gods besides Allah, that you desire? What then is your expectation of the Lord of the Worlds?" [Surah Saffat, 86] i.e. what is your expectation of Allah, what do you expect He will do to you if you meet Him having worshipped other than Him?

So, if we reflect over this, we will realize that good expectation of Allah is equivalent to good deeds, for one is moved to good deeds by good hope of Allah, that He will reward him for his efforts and accept them. Otherwise, good expectation along with pursuit of whims and desires and lusts is incapacity.

In short, good expectation can only occur if the means for salvation are pursued. Pursuit of the means to destruction cannot accompany good expectations.

Someone might claim: It might, based on the expansiveness of Allah's mercy and forgiveness and generosity, and that His mercy exceeds His wrath, and that punishing does not benefit Him, nor does forgiveness harm Him. The reply is: Allah is indeed most generous and merciful, but this is in the appropriate place. Allah is also described as possessing wisdom and might and inflicting retribution, seizing with might, and punishing those deserving punishment. So, if the good expectation is based merely on some of Allah's attributes, then the righteous and the evil, the believer and the unbeliever, would equally be candidates for it. But, the names and attributes of mercy do not benefit the unbeliever or similarly one who has neglected his duty and exposed himself to Allah's curse. Rather, good expectation of Allah is for one who repents, regrets his sins and desists from the. This is good expectation, whereas the first is deception.

"Those who believe, and those who perform hijrah and jihad in the path of Allah - they are hopeful of Allah's mercy." [Surah Baqarah, 218] So, these people are the ones who can be truly hopeful of Allah's mercy; not the evil and sinful people. "Then, your Lord is, to those who make hijrah after they have been persecuted, and then perform jihad and are patient/steadfast - indeed, your Lord is, after that, Most Forgiving, Most Merciful. [Surah Nahl, 119] So, the knowledgeable one is he who puts hope in its correct place, whereas the deceived one is he who puts it elsewhere.

Source: Al-Jawab al-Kafi li-man sa'al `an al-Dawa' al-Shafi
Translator: Suheil Laher
Courtesy Of: Islaam.com

THIS IS HARUN YAHYA WORKS: COPIED FROM;
http://us2.harunyahya.com/Detail/T/EDCRFV/productId/25656/THE_SIZE_OF_THE_EARTH

When people stand up and begin walking, they feel no pressure in an upward or downward direction. Sitting, walking, and running are exceedingly mundane activities. Yet each time people engage in such activities, they are completely unaware that they are resisting a very powerful gravitational force.

The most important reason for this is the size of Earth. If it were just slightly smaller, gravity would be far weaker, the planet’s atmosphere would fragment and disappear, and we would be unable to remain stable in the world. If the Earth were larger, gravity would increase considerably and various poisonous gases would make our atmosphere lethal. Even if we managed to protect ourselves from these gasses, we would be unable to move.

Yet such a problem never arises, because Earth’s size has been determined in a manner that makes human life possible. The conditions that combine are so delicate that there is no way even one of them could have come about by chance. Scientists have calculated the odds of such an event as 1 in 10¹²³.¹ Clearly, the accidental formation of an environment suited to life is impossible.

Were Allah willed so, He could make each star and planet suitable for life, arrange matters so that human beings had no need to eat or drink, breathe gasses in specific proportions, or gravity or the Sun. But Allah, Who created all that exists, willed to bring together all of the astonishingly detailed conditions necessary for life to remind people that He created and controls everything and to give us the opportunity to appreciate His infinite might and turn to Him:

He to Whom the kingdom of the heavens and Earth belongs. He does not have a son, and He has no partner in the Kingdom. He created everything and determined it most exactly. (Surat al-Furqan, 2)

1. Roger Penrose, The Emperor’s New Mind (Oxford, UK: Oxford University Press, 1989); Michael Denton, Nature’s Destiny (New York: The Free Press, 1998), 9.

Jun 05, 2010