There are moments in life when the heart quietly slips into thinking that certain things are simply beyond reach. A door feels permanently closed. A prayer feels too delayed. A situation seems too tangled to ever be resolved. In those moments, the Qur’an gently redirects us to stories that remind us of who Allah is — and what He can do.

Surah Maryam opens with the intimate, trembling voice of Prophet Zakariyyah. Old in age, his hair white, his wife unable to bear children, he still turns to Allah with a whisper of hope. He doesn’t demand. He doesn’t insist. He simply asks, knowing that even the faintest prayer is heard by the One who never forgets His servants.

When the angels bring him the news of a child — Yahyā — Zakariyyah is stunned. Not doubtful, but overwhelmed. He asks again and again how such a thing could happen. His heart is witnessing a miracle that defies every law of nature he has known. Yet Allah reminds him that His power is not bound by human limits.

Then the surah shifts to Maryam, a young woman of purity and devotion. She is told of something even more incomprehensible — a child without a father. No logic, no precedent, no human explanation could make sense of it. Her heart trembles, and she seeks refuge from what she cannot understand.

But the message is the same.

What is impossible for creation is never impossible for the Creator.

Across both stories, Allah repeats a single, timeless truth:

إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُون

“When He decrees a matter, He only says to it, ‘Be,’ and it is.”

These stories are not just historical accounts. They are reminders for every believer who stands before a mountain they cannot move, a door they cannot open, or a future they cannot imagine.

If Allah could give Zakariyyah a child in old age…
If Allah could give Maryam a child without a father…
Then what burden of yours is truly beyond His power?

The same Lord who granted them the unimaginable is the same Lord who watches over you now.

So when your heart feels overwhelmed, whisper the duʿāʾ the Prophet ﷺ taught:

اللَّهُمَّ لَا سَهْلَ إِلَّا مَا جَعَلْتَهُ سَهْلًا، وَأَنْتَ تَجْعَلُ الْحَزْنَ إِذَا شِئْتَ سَهْلًا
O Allah, nothing is easy except what You make easy, and You can make hardship easy whenever You will.

In a world filled with constant change, trials, and uncertainty, the believer is reminded to remain firm and grounded. Just as a waterproof watch remains unaffected by the waves that crash against it, the heart of a المؤمن (believer) should remain steady—anchored to Allah—regardless of the storms surrounding it.

Allah reminds us in the Qur’an:

“Indeed, in the remembrance of Allah do hearts find rest.”
(Sūrah Ar-Ra‘d 13:28)

True stability is not found in a life free of hardship, but in a heart that remains connected to its Creator through every hardship. When the الدنيا becomes turbulent, it is dhikr (remembrance), du‘ā, and reliance upon Allah that protect the inner state of a believer.

The Prophet ﷺ emphasised the importance of a firm heart, frequently making the du‘ā:

“O Turner of the hearts, keep my heart firm upon Your religion.”
(Jāmi‘ at-Tirmidhī)

This powerful supplication reflects a profound truth: hearts are constantly changing, and without Allah’s guidance, they can easily drift.

Life will inevitably bring moments of chaos, uncertainty, and difficulty. Yet the believer strives to remain inwardly calm—not because the storm is weak, but because their connection to Allah is strong.

Anchoring the heart to Allah means:

• Turning to Him in ease and hardship

• Trusting His decree with contentment

• Remembering Him consistently

• Seeking forgiveness and guidance often

When the heart is firmly attached to Allah, it remains alive, protected, and at peace—even when everything else feels unstable.

The Messenger of Allah ﷺ said:

“A true Muslim is one from whose tongue and hands others are safe, and a true believer is one who safeguards the lives and wealth of others.” (Nasāʾī)

In this profound hadith, the Prophet ﷺ defines faith not through rituals alone, but through the impact a believer has on the people around them. True Islam is not merely something we carry in our hearts or express in private devotion—it is something others feel through our character, our speech, and our behaviour.

Faith That Protects, Not Hurts

The Prophet ﷺ teaches that a genuine Muslim is someone from whom no harm comes—neither through harsh words nor harmful actions. Their presence brings reassurance, not fear; comfort, not anxiety. They are careful with their tongue, knowing that a single word can wound more deeply than a weapon. They are mindful with their hands, ensuring they never violate the rights, dignity, or property of another.

A Guardian of the Community

A true believer, the Prophet ﷺ continues, is one who safeguards the lives and wealth of others. This is a powerful shift in perspective: faith is not only about avoiding harm, but actively protecting others. The believer becomes a guardian of trust, a person others feel safe around, someone who strengthens the fabric of their community through honesty, compassion, and responsibility.

Faith as a Social Responsibility

This hadith reminds us that Islam is not a solitary journey. Our worship refines us, but our character reveals us. The measure of our faith is reflected in how we treat people—family, neighbours, colleagues, and even strangers. Every interaction becomes an opportunity to embody mercy, restraint, and integrity.

In a world where harm often spreads faster than healing, the Prophet ﷺ calls us to be sources of safety, kindness, and protection.

اللهم اجعلنا ممن سلم المسلمون من لسانه ويده، واملأ قلوبنا رحمةً وصدقا، واجعلنا مفاتيح للخير مغاليق للشر

O Allah, make us among those from whose tongue and hands others are safe. Fill our hearts with mercy and sincerity, and make us keys to goodness and locks against harm.

The story of ʿAmr ibn al‑ʿĀṣ is one of the most striking examples of how noble character can soften even the firmest opposition. Known for his sharp intellect, political skill, and military strength, ʿAmr initially stood among those who resisted the rise of Islam. Yet the very qualities he admired in leadership—integrity, consistency, and moral courage—were the qualities he witnessed most clearly in the Prophet Muhammad ﷺ.

A Transformation Rooted in Witnessing Truth

ʿAmr ibn al‑ʿĀṣ later described the turning point that led him to embrace Islam. His words reveal not just admiration, but a deep recognition of prophetic truth:

“What convinced me of the truthfulness of this unlettered Prophet was that he never commands any good without being the first to act upon it, nor does he forbid any evil without being the first to abstain from it. When he is victorious, he remains humble, and when he faces defeat, he does not resort to abuse. He is true to his word and fulfills his promises. I bear witness that he is indeed a Prophet.”

This testimony captures the essence of the Prophet’s leadership. His message was not merely spoken—it was lived. His ethics were not theoretical—they were embodied. His victories never inflated him, and his challenges never compromised his principles.

The Power of Embodied Integrity

ʿAmr’s reflection highlights several qualities that define prophetic character:

• Leading by example — The Prophet ﷺ acted upon every good he taught.
• Moral restraint — He avoided every wrong he warned others against.
• Humility in success — Triumph never led him to arrogance.
• Dignity in hardship — Setbacks never pushed him toward cruelty or bitterness.
• Truthfulness and reliability — His promises were never broken.

These qualities were not occasional; they were consistent. And it was this consistency—this unwavering alignment between word and action—that convinced a seasoned statesman like ʿAmr that Muhammad ﷺ was truly sent by God.

A Reminder for Us Today

The story invites reflection on how character influences hearts more deeply than argument. People may debate ideas, but they cannot deny integrity when they see it lived. The most powerful daʿwah is not in speech alone, but in the quiet, steady truth of one’s actions.

اللهم ارزقنا صدق الاتباع، وحسن الاقتداء بنبيك، وثبّت قلوبنا على الحق قولًا وعملاً

O Allah, grant us true adherence and beautiful imitation of Your Prophet, and keep our hearts firm upon truth in word and deed.

Allah says:

 وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ 

“Whenever you speak, maintain justice—even regarding a close relative.”

This brief yet powerful command reminds us that integrity in speech is a core part of faith. Our words carry weight, and Allah calls us to use them with fairness, honesty, and balance—regardless of who is involved.

It is easy to be just when dealing with strangers. The real test appears when the truth affects someone close to us: a family member, a friend, someone we feel protective over. In those moments, personal loyalty can blur moral clarity. Yet the Qur’an insists that truth and justice must rise above emotion, habit, and social pressure.

To speak justly is to honour Allah before honouring people. It is to let principles guide the tongue, not personal ties. It is to recognise that fairness is an act of worship, and that every word is recorded.

May Allah grant us the strength to uphold truth in all circumstances.

اَللّٰهُمَّ أَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ

O Allah, I ask You for a word of truth in times of calm and in times of anger

Unlocking Your True Potential During Ramaḍān, Mufti Sufyan Khapi presents a powerful 30-day guided journey designed to help Muslims deepen their connection with Allah, refine their character, and unlock their spiritual potential.

This book began as daily reflections shared during Ramaḍān 1446 AH and was later expanded with Qur’ānic verses, authentic aḥādīth, and practical reflections. The result is a structured roadmap for meaningful growth throughout the blessed month.

Download the Full 30-Day Guide

To experience the complete journey , including all Qur’ānic references, aḥādīth, and reflections, download the full book here: Unlocking Your True Potential During Ramaḍān – By Mufti Sufyan

One of the most profound reminders given to us in the Qur’an is the certainty of death. It is a truth that every human being, regardless of status, wealth, or strength, will inevitably face.

A Qur’anic Reminder

Allah says:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ
“Every soul shall taste death.” (Sūrah Āli‑‘Imrān 3:185)

This short yet powerful verse is enough to awaken the heart. It reminds us that life is temporary, fragile, and fleeting. What remains eternal are our deeds and the state in which we meet our Lord.

The Prophet’s ﷺ Practice at the Grave

Death was not something the Prophet ﷺ ignored or avoided. Rather, he used it as a means to soften hearts and encourage reflection. It is narrated that:

Whenever the Prophet ﷺ finished the burial of the dead, he would stand over the grave and say:
“استغفروا لأخيكم وسلوا له التثبيت فإنه الآن يُسأل”
“Ask forgiveness for your brother, then ask that he may be strengthened, for he is now being questioned.” (Sunan Abī Dāwūd)

This moment at the graveside was not simply a ritual. It was a reminder that the journey of the deceased had entered a new phase — one in which only their deeds could accompany them.

Living with Purpose and Consciousness

Remembering death is not meant to create fear without direction. Instead, it is meant to inspire purposeful living. When we recognise that every breath is a gift and every action is recorded, our priorities naturally shift.

We begin to:

• Choose actions that draw us closer to Allah, rather than those that distract us.
• Model our character on the Sunnah of the Prophet ﷺ, striving for kindness, honesty, humility, and patience.
• Repent frequently, knowing that our hearts are in constant need of cleansing.
• Value time, understanding that it is one of the greatest blessings we will be questioned about.

Preparing for the Inevitable

The believer does not fear death in a hopeless way. Instead, they prepare for it with hope, effort, and trust in Allah’s mercy. By living with awareness, we aim to meet that final moment with:

• A firm heart, grounded in faith.
• A peaceful soul, content with Allah’s decree.
• A record of deeds, filled with sincerity and striving.

A Final Reflection

Death is not the end; it is the beginning of the true life. The wise person is the one who prepares for what is certain. Let this reminder soften our hearts, refine our actions, and draw us closer to the One who created us.

رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْإِيْمَانِ وَلَا تَجْعَلْ فِيْ قُلُوْبِنَا غِلًّا لِّلَّذِيْنَ اٰمَنُوْا رَبَّنَآ إِنَّكَ رَءُوْفٌ رَّحِيْمٌ

Allah says:

 إِنَّ الَّذِينَ يَتْلُونَ كِتَابَ اللَّهِ وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً يَرْجُونَ تِجَارَةً لَنْ تَبُورَ

“Surely those who recite the Book of Allah, establish the prayer, and spend from what We have provided them—secretly and openly—are hoping for a transaction that will never perish.”

This verse highlights three timeless actions that form the most secure spiritual investment a believer can make—an investment with no risk, no loss, and no decline.

Reciting the Book of Allah

Engaging with the Qur’an nourishes the heart and illuminates the path. Every recitation strengthens faith, deepens understanding, and brings reward that continues to grow.

Establishing the Prayer

Prayer is the believer’s daily anchor. It brings discipline, peace, and a constant return to purpose. When performed with consistency and devotion, it becomes a source of stability and spiritual profit.

Spending from What Allah Has Provided

Giving—whether quietly or openly—purifies wealth and uplifts others. It transforms temporary possessions into lasting reward and builds a legacy that continues long after one departs this world.

A Guaranteed Return

Together, these three deeds form a portfolio of actions that never depreciate. They enrich the soul, strengthen community, and secure reward in the Hereafter. In a world full of uncertainty, Allah offers a promise of absolute stability: a trade that will never fail.

اللهم اجعلنا من أهل كتابك، المحافظين على صلاتك، المنفقين في سبيلك، ووفِّقنا لتجارةٍ لن تبور

O Allah, make us among the people of Your Book, those who uphold the prayer, give in Your path, and grant us a transaction that will never perish.

In our modern, fast-paced world, we often measure “greatness” by productivity, titles, and the weight of our responsibilities. We wear our busyness like a badge of honour, often at the expense of the little eyes watching us from below. However, a beautiful narration from the life of the Prophet Muhammad ﷺ reminds us that true stature is found in the ability to stoop down to a child’s level.

A Scene of Divine Humility

Imagine the scene: The man chosen to lead an entire Ummah, the Final Messenger ﷺ, is found on his hands and knees. On his back sit his beloved grandsons, al-Hasan and al-Husayn. He isn’t just supervising them; he is active in their joy, acting as their “camel” in a moment of pure, unscripted play.

When an onlooker witnessed this scene, Prophet ﷺ said, “What an excellent camel is your camel!” the Prophet ﷺ didn’t feel embarrassed or reassert his authority. Instead, the moment was completed with a compliment to the children: “And what excellent riders you are!”

Key Lessons for the Modern Heart

• Greatness is Never Too Busy: If the man carrying the weight of Revelation could find time to crawl on the floor for a child, none of us are “too busy” to put down our phones and engage.

• The Sunnah of Gentleness: Compassion toward children isn’t a secondary trait; it is a core prophetic practice. Gentleness (Rifq) validates a child’s worth and builds a foundation of security and love.

• Play as Worship: This interaction shows that nurturing the hearts of the next generation through joy is, in itself, an act of spiritual excellence.

A Prayer for the Family

As we strive to embody this prophetic gentleness, we turn to the beautiful supplication from the Qur’an:

رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَ ٰ⁠جِنَا وَذُرِّیَّـٰتِنَا قُرَّةَ أَعۡیُنࣲ وَٱجۡعَلۡنَا لِلۡمُتَّقِینَ إِمَامًا

“Our Lord, grant us from among our spouses and offspring comfort to our eyes and make us an example for the righteous.” (Surah Al-Furqan, 25:74)

Let us remember that to be an “example for the righteous” often starts on the living room floor, playing with those who call us home.

Prophet ﷺ said:

وَالصَّبْرُ ضِيَاءٌ

“Patience is a radiant light.”

When the Prophet ﷺ described patience as ضياء, he was showing us that:

1. Patience is not passive — it is an active form of worship.

• It is the inner strength to continue walking, even when the path is difficult.
• This “radiant light” pushes you forward rather than leaving you standing still.

2. Patience burns away confusion.

• Just as sunlight dissolves darkness, patience dissolves panic and despair.
• The one who is patient sees trials with clarity, purpose, and calm.

3. Patience has heat—meaning it involves struggle.

• Unlike soft light (نور), ضياء is bright and intense.
• It reminds you that real patience comes with pain, but that pain leads to purification and growth.

4. Patience gives spiritual vision.

• It allows a person to understand that tests are part of Allah’s wisdom.
• The more patience a person has, the more “light” they carry within.

Dua

اَللّٰهُمَّ لَا سَهْلَ إِلَّا مَا جَعَلْتَهُ سَهْلًا، وَأَنْتَ تَجْعَلُ الْحَزْنَ إِذَا شِئْتَ سَهْلًا

Allāhumma lā sahla illā mā jaʿaltahū sahlā, wa anta tajʿalu-l-ḥazna idhā shi’ta sahlā.

O Allah, there is no ease except what You make easy, and You make hardship easy when You will.

— Reported from Anas b. Mālik (raḍiyallāhu ʿanhu)
(Ibn Ḥibbān 6737, Ibn al-Sunnī 351)

Life is often described in the Qur’an as a journey of testing. These trials are not signs of Allah’s displeasure; rather, they are often a hallmark of His love. As the Prophet Muhammad ﷺ said, “The people most severely tested are the Prophets, then the next best, then the next best.”

When we face hardships, our perspective often narrows to our own pain. By looking at the lives of those who came before us, we shift our focus from “Why is this happening?” to “How can I grow through this?”

1. The Trial of Loneliness and Family Conflict

Often, our deepest wounds come from those closest to us, or from a profound sense of being “the only one.”

• Adam (ʿalayhi as-salām) | Loneliness: Imagine being the first of your kind, navigating an entire world without a peer. When you feel misunderstood or solitary in your faith, remember that the father of humanity began his journey in total reliance on Allah alone.

• Ibrāhīm (ʿalayhi as-salām) | Parental Rejection: For many, the greatest heartache is a parent who doesn’t understand or support their path. Ibrāhīm (AS) faced a father who threatened him for his beliefs. He responded with grace and a prayer for his father’s forgiveness, teaching us that our duty to Allah stands above all, even when it costs us familial comfort.

• Yūsuf (ʿalayhi as-salām) | Betrayal by Peers: Betrayal by siblings or friends can lead to deep cynicism. Yūsuf (AS) was thrown into a well by those who should have protected him. His story reminds us that human betrayal cannot thwart Divine decree; what was meant to destroy him actually positioned him for greatness.

2. The Trial of Reputation and Social Pressure

In an age of social media and “cancel culture,” the fear of being mocked or slandered is pervasive.

• Prophet Muhammad ﷺ | Social Hardship: He was called a sorcerer, a liar, and was pelted with stones. He lost his wealth, his status, and his beloved wife Khadijah (RA) during the most difficult years. His life is a testament to the fact that perseverance (Sabr) is the key to ultimate victory.

• ʿĀʾishah (may Allah be pleased with her) | Slander: The “Incident of the Slander” (Ifk) is a profound lesson for anyone whose character has been questioned. She remained patient while the entire city whispered about her, until Allah Himself cleared her name in the Qur’an. She teaches us that Allah is the ultimate defender of the innocent.

3. The Trial of Physical and Internal Limitations

Our bodies and our abilities are also a terrain for spiritual growth.

• Ayūb (ʿalayhi as-salām) | Chronic Illness: After losing his wealth, his children, and his health, Ayūb (AS) never complained against Allah. He showed us that patience is not just waiting; it is keeping a good attitude while waiting.

• Mūsā (ʿalayhi as-salām) | Physical Impediment: Mūsā (AS) had a speech impediment and felt inadequate to face Pharaoh. Yet, Allah chose him to lead an entire nation. His story teaches us that Allah does not call the qualified; He qualifies the called. Our “weaknesses” are often the very things that make our reliance on Him more sincere.

4. The Trial of the Unknown and Being “Trapped”

Sometimes, we feel stuck in situations where we see no logical exit, or we are asked to work toward a goal we don’t fully understand.

• Yūnus (ʿalayhi as-salām) | Feeling Trapped: In the darkness of the whale’s belly, at the bottom of the ocean, there was no physical way out. Yūnus (AS) turned inward and called upon Allah with his famous prayer: “There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.” He proves that no matter how deep the “whale” you are in, Allah can hear your whisper.

• Nūḥ (ʿalayhi as-salām) | Trusting the Process: Building an ark in the middle of a desert made no sense to the onlookers. Nūḥ (AS) endured centuries of mockery because he trusted the Divine command over his own logic. He teaches us that obedience to Allah provides safety, even when the “storm” hasn’t arrived yet.

Moving Forward

The next time a difficulty arises, don’t just ask “Why?” Instead, ask, “Whose path am I walking on right now?” Whether it is the loneliness of Adam or the patience of Ayūb, you are in the company of the greatest humans to ever live.

Prophet Muhammad ﷺ said: “Charity extinguishes sins just as water extinguishes fire.” (Tirmidhī)

The Prophet’s ﷺ comparison to water and fire is deliberate. Just as fire consumes everything in its path and leaves behind destruction, sins can consume our peace of mind and our spiritual standing. Charity acts as the immediate cooling agent.

1. The Nature of “Extinguishing”

When water meets fire, a physical change occurs. Similarly, charity doesn’t just hide a sin; it seeks to wash it away. It suggests that:

• Urgency matters: Just as you wouldn’t wait to put out a fire, we shouldn’t wait to give charity after making a mistake.
• Relief: Giving brings a sense of coolness and “Sakinah” (tranquility) to a heart scorched by guilt.

2. Sincerity Over Quantity

The “water” of charity can be a massive flood or a single drop. In Islamic tradition, the value is in the intent (Niyyah).

• Financial Charity: Giving from what you love, even if it is a small amount.
• Social Charity: A smile, removing an obstacle from the path, or offering a genuine compliment.
• Internal Charity: Forgiving someone who wronged you is a form of charity toward your own soul.

3. The “Fire” of the Hereafter

Scholars also note that this “fire” refers to the consequences in the afterlife. Charity acts as a shield or a barrier, cooling the heat of the Day of Judgment for the believer.

Key Takeaway: Charity is a spiritual reset button. No matter how “burnt” we feel by our own shortcomings, a sincere act of kindness provides the water needed to start fresh.

The Arabic term Niyyah (نِيَّة) literally means ‘intention,’ ‘purpose,’ or ‘determination.’ In Islamic jurisprudence and spirituality, it carries a very precise and critical meaning.

1. Definition and Significance

The centrality of Niyyah is established by a famous Ḥadīth:

“Actions are but by intention, and every man shall have but that which he intended…” (Bukhārī & Muslim)

2. Niyyah in the Hadith Qudsi

The Hadith you provided beautifully illustrates how intention governs the recording of both good and bad deeds.

A. Niyyah as a Full Good Deed

The moment a person makes a sincere intention to perform a good deed, they are immediately rewarded. This means the Niyyah itself is a deed of the heart.

• Example: A person resolves: “Tomorrow, I will give $10 to charity.”

  • Scenario 1 (Reward): If they fall ill and cannot leave the house, the Niyyah alone is recorded as a complete good deed.

  • Scenario 2 (Multiplied Reward): If they follow through, the original Niyyah is rewarded (1 point), and the Action is multiplied (10x to 700x).

B. Niyyah as a Protective Barrier

In the case of avoiding sin, the Niyyah acts as a spiritual defense system:

• Scenario: A person intends to lie to gain an advantage but then remembers Allah and thinks: “I will not lie, because I fear Allah.”

  • The Intention to sin is not recorded.

  • The subsequent Niyyah to abandon the sin for Allah’s sake is rewarded as a full good deed (1 Point).

3. Practical Lesson

The ultimate practical lesson of the Niyyah is to constantly purify the heart. Before starting any action—whether praying, studying, working, or resting—one should ask: “Why am I doing this? Is my purpose to please Allah?” This internal check ensures that even simple, daily activities can become a source of multiplied rewards.

Winter often brings with it cold mornings, early sunsets, heavy clouds, and long stretches of darkness. For many, this season feels heavy — a time of low energy, shorter days, and grey moods. But for the believer, winter holds a quiet secret: it is the easiest doorway to one of the greatest acts of worship.

A man once asked al-Ḥasan al-Baṣrī:
“O Abū Saʿīd, what is the best deed by which a servant draws near to Allah?”

He replied:
“I do not know of anything by which those who draw near to Allah come closer than when a person rises in the depths of the night to perform prayer.”

These words carry even more weight when winter arrives.
The nights stretch long, the world slows down, and silence deepens. Where others might see darkness, the righteous saw opportunity. They used to say:
“Winter is the believer’s spring.”
Because its long nights make standing before Allah easier, softer, more attainable than at any other time of year.

There is a unique sweetness in waking when the world sleeps — to whisper duʿā’, to bow in gratitude, to feel your forehead touch the ground in the quiet hours before dawn. This is a closeness that daytime worship does not replicate.

The Prophet ﷺ said:
“Hold tight to the night prayer. It was the practice of the righteous before you. It brings you closer to your Lord, wipes away sins, and prevents wrongdoing.” (Tirmidhī)

Even if it is just ten minutes before Fajr, even if it is two simple rakaʿāt — those moments carry a weight that transforms the heart.

The early Muslims would say that the delight they found in night prayer was greater than the delight others found in entertainment. Some nights, their hearts would almost leap from joy simply remembering Allah, to the point they would say:
“If the people of Paradise experience anything like this, how blissful must their lives be!”

Winter offers what no other season does: nights long enough to rest and rise. The cold air, the stillness, the quiet hours — they all make qiyām easier, gentler, more inviting.

Instead of letting this season pass as a time of gloom or heaviness, turn it into a season of nearness. Let the long nights become moments of whispered duʿā’, renewed resolve, and sincere connection.

Start small. Wake a few minutes early. Pray two rakaʿāt. Ask Allah for what weighs on your heart. Build slowly, consistently, lovingly.

Because qiyām isn’t only an act of worship — it is a gift.

رَبَّنَا هَبْ لَنَا مِن لَّدُنكَ رَحْمَةً
“Our Lord, grant us mercy from Yourself.”

أَمَّن يُجِيبُ ٱلْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ ٱلسُّوٓءَ وَيَجْعَلُكُمْ خُلَفَآءَ ٱلْأَرْضِ ۗ أَءِلَـٰهٌۭ مَّعَ ٱللَّهِ ۚ قَلِيْلاً مَّا تَذَكَّرُونَ

“Who responds to the desperate one when he calls upon Him, removes hardship, and makes you successors on the earth? Is there any god besides Allah? Little do you reflect.”

This verse teaches us three important lessons about Allah and our purpose in life.

First, Allah alone responds to those in distress. Ibn Kathīr explains that when a person is truly in need, there is no one to turn to except Allah, and only He can remove their hardship. One narration from a man of the Hujaymī tribe records the Prophet ﷺ saying, “I call to Allah alone, who, if harm touches you and you call Him, He removes it.” (Aḥmad) This reminds us to place our trust in Allah in times of difficulty.

Second, Allah grants humans the role of stewards on the earth. Ibn Kathīr writes that He appoints each generation to succeed the previous one, spreading humanity across time and space with wisdom. This teaches us that while we rely on Allah for help, we also have a responsibility to care for the world and the people around us.

Finally, the verse reminds us to reflect on the uniqueness of Allah. There is no god beside Him. He alone has the power to respond to our calls, remove hardships, and shape the destiny of humankind. This encourages mindfulness and gratitude in every aspect of our lives.

In essence, this verse invites us to turn to Allah in our struggles, trust in His wisdom, and embrace our responsibility as caretakers of the earth.

Among the most touching human stories from the early days of Islam is the story of Bareerah (RA), a woman of courage and dignity and her husband Mugheeth, whose deep love for her became a symbol of how the heart cannot be commanded.

Bareerah (RA) was an Arab enslaved girl to the Prophet’s ﷺ first cousin, Utbah ibn Abi Lahab who obligated her to marry a fellow slave, Mugheeth. However, Bareerah was not in support of the union. As someone who was enslaved, she had no choice but to marry Mugheeth, with whom she later bore a child. Although outwardly fulfilling her duties, her heart never found comfort in this marriage.

Longing for independence, Bareerah sought her freedom through a contract. She approached our mother Aishah (RA) hoping for help. Aishah offered to pay the full amount but Bareerah’s owners insisted they would only sell her if they kept the ‘Wala’ (inheritance rights).

When this matter reached the Prophet ﷺ, he clarified publicly:

“The ‘Wala’ belongs to the one who sets a person free.” (Bukhari)

The owners gave in, and Bareerah was freed. With freedom came a new right given to her by Islamic law: She could now choose whether to stay married or separate.

Bareerah chose to leave the marriage.

A Heartbreaking Scene in Madinah

Afterward, the noble companion Abdullah Ibn Abbas (RA) reported that he saw Mugheeth walking around behind Bareerah in the streets of Madinah crying, the tears streaming into his beard, wetting his cheeks. He strove to convince her to return to him, but she refused.

The Prophet’s uncle Abbas (RA) then asked Allah’s Messenger ﷺ to speak to Bareerah on behalf of Mugheeth.

Witnessing this, the Prophet ﷺ said:

“O ʿAbbas, are you not amazed at Mugheeth’s love for Bareerah, and her dislike for him?”

The Prophet ﷺ then went to Bareerah and said:

“Will you take him back? For he is the father of your child.”

Bareerah responded:

“Are you commanding me to do so, O Messenger of Allah?”

He ﷺ replied:

“I am merely interceding on his behalf.”

She said with clarity:

“I have no need of him.”

This scene … a man weeping in the streets, and a woman choosing her God-given right is one of the most emotionally moving accounts from the Seerah.

Love, Pain, and the Human Heart

This account of unrequited love during the time of Revelation contains profound lessons. Ibn al-Qayyim cites this narration as evidence that love is an affair of the heart, often outside one’s control.

He writes:

“The Messenger of Allah did not prohibit Mugheeth from loving Bareerah… this was something beyond his choice.”

The Prophet ﷺ did not shame Mugheeth for his sorrow. He did not tell him to “man up” or hide his tears. Instead, he interceded gently, acknowledging his pain.

Scholars like al-Sindi note that the Prophet ﷺ’s amazement shows that deep love is usually mutual, and such imbalance is rare, making the story even more striking.

Her Strength, Faith, and Obedience

While Mugheeth’s pain was real, Bareerah’s firmness was not cruelty. It was clarity.

She fulfilled the Prophet’s ﷺ request with respect, verified whether it was a command, and obeyed instantly when she learned it was not. In this, she demonstrated:

• emotional intelligence
• moral courage
• obedience to Allah and His Messenger ﷺ
• and an understanding of her rights under Islamic law

Through Islam, she rose from slavery to becoming a respected narrator of hadith, known for her reliability, strength, and dignity.

Conclusion: A Story of Compassion and Conviction

The story of Mugheeth and Bareerah is a moving account of love-lost; one that exemplifies the Prophet’s ﷺ great care and compassion. He did not rebuke his Companion for displaying his pain; instead, he attempted to intercede on his behalf. And although Bareerah had no desire to return to her former husband, she demonstrated devout obedience to Allah and His Messenger ﷺ. Hence, this story teaches us sympathy for the feelings of others, as well as readiness to hear and obey our Lord’s Command.

May Allah be pleased with Bareerah (RA), have mercy on Mugheeth, and make us people of compassion, justice, and sincerity. Ameen.

Early Life and Poetic Brilliance

Born into the noble tribe of Banu Sulaym, Al-Khansa displayed exceptional poetic talent from a young age. But it was the tragic loss of her two beloved brothers, Sakhr and Muʿawiyah, that awakened her full poetic power. Her elegies, filled with raw emotion and exquisite language, became famous across Arabia.

Among her most well-known verses for her brother Sakhr are:

“The rising of the sun reminds me of Sakhr,
And I remember him with every setting of the sun…”

Her eloquence was so widely admired that she was recognised as the greatest female poet in Arab history, and one of the greatest poets of all time. Scholars of Arabic poetry said:
“No woman ever composed poetry equal to Al-Khansa.”

When Al-Khansa later travelled to Madinah with the delegation of Banu Sulaym, she embraced Islam wholeheartedly. The Prophet ﷺ greatly admired her poetry and would often ask her to recite:

“Go on, Khansa.”

The Prophet Muhammad ﷺ regarded her poetry as superior even to the renowned poet Imru’ al-Qays, and he affectionately called her “Khanas,” similar to how he gently shortened the names of those he loved.

Although the Prophet ﷺ did not compose poetry, he valued truthful, refined poetry and encouraged poets like Hassān ibn Thābit to defend Islam through verse. Al-Khansa’s skill became a means of honouring truth, expressing noble emotion, and strengthening the Muslim community.

She is not only famous for her poems, but also because of her heroic actions during the battle of Qadisiyyah which was fought between the Muslims and the Persians. During the Battle of Qadisiyyah, she accompanied her four sons:

Amr, Amrah, Mu’awiyah, and Yazid.

The night before the battle, she gathered them and said:

“O, My sons! You embraced Islam and emigrated of your own free will… By Allah, beside Whom there is no God, you all are the sons of the same father, just as you are the sons of the same mother. I never betrayed your father. I never allowed a blot to come on your high birth nor polluted your pedigree. You know what rewards Allah has promised for those who fight against the disbelievers in His path. You must remember that the everlasting life of the Hereafter is far better than the transitory life of this world.

Allah has said in the Qur’an:

O believers! Patiently endure, persevere, stand on guard, and be mindful of Allah, so you may be successful. (Surah Ali-Imran 3:200)

When you get up tomorrow morning, be prepared to contribute your best in the battle. Go ahead into the enemy lines, seeking help from Allah. When you see the flames of war rising high, get right into the centre and face the enemy chiefs. Insha’Allah you will get your abode in Paradise with honour and success.”

Next day, when the battle was in full swing, all her four sons advanced towards the enemy lines and fought bravely. One by one, they attacked the enemy, reciting the words of their mother in verses and fought until all of them were martyred.

When the news reached her, she did not wail as she once had in the pre-Islamic days for her brother. Instead, she said:

“Alhamdu lillah Who honoured me with their martyrdom.
I hope my Lord will gather me with them in His mercy.”

Her faith moved the Caliph ʿUmar ibn al-Khattab’, who granted her an annual stipend in honour of each of her sons.

Al-Khansa embodied eloquence, courage, patience, and devotion — qualities that continue to inspire Muslims today. Islam transformed her from a woman who mourned one brother for years to a mother who accepted the martyrdom of four sons with unwavering iman. She prepared her sons with strength, encouraged them with wisdom, and met their sacrifice with steadfastness, gratitude and a heart firmly attached to Allah and the hereafter.

Known as the Poetess of Arabia and the Mother of Martyrs, her legacy continues to illuminate hearts. The Prophet ﷺ encouraged her poetry, showing that Islam values creativity and talent when used for truth and goodness. In a society where poetry shaped minds, Al-Khansa used her voice to uphold justice, preserve memory, and inspire generations.

May Allah have mercy on Al-Khansa, reward her sacrifices, and grant us steadfastness like hers. Ameen.

The Islamic tradition offers timeless guidance to shape a believer’s heart, behaviour, and relationships. The following principles come from the Qur’an and the Sunnah. Each one carries a reference from the Islamic sources.

1. أحسنوا الظن بالله — Think Well of Allah
A believer maintains hope and trust in Allah at all times, especially in moments of difficulty. Having good expectations of Allah is an act of worship and a sign of a heart filled with faith.
The Prophet ﷺ said: “None of you should die except while assuming the best about Allah.” (Ṣaḥīḥ Muslim)

2. سل الله العفو والعافية — Ask Allah for Pardon and Well-Being
Well-being in body, soul, and life is among the greatest gifts a person can receive. The Prophet ﷺ encouraged the believers to frequently ask Allah for pardon and well-being.
The Prophet ﷺ said: “Ask Allah for pardon and well-being, for no one is given anything better after certainty in faith than well-being.” (Sunan at-Tirmidhī)

3. استوصوا بالنساء خيرا — Treat Women with Kindness
The Prophet ﷺ honoured women and emphasised their rights and dignity. He reminded the ummah repeatedly to be gentle, fair, and kind toward women.
The Prophet ﷺ said: “Treat women kindly.” (Ṣaḥīḥ al-Bukhārī & Muslim)

4. اتق الله حيثما كنت — Fear Allah Wherever You Are
Taqwā is a constant state of awareness. The believer carries it in private and in public, in ease and in hardship, wherever they may be.
The Prophet ﷺ said: “Fear Allah wherever you are.” (Sunan at-Tirmidhī)

5. الكلمة الطيبة صدقة — A Kind Word Is Charity
Charity is not limited to giving money. A sincere and gentle word that uplifts another person is also counted as charity.
The Prophet ﷺ said: “A good word is charity.” (Ṣaḥīḥ al-Bukhārī & Muslim)

6. أقيموا الصلاة — Establish Prayer
Prayer is the foundation of spiritual life. Establishing prayer means performing it regularly, properly, and with presence of heart.
Allah says: “Establish the prayer.” (Qurʾān 2:43)

7. ارحموا الناس — Be Merciful to Others
Mercy is at the heart of the Prophet’s message. Showing mercy to people invites the mercy of Allah upon oneself.
The Prophet ﷺ said: “Be merciful to those on earth and the One above the heavens will be merciful to you.” (Sunan at-Tirmidhī)

8. أخلصوا النية — Purify Your Intention
The sincerity of intention gives value to every action. Every good deed begins with a pure and clear intention.
The Prophet ﷺ said: “Actions are only by intentions.” (Ṣaḥīḥ al-Bukhārī & Muslim)

9. أدّوا الأمانة — Keep Trust
Trustworthiness is one of the strongest signs of true faith. A believer returns what they are entrusted with, whether it is property, responsibility, or a promise.
The Prophet ﷺ said: “Render the trust to the one who entrusted you.” (Sunan Abī Dāwūd)

These principles guide the believer toward sincerity, mercy, trust, and devotion. When a person lives by them, their heart becomes purified and their character becomes a source of goodness for others. Through these teachings, the light of the Qur’an and the Sunnah shines in both private and public life.

اللَّهُمَّ اهْدِنِي لِأَحْسَنِ الأَخْلَاقِ، لا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا، لا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ
“O Allah, guide me to the best of character, for none can guide to its best except You, and turn me away from bad character, for none can turn it away except You.”

Always make duʿā, even for the simplest matters, the ones you feel perfectly capable of handling on your own. Even when life feels calm, steady, and free of hardship, make duʿā.

Why? Because the one who turns to Allah in moments of ease will find their heart instinctively drawn to Him in moments of difficulty. The soul that is trained to rely upon its Lord in peace will not panic when tested by the storm.

The Prophet ﷺ said:

“Remember Allah in times of ease and He will remember you in times of hardship.”  (Tirmidhī)

He ﷺ also said:

“Let each one of you ask his Lord for all his needs, even for a lace of his sandal when it breaks.” (Tirmidhī)

These words remind us that duʿā is not only for moments of desperation. It is an act of love and recognition, a declaration that every blessing, big or small, comes only by the will of Allah. When you ask Allah for the tiniest of things, for guidance in a decision, for patience in your day, even for something as small as a missing shoelace, you are acknowledging His constant presence in your life.

Making duʿā in times of ease is a form of gratitude. It softens the heart, nurtures humility, and keeps the soul aware of its need for its Creator. It prevents the illusion of self-sufficiency, the silent belief that we can manage without Him.

And when hardship eventually arrives, as it always does in the journey of life, the heart that has been in constant conversation with Allah will not need to search for words or direction. It will instinctively turn back to Him, finding comfort in familiar nearness.

So keep making duʿā in every season, through every emotion, and for every need.
Because when you remember Allah in your ease, He will remember you in your hardship.
And in those moments of difficulty, you will not just be calling out to Him — you will find that He has already turned His mercy toward you.

Your Lord never forgets.

وَمَا كَانَ رَبُّكَ نَسِيًّا

“And your Lord is never forgetful.” [Maryam 19:64]

There is a verse that should strike like an arrow into the heart of every oppressor and bring deep, abiding comfort to every oppressed soul.

When life feels unfair, when wrongs seem unanswered, when prayers go unanswered for years, this verse quietly echoes through the corridors of the heart. It reminds us that while human memory fades, divine memory never does. Allah overlooks when He wills, forgives whom He wills, turns sins into good deeds, and raises the most hopeless hearts to the highest ranks of mercy, but He never forgets.

Every tear, every injustice, every hidden act of goodness is preserved with Him. Nothing slips past His awareness. This is not the forgetfulness of delay, it is the patience of divine wisdom.

To trust in that is to find peace amid the storm. To remember that is to know that justice is not always loud, but it is always certain.

In moments when you feel unseen or forgotten, turn to the duʿāʾ of the Prophet ﷺ:

اللهم لا تجعلني في نفسي، ولا تكلني إلى نفسي طرفة عين

“O Allah, do not leave me to myself, nor entrust me to my own soul even for the blink of an eye.” (Abū Dāwūd)

For the One who never forgets you will never abandon you.

Let that resonate, not as a mere verse, but as a lifeline.

Personal hygiene is an integral part of a Muslim’s lifestyle, as Islam places great emphasis on cleanliness and purity. It encompasses various aspects, including cleanliness of the body, hair, nails, and other personal grooming practices. Muslims strive to maintain cleanliness as an essential component of their faith and adherence to the natural disposition known as Fitrah.

The Prophet ﷺ said:

خَمْسٌ مِنَ الْفِطْرَةِ: الْخِتَانُ، وَاسْتِحْدَادُ، وَنَتْفُ الْإِبْطِ، وَتَقْلِيمُ الْأَظْفَارِ، وَقَصُّ الشَّارِبِ
“Five are from the acts of fiṭrah: circumcision, shaving the pubic hair, plucking the armpit hair, cutting the nails, and trimming the moustache.”
(Sahih al-Bukhari 5891)

Cleanliness of the Body

Islam teaches that the body is a trust from Allah, so keeping it clean is an act of worship. ‘Wudhu’ (ablution) before prayer purifies both the body and the soul, preparing us to stand before Allah. ‘Wudhu’ (ablution) involves washing the face, hands, arms, feet, and rinsing the mouth and nose.

This practice is based on the verse:

Allah says:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ
(Surah al-Mā’idah 5:6)
“When you stand for prayer, wash your faces and your forearms to the elbow, wipe your heads, and wash your feet to the ankles.” (Quran 5:6)

Hair Care

Hair care is an important aspect of personal hygiene in Islam. Muslims are encouraged to keep their hair clean and well-groomed. This includes regular washing and combing of the hair to maintain cleanliness and prevent the accumulation of dirt or lice.

The Prophet ﷺ said:
مَنْ كَانَ لَهُ شَعْرٌ فَلْيُكْرِمْهُ
“Whoever has hair should honour it.”
(Sunan Abi Dawud 4163)

Pubic Hair

Muslims are instructed to remove the pubic hair for both males and females. Removing this hair is part of fitrah and helps prevent bad odour, dirt, and unhygienic buildup. Regular grooming in these areas is a sign of discipline and cleanliness in Islam.

وَقَّتَ لَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم فِي قَصِّ الشَّارِبِ وَتَقْلِيمِ الأَظْفَارِ وَحَلْقِ الْعَانَةِ وَنَتْفِ الإِبْطِ أَنْ لاَ نَتْرُكَ أَكْثَرَ مِنْ أَرْبَعِينَ يَوْمًا
“The Prophet ﷺ fixed the time for us for trimming the moustache, clipping the fingernails, shaving the pubic hairs and plucking the underarm hairs — that we not leave it for more than forty days.”
(Jami at-Tirmidhi 2757)

Nail Care

Taking care of the nails is a recommended practice in Islam. Muslims are encouraged to keep their nails short and clean, as long nails can collect dirt and germs, which can harm health and affect purity in prayer. Keeping nails trimmed and clean ensures both hygiene and obedience to the Sunnah.

The Prophet ﷺ said:
مِنَ الْفِطْرَةِ … وَتَقْلِيمُ الْأَظْفَارِ خَمْسٌ
“Five are the acts of Fitrah … cutting the nails.”
(Sahih Muslim 257)

Oral Hygiene

Oral hygiene holds significant importance in Islam. Muslims are encouraged to maintain oral cleanliness by brushing their teeth regularly, especially before prayers. A clean mouth is beloved to Allah. Using a siwak or toothbrush regularly keeps the breath fresh, prevents disease, and makes worship more pleasing to Allah.

The Prophet ﷺ said:
لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ كُلِّ صَلَاةٍ
“Were it not for the hardship on my nation, I would have commanded them to use a siwak at every prayer.”
(Sahih al-Bukhari 887)

Bathing and Friday Ghusl

Regular bathing removes impurities and refreshes the body. Friday ghusl is a Sunnah that shows respect for the congregation and the sanctity of Jumah prayer. Using fragrance adds to the Sunnah of cleanliness and dignity.

The Prophet ﷺ said:
غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ
“The taking of a bath on Friday is compulsory for every male (Muslim) who has attained the age of puberty.”
(Sahih al-Bukhari 879)

Practical Sunnah Takeaways

• Stay clean through wudhu and regular bathing.
• Keep hair neat and combed.
• Remove pubic and underarm hair for hygiene.
• Trim nails weekly to avoid dirt and germs.
• Use siwak or toothbrush often, especially before prayer.
• Never neglect Friday ghusl and fragrance.

Written by Aadaab / Tarbiyah

The Prophet Muhammad ﷺ said:

“Charity does not decrease wealth.”(Ṣaḥīḥ Muslim)

At first glance, this statement seems to defy logic. How can giving away what we own not reduce it? Yet, this timeless truth unveils one of the most profound spiritual laws in Islam: what is given for the sake of Allah is never lost.

In the unseen economy of the Divine, charity (ṣadaqah) multiplies wealth rather than diminishes it. The hand that gives is the one most deserving of increase. The one who shares what they love for Allah’s sake finds that blessings flow to them in ways beyond material calculation, through ease, contentment, and unexpected openings.

The effects of charity extend far beyond financial blessing. The act of giving is a divine key that unlocks multiple doors of goodness.

It relieves a heavy worry. When you give, you invite divine comfort into your own life. Many have experienced that a burden lifts after helping someone else carry theirs.

It brings healing to the sick. The Prophet ﷺ taught, “Treat your sick with charity.” (al-Ṭabarānī)

Giving opens the heart to mercy, and mercy invites healing both physical and spiritual.

It makes a difficult matter easy. Sometimes what stands between us and relief is an act of generosity. Charity brings barakah, divine increase, to one’s time, efforts, and affairs.

It serves as a pathway to answered prayers. The one who gives sincerely for Allah’s sake finds their supplications traveling swiftly toward acceptance.

In giving, you are not merely transferring wealth; you are investing in eternity. You are declaring that your trust lies not in possessions but in the Sustainer of all provision, Ar-Razzāq. Each coin given and each kindness offered becomes a seed planted in the fertile soil of faith, destined to blossom in this world and the next.

So the next time you give, do so with certainty, knowing that every act of generosity draws you nearer to the boundless Mercy of your Creator. For in truth, it is not wealth that grows less when we give, but hearts that grow richer.

Allah ﷻ says in Sūrah al-Balad:

أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ، وَلِسَانًا وَشَفَتَيْنِ، وَهَدَيْنَاهُ النَّجْدَيْنِ

“Have We not made for him two eyes, and a tongue, and two lips, and shown him the two paths?” (Qurʾān 90:8–10)

This short passage is both a reminder and a reckoning. It draws our attention to the blessings that we often take for granted. Eyes to see, a tongue to speak, and guidance to distinguish right from wrong. All of these are signs from Allah, pointing to both His generosity and His expectation that we use these gifts with purpose.

One night, the righteous scholar Al-Fuḍayl ibn ‘Iyāḍ (رحمه الله) recited these verses and began to weep. When asked why, he said:

“Have you ever spent a night thanking Allah for granting you two eyes with which you see?
Have you ever spent a night thanking Allah for granting you a tongue with which you speak?”

Then he continued listing the endless blessings that surround us, the ones so constant that they fade into the background of our lives.

His words echo the Qur’anic truth:

وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا

“And if you were to count the favour’s of Allah, you could not enumerate them.” (Qurʾān 16:18)

Our eyes, tongue, hands, and time are among the greatest trusts (amānāh) Allah has placed in our care. Yet they are often the very blessings we use carelessly. The Prophet ﷺ said:

“نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ: الصِّحَّةُ وَالْفَرَاغُ”

“There are two blessings that many people are deceived concerning: health and free time.”(Ṣaḥīḥ al-Bukhārī, 6412)

Health and time are the two things most wasted yet most missed once they are gone. The eyes that see Qurʾān today may one day dim. The tongue that recites dhikr may one day fall silent. Gratitude is not just an emotion; it is a state of mindful use.

The Prophet ﷺ advised us with timeless wisdom:

“اغْتَنِمْ خَمْسًا قَبْلَ خَمْسٍ: شَبَابَكَ قَبْلَ هَرَمِكَ، وَصِحَّتَكَ قَبْلَ سَقَمِكَ، وَغِنَاكَ قَبْلَ فَقْرِكَ، وَفَرَاغَكَ قَبْلَ شُغْلِكَ، وَحَيَاتَكَ قَبْلَ مَوْتِكَ”

“Take advantage of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before your busyness, and your life before your death.” (Reported by al-Ḥākim and al-Bayhaqī)

This ḥadīth is not only a call to action but a reminder of accountability. Each of these five is a temporary gift. They fade, they shift, and when they are gone, the only thing that remains is how we used them.

When we reflect on Al-Fuḍayl’s tears, we are reminded that gratitude (shukr) is not limited to words like “alḥamdulillāh.” True gratitude is to use Allah’s blessings in obedience to Him, to let the eyes look at what is pure, to let the tongue speak truth, and to let time be filled with remembrance.

Allah ﷻ promises:

لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ

“If you are grateful, I will surely increase you [in favour].” (Qur’an 14:7)

Imagine, as Al-Fuḍayl asked, spending one night simply thanking Allah, not for wealth or success, but for sight, for speech, for guidance. How often do we reflect that our ability to see a sunrise, to whisper a du‘ā’, or to recite the Qurʾān is itself an ocean of mercy?

Gratitude purifies the heart, softens the soul, and turns routine blessings into acts of worship. As one of the early scholars said:

“The one who truly knows Allah is the one who never tires of thanking Him.”

رَبِّ اجْعَلْنِيْ لَكَ شَكَّارًا ، لَكَ ذَكَّارًا ، لَكَ رَهَّابًا ، لَكَ مِطْوَاعًا ، لَكَ مُخْبِتًا ، إِلَيْكَ أَوَّاهًا مُّنِيْبًا

The truest measure of a believer is not found in public, where eyes are watching, but in private — when only Allah sees us. Our hidden deeds shape our hearts, our lives, and ultimately our destiny.

Allah tells us in the Qur’an:

إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

“Indeed, those who fear their Lord unseen will have forgiveness and a great reward.” (Sūrah Al-Mulk, 67:12)

When the servant remembers Allah in solitude, the soul is purified, the heart is calmed, and a light radiates on the face that no cosmetic can imitate. Private acts of worship (a secret charity, a hidden du‘ā, or resisting sin when no one is watching) draw us nearer to Allah in ways the world may never notice.

The Prophet ﷺ said:

“Seven will be shaded by Allah on the Day when there will be no shade but His… [among them is] a person who remembers Allah in solitude, and his eyes overflow with tears.” (Saḥīḥ al-Bukhārī)

But just as secret worship brings light, hidden disobedience brings darkness. The Prophet ﷺ warned:

“I certainly know people from my Ummah who will come on the Day of Resurrection with good deeds like the mountains of Tihamah, but Allah will make them scattered dust.”They are people, he explained, “who, when they are alone with the prohibitions of Allah, they violate them.” (Sunan Ibn Mājah)

This is why life sometimes feels heavy: the heart restless, the face darkened, the spirit constricted. These are often the unseen effects of private sins that erode our souls from within.

Our unseen moments are a trust. If we are faithful to Allah in private, He will honour us in public, grant us ease in the grave, and raise us with light on the Day of Judgment.

يَوْمَ تُبْلَى السَّرَائِرُ

“The Day when secrets will be put on trial.” (Sūrah Aṭ-Ṭāriq, 86:9)

So let us guard our private lives with as much care as we guard our reputations. Fill solitude with Qur’an, remembrance, and sincere repentance. And when we falter — as all humans do — let us rush back to Allah’s vast mercy.

اَللّٰهُمَّ اغْفِرْ لِيْ ذَنْبِيْ كُلَّهُ ، دِقَّهُ وَجِلَّهُ ، وَأَوَّلَهُ وَآخِرَهُ ، وَعَلَانِيَتَهُ وَسِرَّهُ.

O Allah, forgive for me all of my sins: the minor and major, the first and the last, the public and the private.

Inner and Outer Beauty in Islam

In Islam, outward appearance and inner state are deeply connected. Cleanliness, modesty, and decency in dress are not merely social etiquettes—they are reflections of faith. Allah does not look at our bodies or wealth but at our hearts and deeds. A Muslim should strive for ḥayāʾ (modesty inside and out) in conduct, speech, and clothing, knowing that true beauty lies in faith, morals, and character.

“Cleanliness is half of faith.”

Sahih Muslim 223

Cleanliness and Presentation

Feeling good about your appearance uplifts mood, self-esteem, and confidence. On the other hand, neglecting one’s outer self can lead to negative feelings and even repel others. Islam strongly encourages good hygiene, grooming, and cleanliness—not only for personal benefit but also as a courtesy to others.

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

“O children of Adam, take your adornment at every place of prayer, and eat and drink, but be not excessive. Indeed, He does not like those who commit excess.”

Surah al-A‘rāf 7:31

From this verse, scholars derived that it is recommended to present oneself in a pleasant manner, especially when going out in public, attending Friday prayer, or celebrating Eid. This includes wearing clean and modest clothes, applying a good fragrance, and respecting local customs of dignified dress.

Dressing with Gratitude

كُلُوا وَاشْرَبُوا وَتَصَدَّقُوا وَالْبَسُوا فِي غَيْرِ مَخِيلَةٍ وَلَا سَرَفٍ إِنَّ اللَّهَ يُحِبُّ أَنْ تُرَى نِعْمَتُهُ عَلَى عَبْدِهِ

“Eat, drink, give in charity, and wear clothing, but without extravagance or pride. Indeed, Allah loves to see His blessings upon His servants.”

Musnad Aḥmad 6695 – ṣaḥīḥ

Here, the intention is not vanity but gratitude. A believer should wear clean, dignified clothing as a way of showing appreciation for Allah’s blessings. Thus, Muslims are encouraged to display Allah’s blessings humbly, without arrogance or showing off.

تذاكروا النعم فإن ذكرها شكر

“Remind each other of your blessings, for to remember them is gratitude.”

ʿUmar ibn ʿAbd al-ʿAzīz (raḥimahullah)

The Balance Between Beauty and Humility

لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ

“No one who has an atom’s weight of arrogance in his heart will enter Paradise.”

A man asked, “What if a person likes his clothes and shoes to look good?” The Prophet ﷺ replied:

إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ

“Indeed, Allah is beautiful and loves beauty. Arrogance is rejecting the truth and looking down on people.”

Sahih Muslim 91

Reflecting Allah’s Blessing in Appearance

The Prophet ﷺ encouraged his companions to reflect on Allah’s blessings in their appearance.

أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي ثَوْبٍ دُونٍ فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَلَكَ مَالٌ؟ قَالَ: نَعَمْ مِنْ كُلِّ الْمَالِ. قَالَ: مِنْ أَيِّ الْمَالِ؟ قَالَ: قَدْ آتَانِيَ اللَّهُ مِنَ الْإِبِلِ وَالْغَنَمِ وَالْخَيْلِ وَالرَّقِيقِ. قَالَ: فَإِذَا آتَاكَ اللَّهُ مَالًا فَلْيُرَ عَلَيْكَ أَثَرُ نِعْمَةِ اللَّهِ وَكَرَامَتِهِ.

He came to the Prophet ﷺ wearing a shabby garment. The Prophet ﷺ said to him, “Do you have wealth?” He replied, “Yes, of every kind.” The Prophet ﷺ asked, “What kind of wealth?” He said, “Allah has given me camels, sheep, horses, and slaves.” The Prophet ﷺ said, “If Allah has given you wealth, then let the effect of Allah’s blessing and generosity be seen upon you.”

Sunan Abi Dawud 4063

Conclusion

True beauty in Islam is not measured by filters, fashion, or fleeting trends—it is a balance of inner faith and outward decency. When Muslims maintain cleanliness, dress with gratitude, and reflect Allah’s blessings humbly, they embody the saying: “Indeed, Allah is beautiful and loves beauty.” (Sahih Muslim 91)

May Allah grant us both inner and outer beauty that pleases Him, and may our appearance always reflect gratitude, humility, and faith.

Practical Sunnah Tips for Appearance

• Maintain cleanliness — “Cleanliness is half of faith” (Muslim 223). Regular bathing, grooming, and trimming nails are part of sunnah.
• Wear modest, neat clothing — Choose garments that are clean and dignified without extravagance.
• Use pleasant fragrance — The Prophet ﷺ loved fragrance and encouraged its use, especially before Jumuʿah.
• Dress with gratitude — Wear your blessings humbly, remembering they are from Allah.
• Avoid arrogance and extravagance — Beauty is loved by Allah, but pride and boastfulness are not.
• Adorn yourself for prayer and gatherings — Present yourself well in the mosque, at Eid, and when meeting fellow Muslims.

Alhamdulillah… for the way life unfolds, often in ways we cannot grasp at first. There are moments when events feel heavy, confusing, or even painful. In those moments, it is hard to believe that good could possibly emerge. Yet, Allah’s wisdom is always greater than our vision.

Consider the story of the mother of Musa (peace be upon him). In what must have been the most heartbreaking moment, she placed her beloved baby in a basket and set him afloat upon the river. To her, it must have felt like loss—an unbearable separation. But in reality, that very act was the beginning of Allah’s mercy and protection.

Allah tells us in the Qur’an:

فَرَدَدْنَاهُ إِلَىٰ أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ
“So We restored him to his mother, that she might be comforted and not grieve…”

What seemed like the end was actually the opening of a greater story. What seemed like a separation was, in truth, the means of safety.

This is a reminder for every heart that struggles in uncertainty: Allah is arranging what you cannot yet see. What you perceive as delay, hardship, or loss may be the very path toward His mercy. Trust Him. His plan is always gentle, always precise, always rooted in wisdom.

Alhamdulillah, always.

اللَّهُمَّ لَكَ أَسْلَمْتُ وَعَلَيْكَ تَوَكَّلْتُ وَبِكَ آمَنْتُ ، وَإِلَيْكَ أَنَبْتُ ، وَبِكَ خَاصَمْتُ ، وَإِلَيْكَ حَاكَمْتُ.

1. Sleep early – Bukhārī
2. Sleep with Wudhu (Ablution) – Ibn Ḥibbān
3. Dust the bed before sleeping – Bukhārī
4. Use Siwāk before sleeping – Ṭabarānī
5. Apply Ithmid to the eye – Aḥmad
6. Place right hand under right cheek – Aḥmad
7. Not sleep on stomach – Ibn Mājah
8. Recite Sūrah al-Mulk & Surah al-Sajdah – Tirmidhī
9. Recite Ayah al-Kursī – Bukhārī
10. Recite last two verses of Sūrah al-Baqarah – Bukhārī
11. Recite 4 Qul – Tirmidhī & Bukhārī
12. Taḥmīd, Tahlīl, Takbīr (x33) – Bukhārī
13. Making intention for Tahajjud – Nasāʾī
14. Take an afternoon nap – Bukhārī
15. Remember Allah before falling asleep – Ibn Ḥibbān

For a few years now, a Friday reminder has been shared with the hope that it has been beneficial. For this week’s reminder, we turn to a truly beautiful supplication that was encouraged by someone dear to me. It’s a prayer so profound that it’s now read at least five times a day, and I’m forever grateful for it. Just read the meaning; it perfectly captures the ultimate goal for a Muslim in this life: to attain the love of Allah.

The Prophet Muhammad ﷺ said, “It used to be from the supplication of Dawud that he would say:

اللَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ اللَّهُمَّ اجْعَلْ حُبَّكَ أَحَبَّ إِلَىَّ مِنْ نَفْسِي وَأَهْلِي وَمِنَ الْمَاءِ الْبَارِدِ

The meaning of this powerful prayer is:

“O Allah, indeed, I ask You for Your love and the love of those who love You, and for the action that will cause me to attain Your love, O Allah, make Your love more beloved to me than myself, my family and cold water.”

The Prophet ﷺ would also add that Dawud was “the best in worship out of all men.” This beautiful du’a highlights a core principle of faith: our deepest desire should be to draw closer to the Creator. It asks for three things: Allah’s direct love, the love of those who love Him, and the actions that will lead us to His love.

By placing His love above ourselves, our families, and even something as essential as cold water on a scorching day, we affirm the true purpose of our existence. This prayer is a beautiful way to redirect our focus from the transient things of this world to what is eternal. It is a powerful reminder that the love of Allah is the most valuable of all treasures and the true source of all peace.

Life often feels like a carefully crafted plan: a series of goals to be met, challenges to be overcome, and outcomes to be controlled. We pour our energy into our efforts, striving to shape our reality. But what happens when our plans unravel, our efforts fall short, and the future becomes a cloud of uncertainty?

In these moments, a heavy weight can settle over us, the feeling that we’ve lost control. We may be tempted to double down, to try and force a different outcome, to wrestle with a reality that simply won’t cooperate. But there’s a different path, one that offers a deeper and more lasting peace.

This path is found in surrender. This isn’t the surrender of defeat or giving up. Instead, it’s an act of profound trust—a recognition that some things are beyond our control. It’s a powerful acknowledgment that true peace isn’t found in a perfect outcome, but in placing our trust in the One who holds all affairs.

The Quran captures this spirit of reliance in a simple yet profound verse, a timeless reminder whispered by a believer:

“وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ”

“I entrust my affair to Allah.”

This statement is a quiet revolution. It’s a choice to release our grip on what we cannot control and place our faith in the One who sees the full picture. It shifts our focus from the anxiety of what might go wrong to the peace of knowing that our affairs are in the best of hands.

When we feel overwhelmed, this beautiful act of surrender allows us to find comfort. It transforms a moment of potential despair into an opportunity for spiritual growth, reminding us that even in our darkest moments, we are not alone. It is a reminder that true peace comes not from controlling every outcome, but from a profound and trusting surrender to the Divine.

In the vast collection of ḥadīth, moments where the Prophet ﷺ openly expresses personal love for a companion are rare and deeply moving. One such occasion was with the great companion, Muʿādh ibn Jabal (May Allah be pleased with him).

The Prophet ﷺ said to him:

يَا مُعَاذُ، وَاللَّهِ إِنِّي لَأُحِبُّكَ، فَلَا تَدَعْ أَنْ تَقُولَ فِي دُبُرِ كُلِّ صَلَاةٍ

O Muʿādh, by Allah, I love you. So do not forget to say after every prayer:

اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ، وَشُكْرِكَ، وَحُسْنِ عِبَادَتِكَ

O Allah, help me to remember You, to thank You, and to worship You in the best way. (Abū Dāwūd)

Imagine being in Muʿādh’s place when hearing the Messenger of Allah ﷺ swear by Allah that he loves you. It was not only a declaration of affection but a bond of spiritual brotherhood. And in that same moment of love, the Prophet ﷺ gifted him a timeless duʿā, a key to deepening one’s connection with Allah in every prayer.

Muʿādh was known for his knowledge, wisdom, and sincerity. This personal expression of love was a unique honour, but it also carried a lesson for the Ummah: true love for the sake of Allah is tied to guiding one another towards remembrance, gratitude, and excellence in worship.

When we’re in the midst of a trial, it can feel like we are drowning in chaos. Our vision is blurred by confusion, our hearts are heavy with uncertainty, and our minds spiral with questions: Why is this happening? When will it end?

Yet, even in these moments of despair, the Divine Plan is already unfolding, even if we cannot see it.

Imagine how Prophet Yūsuf (peace be upon him) felt when he was thrown into a well — not by strangers, but by his own brothers. They sought to remove him from their father’s affection:

قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا… اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا

“They said, ‘Surely Yūsuf and his brother are more beloved to our father than we are… Kill Yūsuf or cast him into a land…'” (Sūrah Yūsuf, 12:8-9)

But their plan didn’t remove love from their father’s heart, it only intensified it. And more importantly, they could not interfere with the plan of Allah.

Allah was already unfolding a greater story. Yūsuf (عليه السلام) was rescued, raised in nobility, and eventually became a ruler over Egypt:

وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ…

“Thus We established Yūsuf in the land…” (Surah Yūsuf, 12:21)

By the end of his journey, he said with peace and certainty:

إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ

“Indeed, my Lord is subtle in what He wills.” (Sūrah Yūsuf, 12:100)

Just because you can’t see Allah’s plan doesn’t mean it isn’t already in motion. The well, the betrayal, the prison, all of these were all stepping stones to something greater. This is true in our lives too. We may feel lost in the darkness of our personal “well,” but the light is already on its way.

The Prophet Muhammad ﷺ reminds us:

وَاعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ، وَأَنَّ الْفَرَجَ مَعَ الْكَرْبِ، وَأَنَّ مَعَ الْعُسْرِ يُسْرًا

“Know that victory comes with patience, relief with affliction, and ease with hardship.”

And Allah promises:

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا. إِنَّ مَعَ الْعُسْرِ يُسْرًا

“Indeed, with hardship comes ease. Indeed, with hardship comes ease.” (Sūrah Al-Inshirāḥ, 94:5-6)

If you are facing a storm, remember: storms are temporary. Allah’s plan is always in motion, even when it’s invisible to you. He is Al-Laṭīf – the Subtle, the Gentle, the One who arranges matters with delicate precision.

So hold on, even when the well is deep and dark. Because just like Yūsuf (عليه السلام), your story isn’t over — and your rise may be nearer than you think.

The Messenger of Allah ﷺ said:

“لَيْسَ الغِنَى عَنْ كَثْرَةِ العَرَضِ، وَلَكِنَّ الغِنَى غِنَى النَّفْسِ”

“Wealth is not in having many possessions, but true wealth is the richness of the soul.” (Muslim)

In a world obsessed with accumulation—more money, more status, more things—this profound ḥadīth invites us to pause and reassess. True richness, the Prophet ﷺ teaches us, does not lie in outward abundance but in inward contentment.

A person may own little, yet walk with a heart full of gratitude and peace. Another may possess fortunes, but live restless, always chasing more. The difference lies not in what is in their hands, but in what is in their hearts.

“وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَٰئِكَ هُمُ ٱلْمُفْلِحُونَ”
“And whoever is protected from the greed of his soul – it is they who will be successful.” (Qur’ān 59:9)

This verse echoes the same truth: inner greed is what impoverishes, and freedom from it is true success.

Richness of the soul is rooted in gratitude, contentment, trust in Allah, and a deep awareness that what He gives is always enough. It’s not about denying the material, but mastering it, so it never masters us.

Let this ḥadīth be our anchor in uncertain times: seek wealth not in your hands, but in your heart.

اَللّٰهُمَّ أَغْنِنِيْ بِفَضْلِكَ عَمَّنْ سِوَاكَ

Prophet ﷺ said:

مَنْ كَانَتِ الآخِرَةُ نِيَّتَهُ جَمَعَ اللَّهُ لَهُ أَمْرَهُ وَجَعَلَ غِنَاهُ فِي قَلْبِهِ وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَةٌ 

“Whoever is focused on the Hereafter, Allah will settle his affairs for him and make him feel content with his lot, and his provision and worldly gains will undoubtedly come to him.” (Sunan Ibn Mājah)

This hadith reminds us of a beautiful reality: when your heart is fixed on the Hereafter, your life finds clarity and purpose. Allah organises your scattered concerns, places contentment in your heart, and even the dunya comes to you, humbled, not the other way around.

Contrast this with those who chase the dunya as their primary goal:

مَن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَّدْحُورًا

“Whoever desires this world alone, We hasten for them what We will… then We appoint for them Hell…”(Qurʾān 17:18)

But for those who strive for the Hereafter:

وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا

“But whoever desires the Hereafter and strives for it as it should be strived for, and is a believer—those, their effort will be appreciated.” (Qurʾān 17:19)

And Allah promises:

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا ۝ وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ

“Whoever fears Allah—He will make for him a way out. And provide for him from where he does not expect. And whoever relies upon Allah—then He is sufficient for him.”(Qurʾān 65:2–3)

Before starting your day, ask yourself: Is my goal today the pleasure of Allah? If you orient your heart toward the Akhirah, the chaos of this world quiets, your heart feels full, and your path becomes easier than you thought.

Let the Hereafter lead your choices and watch how the dunya follows.

Allah says:
وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ
“My mercy encompasses all things.” (Qurʾān 7:156)

There are moments when life feels unbearably heavy, when words fail, and the heart quietly carries what the tongue cannot say. But even in that silence, you are seen. You are not forgotten.

This verse is a divine reminder: Allah’s mercy isn’t measured by our strength, our perfection, or how well we appear to be coping. His mercy covers every corner of existence: the seen and unseen, the spoken and unspoken. It embraces the tired soul, the uncertain heart, and the one who’s simply trying to hold on.

So when you feel like you’re falling behind or falling apart, remember: you are falling into His mercy.

Don’t rush the healing. Don’t lose hope. Keep walking, even if slowly. You are being carried by the One whose mercy never runs out, Ar-Rahman, Ar-Raheem – the Most Merciful, the Most Compassionate.

Relief will come, and until it does, know that you are held.

اَللّٰهُمَّ رَحْمٰنَ الدُّنْيَا وَالْآخِرَةِ وَرَحِيْمَهُمَا ، تُعْطِيْهِمَا مَنْ تَشَاءُ ، وَتَمْنَعُ مِنْهُمَا مَنْ تَشَاءُ ، اِرْحَمْنِيْ رَحْمَةً تُغْنِيْنِيْ بِهَا عَنْ رَّحْمَةِ مَنْ سِوَاكَ

In a beautiful and profound narration, the Prophet Muhammad ﷺ once posed a question to his companions: “There is a tree among the trees that is as blessed as a Muslim. Do you know what it is?” After their attempts, he revealed the answer: “It is the date-palm tree.”

Why did the Prophet ﷺ draw this parallel to the humble date palm? The reasons are as rich and abundant as the tree itself. The date palm is a symbol of unwavering generosity. It constantly gives, providing essential fruit, comforting shade, and vital nourishment. Its utility doesn’t end even when it appears to dry out; every single part of the date palm serves a purpose, from its strong trunk to its versatile leaf.

This remarkable characteristic of continuous benefit and enduring usefulness mirrors the essence of a true believer. Just as the date palm provides for all who come into contact with it, a Muslim is encouraged to be a source of good in the world. They are individuals who are always benefiting others, consistently spreading kindness, and striving to leave behind a positive, lasting impact through their good deeds.

The beauty of this comparison extends beyond one’s lifetime. The charity a believer gives, the knowledge they impart, and the kindness they sow continue to benefit the world long after they have passed away. Their legacy, much like the enduring utility of the date palm, continues to bear fruit.

So, let this timeless wisdom be a reminder to us all. Let’s strive to embody the qualities of the date palm: to be strong in our faith, abundant in our giving, and overflowing with goodness in every aspect of our lives.

The Prophet ﷺ said, “Allah surely loves the servant who is taqī (pious), ghanī (content and self-sufficient), and khafī (humble and discreet).” (Ṣaḥīḥ Muslim)

This beautiful ḥadīth highlights three noble qualities that draw a person closer to the love of Allah: taqwā (piety), ghinā (contentment and self-sufficiency), and khafāʾ (humility and discretion).

A pious person (taqī) is someone who strives to obey Allah’s commandments, avoids what He has forbidden, and is conscious of Him in both public and private. Taqwa is the foundation of a sincere relationship with Allah, keeping the heart soft and the soul alert to what pleases the Creator.

A content person (ghanī) is not necessarily someone who has much, but someone who feels no need for more than what Allah has provided. This kind of spiritual richness frees the heart from greed, jealousy, and dependency on others. It reflects deep trust in Allah’s decree and brings peace to the soul.

A humble and discreet person (khafī) avoids seeking attention or praise, preferring instead to keep their deeds sincere and hidden, known only to Allah. Such humility is a sign of inner strength and sincerity. Recognising one’s limitations and staying grounded prevents arrogance and pride from taking root.

By cultivating these virtues, we not only earn the love of Allah but also shape our character in a way that brings peace, balance, and meaning to our lives. In a world driven by noise, ambition, and constant display, the quiet sincerity of a humble, God-conscious soul is truly beloved to Allah.

The Prophet Muḥammad ﷺ said:

“There are no days in which righteous deeds are more beloved to Allāh than these ten days (of Ḍhul Ḥijjah).” [Ibn Mājah]

Let that sink in. Not even the days of Ramaḍān surpass them in reward.

These are the best 10 days of the entire year to draw closer to your Lord; days overflowing with unmatched opportunity, divine mercy, and eternal reward.

We are already 5 days in. The clock is ticking .

These days are not just for the pilgrims on Ḥajj. They are for you, for me, for every believer seeking Allāh’s pleasure.

This is your chance to rekindle the spirit of Ramaḍān, to return to those heights of worship, sincerity, and closeness to Allāh.

Push yourself. Raise your standards. Reignite your soul.

These are golden moments. Do not waste them.

Here is how you can maximise what remains:

• Pray your daily Ṣalāh (in congregation at the Masjid for males).
• Fast as many of the first 9 days as you can — especially the 9th, the Day of ‘Arafah.
• Read and reflect on the Qur’ān daily.
• Wake up for Qiyām al-Layl / Tahajjud and call upon your Lord in the last third of the night.
• Make heartfelt du‘ā — ask, beg, and reconnect with your Creator.
• Seek forgiveness (Istighfār) sincerely and in abundance, turning to Allāh with a cleansed heart.
• Keep your tongue moist with the remembrance of Allāh (dhikr): SubḥānAllāh, Alḥamdulillāh, Lā Ilāha Illallāh, Allāhu Akbar.
• Send abundant Ṣalawāt (peace, blessings, and salutations) upon the Prophet ﷺ.
• Give charity daily — big or small, but give with sincerity.
• Prepare for your Qurbānī/Uḍḥiyah, a sacred act of devotion.

These are special moments.

Make them count.

Let your deeds rise. Let the blessed days transform you.

They may never come again.

Do not let them slip away.

Sūrah Al-Fīl (The Elephant)

If you disregard the symbols of Allāh, Allāh will disregard you. Even worse, destroy you.

Sūrah Quraysh (The Quraysh)

If you honour and look after the symbols of Allāh, Allāh will honour and look after you. Be a true servant of His by worshipping Him.

Sūrah Al-Mā’ūn (The Small Kindnesses)

Only those who truly believe in Allāh are righteous and are able to perform good deeds.

Sūrah Al-Kawthar (The Abundance of Good)

Allāh has given you an abundance of good, so be grateful to Allāh through worship, and pay no heed to your enemies.

Surah Al-Kāfirūn (The Disbelievers)

Worship Allah alone, disavowing all acts of worship of disbelievers and pagans.

Sūrah An-Naṣr (The Divine Help)

On every accomplishment, turn to Allāh by doing tasbīḥ (glorifying Him), ḥamd (praising Him) and istighfār (seeking His Forgiveness).

Sūrah Al-Lahab (The Flame)

Stay away from pride, arrogance and tale-bearing, or else your abode is the Hellfire.

Sūrah Al-Ikhlās (Sincerity)

Believe in the pure and refined message of Allāh’s onesess and His perfect attributes, and completely negate all forms of shirk (polytheism).

Sūrah Al-Falaq (The Daybreak)

Seek Allāh’s protection from all types of evil, especially the evil in the darkness of the night, siḥr (witchcraft/black magic) and jealousy.

Sūrah An-Nās (Mankind)

Seek Allāh’s protection from Satanic whispers and the nafs to protect your ākhirah (Hereafter).

The Prophet Muhammad ﷺ said to Ibn ʿAbbās (may Allah be pleased with him):

“يَا غُلَامُ، إِنِّي أُعَلِّمُكَ كَلِمَاتٍ: احْفَظِ اللَّهَ يَحْفَظْكَ، احْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ، إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ، وَإِنِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ، رُفِعَتِ الْأَقْلَامُ، وَجَفَّتِ الصُّحُفُ.”

“O young man, I shall teach you some words: Be mindful of Allah, and He will protect you. Be mindful of Allah, and you will find Him before you. If you ask, ask of Allah; and if you seek help, seek help from Allah. Know that if the entire nation were to gather to benefit you with something, they would not benefit you except with what Allah has already written for you. And if they were to gather to harm you with something, they would not harm you except with what Allah has already written against you. The pens have been lifted and the pages have dried.” (At-Tirmidhī)

This Hadith taught by the Prophet ﷺ to a young companion, Ibn ʿAbbās, is not just a lesson in faith. It is a complete framework for how to live with trust, dignity, and connection to the Divine.

To ‘be mindful of Allah’ means to guard His commandments, remember Him constantly, and live in awareness of His presence. In return, Allah promises His protection, not just physically, but spiritually and emotionally. When your heart is anchored to Him, the storms of life may rage, but you remain steady.

When each part of you is turned toward Him, you’ll find peace in your steps, clarity in your thoughts, and light in your path.

This Hadith reminds us that all power ultimately lies with Allah. No one can grant or withhold benefit without His permission. This is not meant to isolate us from people, but to lift our hearts from dependency on creation and place our full trust in the Creator.

“Surely your Lord is Most Kind, Most Merciful”

فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌۭ

(Qur’an – Surah An-Nahl, 16:7)

There are moments in life when we carry burdens no one else can see such as private battles, fears we can’t voice, and wounds we hide behind polite smiles. In these quiet moments of struggle, this verse arrives like a soft whisper from the Divine:

“Surely your Lord is Most Kind, Most Merciful.”

Allah is Ra’ūf — رَءُوف — intensely gentle, the One whose compassion is never harsh, never rushed. And He is Raḥīm — رَحِيم — constantly merciful, never withholding His mercy from those who seek it, even in their weakest state.

He Knows What Is Hidden

Allah sees what no one else sees. He knows not just your actions, but your thoughts, your intentions, your silent tears.

وَيَعْلَمُ مَا فِي ٱلصُّدُورِ

“And He knows what is within the hearts.” (Surah Al-Taghābun, 64:4)

When the world does not understand you..  He does. When you can’t explain your pain..  He already knows it.

قَدْ نَعْلَمُ إِنَّهُۥ لَيَحْزُنُكَ ٱلَّذِى يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ ٱلظَّـٰلِمِينَ بِـَٔايَـٰتِ ٱللَّهِ يَجْحَدُونَ

“We certainly know that what they say grieves you. But it is not you they reject — it is the signs of Allah that the wrongdoers deny.” (Surah Al-An‘ām, 6:33)

Even the Prophet ﷺ felt sorrow and this verse comforted him. It reminds us that feeling pain does not mean a lack of faith; rather, it is an opportunity to turn more deeply to the One who heals all wounds.

He Is Closer Than You Think

You do not need perfect words to reach Allah. A broken heart is not a barrier but it is a bridge.

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ

“And We are closer to him than [his] jugular vein.” (Surah Qāf, 50:16)

The Prophet ﷺ said:

“إنَّ اللَّهَ يقولُ: أنا عندَ ظنِّ عبدي بي، وأنا معه إذا ذكرني…”

“Allah says: I am as My servant thinks of Me, and I am with him when he remembers Me…” (Saḥīḥ al-Bukhārī & Muslim)

So think well of Allah, not just in moments of ease, but especially in hardship. He is not far. He is near, nearer than your breath, nearer than your grief. And His Mercy Exceeds All Things

No sin is too great. No sorrow is too deep. The doors of mercy are always open.

وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍۢ

“And My mercy encompasses all things.” (Surah Al-A‘rāf, 7:156)

In another ḥadīth, the Prophet ﷺ said:

“لله أرحم بعباده من هذه بولدها”

“Allah is more merciful to His servants than this mother is to her child.” (Saḥīḥ al-Bukhārī & Muslim, upon seeing a mother anxiously searching for her baby)

This is the mercy of your Lord. If a mother can be so protective, loving, and forgiving — imagine the One who created that mother’s heart.

Whatever you’re going through — heartbreak, failure, anxiety, loss — you are not abandoned. You are not unseen. Even when no one else notices your effort, your patience, your prayers — He does.

إِنَّ مَعَ ٱلْعُسْرِ يُسْرًا  إِنَّ مَعَ ٱلْعُسْرِ يُسْرًا

“Indeed, with hardship comes ease. Indeed, with hardship comes ease.” (Sūrah Ash-Sharḥ, 94:6-7)

And so, speak to Him in sujūd, in your quiet drive home, or in the stillness of the night. Even if all you can offer are tears, remember:

فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌۭ

“Surely your Lord is Most Kind, Most Merciful.”

Let this verse be the light that anchors your soul — a reminder that you are never alone, and you are always held by the Most Gentle, the Most Merciful.

In case you have not heard, Masjid Al-Aqṣā has been closed by the Israeli occupying forces.
Yes, they have shut its sacred doors. Only authorised staff and guards remain permitted to enter, while the heart of the Ummah remains locked out.

The mere news of this should have shaken the Muslim Ummah and awakened it from its state of slumber.
It should have stirred hearts, sparked reflection and ignited action.

Yet tragically, for many, this devastating reality has barely registered.

Perhaps it needs to be said another way, so the magnitude of what has happened truly sinks in:

• The First Qiblah of the Muslims has been sealed.
• The second house of Allāh established on Earth is now inaccessible.
• The place where one Ṣalāh equals 500 in reward stands locked.
• The blessed sanctuary where all the Prophets once gathered in Ṣalāh has been closed off.
• The station of al-Miʿrāj—from where the Prophet Muḥammad ﷺ ascended to the heavens—has been barred.
• The most sacred Masjid in the land of Shām, where the angels spread their wings in reverence, has been neglected.
• The third holiest site in Islam has been abandoned under force.

This is not just an ordinary event.
This is a cry for the Muslim Ummah to wake up.

This is not just heartbreaking.
This is not just alarming.
This is oppression, clear and unfiltered.

As Muslims, we must never accept oppression.
We are duty-bound to stand for justice.
We are called to rise with truth.
We are commanded to care.
We are people of action.

But before we can change anything outwardly, we must first change ourselves.

We must turn to Allāh.
We must rebuild our connection with Him.
We must fulfil our religious obligations.
We must strengthen our īmān.
We must embody our dīn.

The closure of Al-Aqṣā is not just a political issue.
It is a spiritual alarm.

Let us not silence it with our apathy.
Let us awaken.
Let us rise.
Let us respond with action, with sincere duʿā and with purpose.

Monday 20 Ḍhul Ḥijjah 1446 AH

16 June 2025 AD

In times of difficulty, patience can feel heavy, almost impossible. But when we look to the life of the Prophet Muhammad ﷺ, we find a deeply moving reminder that patience is not weakness. It is strength.

The Prophet ﷺ lived a life marked by pain, loss, and struggle, yet his heart remained steady, and his hope in Allah never wavered.

He lost his father before he was even born.
At the tender age of six, he lost his mother.
Just two years later, his grandfather, who had cared for him, also passed away.
He knew what it meant to be an orphan and to feel alone.

As he grew older, he worked hard to support himself and his loved ones. He buried his beloved wife Khadījah, his daughters, his sons, his uncles, and many of his closest companions. He was mocked, beaten, boycotted, and exiled from his home. He faced assassination attempts, and near the end of his life, he was even poisoned.

Yet through all this, the Prophet ﷺ never complained. He did not allow hardship to harden his heart. Instead, he leaned on his Lord, showing his ummah — all of us — what it truly means to be patient.

He taught that patience is not just about enduring. It is about enduring with grace. It is about continuing to trust, continuing to pray, and continuing to love, even when your world feels like it is falling apart.

“And be patient, for indeed, Allah does not allow the reward of the doers of good to be lost.”
وَٱصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ
(Surah Hūd, 11:115)

The Prophet’s life is a powerful reminder. Patience is not the absence of pain. It is the refusal to let pain define you. It is turning to Allah when everything else is gone and still saying, “I trust You.”

So whatever trial you face — loss, loneliness, grief, or fear — know that your Prophet walked that path before you. And he showed us how to walk it with strength, dignity, and full trust in Allah.

May Allah grant us the strength to be patient, the heart to remain hopeful, and the wisdom to remember that every difficulty carries the seeds of reward if we hold firm.

“That is 30 seconds of my life I will never get back”. This was a comment I came across under a short video on social media, and it really prompted me to think.

Concealed within this comment, be it sarcasm, is a truth we often overlook: every second matters.

Every video we watch, every reel we scroll past, and every post we read quietly consumes one of the most valuable gifts we have been given: time.

Time is our most precious resource. Without it, there is no life.

Unlike money, once time is spent, it can never be earned back.

Thirty seconds may seem trivial, but when added together, they become minutes, hours, days, and ultimately, our lives.

Our time on this earth is limited. Each passing second brings us closer to our end.

Let us not waste our moments mindlessly scrolling or pointlessly consuming content just to pass time.

Next time we find ourselves mindlessly scrolling, binge-watching or procrastinating, we should pause and ask: Is this worth my time? Because we will never get those 30 seconds back.

Be purpose-driven, be present and protect your time because once it is gone, it is gone forever.

We are about to enter the most sacred day of the entire year.

The best day of the best days.

The crown of Ḍhul Ḥijjah.

A day wherein Allāh’s mercy is in full flow.

A day when Satan is humiliated, depressed and infuriated.

A day when more souls are freed from Hellfire than any other.

A day of fasting that erases the sins of the previous year and coming year.

A day of acceptance of du’ās, especially between ‘Aṣr and Maghrib.

A day to declare from the depths of your heart:

لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ ، لَهُ الْمُلْكُ ، ولَهُ الْحَمْدُ ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيْرٌ

Laa ilaaha ill-allaahu, waḥdahu laa shareeka lah, lahul-mulku wa lahul-ḥamdu, wa huwa ‛alaa kulli shay’in qadeer.

A day to turn to Allāh with sincerity, seeking forgiveness and protection from the Hellfire.

A day to keep the tongue moist with the remembrance of Allāh.

A day to connect with Allāh on a deeply personal and intimate level.

Be focused.

Do not let this day pass by like any other.

You may never witness another Day of ‘Arafah, so make this one unforgettable.

Do not waste a single moment.

Do not be neglectful.

Seize the opportunity to amass huge gains.

Maximise every second.

Let this day transform you.

Make it count.

The 10th of Ḍhul Ḥijjah marks Eid al-Aḍḥā, the first of the three days of uḍḥiyah (Qurbānī), when Muslims around the world offer a sacrifice in remembrance of a powerful moment in our spiritual history.

It commemorates the story of Prophet Ibrāhīm ‘alayhis-salām, who was commanded by Allāh to sacrifice his beloved son, Ismāīl ‘alayhis-salām. In absolute submission and trust, he was ready to fulfil the command. Seeing the depth of his sincerity, Allāh replaced his son with a ram.

Uḍḥiyah (Qurbānī) is the way of Prophet Ibrāhīm ‘alayhis-salām. Its essence is not in the meat or blood, but in the taqwā behind the act.

Eid ul-Aḍḥā is not just about sacrificing an animal, it is about sacrificing for Allāh and submitting to Him.

Taqwā, especially in the context of uḍḥiyah means:
Sacrifice – signing away your life for Allāh.
Submission – aligning your whole being, physically and spiritually, with the will of Allāh.

Live for Allah. Always give preference to His happiness. Make Him your constant focal point.

This Eid, reflect deeply:
What are you sacrificing for the sake of Allāh?
How fully are you submitting to Him?

May this Eid strengthen your taqwā, uplift your spirit of sacrifice, and renew your submission to Allāh.

The essence of tawakkul is complete reliance on Allah. It is not just a belief held in the mind, but a deep state of the heart. It is a way of living where every step forward is taken with confidence in Allah’s plan, even when the path is unknown. Few lives illustrate this better than the life of Prophet Ibrāhīm (peace be upon him), the father of prophets and a symbol of unwavering trust.

Thrown Into the Fire

One of the earliest and most profound displays of tawakkul in Ibrāhīm’s life was when he stood up against the idol worship of his people. He broke the idols they worshipped and boldly called them to the worship of Allah alone. In response, his people, led by their tyrannical king, threw him into a massive fire.

In that moment, when no human could save him, he placed his trust solely in Allah. As he was thrown into the flames, the angels came asking if he needed help. His answer was calm: “Allah is sufficient for me, and He is the best disposer of affairs.”

Allah responded to this trust by commanding the fire:

“O fire, be cool and safe for Ibrāhīm.” (Surah Al-Anbiyā’, 21:69)

The fire, meant to destroy him, became a place of peace. This is the power of tawakkul. It turns fear into peace and trials into miracles.

Leaving His Family in the Desert

Later, Allah tested Ibrāhīm with another command. He was told to leave his wife Hājar and their infant son Ismāʿīl in the barren valley of Makkah. There was no vegetation, no water, and no people. When Hājar asked if this was a command from Allah, Ibrāhīm silently nodded. Her response reflected the same deep trust:
“Then Allah will not abandon us.”

Ibrāhīm walked away, and as his eyes welled with tears, he made duʿā’:

“O our Lord, I have settled some of my descendants in a barren valley near Your Sacred House… so make the hearts of some people incline toward them and provide for them…” (Surah Ibrāhīm, 14:37)

This incredible trust led to a miraculous response. Baby Ismāʿīl cried from thirst, and Hājar ran between the hills of Ṣafā and Marwah searching for help. Her effort was not in vain. Allah caused water to gush forth from beneath Ismāʿīl’s feet. This became the well of Zamzam, which flows to this day.

The Ultimate Sacrifice

Years later, Ibrāhīm was tested again with the command to sacrifice his beloved son Ismāʿīl. He informed his son, who responded with submission:

“O my father, do as you are commanded. You will find me, if Allah wills, among the patient.” (Surah As-Sāffāt, 37:102)

As Ibrāhīm placed the knife on his son’s neck, Allah intervened. It was only a test, and instead of taking his son, Allah sent a ram to be sacrificed. This moment of obedience and surrender became the foundation for the ritual sacrifice (qurbānī) performed during Hajj.

Living Tawakkul During Hajj

The journey of Hajj is a reenactment of these stories. When pilgrims walk between Ṣafā and Marwah, they remember Hājar’s desperate search and her trust in Allah’s mercy. When they offer the sacrifice, they reflect on Ibrāhīm and Ismāʿīl’s willingness to give everything for Allah’s sake.

Each ritual teaches us a single truth. Tawakkul is not passive. It is an active journey of faith, effort, and surrender. It is striving with your hands while trusting with your heart.

The Legacy of Ibrāhīm Lives On

The story of Prophet Ibrāhīm is not a tale from the past. It is a living example for every believer. In times of fear, in moments of uncertainty, and in the face of sacrifice, we are reminded:

Place your trust in Allah. Make duʿā’ sincerely. Take the step forward. He will never abandon you.

“And whoever relies upon Allah — then He is sufficient for him.”
(Surah At-Talāq, 65:3)

In a world full of distractions and shifting values, staying firm on the truth is one of the greatest blessings a believer can ask for. The duʿā’:

رَبَّنَا لَا تُزِغْ قُلُوْبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَّدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ
“Our Lord, do not let our hearts swerve from the truth after You have guided us, and bestow upon us mercy from Yourself. Surely, You, and You Alone are the Great Bestower.” (Āli ʿImrān 3:8)

This duʿā’ teaches us a powerful lesson: guidance is not guaranteed. It’s a gift from Allah, and just as it’s given, it can be taken away. That’s why the Prophet ﷺ often made duʿā’ for a heart that remains firm on the truth.

By regularly reciting this verse, we humble ourselves before Allah, acknowledging that our hearts are in His hands, and without His mercy, we cannot stay the course. In asking for steadfastness, we’re also asking for the strength to live with sincerity, clarity, and unwavering faith.

Make this duʿā’ part of your daily routine — because nothing is more precious than a heart that remains guided.

The next time you find yourself restless at night or wake up in the middle of the night, see it as an opportunity to turn to Allah, ask for His guidance, and make duʿāʾ. It could be the perfect moment for your prayers to be answered.

The following narration is from Bukhārī where the Prophet ﷺ says: “Whoever gets up at night and says:

لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ‏.‏ الْحَمْدُ لِلَّهِ، وَسُبْحَانَ اللَّهِ، وَلاَ إِلَهَ إِلاَّ اللَّهُ، وَاللَّهُ أَكْبَرُ، وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ‏

None has the right to be worshipped but Allah. He is the Only One and has no partners . For Him is the Kingdom and all the praises are due for Him. He is Omnipotent. All the praises are for Allah. All the glories are for Allah. And none has the right to be worshipped but Allah, And Allah is Great And there is neither Might nor Power Except with Allah.

And then says:

اللَّهُمَّ اغْفِرْ لِي‏

O Allah! Forgive me

Or invokes (Allah), he will be responded to and if he performs ablution (and prays), his prayer will be accepted.”

Allah says in the Qur’an:

قَدْ أَفْلَحَ مَن تَزَكَّىٰ

“Indeed, successful is the one who purifies himself.” (Sūrah Al-Aʿla, 87:14)

This verse points to a central goal in every believer’s life: Tazkiyah an-Nafs (the purification of the soul). The word tazkiyah comes from the Arabic root meaning both purification and growth. Thus, Tazkiyah an-Nafs is not only about removing sins and spiritual diseases but also about nurturing sincerity, humility, and love for Allah.

It is this purification that determines our true success, as Allah says elsewhere:

قَدْ أَفْلَحَ مَن زَكَّاهَا  وَقَدْ خَابَ مَن دَسَّاهَا

“He has succeeded who purifies it [the soul], and he has failed who corrupts it.” (Sūrah Ash-Shams, 91:9–10)

This is not a side goal, but it is the essence of our journey in life.

The Prophet Muhammad ﷺ taught us:

“When a servant commits a sin, a black spot appears on his heart. If he repents and seeks forgiveness, his heart is polished. But if he continues, it increases until it covers his heart.” (Sunan Ibn Mājah)

Sins are not harmless. Each one leaves a mark on the heart. Over time, they accumulate, dulling our spiritual senses. We begin to feel distant from Allah, unaffected by worship, and numb to reminders. This is why tazkiyah is so important as it polishes the heart and revives our connection with our Creator.

Breaking the Cycle of Habitual Sin

Many people feel trapped in sins they commit repeatedly. But no matter how deep we fall, the path to purification is always open. Some practical steps include:

1. Acknowledge the sin without denial or justification.
2. Make sincere tawbah (repentance) and ask Allah for help repeatedly.
3. Surround yourself with good influences such as righteous friends and beneficial environments.
4. Cut off the paths to sin by avoiding triggers, changing habits, and seeking alternatives.
5. Replace sins with good deeds such as prayer, fasting, charity, or helping others. These build spiritual resilience.

The Inner Diseases of the Heart

While external sins are dangerous, the internal traits can be even more destructive:

• Jealousy (ḥasad) eats away good deeds like fire burns wood.
• Pride (kibr) caused Iblīs to fall from grace.
• Malice, hatred, and ill-will sever relationships and harm our souls.
• Looking down on others blinds us from our own flaws.

These are diseases of the soul that require real effort, self-reflection, and sincere duʿā to remove. Without addressing them, our worship remains incomplete. The Prophet ﷺ said:

“Indeed, in the body is a piece of flesh. If it is sound, the whole body is sound; and if it is corrupt, the whole body is corrupt. It is the heart.” (Bukhari & Muslim)

The Need for Mentorship and Guidance

No one walks this path alone. Just as we seek doctors for physical illness, we need spiritual mentors, people who remind us of Allah, correct us with gentleness, and care for our akhirah (hereafter) more than our comfort.

A man came to the Prophet ﷺ and said, “Advise me.” The Prophet ﷺ replied, “Do not get angry.” (Bukhārī)

He repeated it several times, showing the weight of this simple yet profound advice. Anger opens the door to many sins. Controlling it is part of purifying the soul.

Other pieces of advice the Prophet ﷺ gave include:

• “Say: I believe in Allah, and remain steadfast.” (Muslim)
• “Do not belittle any good deed.” (Muslim)
• “Love for your brother what you love for yourself.” (Bukhārī & Muslim)
• “The strong one is not the one who overcomes others, but the one who controls himself when angry.” (Bukhārī & Muslim)

These aren’t just sayings, they are prescriptions for tazkiyah.

The Prophet ﷺ used to make this powerful supplication:

اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا ، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا ، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا

“O Allah, grant my soul taqwā (piety) and purify it, for You are the Best of those who can purify it. You are its Protector and Master.” (Muslim)

This duʿā is the essence of Tazkiyah an-Nafs, it acknowledges that real purification doesn’t come from willpower alone, but from divine help. We strive, but it is Allah who purifies.

In Conclusion

Tazkiyah an-Nafs is the path to success in both worlds. It is not just a spiritual luxury rather it is a necessity. Every sin, every ill trait, and every moment of heedlessness takes us away from Allah. But every effort to purify our hearts brings us closer to Him.

Let us commit to this journey, seek Allah’s help, surround ourselves with righteous company, and constantly return to Him with humility and hope.

قَدْ أَفْلَحَ مَن تَزَكَّىٰ

“Indeed, successful is the one who purifies himself.” (87:14)

May we be among them. Āmīn.

ما يَفْتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحْمَةٍۢ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُۥ مِنۢ بَعْدِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ

“Whatever mercy Allah opens up for people, none can withhold it; and whatever He withholds, none can release it thereafter. And He is the Almighty, All-Wise.” (Surah Fāṭir, 35:2)

This powerful verse reminds us of a deeply grounding truth: every blessing, every relief, and every moment of comfort is in the hands of Allah alone. He is the source of mercy, the controller of outcomes, and the planner of every moment in our lives. When Allah decides to bestow a blessing, nobody can shut you down, lock you out, or block you from what Allah has decreed for you.

In a world where we often feel pressured to chase opportunities, force outcomes, or control every variable, this verse calls us to surrender, not in defeat, but in faith. Because He opens doors that no one can close, and if He chooses to withhold, no one else can give in His place. His mercy reaches whom He wills, and His wisdom guides all decisions, even when they don’t align with our immediate desires.

So what do we do in times of waiting, uncertainty, or hardship?

We turn to Him.

We remember that our desires for ease, healing, or clarity begin with sincere du‘ā and trust in His timing. The heart finds peace not in the illusion of control, but in knowing that the One in control is All-Wise and All-Merciful.

Sometimes, life leads us where we least expect. Opportunities vanish, plans fall through, or we find ourselves in places that feel unfamiliar or even uncomfortable. But always have faith that you’re exactly where you are meant to be. There is no randomness in your story. Trust Allah’s plan. What seems like a delay or detour might be the very path leading you to what is better, even if you cannot yet see it.

In moments of disappointment or confusion, you must convince your heart that whatever Allah has decreed is most appropriate and most beneficial for you. This isn’t passive optimism, it is active īmān (faith). It’s a reminder to strengthen your relationship with Allah, for it is through Him that all things find their rightful place.

Let your heart rest in this truth: what is meant for you will never miss you, and what misses you was never meant for you. And above all, know that Allah’s mercy, once it comes to you, is unstoppable.

Whatever situation you’re in right now—whether it’s ease or hardship, clarity or confusion—pause and remember: He is Al-‘Azīz (The Almighty) and Al-Ḥakīm (The All-Wise). Trust Him. Rely on Him. And walk forward with certainty that you’re in the care of the One who never makes mistakes.

Coming across an Islamic reminder earlier this week inspired Friday reflection:

“Pick one good deed to do every day. Stick to it. Allah loves deeds that are done consistently, even if they are small.”

This simple yet powerful advice speaks to something many of us struggle with: consistency. In our desire to do more, we sometimes overcommit, but to only burn out or fall short. But Islam teaches us that what truly matters is steadiness over time, not size or show.

The Prophet Muhammad ﷺ said:

أَحَبُّ الأَعْمَالِ إِلَى اللَّهِ أَدْوَمُهَا وَإِنْ قَلَّ

“The most beloved deeds to Allah are those done consist ently, even if they are few.” (Bukhārī)

So how can we apply this? It begins with picking something manageable, something that feels doable even on busy or difficult days. Here are a few simple examples:

• Read one page of Qurʾān a day — build a personal connection with the Book of Allah, even if it’s just a few verses at a time.
• Pray two rak‘ah of Sunnah daily — maybe before Fajr, or after Maghrib. Let it become part of your daily rhythm.
• Listen to Qurʾān for 10 minutes a day — in the car, during a walk, or while winding down at night. Let the words of Allah reach your heart consistently.

These are small habits, but over weeks and months, they grow roots, shaping who we are and strengthening our bond with Allah.

And this brings us to a beautiful narration reported by Imām Muslim from Abū Hurayrah:

“My beloved friend (the Prophet ﷺ) advised me to do three things, and I will never leave them until I die:

1. To fast three days every month,
2. To pray the Duha prayer,
3. And to pray Witr before sleeping.”

Each of these acts is simple and sustainable — yet packed with spiritual value:

• Fasting three days a month: Builds discipline, cleanses the soul, and earns immense reward. Try the white days (13th, 14th, 15th of the lunar month).
• Duha prayer: A voluntary prayer after sunrise and before Dhuhr. It takes just a few minutes but carries the reward of charity for every joint in your body.
• Witr prayer: A nightly closure to your day, a way to end your night in conversation with your Lord, even if just one rak‘ah.

You don’t need to do everything at once. Choose one deed that fits into your life, and stick to it. Let it grow into something beloved, not just to you, but to Allah. Because sometimes, the smallest habits leave the deepest impact. And in the eyes of Allah, it’s the consistency of the heart that counts most.

اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ عَمَلًا مُّتَقَبَّلًا

Allah says in the Holy Qur’an:

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ

“You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Surah Āli ‘Imrān, 3:110)

This verse is not just a title of honour — it’s a divine responsibility. It declares that the Muslim Ummah has been raised to serve, guide, and care for humanity through justice, goodness, and faith.

Allah has given us a mission: to stand for what is right, oppose what is wrong, and live with unshakable belief in Him. This isn’t passive, it requires effort, courage, and compassion.

And the Prophet ﷺ explained this responsibility clearly when he said:

“Whoever among you sees something wrong, let him change it with his hand. If he cannot, then with his tongue. And if he cannot, then with his heart — and that is the weakest level of faith.” (Ṣaḥīḥ Muslim)

This hadith teaches us that our faith is not complete without action. If we see harm, injustice, or wrongdoing, we are called to stop it with our ability, speak against it with truth, or at the very least, feel disturbed by it in our hearts.

Islam is not just about personal rituals — it’s about being people of integrity, compassion, and courage in society. We follow a Prophet who was a mercy to the worlds ﷺ, and we’re meant to continue that legacy. To care. To speak. To serve. To uplift.

Take a moment to reflect:

• Are we fulfilling the role Allah gave us?
• Are we calling others to good? Are we pushing back — even gently — against what’s harmful
• Are we living for something bigger than ourselves?

May Allah guide us to uphold truth with wisdom, to be voices of mercy and justice, and to be people who rise to the responsibility of this beautiful verse. Āmīn.

In this life, friendships can feel like one of the sweetest gifts — a source of laughter, comfort, and support. But the company we keep is more than just companionship; it can be the difference between salvation and regret.

Allah says in the Qur’ān:

الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ
“Close friends on that Day will be enemies to each other, except for the righteous.”
(Surah Az-Zukhruf, 43:67)

This verse gives us a sobering glimpse of the Day of Judgment, a day when even the closest of friends will turn against each other. Their loyalty, their shared moments, and their years of friendship will vanish, replaced by blame and regret. Why? Because their friendship was built on fleeting pleasures rather than eternal values. The only exception, Allah tells us, will be “al-muttaqīn” – those who had taqwa, those whose bond was rooted in righteousness.

A true friend is not just someone who stands by you in hardship or laughs with you in joy. A true friend is one who reminds you of Allah when you forget, who holds your hand when you’re tempted to fall, and who pushes you to be better, not just for your own sake, but for the sake of your Hereafter.

They are the friend who says, “I won’t do this with you, because I fear for your soul as much as I fear for mine.”

They are the friend who cares more about your eternal home than a temporary thrill.

They are the one who would rather lose a moment of fun than risk writing sin into your record.

We should actively seek friends who fear Allah, not just in solitude, but even within the warmth of friendship. The kind of friends who are fun and sincere, yet never cross a line. Who will enjoy halal moments with you, and gently pull you back if you begin to wander. Who pray with you, who fast with you, and who remind you of Jannah when the world becomes distracting.

Being around righteous friends doesn’t mean living without joy, it means your joy has a purpose. Your conversations have depth. Your laughter is clean. Your hearts are connected by something far stronger than mere interests: they’re connected by faith.

The Prophet ﷺ said: “A person is upon the religion of his close friend, so let one of you look at whom he befriends.” (Tirmidhi)

Your friends will either polish your soul or stain it. They will either be a shield for you on the Day of Judgment or a source of regret. So choose those who will drag you toward the prayer mat, not toward heedlessness. Choose those who make you feel guilty for sin, not comfortable in it.

We all want friends who understand us, who care for us, who support us. But more than anything, we need friends who will stand with us on the Day when everyone else becomes an enemy except those who loved us for the sake of Allah.

Because in the end, true friendship is not measured by how long it lasts in this world, but by whether it helps you reach the next.

In the intricate fabric of faith, patience is not a mere virtue — it is a divine thread, carefully and purposefully woven into every test and trial. It binds the hearts of believers to their Lord, reminding them that what seems like delay is often divine design.

Throughout history, the Prophets — the most beloved to Allah — were tested in ways that echo through the ages. Their stories are not relics of the past, but guiding lights for every soul navigating the storms of life.

1. Prophet Yūsuf (Joseph) – Peace be upon him:

Yūsuf was the beloved son of Prophet Ya‘qūb (Jacob), but his brothers, jealous of his father’s affection, plotted against him. They threw him into a well and abandoned him, believing he would die there. However, he was rescued and sold into slavery in Egypt. Over time, he faced further trials, including being wrongfully imprisoned. Despite the hardships, Yūsuf maintained his faith and patience. Eventually, he was appointed as a high-ranking official in Egypt, and through his wisdom, he reunited with his family. His story teaches the value of trusting Allah’s plan even when the path seems unclear.

2. Prophet Ibrāhīm (Abraham) – Peace be upon him:

Ibrāhīm’s life was filled with tests that showcased his unwavering faith. His people rejected his message, and he was ultimately thrown into a blazing fire by the king, Nimrod, who sought to kill him. However, Ibrāhīm’s trust in Allah’s protection saved him, as the fire became cool and harmless. He also endured the test of being asked to sacrifice his beloved son, Ismā‘īl (Ishmael), in obedience to Allah. Just before the sacrifice, Allah provided a ram in his place. Prophet Ibrāhīm’s story emphasises the importance of complete submission to Allah’s will, no matter how difficult the test may be.

3. Prophet Ayyūb (Job) – Peace be upon him:

Ayyūb was a man blessed with health, wealth, and a large family, but he was tested with the loss of all of these blessings. He became severely ill, his wealth was taken, and even his friends turned against him. Despite these trials, Ayyūb remained patient and never lost faith in Allah. He continuously prayed and sought relief, saying, “Indeed, adversity has touched me, and You are the most merciful of the merciful.” In the end, Allah granted him healing, restored his wealth, and blessed him with a new family. Ayyūb’s story teaches the importance of patience in the face of prolonged suffering and the reward that comes with steadfastness.

4. Prophet Yūnus (Jonah) – Peace be upon him:

Prophet Yūnus was sent to his people to call them to worship Allah, but they rejected him. In frustration, he left them, only to find himself swallowed by a great fish (or whale) after being caught in a storm at sea. Inside the darkness of the fish’s belly, Yūnus turned to Allah in repentance, saying, “There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.” Allah, in His mercy, answered his prayer, and Yūnus was released. His story is a powerful reminder of the importance of repentance, humility, and trust in Allah’s mercy, even when surrounded by darkness and uncertainty.

In each of these sacred narratives, there is a pattern: hardship, patience, and divine deliverance. And within that pattern lies a message for us — that patience is not passive waiting, but active trust. It is faith in motion. It is knowing that what you endure is not unseen, and that relief is never out of reach.

So if you find yourself waiting — for clarity, for healing, for resolution — know this: you are not alone. You walk a path walked by the Prophets themselves. You are in the company of the patient, and the hopeful. And just as dawn breaks after the longest night, your relief will come, by the will of the Most Merciful.

For in every moment of patience lies a hidden mercy, and in every test, a chance to draw nearer to the One who never forgets.

Gratitude is one of the most powerful expressions of faith and humility. It nurtures relationships, increases blessings, and strengthens our connection with Allah. The Prophet Muhammad ﷺ emphasised its importance when he said:

“One who fails to express gratitude to others fails to express gratitude to God.” (Tirmidhī)

This ḥadīth highlights that gratitude is not only a moral virtue but also a fundamental part of faith. When we appreciate the kindness of others, we are ultimately acknowledging the One who made it possible—Allah.

Allah repeatedly reminds us in the Qurʾān that gratitude leads to increased blessings:

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ

“And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favour]; but if you deny, indeed, My punishment is severe.'” (Surah Ibrāhim 14:7)

This verse serves as a divine promise—when we acknowledge and appreciate the blessings we have, Allah increases them. However, ingratitude leads to loss and hardship.

Expressing gratitude is like a warm hug for the soul. It not only strengthens our relationship with Allah but also deepens our bonds with family, friends, and the people around us. When we say “thank you” to someone, we recognise their effort, making them feel valued and appreciated.

The Prophet ﷺ was the best example of this. He would always show appreciation, whether it was for a small act of kindness or a great favour.

In a hadith, He ﷺ said:

“Whoever does you a favour, return it. And if you cannot find anything to give in return, then pray for him until you think you have repaid him.” (Abū Dāwūd)

This teaches us that gratitude is not just about words—it’s also about reciprocation, kindness, and making dua for those who help us.

The highest form of gratitude is acknowledging Allah’s blessings and remembering Him throughout our day. The Qurʾān reminds us:

فَٱذْكُرُونِىٓ أَذْكُرْكُمْ وَٱشْكُرُوا۟ لِى وَلَا تَكْفُرُونِ

“So remember Me; I will remember you. And be grateful to Me and do not deny Me.” (Surah Al-Baqarah 2:152)

Gratitude isn’t just about words—it’s also about actions. We can express thankfulness to Allah by:

1. Praying with sincerity – showing gratitude for the gift of faith.
2. Helping others – using our blessings to benefit those in need.
3. Speaking kindly – uplifting others through our words.
4. Giving charity – sharing what we have as a sign of appreciation.

Gratitude is a small act that carries immense rewards. It softens hearts, strengthens relationships, and brings divine blessings into our lives. When we make it a habit to appreciate both Allah’s favours and the kindness of people, we cultivate a life of peace and contentment.

Four Practices for Increased Blessings and Sustenance

Every person seeks blessings (barakah) and sustenance (rizq) in life, whether in wealth, health, time, or peace of mind. Ibn Qayyim al-Jawziyyah (May Allah have mercy on him) mentioned four powerful practices that can open the doors of blessings and increase sustenance:

1. Night Prayer (Qiyām al-Layl)
2. Frequent Supplication at Dawn (Istighfār in the early morning hours)
3. Consistent Charity (Sadaqah)
4. Remembrance of Allah (Dhikr in the morning and evening)

By incorporating these practices into our daily routine, we invite divine blessings, contentment, and prosperity into our lives.

1. Night Prayer (Qiyām al-Layl)

Praying in the stillness of the night is one of the greatest ways to attain closeness to Allah and seek His blessings. The Prophet ﷺ said:

“The best prayer after the obligatory prayers is the night prayer.” (Muslim)

Allah describes the righteous believers:

وَبِٱلْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ

“And in the hours before dawn, they seek forgiveness.” (Sūrah Adh-Dhāriyat 51:18)

Night prayer strengthens the soul, purifies the heart, and is a means of sustenance, both spiritual and material. It is a secret between the servant and his Lord, one that brings barakah into all aspects of life.

The Prophet ﷺ encouraged us:

“Hold fast to the night prayer, for it is the practice of the righteous before you. It brings you closer to your Lord, expiates sins, prevents wrongdoing, and drives away illness from the body.” (Tirmidhī)

2. Frequent Supplication at Dawn (Istighfār in the early morning hours)

Seeking forgiveness from Allah, especially before dawn, is a practice of the pious. Allah praises those who do so:

وَبِٱلْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ

“And they seek forgiveness before dawn.” (Surah Adh-Dhāriyat 51:18)

The Prophet ﷺ also taught:

“Whoever seeks forgiveness abundantly, Allah will grant him relief from every worry, a way out of every difficulty, and will provide for him from sources he never expected.” (Abu Dāwūd, Ibn Mājah)

When we sincerely turn to Allah at dawn, we acknowledge our dependence on Him. This humility and sincerity invite blessings into our lives in ways we cannot imagine.

3. Consistent Charity (Sadaqah)

Giving charity regularly is a means of purification and an avenue for increasing sustenance. Allah promises:

مَّثَلُ ٱلَّذِينَ یُنفِقُونَ أَمْوَٰلَهُمْ فِی سَبِیلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِی كُلِّ سُنبُلَةٍۢ مِّا۟ئَةُ حَبَّةٍۢ ۗ وَٱللَّهُ یُضَٰعِفُ لِمَن یَشَآءُ ۚ وَٱللَّهُ وَٰسِعٌ عَلِیمٌ

“The example of those who spend their wealth in the way of Allah is like a seed of grain that sprouts seven ears; in each ear is a hundred grains. And Allah multiplies [reward] for whom He wills. And Allah is All-Encompassing and Knowing.” (Surah Al-Baqarah 2:261)

The Prophet ﷺ reassured us:

“Charity does not decrease wealth.” (Muslim)

When we give for the sake of Allah, we are actually increasing our wealth, not diminishing it. Allah replaces what is given with something even better.

4. Remembrance of Allah (Dhikr in the Morning and Evening)

Regular remembrance of Allah brings peace, contentment, and barakah in life. Allah tells us:

ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَىٕنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ ۗ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَىٕنُّ ٱلْقُلُوبُ

“Those who believe and whose hearts find tranquility in the remembrance of Allah. Indeed, in the remembrance of Allah do hearts find rest.” (Surah Ar-Raʿd 13:28)

The Prophet ﷺ said:

“The one who remembers his Lord and the one who does not are like the living and the dead.” (Bukhārī & Muslim)

By engaging in morning and evening dhikr, we protect ourselves from harm, attract divine mercy, and increase our provisions. The Prophet ﷺ taught us various supplications to recite at these times, ensuring that we remain connected to Allah throughout the day.

By consistently practicing these four actions—praying at night, seeking forgiveness at dawn, giving charity, and remembering Allah—we open the doors to barakah in all aspects of our lives. 

These are not just rituals; they are powerful means of drawing closer to Allah and ensuring both spiritual and worldly success.

In a world filled with distractions, worries, and fleeting pleasures, people search for peace in different ways—some in wealth, others in status or relationships. Yet, true tranquility, the kind that settles the heart and brings lasting contentment, is found only in the continuous remembrance of Allah.

Dhū an-Nūn (May Allah have mercy on him) beautifully expressed this truth:

ما طابت الدنيا إلا بذكره

“The world is only sweet with His remembrance.”

ولا طابت الآخرة إلا بعفوه

“And the next life is only sweet with His forgiveness.”

ولا طابت الجنة إلا برؤيته

“And Jannah is only sweet with seeing Him.”

The Qur’an on Finding Peace in Allah’s Remembrance

Allah Himself tells us in the Qur’an that the key to inner peace is His remembrance:

ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَىٕنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ ۗ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَىٕنُّ ٱلْقُلُوبُ

“Those who believe and whose hearts find tranquility in the remembrance of Allah. Verily, in the remembrance of Allah do hearts find rest.” (Surah Ar-Ra’d 13:28)

This verse reminds us that nothing in this world can truly bring peace except the constant remembrance of Allah. While material comforts may provide temporary happiness, they cannot fill the void within the heart. Only when we engage in dhikr (remembrance) and connect with our Creator do we experience true tranquility.

The Prophet ﷺ on the Power of Dhikr

The Prophet Muhammad ﷺ repeatedly emphasised the importance of remembering Allah. He said:

“The example of the one who remembers his Lord and the one who does not is like that of the living and the dead.”(Bukhari & Muslim)

Just as the body cannot survive without food and water, the heart cannot thrive without dhikr. The more we remember Allah, the more alive our hearts become, filled with faith and serenity.

How to Attain Tranquility Through Remembrance

Here are some ways to bring continuous remembrance into our daily lives:

1. Reciting the Qur’an: The Qur’an is the ultimate source of dhikr. Engaging with its meanings, reciting its verses, and reflecting on its messages bring immense peace. Allah says:
   إِنَّ هَٰذَا ٱلْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ
   “Indeed, this Qur’an guides to that which is most upright.” (Sūrah Al-Isrā 17:9)
2. Making Dua and Seeking Forgiveness: The Prophet ﷺ said:
   “The best supplication for seeking forgiveness is: ‘O Allah, You are my Lord, there is no god but You. You created me, and I am Your servant…’” (Bukhārī)
   Regularly asking for Allah’s forgiveness and calling upon Him in du’a strengthens our bond with Him and brings peace to the heart.
3. Praising Allah in Daily Life: Simple phrases like SubhanAllah (Glory be to Allah), Alhamdulillah (All praise is for Allah), and Allahu Akbar (Allah is the Greatest) keep the heart connected to Allah.
   The Prophet ﷺ said:
   “Shall I not tell you of a statement that is light on the tongue but heavy on the scales? It is: SubhanAllahi wa bihamdihi, SubhanAllahil Aẓim.” (Bukhārī & Muslim)
4. Praying Salah with Presence: Salah is the most powerful form of remembrance. When performed with khushūʿ (humility and focus), it transforms the heart and brings a sense of calm. The Prophet ﷺ would turn to prayer during difficult times, saying:
   “O Bilal, call the Adhān, and bring us comfort with it.” (Abū Dāwūd)
   This teaches us that true relief and peace come from prayer.

The Ultimate Reward: Seeing Allah in Jannah

Dhū an-Nūn’s final statement reminds us of the greatest joy of all:

ولا طابت الجنة إلا برؤيته
“And Jannah is only sweet with seeing Him.”

The highest level of happiness for a believer is not only entering Jannah but gazing upon Allah Himself. Allah says in the Qur’an:

وُجُوهٌۭ يَوْمَىٕذٍۢ نَّاضِرَةٌ إِلَىٰ رَبِّهَا نَاظِرَةٌ

“On that Day, faces will be radiant, looking at their Lord.” (Surah Al-Qiyāmah 75:22-23)

The Prophet ﷺ also confirmed:

“Indeed, you will see your Lord just as you see the full moon.” (Bukhārī & Muslim)

This is the ultimate tranquility—the moment when every difficulty, every hardship, and every sacrifice will be forgotten, and all that remains is the overwhelming joy of seeing Allah Himself.

Conclusion: Living in Remembrance

If we want peace in this life, let us increase in the remembrance of Allah. If we want peace in the next life, let us seek His forgiveness. And if we long for the highest joy in Jannah, let us strive to be among those blessed to see His glorious face.

Life is full of ups and downs—times of ease and times of hardship. As believers, we often seek control over our circumstances, but true peace comes when we learn to accept Allah’s decree with contentment.

Shaykh Adam (may Allah have mercy on him) once instilled this powerful supplication in his students during their final year of study:

اللهم أرضني بقضائك

“O Allah, make me happy with Your decree.”

He encouraged them to internalise this mindset:
“O Allah, whatever situation You place me in, grant me the contentment to accept Your decree, for it is You who have ordained it.”

This is a profound lesson in faith: instead of resisting what life brings, we surrender our hearts to the wisdom of Allah’s plan.

Turning to Allah in Every Situation

No matter what happens—joy or sorrow, gain or loss—the first response of a believer should be to turn to Allah. This was a core teaching of the Prophet Muhammad ﷺ: to praise and thank Allah in all situations.

The Prophet ﷺ said:

“How amazing is the affair of a believer! All his affairs are good for him, and this applies only to a believer. If something good happens to him, he is grateful, and that is good for him. If something bad happens to him, he is patient, and that is good for him.” (Muslim)

This mindset of gratitude and patience brings a sense of calm, knowing that every moment—whether ease or hardship—is an opportunity to grow closer to Allah.

Qur’anic Guidance on Acceptance

Allah reminds us that everything happens according to His perfect plan:

مَاۤ أَصَابَ مِن مُّصِیبَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۗ وَمَن یُؤۡمِنۢ بِٱللَّهِ یَهۡدِ قَلۡبَهُۥ ۚ وَٱللَّهُ بِكُلِّ شَیۡءٍ عَلِیمٌ

“No calamity befalls except by the permission of Allah. And whoever believes in Allah, He will guide his heart. And Allah is Knowing of all things.” (Surah At-Taghabun 64:11)

This verse teaches us that belief in Allah allows our hearts to be guided toward contentment. When we trust in His wisdom, we no longer see trials as punishments but as part of a greater plan that is always for our ultimate benefit.

Dua and Acceptance – The Path to Inner Peace

Making dua for acceptance is one of the most powerful ways to develop inner peace. The Prophet ﷺ himself would often turn to Allah, asking for a heart that is content with His decree.

One of his well-known supplications is:

اللهم إني أسألك الرضا بعد القضاء

“O Allah, I ask You for contentment after Your decree.” (Ahmad)

This dua reminds us that true peace is not found in controlling our circumstances but in surrendering to Allah’s wisdom with trust and gratitude.

Conclusion: Choosing Contentment

Life will always bring challenges, but the difference between despair and peace lies in how we respond. Instead of resisting what Allah has decreed, we can choose to embrace it with trust, knowing that He is the Best of Planners.

The Prophet ﷺ gave us a profound piece of wisdom:

تعرَّف إلى الله في الرخاء يَعْرِفْك في الشدة

“Know Allah in times of ease, and He will know you in times of hardship.”

These words remind us of a deep truth: our relationship with Allah should not be based on urgency alone. Too often, we turn to Him only when we are in pain, desperate for relief. But what about when life is smooth and comfortable? Are we still seeking Him with the same devotion?

What Does It Mean to “Know” Allah?

The word “know” in this hadith is crucial. It does not simply mean knowing about Allah—it means recognising Him in our daily lives, remembering Him in moments of ease, and building a bond with Him before trials come. Allah says in the Qur’an:

وَإِذَا مَسَّ ٱلْإِنسَٰنَ ٱلضُّرُّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَٰهُ نِعْمَةًۭ مِّنَّا قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلْمٍۢ ۚ بَلْ هِىَ فِتْنَةٌۭ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

“And when adversity touches man, he calls upon his Lord, turning to Him. Then when We bestow upon him a favour from Us, he says, ‘I have only been given it because of (my) knowledge.’ Rather, it is a trial, but most of them do not know.” (Surah Az-Zumar 39:8)

This is human nature—we seek Allah fervently in distress but often become heedless in ease. The question is: how do we break this cycle?

Nurturing Our Connection with Allah in Ease

Rather than waiting for hardship to push us toward Allah, we should actively seek Him during times of ease. Here’s how:

1. Sincere Prayer (Salah and Du’a): Don’t just pray out of habit—be fully present. Speak to Allah in your du’a, even when everything is going well. The Prophet ﷺ said:

مَن سَرَّهُ أنْ يَسْتَجِيبَ اللَّهُ له عندَ الشَّدائِدِ وَالْكُرَبِ ، فَلْيُكْثِرِ الدُّعَاءَ في الرَّخاءِ

“Whoever wishes that Allah should respond to him during hardship, let him increase in supplication during times of ease.” (Tirmidhi)

2. Tahajjud – The Prayer of Love, Not Just Desperation: In hardship, we wake up for tahajjud, seeking relief. But imagine how strong our bond with Allah would be if we prayed it even in ease, simply out of love for Him. Allah praises those who seek Him in the quiet of the night:

تَتَجَافَىٰ جُنُوبُهُمْ عَنِ ٱلْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًۭا وَطَمَعًۭا وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ

“They arise from their beds; they supplicate their Lord in fear and aspiration, and they spend (in His cause) out of what We have provided them.” (Surah As-Sajdah 32:16)

3. Gratitude and Reflection: Recognising Allah’s blessings strengthens our relationship with Him. The more grateful we are, the closer we feel to Him. Allah promises:

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌۭ

“And (remember) when your Lord proclaimed, ‘If you are grateful, I will surely increase you (in favour); but if you deny, indeed, My punishment is severe.’”(Surah Ibrahim 14:7)

4. Consistency in Good Deeds: Small, consistent acts of worship create a lasting bond with Allah. The Prophet ﷺ said:

أَحَبُّ الأَعْمَالِ إِلَى اللَّهِ أَدْوَمُهَا وَإِنْ قَلَّ

“The most beloved deeds to Allah are those that are consistent, even if they are small.” (Bukhari & Muslim)

Why Wait for Hardship?

Hardships have a way of breaking our pride, making us realise how much we need Allah. But why wait for pain to reach that level of sincerity? If we cultivate a strong relationship with Allah when life is easy, we won’t need trials to remind us of Him. Instead, we will already be close, already connected—so when hardships come, we will face them with faith and certainty in His help.

One of the most powerful Sunnahs before sleeping is reciting Ayah al-Kursī. The Prophet ﷺ said:
“Before you sleep, recite Ayah al-Kursī from beginning to end. Allah will appoint a guardian angel to protect you throughout the night. No devil will be able to come near you until you wake up.”

This simple yet profound act serves as a shield of divine protection. Ayah al-Kursī (Sūrah Al-Baqarah, 2:255) is a verse that describes the greatness of Allah—His sovereignty, perfect knowledge, and absolute power over all creation.

Why Recite Ayah al-Kursī?
1. Divine Protection – Reciting this verse before sleeping ensures Allah’s protection throughout the night. No harm or evil influence can approach the one who recites it with sincerity.
2. A Guardian Appointed by Allah – An angel is assigned to watch over the believer until they wake up, offering safety and peace.
3. Barrier Against Shaytan – The Prophet ﷺ emphasised that no devil can come near the one who recites Ayah al-Kursī, safeguarding them from nightmares and disturbances.
4. A Reminder of Allah’s Majesty – Reflecting on this verse strengthens faith, reminding us that Allah is the Ever-Living, the All-Sustaining, who never tires or sleeps.

Making It a Daily Habit
Incorporating this Sunnah into your nightly routine is easy yet immensely rewarding. Before lying down, take a moment to recite Ayah al-Kursī with focus and sincerity, seeking Allah’s protection and mercy.

اَللّٰهُ لَآ إِلٰهَ إِلَّا هُوَ الْحَىُّ الْقَيُّوْمُ ، لَا تَأْخُذُهُۥ سِنَةٌ وَّلَا نَوْمٌ ،لَهُۥ مَا فِى السَّمٰـوٰتِ وَمَا فِى الْأَرْضِ ، مَنْ ذَا الَّذِىْ يَشْفَعُ عِنْدَهُۥ إِلَّا بِإِذْنِهِۦ ، يَعْلَمُ مَا بَيْنَ أَيْدِيْهِمْ وَمَا خَلْفَهُمْ ، وَلَا يُحِيْطُوْنَ بِشَىْءٍ مِّنْ عِلْمِهِٓ إِلَّا بِمَا شَآءَ ، وَسِعَ كُرْسِيُّهُ السَّمٰـوٰتِ وَالْأَرْضَ، وَلَا يَئُوْدُهُۥ حِفْظُهُمَا ، وَهُوَ الْعَلِىُّ الْعَظِيْمُ.

وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
“Do good, for indeed, Allah loves the doers of good.” (Qur’an 2:195)

Islam places immense emphasis on the virtue of doing good. Acts of kindness, charity, and compassion are not merely recommended; they are among the most beloved deeds in the sight of Allah. The beauty of goodness lies not only in the action itself but in knowing that every small effort, every moment of generosity, and every act of mercy is seen and cherished by the Most Merciful.

Allah’s Love for the Doers of Good

Allah specifically mentions in the Qur’an that He loves those who do good. This divine love is the greatest reward one can attain. Imagine the honour of being among those whom Allah holds dear! Each time you choose to help someone in need, forgive a wrong, or offer a kind word, you are walking the path of the muḥsinīn—those who embody excellence in their deeds.

The Prophet Muhammad ﷺ beautifully emphasised this in his words:

إِنَّ اللَّهَ يُحِبُّ إِذَا عَمِلَ أَحَدُكُمْ عَمَلًا أَنْ يُتْقِنَهُ
“Allah loves that when one of you does something, he does it with excellence.” (Sunan al-Bayhaqī)

Excellence in good deeds means doing them sincerely for Allah, without seeking recognition or praise. Even the smallest act of goodness, done with a pure heart, carries immense weight in the sight of Allah.

Even the Smallest Deeds Matter

One of the most encouraging aspects of Islam is that even the smallest good deeds are acknowledged and rewarded by Allah. The Prophet ﷺ said:

لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تَلْقَىٰ أَخَاكَ بِوَجْهِ طَلِيقٍ
“Do not belittle any good deed, even if it is meeting your brother with a cheerful face.” (Saḥīḥ Muslim)

A smile, a kind word, or simply easing someone’s burden can be a means of earning Allah’s pleasure. Even actions that seem insignificant to us may be the reason for immense rewards in the Hereafter.

The Ripple Effect of Goodness

Doing good not only benefits the recipient but also spreads kindness in society. When you give charity, you help those in need; when you forgive, you promote peace; when you speak kindly, you soften hearts. The Prophet ﷺ reminded us of the lasting impact of good deeds:

أحب الناس إلى الله أنفعهم لِعِبَادِهِ

“The most beloved people to Allah are those who are most beneficial to others.” (Al-Muʿjam al-Awsaṭ)

The more we engage in acts of goodness, the more we inspire others to do the same, creating a chain of kindness that continues beyond our own actions.

Doing Good in Times of Hardship

Goodness is especially valuable when it is done despite difficulty. Giving charity when one has little, showing patience in adversity, or being kind when faced with rudeness—these acts are highly rewarded. The Prophet ﷺ said:

أفضل الصدقة ما تكون عن ظهر غنى
“The best charity is that given when one is in need.” (Sunan Abī Dāwūd)

This teaches us that our circumstances should never be an excuse to withhold goodness. Even when faced with challenges, striving to do good strengthens our connection with Allah and brings His divine support.

Seeking Allah’s Love Through Goodness

Every good deed is a step toward Allah’s love. The key is sincerity—doing good for His sake alone. The reward for such deeds is beyond measure, as Allah promises in the Qur’an:

مَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ

“Whoever does an atom’s weight of good will see it.” (Qur’an 99:7)

So, let us strive to be among those whom Allah loves. Let us do good—not for recognition or praise, but because our hearts long for His pleasure. Whether through charity, forgiveness, or simple acts of kindness, every effort counts. 

May we be among the muḥsinīn, the doers of good whom Allah cherishes. Āmīn.

Life is a journey filled with challenges, successes, and occasional missteps. We all make mistakes, but the beauty of faith is that it offers a way to correct them. The Quran provides reassurance:

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ
“Indeed, good deeds do away with misdeeds.” (Qur’an 11:114)

This verse reminds us that good actions—acts of kindness, charity, and sincere repentance—have the power to cleanse the heart and remove the negative effects of past mistakes. Rather than dwelling on guilt and despair, Islam encourages us to take proactive steps toward self-improvement.

The Prophet Muhammad (ﷺ) also reassured us of Allah’s mercy:

“The five daily prayers, and from one Friday prayer to the next, serve as an expiation for the sins committed in between, as long as major sins are avoided.” (Muslim)

Whenever you fall into sin, remind yourself:

خَسِرْتُ مَعْرَكَةً وَلَنْ أَخْسَرَ الحِرْبَ
“I lost a battle, but I will not lose the war.”

Every mistake is an opportunity to grow. Just as one failure does not define a person, a sin does not define a believer. The key is to keep turning back to Allah, seeking His guidance and mercy. His doors are always open to those who repent sincerely.

I once came across a quote that beautifully summarises this concept:

“Your deeds today are the bricks of your home tomorrow. Build your eternal home wisely.”

Let setbacks become stepping stones. Seek support from Allah through prayer, reflection, and good deeds. No matter how many times you stumble, never stop striving for a better version of yourself.

اَللّٰهُمَّ بَاعِدْ بَيْنِـيْ وَبَيْنَ خَطَايَاىَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ ،

 اَللّٰهُمَّ نَقِّنِيْ مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الدَّنَسِ،

 اَللّٰهُمَّ اغْسِلْ خَطَايَاىَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ.

In life, relationships change. People come and go, circumstances shift, and even the strongest bonds can fade. But there is one relationship that never wavers, one bond that remains constant and unbreakable—the bond between you and Allah.

Allah’s love is unlike any other. It doesn’t depend on conditions, nor does it fluctuate with time. He loves those who turn to Him, and His love is pure, deep, and unwavering.

یُحِبهُمْ وَیُحِبُّونَهُ
A people He will love and who will love Him. (Qur’an 5:54)

No matter how far you feel, Allah is always near. The moment you take even the smallest step toward Him, He responds with love beyond measure. The Prophet Muhammad ﷺ described this closeness in a ḥadīth:

Narrated Anas: The Prophet (ﷺ) said, “My Lord says, ‘If My slave comes nearer to Me for a span, I go nearer to him for a cubit; and if he comes nearer to Me for a cubit, I go nearer to him for the span of outstretched arms; and if he comes to Me walking, I go to him running.’ ” (Bukhārī)

Imagine that—Allah, the Most Merciful, running toward you! No matter how many mistakes you’ve made, how many times you’ve stumbled, His door is always open. His mercy knows no limits. Every whispered prayer, every tear shed in the quiet of the night—He hears them all.

When you call upon Him, He never turns away. He may not always give you what you want, but He will always give you what you need. His wisdom is far greater than ours, and His plan is always for the best.

So cherish this bond. Strengthen it with heartfelt and sincere prayers, and with remembrance. Seek His love above all else, for He is the One who will never leave you, the One who loves you beyond what words can express.

اللهم إني أسألك حبك
O Allah, I ask You for Your love.

Life is full of surprises—some pleasant, others challenging. As Muslims, we are taught that true peace comes not from controlling every outcome but from focusing on how we respond to what Allah decrees. Trying to control everything is a recipe for frustration, while trust in Allah’s plan brings contentment.

Allah reminds us in the Quran:

وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ

“Perhaps you dislike something while it is good for you, and perhaps you love something while it is bad for you. Allah knows, while you do not know.” (Surah Al-Baqarah 2:216)

This verse teaches us that what we perceive as setbacks or hardships may, in reality, be part of a greater wisdom. We often stress over things beyond our control—whether it’s an unexpected change in life, the loss of a loved one, or a difficult trial. But rather than resisting these events, we should shift our focus to how we respond.

The Prophet ﷺ said:

عَجَبًا لأَمْرِ الْمُؤْمِنِ إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ وَلَيْسَ ذَاكَ لأَحَدٍ إِلاَّ لِلْمُؤْمِنِ إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ 

“How wonderful is the affair of the believer! Indeed, all his affairs are good. If something pleasing happens to him, he is grateful, and that is good for him. If hardship befalls him, he is patient, and that is good for him.” (Muslim)

This ḥadīth highlights the key to a stress-free life: gratitude in ease and patience in hardship. If we’ve done our best, there is no need to dwell on things beyond our control. Instead of becoming angry at fate or dwelling on regrets, we should focus on maintaining a response that aligns with our faith.

Imagine waking up tomorrow to heartbreaking news—the passing of a loved one. This is something none of us can control, but what we can control is our response. Do we become bitter and question Allah’s wisdom, or do we submit to His decree and seek solace in prayer and patience?

Allah reassures us:

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ 

“No soul will bear the burden of another.” (Surah Al-Anʿām 6:164)

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا

Allah does not charge a soul except [with that within] its capacity. (Surah al-Baqarah 2:286)

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا

“With hardship comes ease.” (Surah Ash-Sharḥ 94:6)

By accepting what we cannot change, we open the door to peace and contentment. Rather than dwelling on the why, we should focus on the how—how we react, how we seek comfort in Allah, and how we move forward with faith.

Life will always be unpredictable, but Islam teaches us to trust Allah and focus on what we can control—our response. When we let go of the need to control everything and instead place our trust in Him, we free ourselves from unnecessary stress and anxiety.

May Allah grant us patience in hardship, gratitude in ease, and unwavering trust in His wisdom. Āmīn.

اَللّٰهُمَّ إِنِّي أَسْأَلُكَ الرِّضَا بَعْدَ الْقَضَاءِ

The Quran, as the divine word of Allah, is a precious gift for humanity. It’s more than just a book; it’s a source of guidance, comfort, and countless blessings. Every moment spent with the Quran brings us closer to Allah, filling our hearts with peace and our lives with purpose.

Imām Ibn Aṣ-Ṣalāḥ described this beautifully: “Reciting the Quran is a special gift from Allah. It’s a privilege that even the angels envy. They long to hear humans recite the words of Allah.” 

Imagine that—the angels, pure and noble, yearning to hear us as we recite these divine words. What an honour it is to hold the Quran in our hands and let its verses flow from our lips.

The Prophet Muhammad ﷺ also spoke about the incredible blessings of gathering to remember Allah: “When people gather to remember Allah, they are surrounded by angels, covered in His mercy, and tranquility descends upon them. Allah Himself mentions them with favour to those closest to Him.” (Muslim) 

Picture this: as you recite or listen to the Quran, angels gather around you, mercy envelops you, and your soul feels a deep sense of calm. It’s a moment of pure connection with your Creator.

Every letter of the Quran carries immense reward. The Prophet ﷺ assured us: “Whoever recites even a single letter from the Quran will receive a reward for it, and a reward ten times greater. I don’t mean that ‘Alif Lam Mim’ is a single letter, but rather that each letter – Alif, Lam, and Mim – is rewarded individually.” (Tirmidhī) 

Isn’t that incredible? Even the smallest effort to recite the Quran is multiplied many times over. It’s as if Allah is encouraging us at every step to turn to His words.

But the blessings don’t stop at recitation. The Prophet ﷺ said: “The best of you are those who learn Quran and teach it.” (Bukhārī) 

Imagine being among the best in the eyes of Allah—simply by learning the Quran and helping others connect with it. Teaching the Quran is like planting seeds of goodness that grow and benefit generations.

And for those who dedicate themselves to the Quran, the rewards continue into the Hereafter. The Prophet ﷺ said: “One who was devoted to the Quran will be told to recite it in the Hereafter. They should recite carefully, just as they did in this world. For their final resting place in Paradise will be determined by the last verse they recite.” (Abū Dāwūd) 

Imagine standing in Paradise, reciting the Quran, each verse elevating you to greater heights—a reward beyond anything we can fathom.

The Quran is not just a book; it’s a living miracle, a light in the darkest moments, and a source of strength when we feel weak. It’s a companion that never leaves us, guiding us in this world and leading us to eternal joy in the next. Let’s cherish this gift, recite it with love, teach it with passion, and live by its guidance. May the Quran be our light in this world and our intercessor in the Hereafter.

اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيْعَ قَلْبِيْ ، وَنُوْرَ صَدْرِيْ ، وَجَلَاءَ حُزْنِيْ ، وَذَهَابَ هَمِّيْ

The companions of the Prophet Muhammad ﷺ were not merely followers; they were embodiments of unwavering love and devotion. Their lives were a testament to the depth of their affection for their beloved Prophet. The moving statement of the woman who lost her husband, father, and brother in the Battle of Uhud, “Every calamity is bearable except the loss of you,” speaks volumes about the profound impact the Prophet Muhammad ﷺ had on their lives.

The companions’ love transcended mere words. It manifested in countless acts of sacrifice. They willingly relinquished their wealth, their comfort, and even their lives for the sake of Islam and their beloved Prophet. Their unwavering support and unwavering dedication during the most challenging times solidified their love with an indelible mark of sacrifice.

Following the Prophet’s Example: The Essence of Love

While imitating the Prophet’s outward appearance can be a form of respect, true love for the Prophet ﷺ lies in emulating his teachings and following his Sunnah. It is about embodying his values of compassion, justice, and piety in our daily lives. Obeying his commands, doing what is lawful (halal), and abstaining from what is forbidden (haram) are the cornerstones of demonstrating our love for him.

Our love for the Prophet ﷺ should translate into a commitment to living a life that reflects his teachings. It means striving to become better Muslims, striving for excellence in our character, and striving to build a just and equitable society. It means spreading the message of Islam with kindness and wisdom, and striving to be a positive influence in the world.

In Conclusion

The companions’ love for the Prophet Muhammad ﷺ serves as a powerful example for all Muslims. Their unwavering devotion and selfless sacrifices are a testament to the profound impact the Prophet had on their lives. True love for the Prophet ﷺ lies in following his Sunnah, living according to his teachings, and striving to embody his values in our daily lives. By doing so, we can truly honour his legacy and earn his intercession on the Day of Judgment.

Why Prayers Might Seem Unanswered (and Why That’s Okay)

Have you ever wondered why sometimes your prayers feel unanswered, even when you’re facing a difficult situation?

It’s a common experience that can leave us feeling confused or discouraged. But in reality, what seems like an “unanswered” prayer is often a profound sign of Allah’s wisdom and care for us. When Allah delays or withholds what we ask for, it’s not because He hasn’t heard us. Rather, it’s part of a divine plan that is ultimately in our best interest, even if we don’t see it right away.

Sometimes, Allah tests our faith by delaying what we ask for.

When a believer faces a hardship and prays sincerely, they may expect an immediate response. However, Allah may choose to delay answering, not as a punishment, but as a test. How do we react in such moments? Do we remain hopeful, trusting in Allah’s wisdom, or do we give in to despair?

This period of waiting is an opportunity for growth. It strengthens our reliance on Allah, refines our character, and helps us detach from worldly expectations. True faith shines brightest when it persists in the face of uncertainty and difficulty.

Why does Allah do this?

1. To Strengthen Our Faith:
   Waiting teaches us patience and perseverance. It reminds us that our connection to Allah is not transactional—our prayers are acts of worship, not demands. Through waiting, we learn to trust Allah’s timing and develop a deeper sense of tawakkul (reliance on Him).
2. To Defeat the Whispers of Doubt:
   Shayṭān thrives on moments of weakness, tempting us to lose hope or question Allah’s mercy. When we resist these whispers and stay hopeful, we overcome his attempts to distance us from Allah.
3. To Reveal True Believers:
   Trials are a way of distinguishing between those who truly trust Allah and those whose faith falters in difficulty. Those who remain steadfast and optimistic demonstrate the sincerity of their belief.

A Reflection from the Quran

Allah acknowledges the human tendency to feel doubt in difficult times. In the Quran, He recounts the cry of the believers:

مَتَىٰ نَصۡرُ ٱللَّهِۗ

“When will the help of Allah come?” (Quran 2:214)

This question arose from desperation during immense trials, but it was not a rejection of Allah’s promise—it was a heartfelt plea. The verse concludes with reassurance:

أَلَاۤ إِنَّ نَصۡرَ ٱللَّهِ قَرِیب

“Unquestionably, the help of Allah is near.”

This moment serves as a reminder that Allah’s support is always closer than we think, even when it feels delayed.

The Story of Prophet Yaʿqūb (peace be upon him)

One of the most beautiful examples of patience and trust in Allah is found in the story of Prophet Yaʿqūb (peace be upon him). Despite losing his beloved son, Yusuf (peace be upon him), and enduring years of separation, Yaʿqūb never gave up hope. His words, as recorded in the Quran, reflect his unwavering faith:

 قَالَ إِنَّمَاۤ أَشۡكُوا۟ بَثِّی وَحُزۡنِیۤ إِلَى ٱللَّهِ وَأَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ – یَـٰبَنِیَّ ٱذۡهَبُوا۟ فَتَحَسَّسُوا۟ مِن یُوسُفَ وَأَخِیهِ وَلَا تَا۟یۡـَٔسُوا۟ مِن رَّوۡحِ ٱللَّهِۖ إِنَّهُۥ لَا یَا۟یۡـَٔسُ مِن رَّوۡحِ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡكَـٰفِرُونَ

“Indeed, I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know. O my sons, go and search for Yusuf and his brother, and do not despair of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.” (Quran 12:86-87)

This faith eventually led to the joyful reunion of Yaʿqūb with his sons, a moment that underscores the power of trusting Allah even when the odds seem impossible.

A Reminder for Us

When our prayers feel unanswered, it doesn’t mean Allah is distant or unresponsive. It means He is teaching us, strengthening us, and preparing something better than we could imagine. Sometimes, what we ask for isn’t what we need—or it may come at a time we’re not yet ready to receive it.

Allah’s delay is never a denial. He knows what is best for us, and His timing is always perfect. In the meantime, continue to pray, remain hopeful, and trust in His infinite wisdom.

وَوَجَدَكَ ضَاۤلّا فَهَدَىٰ

“And He found you lost and guided you.” (Quran 93:7)

The Qurʾān and the ḥadīth repeatedly remind us about the fleeting nature of this world and caution believers against being deceived by its temporary allure. Consider the following verses and teachings that emphasise the need to stay focused on our ultimate purpose: attaining the pleasure of Allah and the eternal life of the Hereafter.

Verse 1:

فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا
“So let not the worldly life delude you” (Qurʾān 31:33).

This verse highlights the distractions of worldly life. Its pleasures, though appealing, are designed to test us and can divert us from the remembrance of Allah. When a person tastes a worldly delight, their desire often grows insatiable, craving more. The Prophet ﷺ beautifully described this nature of human greed:

“If the son of Adam were to possess a valley full of gold, he would desire a second one, for nothing can satisfy his craving except the dust of the grave. Yet, Allah forgives those who sincerely turn to Him in repentance.” (Bukhārī)

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِندَهُ حُسْنُ الْمَآبِ
“Beautified for people is the love of that which they desire—of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return.”(Qurʾān 3:14)

This verse lists examples of worldly attractions that captivate human hearts. While these blessings—such as wealth, family, and possessions—are not inherently negative, an excessive focus on acquiring them can lead to heedlessness. These pursuits can distract us from our ultimate goal if we are not mindful. Islam teaches us to enjoy these blessings responsibly while keeping Allah at the centre of our lives.

Verse 2:

وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ
“And this worldly life is not but diversion and amusement. And indeed, the home of the Hereafter—that is the [eternal] life, if only they knew.” (Qurʾān 29:64)

This verse reminds us that the life of this world is ultimately a temporary play and distraction. The eternal and true life lies in the Hereafter. Those who understand this reality will prioritise their actions accordingly, focusing on deeds that earn Allah’s pleasure and secure their place in the eternal abode.

The Perspective of Time in the Hereafter

Allah further describes the insignificance of worldly life when compared to the Hereafter:

قَالَ كَمْ لَبِثْتُمْ فِي الْأَرْضِ عَدَدَ سِنِينَ – قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَادِّينَ – قَالَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا ۖ لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
“He will say, ‘How long did you remain on earth in number of years?’ They will say, ‘We remained a day or part of a day; ask those who enumerate.’ He will say, ‘You stayed not but a little—if only you had known.'” (Qurʾān 23:112-115)

Imagine your entire life being regarded as only a part of a day. This perspective underscores how trivial our worldly life is when measured against the eternal Hereafter.

Prophetic Guidance on Living in This World

The Prophet Muhammad ﷺ beautifully summarised how a believer should approach this life. ʿAbdullāh ibn ʿUmar reported:

“The Messenger of Allah ﷺ took hold of my shoulder and said, ‘Be in this world as if you were a stranger or a traveler. Ibn ʿUmar would say: ‘If you survive until the evening, do not expect to live until the morning, and if you survive until the morning, do not expect to live until the evening. Take from your health for your sickness and from your life for your death.’” (Bukhārī)

This advice urges us to treat this world as a temporary stop on our journey to the Hereafter. By remaining mindful of death and preparing for it, we can ensure that our lives are purposeful and aligned with Allah’s commands.

These verses and prophetic teachings offer a profound reminder of the transient nature of this world and the ultimate reality of the Hereafter. While worldly attractions may seem appealing, they are fleeting and insignificant compared to the eternal bliss of the Hereafter. As believers, we are called to balance the blessings of this world with our responsibility to Allah, ensuring that our hearts remain attached to Him and our actions reflect our hope for His eternal reward.

اَللّٰهُمَّ لَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا

O Ka’bah,

You are the house of Allah in the noble city of Makkah.

You are spectacular.

You are the first house built for the worship of Allah.

You are magnificent.

You are the focal point of Salah, the direction where Muslims pray five times a day.

You are uniting.

You are not worshipped but stand as a direction point for the worship of Allah.

You are directional.

You have been directly mentioned in the Qur’an.

You are blessed.

You are a source of safety and well being for people.

You are a safe haven.

You attract all types of people from around the globe to circumambulate around you.

You are mesmerising.

You are the place where Allah’s special mercies descend.

You are majestic.

You are honoured to have the black stone of Jannah inserted within you, which will testify on the Day of Resurrection in favour of those who touched it with sincerity.

You are splendid.

You are blessed to have people kissing the black stone of Jannah that is inserted within you merely following the way of the Prophet, though this stone can neither bring benefit nor cause harm.

You are impressive.

You are a means of atonement for sins for one that touches your Yemeni corner and the black stone.

You are interceding.

You instil direction in the life of a believer.

You are phenomenal.

You are a testimony to the truthfulness of Islam.

You are remarkable.

You strengthen one’s faith in Allah due to your awesome appearance.

You are astonishing.

You are the coolness of the eyes that set sight on you.

You are pleasing.

You can be gazed at for hours on end without boredom.

You are hypnotising.

You make one forget all troubles merely by glancing at you.

You are breathtaking.

You make it very painful for the one who is parting company with you.

You are heavenly.

(Note: This poem was written in front of the Ka’bah during the days of Hajj in 1438AH / 2017CE, 29^th August – 5^th September)

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The following beautiful ḥadīth offers profound insight into the humility and dedication of the Prophet Muhammad ﷺ toward his family.

When asked about his daily life, ʿĀʾishah (may Allah be pleased with her) shared that the Prophet actively participated in household chores. (Bukhārī)

This simple yet powerful act reflects his humility and his commitment to serving his family, setting an example for all Muslims.

The Prophet’s actions teach us that even the greatest of men, with immense responsibilities, valued family life and contributed to its well-being. His example reminds us, regardless of our social status or position, to prioritise our family responsibilities and ensure the smooth functioning of our homes.

ʿĀʾishah (may Allah be pleased with her) also reported that the Prophet ﷺ said:
“The best of you is the best to his family, and I am the best of you to my family.” (Sunan Ibn Mājah)

This ḥadīth highlights that true nobility lies in one’s character and treatment of their family. Despite his role as a prophet and leader, the Prophet Muhammad ﷺ demonstrated exemplary dedication to his household, illustrating the importance of kindness, fairness, and compassion within the family unit.

Key Lessons from the Prophet’s Example:

• Justice and Fairness: Islam emphasises justice in all dealings, including giving everyone their due rights—whether in time, resources, or respect.
• Fulfilment of Obligations: The Prophet stressed fulfilling one’s obligations to Allah, family, community, and oneself. Each responsibility deserves proper attention and care.
• Time Management: The Prophet Muhammad (peace and blessings of Allah be upon him) was meticulous in managing his time, dedicating specific periods to prayer, family, community, and personal reflection. This highlights the importance of prioritising and effectively allocating time.

By following his example, we can cultivate stronger family bonds rooted in love, respect, and mutual support. His life serves as a timeless guide for balancing personal, familial, and societal responsibilities with grace and devotion.

اَللّٰهُمَّ إنِّيْ أَسْأَلُكَ أنْ تُصْلِحَ أَمْرِيْ

“Behave well in your private life and Allah will make your public life excellent. Take care of what is between you and Allah, and he will take care of what is between you and the people. Work for your Hereafter and Allah will suffice your affairs in this world. Sell your worldly life for your Hereafter and you will profit in them both together, and do not sell your Hereafter for your worldly life or you will lose them both together.” (Ḥilyat al-Awliyā’)

Explanation of the Advice:

1. “Behave well in your private life and Allah will make your public life excellent.”
   This reminds us that inner sincerity and righteousness form the foundation of a good reputation and external success. A person’s private relationship with Allah, characterised by piety and obedience, translates into barakah (blessings) in their public life. True excellence is not achieved by appearances but by cultivating integrity in unseen moments.
2. “Take care of what is between you and Allah, and He will take care of what is between you and the people.”
   When a believer focuses on fulfilling their obligations to Allah—through worship, obedience, and avoiding sin—Allah facilitates their dealings with others. This includes earning respect, building trust, and resolving conflicts. The advice emphasises that spiritual priorities lead to social harmony.
3. “Work for your Hereafter, and Allah will suffice your affairs in this world.”
   Prioritising the Hereafter ensures that worldly matters fall into place, as Allah provides for those who focus on His pleasure. This principle reflects tawakkul (reliance on Allah) and the Quranic promise: “Whoever fears Allah—He will make for him a way out and provide for him from where he does not expect.” (Quran 65:2-3).
4. “Sell your worldly life for your Hereafter, and you will profit in them both together.”
   Devoting oneself to the Hereafter by sacrificing fleeting worldly pleasures brings success in both realms. By focusing on eternal rewards rather than temporary gains, a believer ultimately enjoys the best of both worlds—contentment in this life and salvation in the Hereafter.
5. “Do not sell your Hereafter for your worldly life, or you will lose them both together.”
   Placing worldly desires above the Hereafter leads to failure in both realms. This is a warning against short-sightedness: prioritising material success or indulgence at the expense of spiritual well-being results in dissatisfaction in this life and deprivation in the Hereafter.

Imam Sufyan’s advice is a roadmap for spiritual and worldly success, urging believers to prioritise Allah’s pleasure, maintain sincerity, and balance their focus between this life and the next. It encapsulates the essence of Islamic teachings: that ultimate success lies in aligning one’s heart, actions, and priorities with the eternal.

 اَللّٰهُمَّ اهْدِنِيْ لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِيْ لِأَحْسَنِهَا إِلَّا أَنْتَ ، وَاصْرِفْ عَنِّيْ سَيِّئَهَا لَا يَصْرِفُ عَنِّيْ سَيِّئَهَا إِلَّا أَنْتَ

Muslims are reminded to live a balanced life, walking the fine line between hope and fear. Fear of Allah’s punishment motivates us to avoid sin and strive for righteousness, while hope in His mercy inspires perseverance in challenges and seeking forgiveness for our shortcomings. By maintaining this delicate balance, we can lead lives that are both spiritually fulfilling and morally upright.

A ḥadīth from the Prophet ﷺ beautifully highlights the rewards for those who sacrifice and restrain their desires to attain ultimate salvation and protection from Hellfire:

The Prophet ﷺ said:
“The Hellfire is forbidden for the eye that weeps from the fear of Allah.
The Hellfire is forbidden for the eye that remains vigilant in the way of Allah.
The Hellfire is forbidden for the eye that lowers its gaze from what Allah has forbidden.” (Nasāʾī)

This ḥadīth emphasises three noble qualities:

1. The eye that weeps from the fear of Allah:
   Tears shed out of fear of Allah and sincere repentance shield a person from Hellfire. Such tears reflect a heart softened by remorse and a deep longing for Allah’s mercy.
2. The eye that remains vigilant in the path of Allah:
   Those who dedicate themselves to protecting and promoting the Deen, safeguarding the community, and upholding Islamic values are granted protection from eternal punishment. Their tireless commitment earns them divine reward.
3. The eye that lowers its gaze from the forbidden:
   Restraining one’s gaze from impermissible sights reflects self-discipline and a commitment to chastity. Those who uphold purity in their actions and thoughts are safeguarded from the fires of Hell.

By cultivating these qualities, believers align their lives with the principles of faith, striving for both divine mercy and eternal salvation.

In our fast-paced world, it’s all too easy to get swept up in the chaos and forget to pause and appreciate the blessings we have. Prophet Muhammad ﷺ imparted a profound lesson when he said:
“Compare yourself to those who are less fortunate than you, not those who are more fortunate. This will help you appreciate the blessings Allah has given you.” (Sunan Ibn Mājah)

This practice fosters a constant state of gratitude, a vital aspect of our spiritual well-being.

Let’s take a moment to reflect on our own lives. Are you grateful for your health, your family, or even a warm meal? Do you appreciate your job, the hobbies that bring you joy, or the roof over your head? Every single day, we are surrounded by countless blessings, both big and small, yet we often overlook them.

Perspective Shifts: Recognising Your Blessings

To practically demonstrate how fortunate you maybe:

• The job you might take for granted is the dream of countless others. 
• Your health, which you may sometimes overlook, is a precious gift for those battling illness. 
• Your hobbies, simple pleasures for you, are the longing of those trapped in despair. 
• The roof over your head is a lifetime’s aspiration for many. 
• The partner you occasionally argue with is the cherished dream of those alone. 
• Even the little money you may save each month is a distant hope for those buried in debt.

The truth is, no matter your circumstances, you are blessed beyond measure. Billions of people worldwide would trade their lives for yours. Let’s cultivate a heart of gratitude, appreciating the countless blessings that surround us. Instead of focusing on what we lack, let’s cherish what we have.

Cultivating a Grateful Heart

Here are some practical ways to nurture gratitude in your life:

• Count Your Blessings: Take time each day to list the things you’re grateful for, no matter how small they may seem.
• Practice Mindfulness: Slow down and truly experience the present moment, appreciating the simple joys around you.
• Help Others: Giving back to those in need not only benefits them but also reminds you of your own blessings.
• Reflect on Your Day: Before bed, review the blessings and challenges you encountered, focusing on the good.

A Prayer for Gratitude

Let us ask Allah for the ability to recognise and be thankful for His countless blessings:

رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ
“My Lord, enable me to be grateful for Your favour which You have bestowed upon me.” (Sūrah An-Naḥl, 16:19)

By embracing gratitude as a daily practice, we can transform our lives, strengthening our connection to Allah and cultivating a profound sense of peace and fulfilment. Let gratitude guide your heart, and you’ll find joy even in life’s simplest moments.

When we declare our belief in Allah and His Messenger ﷺ, it comes with a profound responsibility to adopt the lifestyle they have prescribed for us. This adherence is not just an obligation but a pathway to attaining the love and pleasure of Allah and His Messenger ﷺ. Allah highlights this in the Qurʾān:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ

“Say [O Muhammad], ‘If you love Allah, then follow me, and Allah will love you and forgive your sins. And Allah is Forgiving and Merciful.'”(Sūrah Āl-ʿImrān, 3:31)

This verse makes it clear that success in this world and the Hereafter is deeply rooted in following Allah and His Messenger ﷺ.

One of the simple yet profound Sunnan we can incorporate into our daily lives is beginning our actions from the right side.

ʿĀʾishah (may Allah be pleased with her) narrated: The Messenger of Allah ﷺ loved to start with the right-hand side in performing ablution, combing his hair, and putting on his shoes. (Ṣaḥīḥ Muslim)

Implementing this Sunnah might seem minor, but it carries immense value in our faith. It reminds us that every aspect of our lives—no matter how small—can be an act of worship if aligned with the Prophet’s ﷺ teachings.

Moreover, following the Sunnah, even in such seemingly trivial matters, serves as a way to cultivate mindfulness and consistency in emulating the Prophet ﷺ. It strengthens our connection to him and fosters a sense of discipline in adhering to Islamic teachings.

It is also a reflection of love and respect for Allah and His Messenger ﷺ. When we consciously choose to follow the Sunnah, we demonstrate that our love is not limited to words but is also expressed through actions.

These practices remind us of the beauty and completeness of Islam, where even the smallest gestures hold significance. They reinforce that by embodying the Sunnah in our lives, we not only seek the love of Allah but also bring blessings and harmony into our everyday actions.

Let us strive to bring the Sunnah into our lives, starting with small, consistent efforts. For each Sunnah we revive, we bring light into our deeds and draw closer to the one who is the best of creation, Prophet Muhammad ﷺ.

اَللّٰهُمَّ ارْزُقْـنِيْ حُبَّكَ ، وَحُبَّ مَنْ يَّنْفَعُنِيْ حُبُّهُ عِنْدَكَ

O Allah, grant me Your love and the love of those whose love will benefit me with You.

This week’s reminder was inspired by a social media post I came across encouraging us to reflect on our day each night. It highlighted that our connection with Allah should grow stronger with every passing day. Before we sleep, we should remember the possibility that we might not wake up and strive to end our day with actions that draw Allah’s mercy.

اللهم لا تأخذني من هذه الدنيا إلا وأنت راض عني

“O Allah, do not take me from this world unless You are pleased with me.”

We are all sinners, but Allah loves a specific type of sinner—the one who turns back to Him after slipping. Slipping is part of life, but it should not hold us back. A practical way to keep ourselves in check, no matter how our day has gone, is to ensure that our last actions before sleeping are positive.

A Warning from the Prophet ﷺ

“Hasten to do good deeds before a trial occurs like portions of a dark night. A man will wake in the morning as a believer but become a disbeliever by evening, or he will be a believer in the evening but become a disbeliever by morning. He will sell his religion for worldly gain.” (Tirmidhī)

This narration reminds us how certain actions can negatively shape our ultimate fate. Hence, it’s essential to consciously evaluate and correct ourselves each night.

Positive End-of-Day Practices

Don’t let disobedience be the last thing you do before drifting off to sleep. Instead, strive to end each day on a positive note. Recite some Quran, listen to an inspiring lecture, or read something beneficial.

Turn off the light on your room, not with the weight of a sin, but with the satisfaction of a good deed. No matter how challenging your day may have been, let the last act before sleep be an act of obedience. Remember, we never know if we’ll wake up again.

Sunnah Nightly Practices

Here are some practices we can incorporate into our nightly routine, following the example of our beloved Prophet ﷺ:

• Recite Sūrah al-Mulk – It protects from the punishment of the grave (Nasāʾī).
• Recite Āyah al-Kursī – An angel is appointed to guard you through the night, and no devil can approach you until morning (Bukhārī).
• Recite the following supplication for forgiveness before sleeping (Ibn al-Sunnī):

By ending our day in obedience, we can rest with a sense of security, knowing we have taken a step closer to Allah’s pleasure.

When times were tough, the Prophet Muhammad ﷺ turned to Allah. Remembering Allah brought him peace. It felt like a safe place in a stormy world. Knowing that Allah was always watching over him gave him strength.

Here are some supplications we should recite:

Duʿa for Protection From The Oppressors

رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِيْنَ

Our Lord, do not make us victims of the oppressors.

Ayat al-Kursi: The Greatest Protection – Recite as much as possible

Three Quls: To Suffice You in All Your Matters – Repeat x3 (Morning & Evening)

• Sūrah al-ʾIkhlāṣ
• Sūrah An-Falaq
• Sūrah An-Nās

“The best duʿā’ is the duʿā’ of the day of ʿArafah. The best of what I and the Prophets before me have said is…”

لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيْرٌ

Some Points Surrounding ʿArafah

• Greatest day of Ḥajj (greater pilgrimage)
• Sins are forgiven
• Huge number are emancipated from hell-fire; Satan is despondent on this day
• The religion of Islam was completed on this day
• Fasting on this day wipes away the sins of the past year and the upcoming year
• A day of supplication; Prophet ﷺ supplicated from Ẓuhr to Maghrib during the farewell pilgrimage, showing true humility to Allah

“Any Muslim who clothes another Muslim who is naked, Allah will clothe him from the green garments of Paradise. Any Muslim who feeds a Muslim who is hungry, Allah will feed him from the fruit of Paradise, and any Muslim who gives drink to a Muslim who is thirsty, Allah will give him a drink from the Sealed Nectar.”

Key takeaway:

Our acts of kindness and charity towards fellow humans are highly rewarded by Allah.

To protect ourselves, Shaykh taught us to say these prayers regularly:

Protection from the nafs:

اللَّهُمَّ قِنِي شَرَّ نَفْسِي

“O Allah, protect me from the evil of my nafs.”

One notable practice of the Shaykh was his immediate recitation of the prayer, whenever someone helped him or asked for something. This was a deliberate act of grounding himself. By this simple yet profound action, the Shaykh constantly reminded himself of his reliance on Allah and that all blessings ultimately originate from the Divine.

Protection from Shaytan:

اللَّهُمَّ اعصِمْنِي مِنَ الشَّيطانِ

“O Allah, protect me from Shaytan.”

Shaykh explained that Shaytan is our sworn enemy and won’t give up until our dying breath.

These prayers are powerful tools to help us stay on the right path.

Surah ad-Duha was revealed to the Prophet Muhammad ﷺ during a difficult time in his life. His enemies had started to taunt him, saying that Allah had forsaken him. This was after revelation had stopped for a while, which only added to the Prophet’s distress.

In this surah, Allah comforts the Prophet ﷺ and assures him that He has not forsaken him. He reminds the Prophet of all the blessings that He has bestowed upon him, and He promises that He will make him happy very soon.

The Prophet ﷺ indeed faced many trials during this period. His loved ones were killed by his enemies, he was boycotted, he felt unsafe in his hometown, and he was eventually driven away. Yet he kept his faith in Allah, because he knew that the word of Allah is always true.

The fruits of the Prophet’s sacrifice materialized with the same people who had driven him away. After 15+ years, people from all over Arabia and beyond were rushing to accept Islam. And in the hereafter, the Prophet ﷺ will have the largest following of all the Prophets.

What we learn from this is that trusting Allah does not make the mountain smaller, but it makes the climb easier. He will make you happy after any trial you face.

  The land of the auspicious.

  The land of the loyal.

  The land of the elite.

  The land of the strong.

  The land of the truthful.

  The land of the inspiring.

  The land of the noble.

  The land of the extraordinary.

Q: What are the days of Takbīr al-Tashrīq?
A: There is a total of five days for Takbīr al-Tashrīq; from the 9th of Ḍhūl Ḥijjah till the 13th of Ḍhūl Ḥijjah.

Q: What is the start and end time of Takbīr al-Tashrīq?
A: The time of Takbīr al-Tashrīq begins from Fajr Ṣalāh of the 9th of Ḍhūl Ḥijjah i.e. the Day of ‘Arafah and ends after ‘Aṣr Ṣalāh on the 13th of Ḍhūl Ḥijjah.

Q: Upon whom is Takbīr al-Tashrīq Wājib (compulsory)?
A: Takbīr al-Tashrīq is Wājib (compulsory) upon every Muslim male and female who have reached the age of puberty, whether they reside in a city or town, or whether they are in a state of travelling or not.

Q: Does a female in a state of menstruation have to recite the Takbīr al-Tashrīq?
A: Ṣalāh is not compulsory on a female who is in a state of menstruation. Hence, she will not have to recite the Takbīr al-Tashrīq.

Q: After which Salah is Takbīr al-Tashrīq Wājib (compulsory)?
A: It is Wājib (compulsory) to recite Takbīr al-Tashrīq only after Farḍ Ṣalāh, whether the Farḍ Ṣalāh is performed in Jamā’ah (congregation) or individually. There is no command to recite the Takbīr al-Tashrīq after Witr Ṣalāh, Sunnah Ṣalāh and Nafl Ṣalāh. If Jumu’ah Ṣalāh happens to be in the days of Takbīr al-Tashrīq, then it is compulsory to recite Takbīr al-Tashrīq after the two Farḍ Rak’āts of Jumu’ah Ṣalāh too. Likewise, the Takbīr al-Tashrīq should be recited after the Eid Ṣalāh.

Q: When exactly should the Takbīr al-Tashrīq be recited?
A: It is compulsory to recite the Takbīr al-Tashrīq straight after Farḍ Ṣalāh. If one did not recite the Takbīr al-Tashrīq after Farḍ Ṣalāh, then whenever one remembers in his place of Ṣalāh, he should recite it as long as he has not committed such an act which invalidates Ṣalāh. However, if he commits such an act that invalidates Ṣalāh, like talking or breaking Wuḍūʾ, then the time for reciting Takbīr al-Tashrīq will be gone. There is no Qaḍāʾ (making up) for the Takbīr al-Tashrīq. Rather, in such a scenario, one should seek forgiveness for his negligence.

Q: After how many Ṣalāhs in total will one be reciting Takbīr al-Tashrīq for?
A: In total, one will be reciting Takbīr al-Tashrīq for 23 Ṣalāhs.

Q: How should the Takbīr al-Tashrīq be recited?
A: Males should recite the Takbīr al-Tashrīq audibly and females should recite the Takbīr al-Tashrīq quietly.

Q: How many times should the Takbīr al-Tashrīq be recited?
A: It is only compulsory to recite the Takbīr al-Tashrīq once, and not three times. Hence, the Takbīr al-Tashrīq should not be recited more than once.

Q: When will a person who prays Ṣalāh in Jamā’ah (congregation) and misses any Rak’at (unit of prayer) behind an Imam recite the Takbīr al-Tashrīq?
A: Whoever misses any Rak’at (unit of prayer) whilst praying in Jamā’ah (congregation) behind an Imām, he will recite the Takbīr al-Tashrīq straight after he completes his remaining Ṣalāh after the Imām has done the (closing) Salām.

Q: Will Takbīr al-Tashrīq be recited after Qaḍāʾ Ṣalāh?
A: If any Fard Ṣalāh is missed in its time during the abovementioned five days of Takbīr al-Tashrīq, and Qaḍāʾ is done in these five days, then the Takbīr al-Tashrīq will be recited after performing Qadāʾ Ṣalāh too. However, if Qaḍāʾ is done after these five days or one is doing Qaḍāʾ in these five days of Ṣalāh that was due before these five days, then in both these scenarios the Takbīr al-Tashrīq will not be recited after that Qaḍāʾ Ṣalāh.

Q: If the Imām forgets to recite the Takbīr al-Tashrīq, should the followers in his congregation wait for him?
A: If the Imām forgets to recite the Takbīr al-Tashrīq, then the followers in his congregation should not wait for the Imām. Rather, they should recite the Takbīr al-Tashrīq straight away.

In the following lines, an attempt has been made to present a summary of Hadhrat’s sayings and pieces of advice in the form of points:

• Sadly, the ultimate purpose of all educational systems at this time is to earn as much money as possible.
• The purpose of religious knowledge starts from the edge of the grave. Its real benefit commences after going into the grave.
• What the Noble Qur’an says about our purpose in life is not just to fill our stomachs, but to benefit others is said to be the main purpose of our existence.
• We also do not devalue worldly sciences, but whoever acquires those sciences should do so with the intention of benefiting others.
• The student of religion should have this realisation that Alhamdulillah, Allah Almighty has associated me with such knowledge which is not only useful till the grave, but it is also useful from the grave to within the stages of the Hereafter.
• Some hardship has to be experienced in seeking knowledge. Without hard work, even worldly science is not achieved. One should read the circumstances of the pious predecessors, how they acquired knowledge with such hardship.
• Mufti Muhammad Shafi (Allah have mercy on him) explained the definition of a student, that a student is one in whose mind some issue pertaining to religious knowledge is constantly revolving.
• This knowledge is not so cheap. It demands a price.
• People say regarding us that we roam about in Mercedes cars and we travel first class in planes. Indeed, Allah has bestowed these blessings by His grace, but when were they gained? You have seen this last period of ours. You have not seen the early times. There is a contrast in both times. At that time, even Darul Uloom did not have such facilities.
• The one who grants knowledge is the being of Allah Almighty. No teacher has this power to dissolve [the knowledge] and give [it] to drink. Rather, Allah Almighty has made the teacher a means and Allah Almighty will grant you through the blessing of your seeking.
• It is well known that when the goat of Akhfash was slaughtered, it did not have a brain in it. Imam Akhfash ate its brain by continuously making it listen to his lesson.
• There is no need to despair if you cannot remember the lesson despite trying. You do not have to remember every single detail. Rather, the purpose is that it builds the temperament and the ability to progress is created.
• The benefit of exam is that one becomes concerned that whatever I have read, I revive it.
• If one possesses knowledge, but there is no action, then that knowledge gradually disappears.
• There is a saying that knowledge and action are two brothers. One brother “knowledge” calls the other brother “action”. If he answers, he stays. But if he does not answer, he leaves.
• Abandoning congregational prayers without an excuse is poison.
• Knowledge without action is not knowledge.
• It is difficult to acquire knowledge in the true sense without following the Sunnah.
• The greatest Sunnah to follow is that no one should encounter the slightest pain from oneself.

 

Compiled by Abdul Muqit Sakharwi

Rendered into English by Mufti Sufyan

Moral: Learn to protect your good deeds by carrying them out with sincerity and by avoiding disobedience to Allah.

I live in UK. I have gone on holiday to Pakistan. There is a land in Pakistan which was in my father’s name. I am trying to get it rightfully transferred in my name. I am the rightful heir according to Shariah. All family is aware and this is part of my Shariah share of inheritance.

However, the situation in Pakistan is very complicated. There are 2 ways to get a land transferred to your name. One is you have to go to court; they will tell you to pay the fees and come tomorrow, come tomorrow, and it lasts for so many years. The second way is, there is someone called a Patwari. The Patwari has a higher position. He can do the transfer in a very very short time, but obviously, he also charges a large sum. So, would this be classed a service charge or would it be classed as bribery? Cause this is the way it works in Pakistan. You have to keep paying everybody to get your work done.

Bear in mind that it is legal according to the law of Pakistan, it’s their job to assist you with any land issues (that’s the job role).

I also went to the DC office (the legal side) they advised me to go to the Patwari and he will get the job done a lot quicker.

The normal turnaround time can be 1-2 years, but these guys bend the rules, jump the que and get things done within weeks, but charge an extortionate amount to do the job.

Just to let you know again it is legal according to the law of Pakistan to do it through a Patwari. It is also a norm.

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful.

If it is legal according to the law of Pakistan and not considered a bribe, then it is fine to do the transfer through a Patwari.

And Allah, the Almighty, knows best.

Mufti Sufyan

www.myislaam.com

The month of the Qur’ān.

Connect with Ar-Raḥmān^[1] .

Fast so you can gain entry through Ar-Rayyān^[2] .

Pray Tarāwīh and the Night Prayer to make the most of Ramaḍān.

Partake in Suḥūr, the blessed meal predawn.

In the last third of the night, a time of acceptance, after praying Tahajjud, make Du’ā to Ar-Raḥmān.

Make Du’ā before Ifṭār, another time of acceptance in the month of Ramaḍān.

Ask Ar-Raḥmān for Jinān^[3] coupled with protection from Nīrān^[4] .

Continue to ask Ar-Raḥmān for Gufrān^[5] .

This is because cursed is the one who finds Ramaḍān but does not receive Gufrān from Ar-Raḥmān.

Stay away from sins to avoid Ar-Raḥmān’s Gaḍbān^[6] .

And in order not to be prevented from Gufrān.

It is the month of the Qur’ān, so recite plenty of Qur’ān.

Be charitable and generous for the sake of Ar-Raḥmān.

Make the most of this precious month of Ramaḍān.

Do not waste it in futile activities that will not benefit you in the court of Ar-Raḥmān.

Respected teacher, Hadhrat Molana Mufti Mahmood Ashraf Usmani Saheb (may Allah have mercy on him)’s thought-provoking speech in his gentle and sweet tone…

“This is the world. A person does not come here by choice. Likewise, he cannot leave by choice. Now when will we leave? From amongst us, who will leave at what time from this world? No one knows anything. When will be the time to leave? What will be the date? What day will it be? Where will my soul come out? And where will my dead body be buried? Man does not know anything. Man does not know “which land he will die in (Qur’ān, 31:34)” … In which place, on which day, on which date his death will come? Man does not personally choose to come himself, nor does he personally choose to leave himself… Allah the Blessed and the Almighty, creates him in a fixed place… Then calls him back on a fixed date…”

“No one has stayed in this world forever, nor will they stay. However, the difficulty is that we become so engrossed in this world that we do not know about our coming, nor our going.”

We do not ever think about how we were created, where were we created and who created us?

Nor is it in our mind that we must go from this world, and there will be a time where this land will still be populated, but we will not be here……”

“This is the true reality that the Qur’ān teaches us and the Sharī’ah educates us that you have not come by yourself. Rather, Allah the Glorious and the Almighty has sent you. And you will not go back by yourself. Rather, Allah the Almighty will call you back at His time, just like He called the noble Prophet ﷺ back…”

By Mufti Mahmood Ashraf Usmani (may Allah have mercy on him)

[Rendered into English by Mufti Sufyan]

(Bayān at-Tafsīr, pg 56, By Mufti Mahmood Ashraf Usmani (May Allah envelope him with His infinite mercy))

Rendered into English by Mufti Sufyan

Is there a maximum amount one can receive in Zakat or can be given to one who is allowed to receive and accept Zakat?

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful.

A person who is eligible to receive Zakāt can be given Zakāt. However, it is discouraged and disliked to uncessarily give an eligible person so much Zakāt that he becomes owner of niṣāb or more, though Zakāt will be rendered valid. If an eligible person is given such an amount out of necessity, then it will not be disliked.

And Allah, the Almighty, knows best

Mufti Sufyan Ibn Yakub

www.myislaam.com

اللهُمَّ بَارِكْ لَنَا فِي رَجَبٍ، وَشَعْبَانَ، وَبَلِّغْنَا رَمَضَانَ – (رواه البيهقى والطبرانى، مرقاة ص244 ج3)

Translation:O Allah, grant us blessings in Rajab and Sha’bān and make us reach Ramaḍān.

The month of Sha’bān comes after Rajab and thereafter the blessed month of Ramaḍān. However, the Prophet ﷺ would wait in its [Ramaḍān’s] anticipation from Rajab. Hence, every Muslim should make this du’ā in Rajab and start preparing for the blessed month of Ramaḍān. If a Muslim starts wrapping up his tasks in the two months Rajab and Sha’bān, then there can be a lot of convenience in the blessed month of Ramaḍān, and a Muslim can engage in worship with ease.

By Mufti Mahmood Ashraf Usmani ḥafiẓahullāh

[Rendered into English by Mufti Sufyan]

“Ḥaqq” is an Arabic word which refers to believing in the existence of something, and that it is according to reality. In reference to Allah, the name “al-Ḥaqq” points to the essence of Allah being a model of truth, whose existence we believe in and that this is in accordance to reality.

This name of Allah has been used in the Qur’ān many times. Below are some examples:

“High above all is Allah, the True King! There is no god except Him, the Lord of the Honourable Throne.” (Qur’ān, 23:116)

“Then all of them will be returned to Allah, their True Master. Undoubtedly, His is the judgement, and He is the swiftest of those who take account.” (Qur’ān, 6:62)

“That is because indeed Allah is the Truth, and because indeed He gives life to the dead, and because indeed He has power over everything.” (Qur’ān, 22:6)

The above verses use the name “al-Ḥaqq” for Allah describing Him as the “True King”, the “True Master” and “the Truth”, giving mankind an insight into the importance of this name of Allah and how it is deeply connected to Him.

This name of Allah has also been used in ḥadīth:

“When the Prophet Muhammad (ﷺ) woke up at night for prayer, he would supplicate with the following words:

أَنْتَ الحَقُّ، وَوَعْدُكَ الحَقُّ، وَقَوْلُكَ الحَقُّ، وَلِقَاؤُكَ حَقٌّ، وَالجَنَّةُ حَقٌّ ۔۔۔”

Transliteration: Antal-ḥaq wa wa’dukal-ḥaq, wa liqā’uka ḥaq, wa qualuka ḥaq, wal-jannatu ḥaq wan-nāru ḥaq…

Translation: “(O Allah) You are the Truth. And Your Promise is the truth. And Your Word is the truth. And to meet You is true And Paradise is true…” (Bukhārī)[1]

The above narration shows how the Prophet Muhammad (ﷺ) praised Allah in his supplication by using Allah’s name “al-Ḥaqq”, saying “(O Allah) You are the Truth”. This teaches us how we should also acknowledge the name of Allah “al-Ḥaqq” by verbally praising Allah with this name, such as in our supplications too.

The Quran also explains how Allah is an example of “al-Ḥaqq” through His words and actions:

“And Allah wipes out falsehood and establishes the truth by His Words.” (Qur’ān, 42:24)

“Have you not seen that Allah has created the heavens and the earth with truth?” (Qur’ān, 14:19)

“And the earth will shine with the light of its Lord, and the book (of everyone’s deeds) will be placed, and the prophets and the witnesses will be brought, and matters will be decided between them in truth, and they will not be wronged.” (Qur’ān, 39,69)

The above verses from the Qur’ān make clear that the name of Allah “al-Ḥaqq” not only points to the essence of Himself, but also to His actions. Hence, Allah is an example of the truth, even through actions. This is what we should also always aim for. Therefore, even when supplicating to Allah, the Prophet Muhammad (ﷺ) taught us to ask Allah to guide us to the truth:

“When the Prophet (ﷺ) got up to pray at night, he would start his prayer with the words:

اللهمَّ رَبَّ جِبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ، فَاطِرَ السَّمَوَاتِ وَالأَرْضِ عَالِمَ الغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ

Transliteration: Allāhumma Rabba Jibrāila, wa Mīkā’īla wa Isrāfīl, fāṭiras-s-samāwāti wa-l-arḍ, ‘ālim-l-ghaybi wa-sh-shahādah, Anta taḥkumu bayna ‘ibādika fīmā kānū fihi yakhtalifūn, ihdinī lima-khtulifa fīhi min-l- ḥaqqi bi-idhnik, innaka tahdī man tashā’u ilā Ṣirāṭ mustaqīm.

Translation: O Allah, Lord of Jibril, Mika’il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen; You judge between Your servants in what they differ. O Allah, regarding the disputed matters, guide me to the truth by Your will. Indeed, You are the One Who guides to the straight path.” (Muslim)[2]

The above verses of the Qur’ān and narrations from ḥadīth highlight the importance of Allah’s name and attribute “al-Ḥaqq”. This gives a true appreciation of how this attribute and quality of Allah being the True One and the Truth should be deeply embedded in our hearts and minds. Furthermore, even when we worship Allah, we should be aware and mindful of this attribute and name of His, in that we are worshipping the True One. Along with being mindful of this during our worship, we should follow the footsteps of the Prophet Muhammad (ﷺ) by praising Allah with this name, such as in our supplications by saying, “(O Allah) You are the Truth…”. We should also ask Him to always guide us to the truth. Part and parcel of acknowledging, remembering and worshipping Allah as “al-Ḥaqq” – “the True One”, we should let this quality be part of our lives by always being truthful and calling each other towards the truth, just like Allah mentions:

“Indeed, mankind is in loss, except for those who believe, do good deeds, urge one another to the truth, and urge one another to steadfastness.” (Qur’ān, 103:2,3)

References:

ar-Riḍwānī, Maḥmūd ‘Abdur-Razzāq, Asmāʾ ullāh al-ḥusnā fil Kitāb was-Sunnah, Shāmilah: n.d.

as-Sa’dī, ‘Abdur-Raḥmān, Tafsīr Asmāʾ ullāh al-ḥusnā, Madina: al-Jami’ah al- Islamiyyah, 1421.

Muslim, Abū al-Ḥusayn Muslim ibn al-Ḥajjāj ibn Muslim ibn Ward ibn Kawshādh al-Qushayrī an-Naysābūrī, Ṣaḥīḥ Muslim, ed. Muḥammad Fu’ād ʿAbd al-Baqī, Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d. Cited as Muslim.

Qur’ān

Wehr, Hans. A dictionary of modern written Arabic, 3rd edition. Spoken Language Services. (1976).

________________________
 

“The graveyards are filled with individuals who said that they would change tomorrow. However, sadly, tomorrow never came for them. Death came and gripped them. The gripping of death is real. Change now! Tomorrow may never come. Death can grip us at any time.”

~ Mufti Sufyan Ibn Yakub ~

[1]«مَا ذِئْبَانِ جَائِعَانِ أُرْسِلَا فِي غَنَمٍ، بِأَفْسَدَ لَهَا مِنْ حِرْصِ الْمَرْءِ عَلَى الْمَالِ وَالشَّرَفِ لِدِينِهِ»

“Two hungry wolves set upon a flock of sheep are not more harmful to that flock than one’s greed for wealth and religious fame.” (Ḥadīth)

The love for wealth and the desire for fame are things that destroy one’s dīn, and every devout person’s dīn becomes ruined with these two things. In particular, a scholar of dīn needs to safeguard his dīn, his grave and Hereafter, and in trying to do this, it is necessary to protect himself from these two destructive things.

It would be very deplorable for a scholar of dīn to use the knowledge of dīn – which must be propagated merely for the sake of Allah – as a means to earn wealth and gain fame.

I pray that Allah grants me and all of you friends the ability to render sincere service for the dīn according to the way of the pious predecessors and make it a means of our forgiveness and salvation. Āmīn.

By Mufti Mahmood Ashraf Usmani ḥafiẓahullāh

11/07/1442 AH

24/02/2021 CE

[Rendered into English by Mufti Sufyan]

________________________
 

Can you please give suggestions on what methods to adopt for improving our motivation?

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful.

1) Make du’ā asking Allah for motivation and improvement.

2) Stay optimistic.

3) Respect and value your time (do not waste it uncessarily, especially with the countless distractions we have in our times).

4) Avoid all forms of negativity.

5) Set small term goals (that lead to bigger goals).

6) Aim high, but make sure goals are attainable (set milestones).

7) Stay in good company and follow good company (this also includes virtual company).

8) Take regular advice and talk to positive people.

9) Make sure the scenery and environment around you is uplifting.

10) Read the biographies of our pious predecessors.

11) Listen to and watch those who have worked for and achieved true success.

12) Adopt a healthy lifestyle.

13) Have a timetable and make a note of the tasks you have to do.

14) Stay focused on the task at hand rather than trying to do too many tasks.

15) Take time out to reflect on your actions of the day, hold yourself accountable and use this as a driving force to increase future productivity (track progress).

And Allah, the Almighty, knows best

Mufti Sufyan

www.myislaam.com

I was told many years ago by a person that smoking cigarette breaks the wudu. Recently I learned that it is not the case. Can you please confirm the smoking does not break fast. If there is any related issue for smoke as it pertains to taharah, please kindly mention as well. Jazakallah khair.

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful.

Smoking cigarettes does not invalidate wuḍūʾ. However, it does invalidate the fast.

One should avoid smoking altogether due to the well-known health risks attached to it.

And Allah, the Almighty, knows best

Mufti Sufyan Ibn Yakub

www.myislaam.com

When a baby is born, it is customary in the UK for the Muslims to ask (which hospitals comply with) the placenta. Also the trimming of the hair and nails. Now it should be that those items should be buried. But what if a person does not have the facility to bury the items. How should those items be disposed of. Jazakallah

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful.

It is recommended to bury such items due to the honour and sacredness attached to every part of a human.

One can bury such items in his/her garden at home. If this is not possible, it would be advisable to contact family and friends or local Islamic institutes who may be able to assist in this regard.

If nothing comes to avail and one is unable to bury such items, then one may throw them away. However, avoid throwing them away in places such as the toilet as this is disliked.

If one decides to throw such items away, it would be advisable to do so in a respectful manner, such as wrapping them up in a tissue beforehand.

Avoid handing such items over to the hospital. This is because they may burn them, and burning them is impermissible due to their sacredness as being part of a human.

And Allah, the Almighty, knows best

Mufti Sufyan

www.myislaam.com

He said^[1]  that I say with emphasis to my friends specifically and all the Muslims generally that to learn dīn^[2]  and to teach your children is farḍ ‘ayn^[3] , whether that is through a book or through accompanying someone. Without this, there is no other way to save oneself from the religious trials^[4]  which are many in this day and age. Do not be ignorant or lazy in this regard.

People frequently ask, “Molānā, what type of understanding of the Dīn (religious faction) should we act upon? Deobandīs say one thing and Bareilwīs say something else. Ahle Ḥadīth say something else and so and so says something else. The Shāfi‘īs say this, the Ḥanbalīs say that”.

I only say one thing to such people. At least act upon the agreed-upon things. As for the things that are differed upon, I give you a choice to act upon whichever understanding of the Dīn you want[1]. However, act upon the agreed-upon things.

So tell me, how many [Fardh] units of prayer are in Fajr? Two or four? They say two. I say, who disagrees with this? The Deobandīs, Bareilwīs or Ahle Ḥadīth? Or the Mālikīs, Shāfi‘ī and Ḥanbalīs? Who disagrees? All Muslim scholars of the world agree that Fajr consists of two [Fardh] units of prayer. Also, these two units of Fajr will be performed after Ṣubḥ Ṣādiq (true dawn), before sunrise. Who disagrees with this? Four units of prayer for Ẓuhr, four for ‘Asr, three for Maghrib and four for ‘Ishā. All scholars of the world agree on this. When one starts Ṣalāh (prayer), he/she says Allāhuakbar and ties his/her hand. This is agreed upon. Qiyām (standing in prayer) is Fardh (compulsory) according to everyone. Rukū’ (Bowing down) is Fardh according to everyone. Sajdah (prostration) is Fardh according to everyone. There are two Sajdahs (prostrations) and one Rukū’ (bowing down posture). Who differs in this?

The [compulsory] portion of Zakāt is 2.5%. Who differs in this? Ḥanafiyyah or Mālikiyyah? Shāfi‘īyyah or Ḥanābilah? Deobandīs, Bareilwīs or Ahle Ḥadīth? The whole world unanimously agrees that Zakāt is 2.5%. Will the fasts of Ramadhān be 29 or 30? Who differs in this? Which scholar says that fasts are not to be kept in Ramadhān, they are to be kept in January?

The Muslims of the whole world agree that Ḥajj does not take place in France or England. Rather, in Makkah; in Minā and Muzdalifa. The Muslims of the whole world agree that it does not take place in Ramadhān. Rather, it takes place in Dhul Ḥijjah. The Muslims of the whole world agree that it does not start from the 1st of Dhul Ḥijjah. Rather, it takes place between the 8th and the 13th of Dhul Ḥijjah. Muslims of the whole world agree that the 8th of Dhul Ḥijjah should take place in Minā, the 9th in ‘Arafāt, on the night of the 9th people will go Muzdalifah, and after Muzdalifah people will go Minā. Ramī (stoning) will take place in Jamarāt and Ṭawāf Zīyārah will be performed. The Muslims of the whole world do Ḥajj in one way and perform Ṣalāh in one manner. The only difference is that someone’s hand is tied slightly higher and another’s is tied slightly lower. These are differences of a few inches. What difference does it make on the actual Ṣalāh?

Just look, all Muslims of the world agree that Zinā (fornication/adultery) is Ḥarām (unlawful), alcohol is Ḥarām, interest/usury is Ḥarām, consuming pork is Ḥarām etc. Muslim scholars of the whole world agree on this. No scholar disagrees with this, nor any Muslim.

Muslims of the whole world agree that good behaviour should be shown to parents, good behaviour should be shown to relatives and good behaviour should be shown to neighbours. Which scholar says that good behaviour should not be shown to parents?

Hence, to consider Dīn (Islam) to be differed upon and giving weight to differences, and then excommunicating Muslims on that basis, all falls under misguidance because Muslims of the whole world agree on the principal teachings.

By Mufti Mahmood Ashraf ḥafiẓahullāh

اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَالْعَزِيْمَةَ عَلَى الرُّشْدِ ، وَأَسْأَلُكَ مُوْجِبَاتِ رَحْمَتِكَ ، وَعَزَائِمَ مَغْفِرَتِكَ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ قَلْبًا سَلِيْمًا ، وَلِسَانًا صَادِقًا ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ، وَأَعُوْذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ ، إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوْبِ

Transliteration:

Allāhumma innī as’aluka-th-thabāta fil-amr, wa-l-ʿazīmata ʿala-r-rushd, wa as’aluka mūjibāti raḥmatik, wa ʿazā’ima maghfiratik, wa as’aluka shukra niʿmatik, wa ḥusna ʿibādatik, wa as’aluka qalban salīmā, wa lisānan ṣādiqā, wa as’aluka min khayri mā taʿlam, wa aʿūdhu bika min sharri mā taʿlam, wa astaghfiruka limā taʿlam, innaka Anta ʿAllāmul-ghuyūb.

Translation:

O Allah, I ask you for steadfastness in all matters and the determination to take the right course. I ask You for all that which will necessitate Your mercy and the determination to do all that which will necessitate Your forgiveness. I ask You to make me grateful for Your blessings and to worship You in an excellent manner. I ask You for a sound heart and a truthful tongue. I ask You for the good of what You know, I seek Your protection from the evil of what You know, and I seek Your forgiveness for what You know. Indeed, You are the All-Knowing of the unseen. – [Narrated by Ṭabarānī[1]]

Commentary:

The above duʿā’ encompasses many aspects of our health and wellbeing both physically and spiritually.

The duʿā’ starts off with requesting Allah for steadfastness in all matters. This is in reference to continuity on dīn (Islam) and the need for steadfastness on it. Hence, some scholars have interpreted “all matters” to mean all matters related to dīn.

The duʿā’ then proceeds to ask for determination to take the right course and also, that which will necessitate Allah’s forgiveness. “Determination” means to fixate the heart upon doing something.  The “right course” could be referring to good conduct and good behaviour in all matters and staying firm on it. It could also be taken in the meaning of the path of guidance.

Thereafter, there is a request to Allah to grant us the ability to be grateful for His blessings. This is through utilising His blessings in His obedience, by acting upon His commands and avoiding His prohibitions.

The essence of our creation is to worship Allah. However, this should be done in an excellent manner. Hence, we ask Allah to grant us this ability to worship Him in an excellent manner. This is worship done in the best manner that is pleasing to Him by fulfilling all its conditions and prerequisites and worshipping with sincerity. For this, one needs a sound heart. Therefore, the duʿā’ mentions this point of asking Allah for a sound heart, a heart free from corrupt beliefs, free from spiritual illnesses and free from inclination towards evil desires. To such an extent that it is free from other than Allah. This is exactly what motivates one to do good deeds because a sound heart has a positive impact on physical limbs just like a body is generally sound due to healthy intake of food.

Many acts of worship and social dealings require a truthful tongue. Hence, this has also been mentioned in the duʿā’.  A truthful tongue is one protected from lies.

In the closing stages of the duʿā’, there is mention of asking Allah for the good of what He knows and protection from the evil of what He knows as He knows what we do not know. The duʿā’ concludes with asking Allah for forgiveness for what He knows from us in terms of negligence, shortcomings and sins, coupled with praising Him in that He is the All-knowing of the unseen. This refers to the hidden and subtle things that no one can know except for what is in the knowledge of all All-knowing, Allah.

References:

• At-Taysīr bi Sharḥ al-Jāmiʿ al-Ṣagīr, Muḥammad ‘Abd al-Ra’ūf al-Munawī, Dārun-Nashr, 1988.
• Faydh al-Qadīr, Muḥammad ‘Abd al-Ra’ūf al-Munawī, Dār al-kutub al-ʿIlmiyyah, 1994.
• Mirqāt al-Mafātīḥ Sharḥ Mishkat al-Maṣābīḥ, Mullā ‘Alī al-Qārī, Mawq’a al-Mishkāt al-Islāmiyyah, n.d.
• Tuḥfat al-Aḥwazī Sharḥ Jāmi’ Tirmidhī, Muḥammad ‘Abdul Raḥmān ibn ‘Abdul Raḥīm al-Mubārakpūr, Dār al-kutub al-ʿIlmiyyah, 1988.

[1] المعجم الكبير للطبراني : (7 / 293) عن شداد بن أوس قال : ألا أ علمكم ما كان النبي صلى الله عليه و سلم يعلمنا : اللهم إني أسألك الثبات في الأمر والعزيمة على الرشد وأسألك شكر نعمتك وحسن عبادتك وأسألك قلبا سليما ولسانا صادقا وأسألك من خير ما تعلم وأعوذ بك من شر ما تعلم وأستغفرك لما تعلم

A person was ill in hospital in a lot of pain due to being terminally ill from cancer. They were unable to do their salahs as a result. They have now passed away.

Is there anything that the family should do to make up for these missed salahs.

The family have kept a note of how many salah has been missed.

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful,

If the person in question was still conscious during this time, then the answer is as follows:

If the deceased made a bequest before passing away for his/her missed ṣalāh to be fulfilled, then fidyah should be given on behalf of the deceased for each missed ṣalāh including witr. This will be deducted from a third of his/her estate.

If the deceased did not make a bequest, then anyone can voluntarily pay fidyah on his/her behalf.

And Allah, the Almighty, knows best

If a person finishes Asr prayer 2 minutes before sunset would the prayer be valid?

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful,

Yes. However, that is the makrūh time, so avoid such delaying of ‘Asr in the future.

And Allah, the Almighty, knows best

A local masjid is not allowing anyone that has any sickness to attend Friday prayers, not just illnesses related to Covid-19, and their reasoning is that people may become concerned if they see someone sick. Does a brother who has a medically verified non-communicable illness, which is non-Covid 19 related, have to obey this ban on Friday prayers?

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful,

It is wrong for the masjid management to ban such individuals from the masjid. Hence, such a ban does not have to be obeyed.

However, if they still do not permit entry despite being informed of the above, then one should just go to another masjid that permits entry.

And Allah, the Almighty, knows best
 
 

The purpose of this paper is to critically review the article, ‘behind the veil: inner meanings of women’s Islamic dress code’ authored by Galadari (2012). The article explores the reasons for and against the veil, initially from a physical perspective and then goes into the spiritual perspective, which is the actual purpose of writing this article. The author aims to look into the spiritual and inner meanings of veil from the primary sources of Islamic Law, as opposed to previous literature written on the veil, which focuses on the physical meanings. Most other research done on the topic of hijab focuses on modesty issues when discussing the reasons behind wearing hijab and the spiritual perspective is overlooked in other works. Hence, this paper diverts from this angle and concentrates on the inner meanings of hijab and women’s Islamic dress code.

The aim of this review is to summarise the key findings, arguments, theories, methodology employed and explanations of the author. The first section of the review will examine the author’s outlook in summarising his discussion in relation to the veil, both for and against. The second section will analyse the author’s methodology, assessing the use of his methods and techniques coupled with how he expounds on the spiritual meanings of the veil. The last section will give a conclusion, highlighting the strengths and weaknesses of the article and commenting on the overall reliability and validity of the research.

The author summarises the different types of coverings in the women’s Islamic dress code amongst the Muslims across the globe and the difference in nature with regards to it being religious or cultural. Thereafter, he goes on to describe the meanings of the veil according to different contexts and how it has been represented as both freedom and suppression.  Subsequently, he makes a claim that the Islamic societies are male dominant, but provides no evidence or reference for this claim. This claim of the author is indicative that Islam is what instigates male-domination, whereas that is not the case. In fact, this male-dominated traditional backbone is due to culture and not Islam (ElSafty, 2003). As such, Islam does not make any discrimination between men and women. This has been made clear in a number of verses in the Quran (Mernissi, 1995). For example, in chapter 33, verse 35 of the Quran, it has been stated: “Indeed, the Muslim men and Muslim women, the believing men and believing women … the truthful men and truthful women, the patient men and patient women, … the charitable men and charitable women, the fasting men and fasting women… for them Allah has prepared forgiveness and a great reward” (Qur’an 33:35). This verse makes clear that there is no discrimination between men and women by exclusively mentioning women alongside men.

Furthermore, the author explains how the veil is deemed as demeaning to some women and how it is perceived as a symbol of suppression, though many women wear it out of their own choice showing pride in their identity. To support his argument, he refers to Hirschmann (2001). The author concludes from these points that when governments ban headscarves and veils, the women take this as their identities are being suppressed. Such analysis has been supported by Hawe (2009).

The author explains that there is an existence of many different understandings with regards to the veil; ranging from the veil being a symbol of identity or culture and a symbol of freedom to it being a symbol of suppression. He deduces from this that everyone agrees that the veil is symbolic of some sort of expression. He then claims that “to most, the veil is a symbol of identity or culture”, without providing evidence or reference to the “most” claim. Many others that have written on this topic have actually stated contrary to this and say that coupled with seeking the pleasure of God, most Muslim women choose to wear the hijab to uphold Islam’s code of modesty (Sayegh, 2004; Khan, 2014; Sands, 2014; Pervez, 2015).

The author states the reason to why many secular European countries look at the veil negatively. The reason is because of the high influx of Muslim migrants, who have bought their culture with them, which may be seen as alien to social norms according to the non-migrants. He then states that even in predominantly Muslim countries such as Turkey, women are disallowed to wear headscarves and veils in public places. This is not the case in Turkey anymore. Rather, in Turkey, women can now wear the veil everywhere except in the military, police and judiciary (Sanghani, 2017).

The author states that there are many debates for and against the veil and many reasons cited by both sides. However, He opines that there is a core problem in people actually understanding religious rules. They attempt to understand ‘how’ to carry out religious rules, but remain detached from questioning ‘why’ they carry out the religious rules. The ‘why’ is more important than ‘how’.  The ‘why’ explains the spirit of the law as opposed to the letter of the law, which is explained through ‘how’. The same is the case with the hijab. The author tries to substantiate his point of view by using the Quran as evidence, where the Quran time and time again asks people to reflect, think, ponder and deliberate over everything, indicating that people should be questioning ‘why’ certain things ought to be carried out. He claims that most religious scholars limit their interpretations to earthly interpretations. He states that these earthly interpretations are not always right and religion should actually be taking people from this world to a more spiritual world. Hence, spiritual interpretations are important and needed. It seems like the author is referring to physical interpretations, which is the letter of the law, when mentioning earthly interpretations. His term ‘earthly interpretations’ is not befitting here because even spiritual interpretations are made by humans on earth and are not divine as such, hence, they can also be termed as ‘earthly interpretations’.

The method employed by the author in understanding the veil from a spiritual perspective is to understand the root meanings of the Arabic word in the Quran, the primary source of Islamic Law. Hence, he employs a linguistic root-word approach in attempting to understand the texts related to hijab or women’s dress code. Expounding on the spiritual meanings of the veil, the author mentions points to explain the veil in light of women in the Quran. These points are not very relevant to the discussion of veil. Furthermore, he seems to conflate the root meanings and their interpretations, and some of his interpretations are very far-fetched. Moreover, he does not provide any reference for his claims.  One such farfetched interpretation that he makes is that the term for soul in Arabic is a feminine term, hence souls who forget God can be described as women from a linguistic perspective. Furthermore, he mentions that as the term for women in Arabic also means debt, then it is implicit that people’s souls are a debt that needs to be returned to God. These connections are so farfetched and mindboggling that it seems like he is twisting words to try his utmost to get his explanation and point of view across. Additionally, he claims that the term hijab means eyebrows. This is incorrect as eyebrows in Arabic is “hajibayn” (sing. “Hajib”) (Wehr, 1979).

The author makes another startling claim by stating that the word hmd in the Quran can also mean desire. He uses this meaning to try claim that desire is to/for God, just like when in a marriage contract, desire is between husband and wife. He uses the Torah to prove that hmd means desire. This is even more farfetched than his previous claims because at least in his previous claims he used Arabic root word-meanings to substantiate his claims. Here, he uses the Torah to try proving his claim. He clearly goes against his employed methodology which is the linguistic root-word approach using Arabic as was his method throughout his paper.   

In his final conclusion, he concludes by saying that there are countless debates relating to the veil. The paper shows that the wearing of the veil has spiritual meanings that seem to be missed by many and the real message is the spiritual one.

In conclusion, the author contributes to the issue of hijab by explaining the deeper spiritual meanings of hijab, though the meanings are somewhat farfetched. He demonstrates how people are tied into physical interpretations of texts, but forget the deeper spiritual meanings and how people are too worried about ‘how’ to carry out certain actions relating to religion and totally overlook and forget ‘why’ they are supposed to carry out the actions. Much of his paper focuses on the hijab, explaining that people who don the hijab focus too much on ‘how’ to don it, but forget the crucial question of ‘why’ it should be donned. He expounds on the deeper spiritual meaning of hijab by using the linguistic root word meanings and explains hijab from a spiritual perspective.

The author conflates two issues in his paper; the Head scarf and the veil. These are separate things and debates with regard to them are different, though similar. The author has used them and the word hijab interchangeably and synonymously, and made a clutter of the paper. He should have addressed them separately or made a clear distinction between the two. Yes, both come under the hijab term; however, their connotations are different. For example, in European countries such as England, the security issues raised around this topic are in relation to the veil and not the headscarf as such. This can clearly be seen when taking photographs such as passport photographs, where one is clearly allowed to wear a head scarf, as this does not cover the face, but may not wear a veil as this covers the face.

Furthermore, the author makes some farfetched claims when employing the linguistic root-word methodology and also a number of other claims without providing evidence or reference, some of which were highlighted in this review. These claims made the paper look very weak. The method employed by the author is appropriate to a degree of proving his point. However, he has used far-fetched interpretations which have further demonstrated his paper to be weak. The overall number of claims and farfetched interpretations seriously questions the validity and reliability of the paper. The author’s method is not the only approach that can be resorted to. Rather, as a Muslim one has to look at the texts more inclusively and the approach employed by the author is secondary in nature with regards to action. As a Muslim, one needs to understand the letter of the law from a strict legal text perspective in order to practice it correctly, before delving into linguistics and root words to ascertain spiritual meanings. Although some good arguments for and against the veil are existent in the paper, which do add strength to the paper, too much of the paper focuses on the physical aspect of hijab, whereas, this was not the purpose of the paper, like the author clearly mentioned. As such, this can also be seen as a weakness. Despite this, students of Islamic sciences, scholars and those interested in getting an overview in relation to the veil topic would benefit from this paper, especially those wanting an overview of the arguments for and against, relating to hijab.

References

ElSafty, M. (2003). Gender Inequalities in The Arab World. Florence: The American University in Cairo.

Galadari, A. (2012). Behind the Veil: Inner Meanings of Women’s Islamic. The International Journal of Interdisciplinary Social Sciences, 115-125.

Haw, Kaye. (2009). From hijab to jilbab and the ‘myth’ of British identity: being Muslim in

contemporary Britain a half‐generation on. Race Ethnicity and Education – RACE ETHN EDUC. 12. 363-378. 10.1080/13613320903178303.

Khan, M. (2014). The Muslim Veiling: A Symbol of Oppression or a Tool of. UMASA Journal, 32

Mernissi, F. (1995). Women and Islam: An Historical and Theological Enquiry. Oxford: Blackwell.

Pervez, S. (2015, February 5). Hijab In Islam. Retrieved February 11, 2018, from https://www.whyislam.org/on-faith/hijab-in-islam-modesty-humility-and-dignity/

Sands, J. (2014). Unveiling the Veil: Debunking the Stereotypes of. Florida: Rollins College.

Sanghani, R. (2017) ‘ Burka bans: The countries where Muslim women can’t wear  veils’, The  

Telegraph, 17 August. Available at: https://www.telegraph.co.uk/women/life/burka-bans-the-countries-where-muslim-women-cant-wear-veils/ (Accessed: 3 May 2018).

Sayegh, F. A. (2004, February 20). The hijab: A symbol of dignity, propriety and women’s modesty. Retrieved March 11, 2018, from http://gulfnews.com/news/uae/general/dr-fatma-al-sayegh-the-hijab-a-symbol-of-dignity-propriety-and-women-s-modesty-1.314177

Wehr, H., & Cowan, J. M. (1979). A dictionary of modern written Arabic: (Arabic — English).  ; Wiesbaden, Harrassowitz.

If someone says i want a divorce as a joke does that count as an actual divorce ?

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful

The mere request of a divorce will not result in a divorce.

Bear in mind that divorce is a serious matter and should not be taken lightly.

And Allah, the Almighty, knows best

Is ‘Hamnah’ a good name to keep for a girl?

ANSWER

In the name of Allah, Most Compassionate, Most Merciful

Yes. This was a name of one of the female companions (Allah be pleased with her) of the Prophet Muhammad (peace and blessings of Allah be upon him).

And Allah, the Almighty, knows best

This is a tradition of Allah (God) from the beginning of times. A tradition no one can deny. A tradition no one can stop.

Like it or not, you have to go. Prepared or not, you have to go.

This is what brings purpose to your life. Keeping you focused and enabling you to press on.

Like it not, you have to go. Prepared or not, you have to go.

This is universally accepted. A reality no one will be able to escape. Even the angels have to experience this very same fate.

Like it or not, you have to go. Prepared or not, you have to go.

The oppressors and tyrants may continue their injustice, but not forever because this will definitely bring an end to their evil ways.

Like it or not, you have to go. Prepared or not, you have to go.

Many have passed on, regardless of their status and age. This is a sign for you to take heed and be ready.

Like it or not, you have to go. Prepared or not, you have to go.

The inevitable will come sooner or later. It is just a matter of time. Brace yourself from now. Do not leave it too late.

Like it or not, you have to go. Prepared or not, you have to go.

1) When does one have to reset their zakaat date? As far as i am aware the only figures that matter are the figure at the start and end of zakaat year and whether they are above/equal to or below nisaab. What happens if you go below nisaab during the year.

2)In terms of salaries do we calculate zakaat on yearly gross salary? Or just whatever cash we have left at end of zakaah date.

3)Things like income tax and NI contributions, do we remove this before calculating zakaat if we calculate it based on yearly salary?

ANSWER

In the name of Allah, Most Compassionate, Most Merciful,

1) In principle, one’s zakāt year starts when his/her zakātable items first equal or exceed the niṣāb. Thereafter, zakāt is due when one complete lunar year has elapsed and every lunar year subsequently, on that very same date if one is owner of niṣāb or more than niṣāb. That date is considered as one’s zakāt anniversary. It does not matter what happens during the year in terms of fluctuation of zakātable items.

However, if one’s net wealth reduces him/her to zero or below zero (when one incurs debt), the zakāt date will be reset to when he/she becomes owner of zakātable items once again that are equivalent to niṣāb or more.

2 & 3) Whatever zakātable items one has on his/her zakāt anniversary date.

And Allah, the Almighty, knows best

Mufti Sufyan

Reading salah with lip balm/vaseline/moisturiser on the lips and licking the lips whilst praying. Is the salah valid?

ANSWER

In the name of Allah, Most Compassionate, Most Merciful,

Performing ṣalāh with such moisturisers on the lips will be valid as long as the moisturisers are pure.

As for performing ṣalāh with such moisturisers on the lips that are pure and then licking them whilst praying, this will not render the ṣalāh invalid as long as one does not swallow the taste of the moisturisers.

It would be advisable to avoid applying such moisturisers during ṣalāh unless necessary.

And Allah, the Almighty, knows best
 

Mufti Sufyan ibn Yakub

If in Jamat prayer a person in the row in front of you leaves for whatever reason, leaving a gap in the saf (row), are you obliged to move forward to fill that gap (while prayer is going on) or can you just remain in your place and leave the row in front with the gap?

And if you do move forward to fill it can you pick up your items such as mobile etc that you’ve placed on the floor while praying?

ANSWER

In the name of Allah, Most Compassionate, Most Merciful
 

You should fill the gap that becomes vacant in the front row.
 

In relation to your items, if you can pick them up without committing ‘amal kathīr (an excessive non-ṣalāh action), then it is fine to pick them up, otherwise leave them.
 

And if there is fear that the items may go missing if you do not pick them up, but picking them up will involve ‘amal kathīr (an excessive non-ṣalāh action), then you should stay in your place.
 

And Allah, the Almighty, knows best

Mufti Sufyan ibn Yakub 

Many people, Muslims included have began registering/naming a star as a gift to a loved one.

This can range from gifting a family member for a deceased, a birthday, graduation or an anniversary for their spouse.

They receive certification that a certain star has officially now been named after the chosen person.

Allah knows best whether this is a gimmick or an official document, either way is this permissible to purchase as a form of a gift?

ANSWER

In the name of Allah, Most Compassionate, Most Merciful

A Muslim does things with intent and purpose that is sanctioned by Shariah.
 
The method of gifting mentioned in the question has no basis and seems pointless. As such, it should be avoided.
 
And Allah, the Almighty, knows best

Mufti Sufyan ibn Yakub 

Is picking up and delivering a TV and charging money for it halal?

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful

Though it can be argued that nowadays a television is predominately used to watch impermissible things, however, it is also used to watch permissible things and for other permissible purposes such as security cameras etc. Based on its permissible aspect, income gained from providing delivery services will not be unlawful.

Nevertheless, it will be advisable to seek other means of income that are solely and undoubtedly ḥalāl (lawful).

And Allah, the Almighty, knows best

Mufti Sufyan

These verses were selected to be recited at a genocide awareness event, remembering those people who lost their lives in various acts of genocide. The verses are being presented hereunder along with translation for the benefit of everyone.

Download PDF Slides

أعوذ بالله من الشيطان الرجيم

I seek refuge in Allah (God) from Satan the outcast.

بسم الله الرحمن الرحيم

In the name of Allah, the Most Compassionate, the Most Merciful.

مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا

وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِي الْأَرْضِ لمسرفون

whoever takes a life—unless (as a State-Sanctioned punishment) for murder or (as a State-Sanctioned punishment) for spreading disorder/mischief on the earth—it will be as if he has killed  all of mankind; and whoever saves a life, it will be as if he has saved all of mankind. Certainly, Our messengers have come to them with clear signs. Then, after all that, many of them are transgressors on the earth. (Qur’ān: Chapter 5, Verse 32)

وَتَعَاوَنُوۡا عَلَى الۡبِرِّ وَالتَّقۡوٰى

وَلَا تَعَاوَنُوۡا عَلَى الۡاِثۡمِ وَالۡعُدۡوَانِ

وَاتَّقُوا اللّٰهَ ؕ

Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression. And be mindful of Allah. (Qur’ān: Chapter 5, Verse 2)

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ

وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا

اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ

وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

O believers! Be steadfast for Allah and witnesses for justice. Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do. (Qur’ān: Chapter 5, Verse 8)

وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

And do not transgress. Indeed, Allah does not like transgressors. (Qur’ān: Chapter 5, Verse 87)

اِنَّ اللّٰهَ يَاۡمُرُ بِالۡعَدۡلِ وَالۡاِحۡسَانِ وَاِيۡتَآـئِ ذِى الۡقُرۡبٰى وَيَنۡهٰى عَنِ الۡفَحۡشَآءِ وَالۡمُنۡكَرِ وَالۡبَغۡىِۚ يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُوۡنَ‏

Allah commands to do justice, and to adopt good behaviour and to give relatives (their due rights), and He forbids what is shameful, blameworthy and oppressive. He instructs you so that you may be mindful. (Qur’ān: Chapter 16, Verse 90)

Du’ās (Supplications):

رَبِّ انصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ

My Lord! Help me against people who practise corruption / spread disorder. [Qur’ān: Chapter 29, Verse 30]

آمين

(O Allah) accept.

(ربى)

أنِّىْ مَغْلُوْبٌ فَانْتَصِرْ

(O my Lord!) I am overpowered, therefore come to my help. (Qur’ān: Chapter 54, Verse 10)

آمين

(O Allah) accept.

رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظالمين

Our Lord! Do not make us a trial for the oppressors (Qur’ān: Chapter 10, Verse 85)

آمين

(O Allah) accept.

Some of my friends are providing the same amount of food to the migrant laborers coming to lockdown. So can we use zakat money for it?

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful

If they are worthy recipients of Zakāt whereby they fulfil all the conditions that allow them to accept Zakāt, and they are given full ownership of the food, then Zakāt can be given to them in the form of food.[1]

And Allah, the Almighty, know best

_________________________
 

 [1] الدرالمختار (2 / 344):

ويشترط أن يكون الصرف (تمليكا) لا إباحة.

  حاشيةابن عابدين (رد المحتار) (2 / 344):

(قوله: تمليكا) فلا يكفي فيها الإطعام إلا بطريق التمليك ولو أطعمه عنده ناويا الزكاة لا تكفي.

  الدرالمختار (2 / 256,257):

كتاب الزكاة…(هي) لغة الطهارة والنماء، وشرعا (تمليك) خرج الإباحة، فلو أطعم يتيما ناويا الزكاة لا يجزيه إلا إذا دفع إليه المطعوم.

  حاشيةابن عابدين (رد المحتار) (2 / 257):

(قوله: خرج الإباحة) فلا تكفي فيها…(قوله: إلا إذا دفع إليه المطعوم) لأنه بالدفع إليه بنية الزكاة يملكه فيصير آكلا من ملكه، بخلاف ما إذا أطعمه معه، ولا يخفى أنه يشترط كونه فقيرا…

  البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري (2 / 216):

لأن الزكاة يجب فيها تمليك المال. اهـ

أعوذ بالله من الشيطان الرجيم

بسم الله الرحمن الرحيم

I seek refuge in Allah from Satan the outcast.

In the name of Allah, the Most Compassionate, the Most Merciful.

——————————

وَتَعَاوَنُوۡا عَلَى الۡبِرِّ وَالتَّقۡوٰى
وَلَا تَعَاوَنُوۡا عَلَى الۡاِثۡمِ وَالۡعُدۡوَانِ
وَاتَّقُوا اللّٰهَ ؕ

Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression. And be mindful of Allah.
(Chapter 5: Verse 2)

——————————

اِنَّ اللّٰهَ يَاۡمُرُ بِالۡعَدۡلِ وَالۡاِحۡسَانِ وَاِيۡتَآـئِ ذِى الۡقُرۡبٰى وَيَنۡهٰى عَنِ الۡفَحۡشَآءِ وَالۡمُنۡكَرِ وَالۡبَغۡىِۚ يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُوۡنَ‏

Allah commands justice, doing good and generosity towards relatives, and He forbids what is shameful, blameworthy and oppressive. He teaches you, so that you may take heed.
(Chapter 16: Verse 90)

——————————

يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لَا تُلۡهِكُمۡ اَمۡوَالُكُمۡ وَلَاۤ اَوۡلَادُكُمۡ عَنۡ ذِكۡرِ اللّٰهِۚ وَمَنۡ يَّفۡعَلۡ ذٰلِكَ فَاُولٰٓـئِكَ هُمُ الۡخٰسِرُوۡنَ‏

وَاَنۡفِقُوۡا مِنۡ مَّا رَزَقۡنٰكُمۡ مِّنۡ قَبۡلِ اَنۡ يَّاۡتِىَ اَحَدَكُمُ الۡمَوۡتُ فَيَقُوۡلَ رَبِّ لَوۡلَاۤ اَخَّرۡتَنِىۡۤ اِلٰٓى اَجَلٍ قَرِيۡبٍۙ فَاَصَّدَّقَ وَاَكُنۡ مِّنَ الصّٰلِحِيۡنَ

وَلَنۡ يُّؤَخِّرَ اللّٰهُ نَفۡسًا اِذَا جَآءَ اَجَلُهَاؕ وَاللّٰهُ خَبِيۡرٌۢ بِمَا تَعۡمَلُوۡنَ

Believers, do not let your wealth and your children distract you from remembering Allah. And those who do that are the losers.
(Chapter 63: Verse 9)

And donate from what We have provided for you before death comes to one of you, and you cry, “My Lord! If only You delayed me for a short while, I would give in charity and be one of the righteous.”
(Chapter 63: Verse 10)

But Allah never delays a soul when its appointed time comes. And Allah is All-Aware of what you do.
(Chapter 63: Verse 11)

As a practice, I keep my miswaak in bathroom next to my toothbrush so I don’t forget to use it. Could this be considered against etiquette? i.e. the placing of miswaak in the bathroom?

ANSWER

In the name of Allah, Most Compassionate, Most Merciful

No, it is fine, as long as there is no intention of disrespect towards the miswāk.

And Allah, the Almighty, knows best

Can one use the glasses or mugs or any vessel shown in this link? If not can one erase those images with paint remover or cover those images with a entire different colour and then use, will it be okay?

Jazakallahu khair

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful

Glasses and mugs are generally used in such a way that is not deemed disrespectful. Hence, one can use them as long as one exercises due care and is not disrespectful.

However, it would be best to avoid obtaining them altogether, as there is still a chance of disrespect, such as if they break.

And Allah, the Almighty, knows best

Many brothers and sisters, they are involved in watching porn, and we know this is ḥarām, unlawful, impermissible, but the question is, how do we stop this porn addiction in this sex-driven society?
 

9 Simple Steps

1. Repent

So the first thing is, we need to ask repentance from Allah. Ask forgiveness from Allah, the Almighty, sincerely and excessively.

2. Get Married

The second thing is we need to get married if we are not married. And remember, getting married is not as easy as saying it because there are financial constraints, there are other commitments where you have to fulfil each other’s rights etc. So if we are young, then we need to make sure we are financially stable. So work towards becoming financially stable by applying for a job, getting a proper job. If we cannot get a proper job, acquire a good education etc. So work towards getting married. Now there are many brothers and sisters that are married and are involved in watching porn, so for them and also for those brothers and sisters that cannot get married straight away due to financial constraints etc., …

3. Fast

The third thing is fasting. We have been encouraged in Ḥadīth that if we cannot get married and we are young, then we should fast, but if we are married and we are involved in watching porn, then we can still act upon this by fasting. Why? Because fasting, when we fast, we don’t eat, we stay hungry, and it is actually food that increases our sexual urge, sexual desires. How? Because food, it creates blood in our body, and blood, it creates semen, and it is through semen that we become sexually active or become more sexually active or our sexual desires are increased etc. So if we fast, then this will not happen or at the least if we cannot fast, …

4. Eat Less

Then eat less, do not overeat, do not eat too much.

5. Avoid Libido Increasing Food

Avoid eating food that increases our sexual desires.

6. Keep Yourself Occupied

Another thing is, keep yourself occupied whether in sports or in generally doing good deeds because if you keep yourself occupied, then it will keep you away from watching porn or unlawful activities as such. Why? Because remember, if you do not keep yourself occupied, then your brain will be idol, and an idol man’s brain is the devil’s workshop. When we stay unoccupied, we keep ourselves idle, then Satan, he whispers thoughts in our minds. Our desires over take us and unfortunately, we then become involved in such unlawful activities. So we need to keep ourselves occupied at all times. Obviously in permissible activities, in good deeds.

7. Do Not Stay on Your Own

Another thing is, do not stay on your own. Make sure you always have other people around you, and obviously people that are of good i.e. good company. So stay in the company of good friends or stay in the company of siblings, brothers and sisters, parents. Even when you are home, then try not to stay on your own in your room. Stay in the company of your brothers, sisters, siblings. Even if you have to do some work, make sure you are in the presence of someone. Sometimes, what happens, if we are young for example, we will be doing homework and then our desires overtake us. We are doing homework and Satan whispers thoughts, and then we become indulged, unfortunately, in these unlawful activities. So do not stay on your own.

8. Use Positive Screensavers

Another thing is, whatever things we use to watch these unlawful things, so whether it is a PC, whether it is a laptop, whether it is our phone, then put such screensavers that remind us of the Hereafter, remind us of Allah, remind us of the Qurʼān and Ḥadīth. So put screensavers such as the Qurʼān, screensavers such as photos of these cameras which have written on them, “Allah is watching”, or screensavers of the graveyard etc. So things that will make us remember Allah, Qurʼān, Ḥadīth, the Hereafter, and keep us away from these sinful things.

9. Remember Allah

Last but not least, the remembrance of Allah is of utmost importance in keeping us away from such unlawful activities. And remember, under the remembrance of Allah, we have the five-time daily prayers, so being punctual with the five time daily prayers, this is a must because Allah, the Almighty, mentions in the Qurʼān that it is ṣalāh, the five time daily ṣalāh that keeps us away from unlawful activities. So we need to keep ourselves occupied in the remembrance of Allah through being punctual with our five time daily prayers, reciting the Qurʼān on a daily basis, listening to Islamic lectures, staying in the company of good people that talk about Allah, the Almighty, so sitting in speeches of pious and good scholars. So we need to make sure we remember Allah excessively, as much as possible.

QUESTION:

Due to the current Covid-19 pandemic, it seems many people will not be paid any salary and not having savings will mean they will be below the Nisab threshold for the first time.

Does one have to be below the Nisab rate for 1 year before being eligible for zakat?

ANSWER:

In the name of Allah, Most Compassionate, Most Merciful

One whose zakātable items and surplus non-zakātable items are valued below the niṣāb threshold is eligible to receive zakāt, and this does not have a time limit attached to it.

Surplus non-zakātable items are those items that are never used and/or are beyond one’s basic necessities.[1]

In light of the above, it is clear that one does not have to be below the niṣāb threshold for one year to be eligible to receive zakat. Rather, whenever one’s zakātable items and surplus non-zakātable items are below the niṣāb threshold, he/she is eligible to receive zakat.

And Allah, the Almighty, knows best       

[1]

الفتاوى الهندية (1 / 187):

(منها الفقير) وهو من له أدنى شيء وهو ما دون النصاب أو قدر نصاب غير نام وهو مستغرق في الحاجة فلا يخرجه عن الفقير ملك نصب كثيرة غير نامية إذا كانت مستغرقة بالحاجة كذا في فتح القدير.

الدر المختار (2 / 339):

(هو فقير، وهو من له أدنى شيء) أي دون نصاب أو قدر نصاب غير نام مستغرق في الحاجة.

حاشية الشلبي على تبيين الحقائق شرح كنز الدقائق (1 / 296):

وقوله من له أدنى شيء وهو ما دون النصاب أو قدر نصاب غير تام وهو مستغرق في الحاجة. اهـ. فتح.

“Today, I have perfected your religion for you.” (5:3)

This bears witness to the fact that Islam is a global religion, a religion in which the rulings and judgments are enough for the guidance of humanity until the day of resurrection; whether the rulings relate to acts of worship and beliefs, or social dealings and business transactions, or trade and industry, or government and politics, or any other field.

 When we look at social dealings, social etiquettes, social welfare and the quality of humanity, Islam advises us in abundance.

For example, the Prophet Muhammad (peace and blessings be upon him) says:

“…The best of people are those who are the most beneficial to people.” (al-Mu’jam al-Awsaṭ)

He also mentions:

“All created beings are Allah’s dependents, and the most beloved of people to Allah are the ones who are good to His (Allah’s) dependents.” (al-Mu’jam al-Awsaṭ)

The above narrations are sufficient to highlight the virtue and importance Islam places on helping everyone and everything around us, to such an extent that it is from amongst the principal values of Islam.

 Islam also makes particular mention of a Muslim’s social responsibility to help people locally. In this regard, Allah, the Almighty, mentions in the Qur’ān:

“And worship Allah and do not associate with him anything and be good to parents and to kinsmen and orphans and the needy and the close neighbour and the distant neighbour and the companion at your side and the wayfarer and those owned by you. Surely Allah does not like those that are arrogant and proud. (4:36)

Commentating on the above verse, the exegetes of the Qur’ān state that a “close neighbour” is one who lives next to your house and a “distant neighbour” is one who lives at some distance from it.

The above verse of the Qur’ān draws our attention to the fact that a neighbour, close or distant, has the essential right to be helped and cared for to the best of one’s ability. This is direct guidance to us, as Muslims, on our social responsibility to help people locally.

The Prophet Muhammad (peace and blessings be upon him) states:

“The Upper hand is better than the lower hand (the giving hand is better than the receiving hand) and begin charity with those who are under your care…” (Bukhārī)

The above narration brings to the fore that we ought to be charitable and helpful to those that are under our care. This can without doubt encompass everyone in the world. However, this narration informs us of the degree of preference to be charitable and helpful to those that are close and local to us; family, friends, local neighbours, colleagues etc., as these are the people we owe a specific duty of care to, due to our closeness to them and coming in contact with them regularly.

It is clear from the above that Islam underlines the virtue and importance of being beneficial and helpful to all of creation. Stemming from this, Islam also focuses our attention on the social responsibility upon us to help those that are local to us. As the famous saying states, “charity begins at home”.   

There are many ways to help those that are local to us. Liverpool Muslim Outreach Society (LMOS) is an impressive practical example in this regard, demonstrating through their various methods how this social duty of ours should be discharged by helping the people in our localities. I have had the honour of working with LMOS for a considerable amount of time. Hereunder are some of the ways they assist locally:

• Homeless Feed: LMOS volunteers regularly complete a three mile walk around Liverpool city centre handing out hot food and much needed items.
• Litter-picking: LMOS volunteers regularly work with various local groups to litter-pick and keep the city tidy.
• Clothes Donations: LMOS volunteers collect good quality used clothes and donate them to worthy causes around the city.
• Food bank Donation:  LMOS volunteers make regular donations to help and support the city food banks.
• Inter-Faith Dialogue: LMOS volunteers participate in multi-faith platforms and support local mosques on open days.
• Refugee Aid: LMOS volunteers visit different dedicated refugee sites in Liverpool every week and they deliver aid to a substantial number of refugees. From amongst the aid that is delivered, some of the items are; food (chicken, vegetables, fruit, crisps and chocolates) clothes, shoes/trainers, toys for children, and household items.

Someone is doing jamaat (praying in congregation) at home.  Father is imam and son is next to him. Wife comes later and joins the jamaat as masbooq.  Father did not originally make niyyat for the wife/any woman to join.

Will wife’s Salah be valid?

ANSWER:

In the Name of Allah, Most Compassionate, Most Merciful,

If the imām (father) did not initially make intention to lead (do imāmat of) the female (wife), then her ṣalāh will be invalid. In this case, she should repeat the ṣalāh.[1]

And Allah, the Almighty, knows best

[1] المحيط البرهاني في الفقه النعماني (1 / 424):

يجب أن يعلم أن نية الإمام إمامة المرأة شرط لصحة اقتدائها به،

حاشية ابن عابدين (رد المحتار) (1 / 575):

 فلو نوى إمامة المرأة بعد شروعه لم يصح اقتداؤها

الفتاوى الهندية (1 / 85):

إمامة الرجل للمرأة جائزة إذا نوى الإمام إمامتها

1. When in Distress, Utter These Words For Comfort

The Messenger of Allah (ﷺ) said, “Shall I not tell you something with which, if distress or an affliction from the afflictions of this world befall any of you, and he supplicates with it, then he will be relieved from it / it will bring him joy? It was said to the Messenger of Allah (ﷺ ), “Yes”, he (ﷺ) said, “The supplication of Dhun-Nūn (Prophet Yūnus):

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنْ الظَّالِمِينَ

Transliteration: “Laa ilaaha illaa anta subḥaanaka innee kuntu minaẓ-ẓaalimeen”

Translation: “There is no god ˹worthy of worship˺ except you. Glory be to you!
Indeed I was among the wrongdoers.” (21:87).
[Narrated by Nasāī in Sunan al-Kubrā and ‘amal al-yawm wal laylah]

2. A Prophetic Supplication to be Recited Regularly

The Prophet (ﷺ) would frequently say:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْهَمِّ وَالْحَزَنِ وَالْعَجْزِ وَالْكَسَلِ وَالْبُخْلِ وَالْجُبْنِ وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ

Transliteration: “Allaahumma inni a`oodhu bika minal-hammi wal-ḥazani wal-`ajzi wal-kasali wal-bukhli wal-jubni wa ḍala`id-dayni wa ghalabatir-rijaal.”

Translation: “O Allah, I seek refuge in you from anxiety and sadness, weakness and laziness, miserliness and cowardice, the burden of debts and from being overpowered by men.”

[Narrated by Bukhāri]

3. Utter These Words When in Distress

The Messenger of Allah (ﷺ) said to Asmā bint `Umais, “Shall I not teach you words which you utter in distress?

اللَّهُ اللَّهُ رَبِّي لاَ أُشْرِكُ بِهِ شَيْئًا

Transliteration: “Allaahu Allaahu Rabbi laa ushriku bihee shay’aa”

Translation: “Allah, Allah is my Lord; I do not associate anything as partner with Him.”

[Narrated by Abū dāwūd]

4. Utter These Prophetic Words When in Distress

Whenever a matter would distress the Prophet (ﷺ), he would say:

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ

Transliteration: “Yaa Ḥayyu Yaa Qayyoom, bi-raḥmatika astagheeth”

Translation: “O Ever Living, O Sustainer! Through your mercy, I seek assistance”

[Narrated by Tirmidhī]

5. Recite These Prophetic Words When in Distress

The Messenger of Allah (ﷺ) used to say when he was in distress:

لاَ إِلَهَ إِلَّا اللَّهُ العَظِيمُ الحَلِيمُ، لاَ إِلَهَ إِلَّا اللَّهُ رَبُّ العَرْشِ العَظِيمِ، لاَ إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرْضِ، وَرَبُّ العَرْشِ الكَرِيم

Transliteration: “Laa ilaaha illallahul-`Azeem-ul-Ḥaleem. Laa ilaaha illallaahu Rabbul-`arshil-‘Azeem. Laa ilaaha illallaahu Rabbus-samaawaati wa Rabbul-arḍi, wa Rabbul-`arshil-Kareem.”

Translation: “There is no god ˹worthy of worship˺ except Allah, the Incomparably Great, the Forbearing. There is no god ˹worthy of worship˺ except Allah, the Lord of the Mighty Throne. There is no god ˹worthy of worship˺ except Allah, the Lord of the heavens, the Lord of the earth, and the Lord of the Noble Throne.”

[Narrated by Bukhārī and Muslim]

6. The Supplications to be Made by One Who is Distressed

The Messenger of Allah (ﷺ) said, “The Supplications to be made by one who is distressed are:

اللَّهُمَّ رَحْمَتَكَ أَرْجُو، فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ، لَا إِلَهَ إِلَّا أَنْتَ

Transliteration: “Allaahumma raḥmataka arjoo, falaa takilnee ilaa nafsee ṭarfata `ayn, wa-aṣliḥ lee sha’nee kullah, laa ilaaha illaa anta.”

Translation: “O Allah! Your mercy is what I hope for, so do not leave me in charge of myself even for a blink of an eye, and rectify for me all my affairs. “There is no god ˹worthy of worship˺ except you.”
[Narrated by Abū dāwūd]

7. Recite This When Distressed, Allah Will Relieve You From The Distress  

The Messenger of Allah (ﷺ) said,“No one is ever afflicted with grief and distress, and then says:

اللَّهُمَّ إِنِّي عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ عَدْلٌ فِيَّ قَضَاؤُكَ أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ صَدْرِي وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّي

Allaahumma innee `abduka, wabnu `abdika, wabnu amatika. Naaṣiyatee bi-yadika. Maaḍin fiyya ḥukmuka, `adlun fiyya qaḍaa’uk. As’aluka bi-kulle-ismin huwa laka, sammayta bihi nafsaka, aw anzaltahu fee kitaabika, aw `allamtahu aḥadan min khalqika, aw-ista’tharta bihee fee `ilmi-l-ghaybi `indaka, an taj`ala-l-qur’aana rabee`a qalbee, wa noora ṣadree, wa jilaa’a ḥuznee, wa dhahaaba hammee.

Translation: “O Allah, I am your servant, the son of your servant, the son of your maidservant. My forelock is in your hand (you have control over me), your command concerning me prevails, and your decision concerning me is just. I call upon you by every one of the beautiful names with which you have described yourself, or you have taught to any of your creatures, or which you have revealed in your Book, or which you have chosen to keep in the knowledge of the unseen with you, to make the Qur’ān the delight of my soul, the light of my chest, eliminator of my sadness and remover of my worries (anxiety).”

except Allah will remove his anxiety and sadness and replace it with joy/relief ”. It was said, “O Messenger of Allah (ﷺ), should we not learn it (the above supplication)?”. He (the Prophet ﷺ) said, “Yes, whoever hears it should know it.” [Narrated by Aḥmad]

8. A Supplication to be Recited Regularly

 The Prophet (ﷺ) said, “Seek refuge in Allah from the hardship of calamities, being overtaken by destruction, being destined to an evil end and the enemies rejoicing at our misfortune.”  [Narrated by Bukhārī]

The manner of acting upon the above would be to say the following supplication:

“اللهمَّ إنِّي أعُوذُ بِكَ مِنْ جَهْدِ الْبَلَاءِ، وَدَرَكِ الشَّقَاءِ، وَسُوءِ الْقَضَاءِ، وَشَمَاتَةِ الْأَعْدَاءِ ”

Transliteration: “Allaahumma innee a`oodhu bika min jahdil-balaa’i, wa darakish-shaqaa’i, wa soo’il-qaḍaa’i, wa shamaatatil-a`adaa”

Translation: “I seek refuge in Allah from the hardship of calamities, being overtaken by destruction, being destined to an evil end and the enemies rejoicing at our misfortune.”

9. Saying This Upon Facing a Calamity Will Result in You Receiving Something Better

The Messenger of Allah (ﷺ) said, “No Muslim is afflicted with a calamity and says what Allah has commanded him:

“إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ۔ اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وَأَخْلِفْ لِي خَيْرًا مِنْهَا”

Transliteration: “Innaa lillaahi wa innaa ilayhi raaji`oon. Allaahuma’jurnee fee muṣeebatee wa akhlif lee khayram minha“

Translation: “Indeed, we belong to Allah and to Him we shall return (2:156). O Allah, reward me in my affliction and replace it with something better than it”.

Except Allah will replace it with something better.” [Narrated by Muslim]

10. Pray Ṣalāh When Distressed

When the Prophet (ﷺ) was distressed about anything, he would pray (Ṣalāh).

[Narrated by Abū Dāwūd]

A prayer to recite for those that have passed away in the current COVID-19 virus pandemic. Taken from the hadith of the Messenger of Allah ﷺ.

Awf bin Malik mentions a hadith recorded in Sahih Muslim, and Jami’ at-Tirmidhi.

According to the nearest meaning:

There was a funeral in Madinah, and the messenger of Allah ﷺ read the funeral prayer, and I memorised the supplication of the messenger of Allah ﷺ during the salah janazah for that particular deceased. Upon hearing the dua, I wished that I was the deceased, so that I would have received this beautiful dua.

اللَّهمَّ اغْفِرْ لَهُمْ

Oh Allah forgive them.

وَارْحَمْهُمْ

Have mercy on them.

وَعَافِهِمْ

Grant them safety.

وَاعْفُ عَنْهُمْ

Pardon them.

وَأَكْرِمْ نُزُلَهُمْ

Welcome them.

وَوَسِّعْ مُدْخَلَهُمْ

Expand their graves.

وَاغْسِلْهُ بِالمَاءِ وَالثَّلْجِ وَالبَرَدِ

Wash them with water, with ice, with snow.

وَنَقِّه ِ مِنَ الخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الأَبْيَضَ مِنَ الدَّنَسِ

Wash them from their sins, the way a dirt is removed from a white cloth.

وَأَبْدِلْهُ دَاراً خَيْرا ً مِنْ دَارِهِ

Grant them a better abode (in the hereafter) than their abode in the world.

وَأَهْلاً خَيْرا ً مِنْ أَهْلِهِ

Grant them a better family (in the hereafter) than their family in the world.

وَزَوْجَاً خَيْرا ً مِنْ زَوْجِهِ

Grant them a better spouse (in the hereafter) than their spouse in the world.

وَأَدْخِلْهُمْ الجَنَّةَ

And enter them in paradise.

وَأَعِذْهُمْ مِنْ عَذَابِ القَبْرِ وَعَذَابِ النَّار

And protect them from the tails of the grave, and from the punishment of the fire.

This is the recommended prayer (Dua) for deceased. We ask Allah to forgive and protect all those that have passed away.

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One thing I’ve been neglecting since I started being vegan is my intake of omega 3 fatty acids.
 
The last 6 months of my first year and the first few months of my second year was when my skin was at its best. It hit me today that back then I use to count my calories daily to make sure I was getting everything I need. Now because I was consuming around 4000 calories at the start I was getting everything on chronometer to the required limit (including omega 3 and protein). I was exercising 2 hours a day so there was no digestion problem or weight gain. Since then my skin has never been anywhere near that supple. I want to try some new things to see how my body reacts. One of the things I want to put to the test is how my skin reacts with taking algae fish oil supplements because I’m almost certain that I’m deficient. The problem is all the algae supplements are either capsules or put in a soft gel form. Majority (if not all) are coated with gelatine which is haram for us. I was wondering if it will effect the supplement itself by splitting the tablet and just consuming the powder and is there anyone who does this. I’ve seen one of our Darul uloom bury teachers do this once in class and he says you have to be careful if the capsule is made from gelatine or not.

Answer:

In the name of Allah, Most Compassionate, Most Merciful.

Avoid this.

Consume that which is completely pure and halāl, and does not lead to any doubt in its permissibility.

And Allah, the Almighty, knows best.

1. Reciting This 3 Times in The Morning And Evening Will Suffice You For Everything

The Messenger of Allah (ﷺ) said, “Recite Qul huw-Allāhu aḥad (Sūrah al-Ikhlās) and Mu`awwazatain (Sūrah al-Falaq and Sūrah an-Nās) in the morning and evening three times, it will suffice you for everything.” [Narrated by Abū Dāwūd and Tirmidhī]

The three Sūrahs (Sūrah al-Ikhlās, Sūrah al-Falaq and Sūrah an-Nās) are provided below:

Sūrah al-Ikhlās:

قُلْ هُوَ اللَّهُ أَحَد ٌ اللَّهُ الصَّمَدُ ٌ لَمْ يَلِدْ وَلَمْ يُولَد ٌ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ ٌ

Transliteration: Qul huwal laahu ahad. Allaahus samad. Lam yalid walam yoolad. Walam yakul lahoo kufuwan ahad.

Translation: Say, ‘He is Allah the One. Allah—the Sustainer ˹needed by all˺. He has never had offspring, nor was He born. And there is none comparable to Him.”

Sūrah al-Falaq:

قُلْ أَعُوذُ بِرَبِّ الْفَلَق َ مِن شَرِّ مَا خَلَقَ ِ وَمِن شَرِّ غَاسِقٍ إِذَا وَقَب َ وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ َ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَد َ

Transliteration: Qul a`oodhu bi rabbil falaq. Min sharri maa khalaq. Wa min sharri ghaasiqin idhaa waqab. Wa min sharrin naffaathaati fil `uqad.  Wa min sharri haasidin idhaa hasad.

Translation: Say, “I seek refuge in the Lord of the daybreak from the evil of whatever He has created. And from the evil of the night when it grows dark. And from the evil of those ˹women casting spells by˺ blowing onto knots. And from the evil of an envier when he envies.

Sūrah an-Nās:

قُلْ أَعُوذُ بِرَبِّ النَّاسِ َ مَلِكِ النَّاسِ َ إِلَٰهِ النَّاسِ َ مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ َ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ َ مِنَ الْجِنَّةِ وَالنَّاسِ َ

Transliteration: “Qul a`oodhu bi rabbin naas. Malikin nas. Ilaahin naas. Min sharril waswaasil khannaas. Allathee yuwaswisu fee sudoorin naas. Minal jinnati wannaas.”

Translation: Say, “I seek refuge in the Lord of humankind, the King of humankind, the God of humankind, from the evil of the lurking whisperer— who whispers into the hearts of humankind— from among jinn and humankind.”

2. The Supplication of Prophet Yūnus

The Messenger of Allah (ﷺ) said, “The supplication of Dhun-Nūn (Prophet Yūnus) when he called upon Him (Allah) while inside the belly of the whale was:

“ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنْ الظَّالِمِينَ ”

Transliteration: “Laa ilaaha illaa anta subhaanaka innee kuntu minaz zaalimeen”

Translation: “There is no god ˹worthy of worship˺ except you. Glory be to you!

Indeed I was among the wrongdoers.” (21:87).

Verily, a Muslim never supplicates for anything with it (these words) except that Allah will answer (accept) him (his prayers).” [Narrated by Tirmidhī]

3. Reciting This 3 Times in The Morning And Evening Will Prevent You From Harm

The Messenger of Allah (ﷺ) said, “whichever servant (of Allah) says every day in the morning and every night in the evening :

” بِسْمِ اللهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِى السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيم”

 Transliteration: “Bismillaahil-ladhee laa yadurru ma`as-mihee shay’un fil-ardhi wa laa fis-samaa’i, wa huwas-samee`ul-`aleem”

Translation: “In the name of Allah with whose name nothing can harm in the earth or in the heaven, and He is the All-Hearing, All-Knowing.”

Three times, is then (not) harmed by anything.” [Ibn Mājah][2]

4. Reciting This at a Place Will Prevent You From Harm

The Prophet (ﷺ) said, “Whoever enters a residence/place and then says:

 أَعُوْذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَق

Transliteration: “A`oodhu bi kalimaatillah-it-taammaati min sharri ma khalaq”

Translation: “I seek refuge in the perfect words of Allah from the evil of that He created.”

Nothing will harm him until he leaves that residence/place. [Narrated by Muslim][3]

5. A Prophetic Supplication to be Recited 3 Times in The Morning And Evening

‘Abdur Rahmān ibn Abū Bakrah said that he asked his father, “O my father, I hear you supplicating every morning:

اللَّهُمَّ عَافِنِي فِي بَدَنِي ، اللَّهُمَّ عَافِنِي فِي سَمْعِي ، اللَّهُمَّ عَافِنِي فِي بَصَرِي ، لَا إِلَهَ إِلَّا أَنْتَ

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ ، وَالْفَقْرِ ، وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ ، لَا إِلَهَ إِلَّا أَنْتَ

Transliteration: “Allahumma `aafinee fee badanee, allaahumma `aafinee fee sam`ee, allahumma `aafinee fee baṣaree, laa ilaaha illaa anta. Allahumma innee a`oodhu bika minal-kufri, wal-faqri, wa a`oodhu bika min `adhaabil-qabri, laa ilaaha illaa anta”

Translation: “O Allah, grant me good health in my body. O Allah, grant me good hearing. O Allah, grant me good eyesight. None has the right to be worshipped except you. O Allah, I seek refuge in you from disbelief and poverty, and I seek refuge in you from the punishment of the grave. None has the right to be worshipped except you.

You repeat this three times in the morning and three times in the evening”. He (Abū Bakrah) said, “I heard the Messenger of Allah (ﷺ) supplicating with these words and I like to follow his practice. [Narrated by Abū Dāwūd]

6. A Prophetic Supplication Not to be Missed in the Morning And Evening

The Messenger of Allah (ﷺ) would never leave uttering these supplications in the morning and evening:

 اللَّهُمَّ إِنِّي أَسْأَلُكَ العَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي، وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي، وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ، وَمِنْ خَلْفِي، وَعَنْ يَمِينِي، وَعَنْ شِمَالِي، وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي

Transliteration: “Allaahuma innee as’alukal `afwa wal `aafiyata fid dunyaa wal aakhirah. Allaahuma innee as’alukal `afwa wal ‘aafiyata fi deenee wa dunyaaya wa ahlee wa maalee. Allahumastur `awraatee wa ‘aamin raw`aatee. Allahuma‘ḥfaznee mim bayni yadayya wa min khalfee, wa `an yameenee wa `an shimaalee, wa min fawqee, wa a`oodhu bi `azamatika an ughtaala min tahtee”

Translation: “O Allah I ask for your pardon and well-being in this life and the Hereafter. O Allah, I ask for your pardon and well-being in my religious and worldly affairs, in my family and in my wealth. O Allah, conceal my faults and keep me safe from the things I fear. O Allah protect me from the front and behind, from my right and left, and from above, and I seek refuge in your magnificence lest I be suddenly destroyed from beneath me.” (Narrated by Abū Dāwūd and Ibn Mājah)

7. A Prophetic Supplication to be Recited Regularly

The Prophet (ﷺ) used to say:                                                                                                                                                                    

” اللَّهُمَّ إِنِّى أَعُوذُ بِكَ مِنَ الْبَرَصِ وَالْجُنُونِ وَالْجُذَامِ وَمِنْ سَيِّئِ الأَسْقَامِ ”

Transliteration: “Allaahumma innee a`oodhu bika minal-barasi wal- junooni wal-judhaami wa min sayyi’il-asqaam”

 Translation:”O Allah, I seek refuge in you from vitiligo, madness, leprosy and all serious illnesses.”

[Narrated by Abū Dāwūd]

8. A Supplication For Protection When Leaving Your House

The Messenger of Allah (ﷺ) said, “Whoever says when he leaves his house:

” بِسْمِ اللهِ ، تَوَكَّلْـتُ عَلى اللهِ وَلا حَوْلَ وَلا قُـوَّةَ إِلاّ بِالله”

Transliteration: “Bismillaahi tawakkaltu `ala Allaahi wa laa hawla wa laa quwwata illaa Billaah”

Translation: “In the name of Allah, I put my trust in Allah and there is no power and might except with Allah.”

It will be said to him that you have been sufficed and protected, and the devils will be far from him. [Narrated by Tirmidhī]

9. A Prophetic Supplication to be Recited Regularly

The Messenger of Allah (ﷺ) used to supplicate thus:

“اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ، وَتَحَوُّلِ عَافِيَتِكَ، وَفُجَاءَةِ نِقْمَتِكَ، وَجَمِيعِ سَخَطِكَ“

 Transliteration: “Allaahumma innee a`oodhu bika min zawaali ni’matika, wa tahawwuli `aafiyatika, wa fujaa’ati niqmatika, wa jamee`i sakhatik”

Translation: “O Allah! I seek refuge in you against the declining of your blessings, the removal of your safety, the sudden onset of your punishment and all that which displeases you.” [Narrated by Muslim]

10. From The Best of Supplications to be Recited Regularly.

The Messenger of Allah (ﷺ) said, “There is no supplication that a servant (of Allah) can say that is better than:

 “‏ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْمُعَافَاةَ فِي الدُّنْيَا وَالآخِرَةِ ‏“

 Transliteration: “Allaahumma innee as’aluka al-mu`aafaata fid-dunyaa wal-aakhirah”

 Translation: “O Allah, I ask you for peace, safety and security in this world and in the hereafter.

[Narrated by Ibn Mājah]

11. A Supplication to be Recited Regularly

The Prophet (ﷺ) said, “Seek refuge in Allah from the hardship of calamities, being overtaken by destruction, being destined to an evil end and the enemies rejoicing at our misfortune.” [Narrated by Bukhārī]

The manner of acting upon the above would be to say the following supplication:

 “اللهمَّ إنِّي أعُوذُ بِكَ مِنْ جَهْدِ الْبَلَاءِ، وَدَرَكِ الشَّقَاءِ، وَسُوءِ الْقَضَاءِ، وَشَمَاتَةِ الْأَعْدَاءِ”

 Transliteration: “Allaahum-ma innee a`oodhu bika min jahdil-balaa’i, wa darak-ish-shaqaa’i, wa soo’il-qaḍhaa’i, wa shamaata-til a`adaa”

Translation: “I seek refuge in Allah from the hardship of calamities, being overtaken by destruction, being destined to an evil end and the enemies rejoicing at our misfortune.”

12. Reciting This When Seeing an Afflicted Person Will Protect You From That Affliction

The Messenger of Allah (ﷺ) said, “Whoever sees an afflicted person and then says[4]:

الحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ، وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلًا

 Transliteration: “Alḥamdu lillaahil-ladhee `aafaanee mimmab-talaaka bihee wa faddalanee ‘alaa katheerim-mimman khalaqa tafdeelā”

 Translation: “All praise is for Allah, the One who has saved me from what He has tested you with, and Who has favoured me over many of His creation.”

He will not be afflicted by that particular affliction”. [Narrated by Tirmidhī]

13. Performing The Dawn Prayer Puts You Under The Protection of Allah

The Messenger of Allah (ﷺ) said, “Whoever performs the dawn prayer (Fajr) is under the protection (guardianship)[5] of Allah.” [Musim]

14. Reciting Āyat ul-Kursī Before Going Asleep Will Protect You at Night

Abū Huraira said that Satan said to him, “When you go to bed, recite Āyat ul-Kursī from the beginning to the end:

اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاواتِ وَالأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ

“Allaahu laa ilaaha illaa huwa al-hayyu ul-qayyoom laa ta’khudhuhoo sinatuw walaa nawm, lahoo maa fis ssamaawaati wamaa fil-ardh, man dhalladhee yashf’au `indahoo illaa bi-idhnih, y`alamu maa bayna aydeehim wamaa khalfahum walaa yuheetoona bishay-im min `ilmihee illaa bima shaa, wasi`a kursiyyuhus samaawaati wal-ard, walaa yaooduhoo hifdhuhumaa wahuwal ‘aliyyul `azeem”

“Allah, there is no god ˹worthy of worship˺ except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who could possibly intercede with Him without His permission? He ˹fully˺ knows what is ahead of them and what is behind them, but no one can grasp any of His knowledge—except what He wills ˹to reveal˺. His Seat encompasses the heavens and the earth, and the preservation of both does not tire Him. For He is the Most High, the Greatest.” (2:255)

He added, “(By reciting it), there will be a guardian appointed over you from Allah (who will protect you during the night) and Satan will not be able to come near you until morning”. The Prophet (ﷺ) said (to Abu Hurairah), “Verily, he (Satan) has told you the truth though he is a liar”. [Narrated by Bukhārī]

15. Reciting The Last Two Verses of Sūrah al-Baqarah at Night Will Suffice You

The Prophet (ﷺ) said, “Whoever recites the last two verses of Sūrah al-Baqarah at night, they will suffice him[6].” [Narrated by Bukhārī and Muslim]

The last two verses of Sūrah al-Baqarah are:

آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

Transliteration: “Aamanar rasoolu bimaa unzila ilayhi mir rabbihee walmu’minoon. Kullun aamana billaahi wamalaaa-ikatihee wakutubihee warusulih. La nufarriqu bayna ahadim mir rusulihi. Waqaloo sami`naa waat`annaa ghufraanaka rabbanaa wa-ilaykal maseer.

Laa yukalliful laahu nafsan illaa wus`ahaa. Lahaa maa kasabat wa`alayhaa maktasabat. Rabbanaa laa tu-aakhidhnaa in naseenaa aw akhta`naa. Rabbanaa walaa tahmil `alaynaa isran kamaa hamaltahoo `alal latheena min qablinaa. Rabbanaa walaa tuhammilnaa maa laa taqata lanaa bih. W`afu `annaa waghfir lanaa warhamnaa. Anta mawlaanaa fansurnaa `alal qawmi alkaafireen”

“The Messenger ˹firmly˺ believes in what has been revealed to him from his Lord, and so do the believers. They ˹all˺ believe in Allah, His angels, His Books, and His messengers. ˹They proclaim,˺ “We make no distinction between any of His messengers.” And they say, “We hear and obey. ˹We seek˺ your forgiveness, our Lord! And to you ˹alone˺ is the final return. Allah does not burden a soul more than what it can bear. All good will be for its own benefit, and all evil will be to its own loss. ˹The believers pray,˺ “Our Lord, do not take us to task if we forget or make mistakes. Our Lord, do not place a burden on us like the one you placed on those before us. Our Lord, do not burden us with what we cannot bear. Pardon us, forgive us and have mercy on us. You are our ˹only˺ Guardian. So help us against the disbelievers.” (2:285,286)

16. Doing Good & Helping Others Prevents Unfortunate Endings, Epidemics & disasters

The Messenger of Allah (ﷺ) said, “Doing good prevents unfortunate endings, epidemics and disasters. And the people of good in this world are the people of good in the Hereafter.” [Narrated by Tabrānī and Ḥākim]

17. Holding Fast to Du’ā (Supplication) Benefits

The Messenger of Allah (ﷺ) said, “Du’ā (supplication) benefits against that which befalls and that which has not befallen. So hold fast to supplication, O slaves of Allah.” [Narrated by Tirmidhī and others]

18. Holding Fast to The Night Prayer is a Barrier Against Disease

The Messenger of Allah (ﷺ) said, “Hold fast to Qiyām ul Layl, (the night prayer), for it is the practice of the righteous before you. Indeed Qiyām ul Layl is a means of nearness to Allah, a means of prevention from sin, an expiation for bad deeds and a barrier for the body against disease.” [Narrated by Tirmidhī and others]

19. Cover Food And Drink Vessels

The Messenger of Allah (ﷺ) said, “Cover the vessels and tie the waterskin, for there is a night in a year when an epidemic disease descends, not passing an uncovered vessel or an untied waterskin except that some of that disease lands in to it.”[7] [Narrated by Muslim]

20. Stay Away From Places That Have Been Hit by an Epidemic

‘Abdullah ibn ‘Āmir narrates that ‘Umar went to Shām and when he reached a place called Sargh, he received news that an epidemic had broken out in Shā So ‘Abdur-Raḥmān ibn ‘Awf told him that the Messenger of Allah (ﷺ) said, “If you hear that it (the plague) has broken out in a land, do not approach it. And if it breaks out in a land where you are present, do not leave trying to escape from it.” [Narrated by Bukhārī and Muslim]

(Adapted from Majālisalthikr)