The Duâ’ of Light

Translated by Yahya Adel Ibrahîm

[ This hadith was transmitted by Sahih Muslim]

http://www.islaam.net/

Ibn ‘Abbâs reports that he once stayed the night as a guest of Maymûna, who was his aunt, and the Prophet, may Allâh bless him and grant him peace. They slept on their blanket lengthways, and he slept at the end, crossways. After they had all slept for a while, the Prophet rose in the middle of the night to pray the tahajjud prayer, and Ibn ‘Abbas joined him.

They both did wudû’, and he prayed eleven rak’ats with the Prophet. Then they both went back to sleep again until dawn. Bilâl called the adhân and the Prophet did another two short rak’ats, before going into the mosque to lead the Dawn Prayer.

Ibn ‘Abbâs said that one of the du’âs that the Prophet made during this night was:

“O Allâh, place light in my heart, light in my tongue, light in my hearing, light in my sight, light behind me, light in front of me, light on my right, light on my left, light above me and light below me; place light in my sinew, in my flesh, in my blood, in my hair and in my skin; place light in my soul and make light abundant for me; make me light and grant me light.”

( وَعَنْ ابْنِ عَبَّاسٍ { أَنَّ النَّبِيَّ صلى الله عليه وسلم صَلَّى فَجَعَلَ يَقُولُ فِي صَلَاتِهِ أَوْ فِي سُجُودِهِ : اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا , وَفِي سَمْعِي نُورًا , وَفِي بَصَرِي نُورًا , وَعَنْ يَمِينِي نُورًا , وَعَنْ شِمَالِي نُورًا , وَأَمَامِي نُورًا , وَخَلْفِي نُورًا , وَفَوْقِي نُورًا , وَتَحْتِي نُورًا , وَاجْعَلْ لِي نُورًا أَوْ قَالَ : وَاجْعَلْنِي نُورًا } . مُخْتَصَرٌ مِنْ مُسْلِمٍ )

This hadith was transmitted by Muslim and others.

The Excellence of Supplicating in one’s Absence

Allah, the Exalted, says:

“And those who came after them say: `Our Rubb! Forgive us and our brethren who have preceded us in Faith.”’ (59:10)

“And ask forgiveness for your sin, and also for (the sin of) believing men and believing women”. (47:19)

“Our Rubb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.” (14: 41)

1494. Abud-Darda’ (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: `May the same be for you too’.”
[Muslim].

Commentary: This Hadith makes it evident that one who prays for someone in his absence also stands to benefit from it because the angel appointed for the task of praying for those who pray for others will pray for him, saying, “O Allah! Grant him also the same which he has asked for others.”

1495. Abud-Darda’ (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: `A meen! May it be for you, too’.”
[Muslim].

Saying Bismillahir Rahmanir Raheem

From Tafseer lecture notes given at Omm Al Qura University, Makkah 1993

“In the name of Allah”–The small boy takes his glass of water and says, “Bismillahi Rahmani Raheem”. The surgeon, before performing an operation says, “Bismillahi Rahmani Raheem”. The teacher, before starting a lesson says, “Bismillahi Rahmani Raheem”. The words are simple but the meaning is great. Allah has said, “And for Allah are the best names.” There are many interesting grammatical facets for the explanation in Arabic of the Basmallah which we will not mention in this particular article, but one point is interesting to note: the “ba” in Bismillah is related to a verb that is understood or implied at the time the person is saying it. That is, when one is about to read Quran or other worthy works, when he says “Bismillah” he means “I am reading with the help of the name Allah”. And the writer, when he takes pen in hand and says, “Bismillah” is saying in effect, “I am writing with the help of the Name of Allah”. Likewise, one who is about to eat, when he takes the food and says “Bismillah”, means, “I am eatingwith the help of the name of Allah and so on with every person performing an act or deed is doing so with the help of the name of Allah- eating, drinking, sleeping, entering a building, performing an operation, taking an examination, performing marital duties, etc. And of course, by saying this we not only receive Allah’s help but also get blessings for the act which is being performed. And in addition to that, if we do not say it, then our action or deed is considered incomplete. Prophet Muhammed, peace be unto him, said: “Every act of significance not begun with the name of Allah is incomplete and without blessing.” The saying of the Basmallah can also be a source of protection for us as the Messenger, peace be upon him, has also told us to say the name of Allah when we begin to eat because if we do not, then the Shaitan sits and eats with us. If we forget to say it at the outset and remember during the course of the meal (even up to the last bite) we can still say “Bismillah” sending the Shaitan away, losing all that he had gained. An Nasai related that Messenger of Allah, peace be unto him, said: “If your beast of burden stumbles, don’t say ‘may Shaitan be perished’, as that just makes him puff up in pride until he becomes as big as a house and he says that by his own strength he made it happen, but rather say, ‘Bismillahi Rahmani Raheem’, for it makes him become as small as a fly.”

Allah, is the name of the Holy Being –the name of God, the Most High, whose Presence always was and always will be and He has no partners. Another well known authoritative commentator (mufassir), Ibn Kathir said of the name Allah: “Allah” is acknowledgement of the Lord, the Blessed, Most High and it is said it is the greatest name because it describes all of the attributes, as Allah, ta’ala says ” He is Allah, the One Who there is no god other than, the Sovereign, The Holy One, The Source of Peace (and Perfection), The Guardian of Faith, the Preserver of Safety.” Suratul-Hashr, Aya 23 The remaining names in the ayat are considered attributes. “Allah” is a name that no one else is called by — God, The Blessed, Most High. (1)

“Allah” is the greatest of His names, Glory be unto Him and the most composite of them and it is the name of the Being of Truth, the Composite of the divine attributes; there is no God but Him, Glory be to Him. And the majestic name “Allah is not ever given to anyone except the One who is deserving of all worship (2).

The word “Allah” is not a derivative of any other word; it is the name given to the Holy Being, the Blessed, the Most High. No one or nothing shares this with Him and no one else is called that but Him and the word “Allah” is never made dual or plural.

____________________

Footnotes:

1) Ibn Kathir, Tafseer al Qur’an Al Atheem
2) Al Qurtoby: Al Jamie` Al Ahqaam Al Qur’aan

A Forgotten Sunnah – Between the Jumu’ah and Sunnah Prayer.

‘Umar ibn ‘Ata bin Abi Al-Khuwar narrated that Nafi bin Jubair sent him to As-Sa’ib bin Yazid,the maternal nephew of Namir, asking him regarding something Mu’awiyah had seen him do in the prayer. He said: “ I prayed Jum’uah with Mu’awiyah in his enclosure and when he finished, I stood up in my place and prayed. When he went inside he sent for me and said” Do not repeat what you have just done. If you pray Jum’uah don’t join it with another prayer until you speak or exit the masjid. The Prophet (peace and blessings be upon him) ordered us to separate between prayers. One prayer mustn’t be joined with another until you speak or exit.

Collected by Muslim [ 883]

Benefits for this subject:

· Ibn Munthir ( [318 H] may Allah have mercy on him) narrated an athar in his Awsot about this hadeeth from the acts of our Salaf. He wrote, “ Ibn Umar saw a man pray two rakah after Jum’uah and he stopped him. Ibn Umar asked the man,” Are you praying four rakah for Jum’uah!” It was Ibn Umar’s practice to pray the two sunnah prayers for Jum’uah in his home. He said, “ This was the way of our Prophet (peace and blessings be upon him) [ Al-Awsot vol 4 /136]

· Shaykh Al-Uthaymeen (may Allah rest him in Firdous ) said “There are numerous lessons derived from this hadeeth.” Some of those lessons are:

1. A person doesn’t join one prayer with another until he speaks between them. No Fard prayer with a Sunnah. On the other hand the Prophet (peace and blessings be upon him) used to pray the Nawafil prayers at night in two rakah, two rakah with no separating between them.

2. The shar’iah places importance in differentiating between Fard and Nafil. This hadeeth proves it.

3. It’s mentioned in the hadeeth “ Until you speak” Does making Thikr after prayer suffice as speech, or must it be dialogue ,whereas it’s clear a person isn’t praying?

Answer: It’s apparent from this hadeeth that it must be speech which establishes a person isn’t praying. Whether Thikr or any other act. For example after the prayer a person says to the person next to him As-Salaamu Alaykum, How are you doing? And after that he stands up and offers his Nafil [ Sharh Saheeh Muslim ]

· Al-Muhaadith Muhammad Al-Ameen Al-Hurraree Al-Ethiopee (may Allah preserve him) said,” This hadeeth proves that it’s Sunnah to pray the Nafil prayers in a place other than the place where the Fard prayer is prayed. And the best place for this is in the home.

Otherwise a person can pray it in another spot in the masjid or elsewhere. He does this in order to increase the places he’s made sajdah and separate between Fard and Nafil. The wording “Until you speak” proves that the Fard and Nafil are divided by speech..[ Al-Kawkibal Wahaj wa Rawdal Bahhaj fee Sharhee Saheeh Muslimee ibn Al-Hajjah Vol 10/ 384]

Translator’s comment : Al-Muhaadith Muhammad Al-Ameen Al-Hurraree Al-Ethiopee isn’t the same person as Muhammad Adam Al-Ethiopee. They are two separate scholars in Hadeeth. Many people confuse their names and think that because they share the same first name and are from the same country they are one.

e.g I was at the book fair last night and asked what’s new from Muhammad Adam Al-Ethiopee and the brother showed me Muhammad Al-Ameen’s works.

Translated and compiled by Abu Aaliyah Abdullah ibn Dwight Battle.

Doha, Qatar 1431 ©

Testing, Affliction and Calamities (Conclusion)

by Shaykh Dr. Saalih As-Saalih رحمه الله
Delivered on May 20th, 2006

CONCLUSION

If the calamity befalls us and we pass it in reality (by observing the proper manners) then we have learnt the lessons. The Salaf رحمهم الله were in a much better state than us regarding (their handling of) tests and trials. We have in them magnificent examples of patience, perseverance and anticipation of reward from Allaah سبحانه وتعالى.

It is reported from `Umar رضي الله عنه that he used to praise Allaah سبحانه وتعالى for tests and trials and when asked about it he said, “I was not touched by testing except that Allaah bestowed on me four favours: that it wasn’t a test in my Deen, that it was not greater than me, that it was not greater than what befell me, and that I was not deprived of being contented and patient, and that I hope for the reward from Allaah.”

We should not forget that in the test there is a reward and that this cannot be attained except with patience, and patience cannot be attained except with a strong will and faith. We should not forget to remember Allaah and be thankful for His favours and be patient upon His tests and trials. Let this be a sincere and hidden matter between us and our Rabb (Lord) سبحانه وتعالى because He Knows and He Sees and He is more Merciful to us than we and all mankind are to ourselves, so we should turn our affair to Him.

As a poet said, “If you complain to the son of Adam it is as if you are complaining to the one who has no mercy towards you.” We should remember that if we are touched by a calamity we should be thankful to Allaah that He did not touch us with something more intense, and far greater, and that whatever befalls us was not going to miss us and whatever missed us was not going to befall us.

The magnitude of the reward is proportional to the magnitude of the test. To Allaah سبحانه وتعالى is that which He gives and to Him is that which He takes. The complaints and discontent are not going to help you. Rather, it will magnify your calamity and will cause you to miss the reward and subject you to being held as sinful.

Let each of us remember that no matter how great the magnitude of the calamity that may befall us, it will never reach the intensity of the calamity which touched the entire Ummah – the loss of the beloved one, Muhammad صلى الله عليه وسلم, who reminded us by saying, “If anyone of you is touched by a calamity let him remember the calamity that befell him concerning me, for indeed it is the greatest calamity.”[13] It is reported by al-Bayhaqi and authenticated by Sheikh al-Albaanee رحمه الله.

When touched by a calamity we should remember to say:

إنّا لِلَّهِ وإنَّا إِلَيْهِ رَاجِعُونَ؛ اللَّهُمَّ أجُرْنِي فِي مُصِيبَتي وأخْلِفْ لي خَيْراً مِنْها

Verily we belong to Allaah and to Him we shall return. O Allaah help me in my calamity and bring me something better in return. [14]

We should not despair of the Mercy of Allaah سبحانه وتعالى no matter what calamity befalls us, no matter what its magnitude or how intense it is because Allaah سبحانه وتعالى stated in Surah ash-Sharh, verses 5–6:

فَإِنَّ مَعَ الْعُسْرِ يُسْراً {5} إِنَّ مَعَ الْعُسْرِ يُسْراً

{Verily, along with every hardship is relief. Verily, along with every hardship is relief (i.e. there is one hardship with two reliefs,
so one hardship cannot overcome two reliefs).} [Ash-Sharh 94:5–6]

Verily with hardship there is relief and “one hardship cannot beat two reliefs” as `Umar رضي الله عنه stated.

We should not forget the favour of Allaah سبحانه وتعالى if He restores to you your state of wellbeing and soundness, lest we become from those whom Allaah mentioned in surah az-Zumar, verse 8:

وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ

{And when some hurt touches man, he cries to his Lord (Allaah Alone), turning to Him in repentance. But when He bestows a favour upon him from Himself, he forgets that for which he cried for before, and he sets up rivals to Allaah, in order to mislead others from His path. Say: “Take pleasure in your disbelief for a while, surely, you are (one) of the dwellers of the Fire!”} [az-Zumar 39:8]

We should not forget that the tests, calamities and trials remind us of an Hour that is surely coming and of a time which will end. This life is not an endless abode and therefore we must work for our Hereafter. In the end, the reminder and the glad tidings are found in the same verse which we first spoke about:

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ {155} الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ {156} أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـئِكَ هُمُ الْمُهْتَدُونَ

{And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Saabiroon (the patient). Who, when afflicted with calamity, say: “Truly, to Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.} [Al-Baqarah 2:155–157]

We ask Allaah سبحانه وتعالى to make us of those who when afflicted with a calamity truly remember and manifest the saying of Allaah: Innaa lillaahi wa innaa ilayhi raaji`oon. asking Him to help us in our calamities, tests and trials, to be able to persevere patiently, to overcome, and to ask His reward and anticipate the reward from Him سبحانه وتعالى, and to compensate us with that which is better.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble Companions and those who follow them until the Day of Resurrection.

Sitting after Fajr and Praying 2 Rakah after sunrise

for which there is a reward equal to a completed Hajj

With regard to sitting after Fajr prayer until the sun rises then praying two rak’ahs, it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah, complete, complete, complete.” Narrated by al-Tirmidhi (586).

Shaykh al-Albaani (may Allaah have mercy on him) :classed it as hasan in Saheeh Sunan al-Tirmidhi.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about it and he said:

This hadeeth has some isnaads with which there is nothing wrong, thus it is regarded as hasan li ghayrihi (hasan because of corroborating evidence), and it is mustahabb to offer this prayer after the sun has risen to the height of a spear, i.e., approximately fifteen or twenty minutes after sunrise. End quote from Fataawa al-Shaykh Ibn Baaz (25/171).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: It says in the hadeeth, “The one who sits in the place where he prayed after Fajr prayer until the sun rises, it will be like a complete, complete Hajj and ‘umrah,” or words to that effect. Does this mean that the one who does that will have the reward like that of Hajj and ‘umrah, or what does it mean?

He replied:

Firstly: this hadeeth is subject to further discussion. Many scholars classed it as daeef (weak).

Secondly: if we assume that it is saheeh, the reward of Allaah is not subject to analogy. A person may be rewarded greatly for a small deed, because the reward is a bounty from Allaah that He gives to whomsoever He will. End quote from al-Liqa’ al-Shahri (74/22).

Explanation Of The Hadeeth: “No human ever filled a vessel worse than the stomach…”

Author: Al-Haafidh Ibn Rajab al-Hanbalee
Source: Jaami’ Al-’Uloom wal-Hikam, hadeeth no. 47

On the authority of Al-Miqdaam ibn Maadiy-Karib who said: I heard the Messenger of Allaah saying:

“No human ever filled a vessel worse than the stomach. Sufficient for any son of Aadam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for his breath.” [Ahmad, At-Tirmidhee, An-Nasaa'ee, Ibn Maajah - hadeeth saheeh.]

1. Ibn Masaweh, a Muslim doctor, said after reading this hadeeth:

“If the people only used these words, they would avoid all diseases and maladies and the clinics and pharmacies would be idle.”

2. Another doctor, Al-Harith ibn Kalada said:

“That which has killed mankind is the introduction of food on top of food before it has been digested.”

3. As for spiritual benefits: humbleness of heart, strength of understanding, lessening of lower desires, lessening of personal opinions and anger, while overeating induces the opposites of all of those. Al-Hasan Al-Basree said:

“O, son of Adam, eat with one third of your stomach and drink with one third and leave one third of your stomach to breathe so that you may think.”

4. Ibn Umar: A man said to Ibn Umar:

“Shouldn’t I bring you some jawarish?” Ibn Umar said: “What is that?” He said: “Something which aids in digesting your food after you eat.” Ibn Umar said: “I have not eaten to being full for four months. That is not because I am not able to do so, but I was with a group of people who were hungry more than they were full.”

5. Not reaching your goals: Muhammad ibn Wasi said:

“Whoever eats little will understand and make others understand and will be clear and humble. Overeating weighs a person down and keeps him from much of what he wants [to accomplish].”

6. Al-Hasan Al-Basree:

“The test of Aadam, alayhis-salaam, was food and it is your test until Qiyama.”

And, it used to be said:

“Whoever takes control of his stomach gets control of all good deeds.”

And:

“Wisdom does not reside in a full stomach.”

One day, Al-Hasan offered some food to his companion who said: “I have eaten until I am no longer able to eat.” To which Al-Hasan said:

“SubhaanAllaah! Does a Muslim eat until he is no longer able to eat?”

7. Allaah grants this world to those whom He loves and those He does not love but only grants hunger to those whom he loves.

8. Ash-Shaafi’ee said:

“I have not filled myself in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship.”

9. In Bukhaaree and Muslim:

“The believer eats with one stomach while the kafir eats with seven stomachs.”

Meaning: The believer eats with the manners of Islam and in moderation, while the kafir eats based on desires and gluttony and so he eats with seven stomachs.

10. Also:

“Food for one is enough for two and food for two is enough for three and food for three is enough for four.”

11. Also: From Aa’ishah:

“The family of Muhammad (sal-Allaahu ‘alayhe wa sallam) never filled themselves with wheat bread three days in a row from the time he came to Madeenah until he passed away.”

12. A Muslim should not merely follow his appetites. Allaah said:

“Then, they were followed by generations who neglected the prayer and followed their appetites. They will encounter a pit of fire except for those who repent…” [Maryam 59-60]

13. The best generations did not:

“The best generation is my generation, followed by the one after them then the one after them. Then will come a people who bear witness but are not asked to bear witness, who swear oaths but do not fulfill them and fatness will appear among them.” [Bukhaaree and Muslim]

14. From Abee Barza that the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

“My greatest fear for you is the appetites of transgression with regard to your stomachs and your privates and the inclinations which lead astray.” [Ahmad and others and its narrators are people of saheeh]

Testing, Affliction and Calamities (Part Four)

by Shaykh Dr. Saalih As-Saalih رحمه الله
Delivered on May 20th, 2006

IN TESTS AND TRIALS THERE ARE LESSONS

Tests and trials contain many lessons.

1. The first lesson – From the benefit of tests and trials is the influence it has on one’s tawheed (worship of Allaah), eemaan (faith) and tawakkul – reliance upon Allaah. It makes you examine the reality that man is a weak creation without any power or strength, except in your Lord. Therefore you resort to Him and depend on Him. Thereupon arrogance, false pride and negligence will be removed and you will come to know that you are really poor and in need of your Creator, the Almighty, the Most Perfect, and so you resort to Him.

2. The second lesson – Tests unravel the reality of this life. It is clarified to be a temporal stay for enjoyment, and the perfect life is the one which follows, wherein there is no toil, worry, fatigue or disease. Allaah سبحانه وتعالى stated this in Surah al-Ankaboot, verse 64.

وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُون

{And this life of the world is only amusement and play! Verily, the home of the Hereafter – that is the life indeed (i.e. the eternal life that will never end), if they but knew.} [al-Ankaboot 29:64]

Even with this amusement and play there is also toil and fatigue. This is the reality of this life – one day life is smiling at you, and the other day it is turning its back on you. This is the nature of life, but man forgets that. The trials and tests come and they serve to remind man of the nature of this life and that he should not become attached to it.

3. The third lesson – The tests and trials remind the person of the favours bestowed upon him by Allaah. It is also a reminder that this life is transitional.

4. The fourth lesson – We are reminded to avoid being in a state of joy such that we feel arrogance and likewise to avoid a state of sadness and grief such that one feels despair. Allaah سبحانه وتعالى sates this in Surah al-Hadeed, verses 22-23:

مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ {22} لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

{No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfooz) before We bring it into existence. Verily, that is easy for Allaah. In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you. And Allaah likes not every prideful boaster.} [al-Hadeed 57:22-23]

5. The fifth lesson – Trials and tests remind the person of his shortcomings and diseases (of the heart and actions) so that he can take preventive measures against them. Allaah سبحانه وتعالى says in Surah an-Nisaa’ verse79:

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا

{Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad صلى الله عليه وسلم) as a Messenger to mankind, and Allaah is Sufficient as a Witness.} [an-Nisaa’ 4:79]

And Allaah سبحانه وتعالى says in Surah as-Shooraa, verse 30:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

{And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.} [ash-Shooraa 42:30]

There is a chance for repentance before the greater torment occurs. Allaah سبحانه وتعالى says in Surah as-Sajdah, verse 21:

وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ

{And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islaam).} [as-Sajdah 32:21]

This lesser torment is in this life which is full of calamities, disasters and hardships.

6. The sixth lesson – Tests and trials serve as great teaching processes through which one learns patience. We cannot be firm upon truth and obedience except with patience; and we cannot stay away from falsehood and disobedience except with patience and perseverance. We cannot walk the paths of this life except with patience regarding the pre-ordinance of Allaah. The outcome is jannat al-qulb war-ridwaan – the endless bliss in Paradise and the Pleasure of Allaah سبحانه وتعالى. Allaah سبحانه وتعالى says in Surah Fussilat, verse 35:

وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍ عَظِيمٍ

{But none is granted it except those who are patient – and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise, and of a high moral character) in this world.} [Fussilat 41:35]

Fasting on the Day of ‘Aashoorah

At the moment we are in the month of Muharram. The TENTH day of Muharram is the Day of ‘Aashoorah.

(If you keep a fast for the sake of Allaah on this day, the reward inshaaAllaah is Forgiveness for sins of the previous year).

Proof for Fasting on the Day of ‘Aashoorah
On the Authority of Abu Qataada (radiallaahu ‘anhu): That the Messenger of Allaah (salAllaahu alayhi wa sallam) was asked about the fast of the day of ‘Ashoorah, so he answered: “It expiates the sins of the previous year.”

Reported by Muslim

Narrated by Muslim and other than him, and by Ibn Majah and his wording is: “The fast of the day of ‘Ashoorah; Indeed the reward that I request from Allaah is that He expiates the sins of the year before this year.”

Ibn ‘Abbas (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu alayhi wasallam) said, “If I remain alive till the next year, I shall also observe fast on the ninth of Muharram.”

Reported by Muslim

On the authority of Ibn ‘Abbaas (radiallaahu ‘anhu): “That the Prophet (salAllaahu alayhi wa sallam) never aspired for the excellence of a day after Ramadaan, except the day of ‘Ashoorah.” Narrated by Tabaranee in ‘al-Awasat’, and its isnaad is hasan with the isnaad before it

EXPLANATION:

Some people think these words stand to mean that he (salAllaahu alayhi wa sallam) would have observed Saum (fast) on the 9th of Muharram only. But this interpretation does not agree with other Ahadith. In order to oppose the Jews, he (sallallaahu alayhi wasallam) resolved to observe one more Saum (fast) with that of 10th of Muharram and ordained it for the Muslims. Therefore, it is recommended to fast either the 9th and 10th or the 10th and 11th of Muharram.

Which day does the 10th day of Muharram fall this year?
This year it falls on Sunday 27th December insha’Allah.

The permissibility of fasting on the day of ‘Aashoorah only
Question: Is it permissible to fast ‘Aashooraa. just one day?

Answer: It is permissible to fast the day of ‘Ashooraa. (tenth day of Muharram) just one day, however, it is better to fast the day before it or the day after it (also) and this is the established Sunnah of the Prophet (sal-Allaahu `alayhe wa sallam) who said: ((If I am (still) here next year, then certainly I shall fast the ninth (day of Muharram))), [(reported by) Muslim, Ahmad, Ibn Maajah, Ibn Abee Shaybah, at-Tahaawee, al-Bayhaqee and al-Baghawee]. Ibn ‘Abbaass (radhi-yallaahu ‘anhumaa) said: ((along with the tenth (day of Muharram))).

And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh ‘Abdul ‘Azeez ibn Abdullaah ibn Baaz;
Deputy Head: Shaykh ‘Abdur-Razzaaq ‘Afeefee;
Member: Shaykh ‘Abdullaah Ibn Ghudayyaan
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-’Ilmiyyah wal-Iftaa. – Volume 10, Page 401, Fatwa No.13700

__________________
Key dates of Muharram this year:

9th Muharram 1431 = Saturday 26th Dec 2009
10th Muharram (day of ‘Aashooraa) 1431 = Sunday 27th Dec 2009
11th Muharram 1431 = Monday 28th Dec 2009

Speaking Privately with Allaah

The Prayer: is a link between the servant and his Lord. The Prophet (saws) said: “Indeed, when one of you prays, he speaks privately with his Lord.” [Reported by Al-Bukhaaree]

And Allaah says in the qudsee hadeeth: “I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.

So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’

And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’

And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’

And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’

And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’” [Reported by Muslim]

The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found.

There is the takbeer, by which the prayer is initiated,
The standing in which the person praying recites the words of Allaah,
The bowing in which he extols his Lord,
The rising from the bowing position, which is filled with the praising of Allaah,
The prostration in which he glorifies Allaah by His highness and in which he implores him through supplication,
The sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.

Source: Sifat Salaat-in-Nabee – Virtues of the Prayer – by Shaykh Muhammad Saleh Al Uthaymeen