AsSabiqoon issue # 16

A monthly newsletter from Masjid Bani Hashim Jumeirah Islands, Dubai Issue#16 March 2015

بسم اهلل الرحمن الرحيمالسالم عليكم و رحمة اهلل و بركاته

Introduction

Have you ever thought about having a “cave”, where you can seek refuge every now and then to get back your strength?Allah subhana wa t’Ala granted the As’habul Kahf, the people of the cave mentioned in Surah Al Kahf, a peaceful refuge in a cave when they were persecuted for following their deen - Islam (ayat 10 - 11)

إذ أوى الفتية إلى الكهف فقالوا ربنا آتنا من لدنك رحمة وهيئ لنا من أمرنا رشدا(Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, They said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!"

فضربنا على آذانهم في الكهف سنني عدداTherefore, We covered up their (sense of) hearing (causing them, to go in deep sleep) in the Cave for a number of years.

What lessons can we derive from the above ayat?We all go through both challenging and very happy times in our lives and both these times should bring us closer to Allah (swt) by His (swt) remembrance. Difficulties can only be overcome by His (swt) Might and Power. Happiness can only be chained by shukr, gratitude as this happiness is not your doing, it is a gift from Allah subhana wa t’Ala. Both these moments should remind us of Allah subhana wa t’Ala, should bring us closer to Him (swt) and should make us increase in remembrance of Him (swt) as it is in the remembrance of Allah (swt) that the hearts find peace.

Surah Ar-Rad, ayah 28الذين آمنوا وتطمئن قلوبهم بذكر اهلل أال بذكر اهلل تطمئن القلوب

Those who believed (in the Oneness of Allâh - Islâmic Monotheism), and whose hearts find rest in the remembrance of Allâh, Verily, in the remembrance of Allâh do hearts find rest.

Now, let’s go back to your own “cave”, there must be some specific remembrance of Allah (swt) that is a means of refuge for you, you keep returning to that cave.

A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #16 Mar 2015

I will share with you one of my “caves”, Istighfar.

Istighfar, seeking forgiveness of Allah (swt) is one of the most secure refuge you can find on the face of the earth. If I am happy, I should realise that this happiness is from Allah subhana wa t’Ala. If I am sad and/ or going through a problem, I know there is a possibility that there might be a sin that is coming on my way and I want to seek Allah subhana wa t’Ala’s forgiveness and hence avoid the evil consequences of my sins.

In a nutshell, choose a cave amongst the beautiful adhkar and/or dua’a that you really like and as you know, Allah subhana wa t’Ala never fails in His (swt) promise. If He (swt) is saying that in His (swt) remembrance you find rest, then surely in the remembrance of Allah (swt) you will find rest. Just try it with belief as belief is a condition necessary to be able to witness this feeling of tranquility.

- اللهم اغفر لي وار حمني و عافني وارزقنيAllaahummagh-fir lii war-hamnii wa ‘aafinii war-zuqnii. (Tariq al-Ashja’i. Sahih Muslim #4897)O Allah, forgive my sins, have mercy on me, give me health and safety, and provide me with sustenance.

ر حمة منك و ة في أ يمان،وأيمانافي حسن خلق،ونجاحا يتبعه فالح، و اللهم أني أسألك صحعافية، و مغفرة منك ورضوانا

Allaahumma innii as’aluka sihhatan fii iimaan(in), wa iimaanan fii husni khuluq(in), wa najaahan yatba’uhuu falaah(un), wa rahmatam minka wa ‘aafiya(tan), wa maghfiratam minka wa ridwaana. (Abu Hurayrah. Mustadrak Hakim #119/1919)O Allah, I ask You for sound health with faith, faith with good manners, success here followed by success in the Hereafter, mercy from You, health and safety, and Your forgiveness and pleasure.

الحمدهلل والصالة والسالم على رسول اهلل


P A G E !4

This Issue

Introduction: Pages 2 - 3

Where is this fragrance coming from: Pages 5 - 7

Ma’iy’yahمعية (being With), Qurb قرب(Closeness)

Nuzool (Descent): Pages 8 - 13نزول &

The Real Superstars: Pages 14 - 16

Love Fear and Hope - The 3 Essential Ingredients for Eeman: Pages 17 - 22

Learn Tajweed - What is Tajweed?: Pages 23 - 24

Growing Up Muslim ~No One

Understands Me~: Pages 26 - 29

Prophet Ayub (pbuh) ~A consolation to those who are ill or deprived~: Pages 30 - 34

The Physics of Nature in the Light of Quran: Pages 35 - 40

Cheer Up!: Pages 41 - 42

Masjid Bani Hashim: Pages 43 - 45

New

A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue#16 Mar 2015

Where is this Fragrance coming from?

Our reflections on Ibn Al Jawzi's (may Allah SWT have mercy on him) ”Catching thoughts" continue...

Alhamdulil Allah, one special thought which I think can create in us the desire to excel in coming closer to Allah SWT only to please Him SWT : Being mindful of Allah SWT in private.

We all go through struggle in our lives, Subhanal Allah. We are faced with difficult situations along with disappointments. Sometimes, we have desires, feelings or thoughts which are not pleasing to Allah SWT. Sometimes we want to give up. In a nutshell, there seems to be a fight, an inner struggle that no one can see...between the evil in you and the good in you. The good in you will only prevail if you have fitrah, imaan, taqwa and tawaqul in Allah’s SWT reward. All of these feelings are a secret between you and your Rabb, your Khaleq. So at that time of inner struggle between you and your nafse...when you are able to win over your nafse and you are doing so only to please Allah SWT, i.e. with ikhlas, that is when you will witness the increase of the love of Allah SWT for you and when Allah SWT loves you, what is going to happen???

Abu Hurairah (May Allah be pleased with him) reported:The Prophet (ملسو هيلع هللا ىلص) said, "When Allah loves a slave, calls out Jibril and says: 'I love so-and-so; so love him'. Then Jibril loves him. After that he (Jibril) announces to the inhabitants of heavens that Allah loves so- and-so; so love him; and the inhabitants of the heavens (the angels) also love him and then make people on earth love him”. [Al- Bukhari and Muslim].

People will love you...Subhanal Allah and the more struggle you do with ikhlas, the more honour you will attain in front of people and generations to come. This honour from Allah SWT which is revealed in the way people treat us and talk about us is in shaa Allah an inheritance we want to leave this world with, when we die: :My Rabb, make me a truthful tongue (ie : (رب اجعل لي لسان صدق في اآلخرين)people talk good about me after I die) amongst others.


P A G E !6

Key Points:(مراقبة اهلل في الخلوات) Being mindful of Allah (swt) in private :(الخاطرة)

.Anything inside impacts our outside(إن للخلوة تأثيرات تبني في الجلوة)

How many believers respect Allah (swt) in their (كم من مؤمن باهلل يحترمه عند الخلوات) heart? Subhan Allah.

So he will leave what he desires. A desire can be something bad or (فيترك ما يشتهي) something not haram but excessive.

.Out of fear of His (swt) punishment (حذرا من عقابه).Hoping for the reward from Him (swt) (رجاء لثوابه) Or out of magnification and respect of Him (swt) – all of these feelings (او اجالال له) are in the heart. For example, imagine in front of the elderly, you will not do certain things to show respect to them, and to Allah (swt) is the best example, you leave things out of fear, hope, or respect to Allah (swt).

Just as the incense that burns and when it’s over, it (كأنه عودا على مجرم و تفوح الرائحة)leaves a scent behind. Similarly, anything that you have inside your heart will show on the outside.

And depending on how much you struggle to leave (و على قدر املجاهدة في ترك ما يهوى)what you desire, then

.You will have more of Allah’s (swt) love (تقوى محبته).And your fragrance will increase (يزيد الطيب)

Then you will find the eyes of the people (فترى عيون الخلق تعظم هذا الشخص)magnifying this person, Subhan Allah. They will see him as a great person and they will respect him though they don’t know him, Subhan Allah.

.And their tongues will praise him (و ألسنتهم تمدحه)

And they don’t know why. This person doesn’t want the praise and he (و ال يعرفون ملا؟)is not talking about himself, but he is simply doing something inside his heart that no one knows but Allah (swt) and as a result people respect him, but they don’t know why, Subhan Allah.


And they can’t describe it because they are far (و ال يقدرون على وصفه عن حقيقة معرفته)away from the reality. This means it is not a deed that everyone sees, it is something hidden that no one knows.

And after death, this ‘scent’ will remain depending (و بعد املوت تمتد االرائح على قدره)on the strength of that struggle, subhan Allah.

,There are those who will be remembered for some time (فمنهم من يذكر مدة ثم ينسى) and then are forgotten. And there are those who will be remembered (و منهم من يذكر مئة سنة ثم يخفى ذكره)for a hundred years, and then are forgotten. And there are those who are like flags, they will be (و منهم أعالم يبقى ذكرهم ابدا)remembered forever like the prophets and the companions, Subhan Allah.

You even have scholars who are being remembered like Sheikh As Saady, may Allah (swt) have mercy on him had seven students, and then he had one student, Ibn Uthaymeen, may Allah have mercy on him. So you don’t know where is the barakah, so many of his books were published, translated, and are being studied, to this day. Though he never said this is what I expect to happen, Subhan Allah.

If you want to be remembered, then make this dua’a:(رب اجعل لي لسان صدق في اآلخرين)My Rabb, make me a truthful tongue (ie: people talk good about me after I die) amongst others

And the opposite, there are people who have a ‘stench’ in their heart, they did not struggle for Allah (swt), so they will be remembered negatively, they will leave behind an ‘odour’, Subhan Allah.

Ibn Jawzi (may Allah (ال تهملوا خلواتكم و سرائركم فإن األعمال بالنيات على مقدار االخالص)SWT have mercy on him) said: Don’t abandon what is a secret in your heart because the deeds are according to your intentions, and this depends on your sincerity. May Allah (swt) purify our hearts. Ameen.

May Allah (swt) forgive us and accept from us. Ameen.


Ma’iyyah (being With) Qurb (Closeness) & Nuzool (Descent)

Ma’iyyah means to ‘be with’ and Qurb means ‘closeness’ or ‘close to’ (like qareeb).

Ma’iyyahThese are often misunderstood ayat of the Quran. Examples of these ayat include:

1. ماوات وما ألم تر أن اهلل يعلم ما في الس في األرض ما يكون من نجوى ثالثة

إال هو رابعهم وال خمسة إال هو سادسهم وال أدنى من ذلك وال أكثر إال هو معهم

أين ما كانوا ثم ينبئهم بما عملوا يومالقيامة إن اهلل بكل شيء عليم

Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa of three, but He is their fourth, nor of five but He is their sixth, not of less than that or more, but He is with them wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them

of what they did. Verily, Allah is the All-Knower of everything. [58:7]

2. قال ال تخافا إنني معكما أسمع وأرى

He (Allah) said: “Fear not, verily! I am with you both, hearing and seeing. [20:46]

3. اشتروا بآيات اهلل ثمنا قليال فصدوا عنسبيله إنهم ساء ما كانوا يعملون

If you do not aid the Prophet (SAWS)–Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, “Do not grieve; indeed Allah is with us.” And Allah sent down his tranquility upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah – that

is the highest. And Allah is Exalted in Might and Wise. [9:40]

4. فلما جاوزه هو والذين آمنوا معه قالوا ال طاقة لنا اليوم بجالوت وجنوده قال الذين يظنون أنهم مالقو اهلل كم من فئة قليلة غلبت فئة كثيرة بإذن اهلل واهلل مع

الصابرين

But those who knew with certainty that they were to meet their Lord, said: “How often a small group overcame a mighty host by Allah’s Leave?” And Allah is with the patient ones. [2:249]

These ayat are misconstrued by some to mean Allah (SWT) is everywhere, however, just the context of the actual ayat themselves (I have italicised for emphasis) indicate that Allah’s (SWT) Knowledge is everywhere, not Allah (SWT) ‘physically’. This is also further proved by the following ayah:

ماوات واألرض في ستة هو الذي خلق الس أيام ثم استوى على العرش يعلم ما يلج في األرض وما يخرج منها وما ينزل من

ماء وما يعرج فيها وهو معكم أين ما السكنتم واهلل بما تعملون

He it is Who created the heavens and the earth in six Days and then Istawa (rose over) the Throne (in a manner that suits His Majesty). He

knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allah is the All-Seer of what you do. [57:4]

Al-Asbahaani, a scholar who wrote a dictionary for words in the Quran, said ma’a (with) can mean coming together physically, or in time (i.e. they were born together), or to indicate help, i.e. Allah (SWT) is with them. This is something that exists in the English language as well. And as mentioned, this is proven simply by the context of the ayat. Imam Ahmed said, “The verse started with knowledge, and ended with knowledge.” In one extremely insightful argument, Ibn Qudamah said, when the Prophet (SAWS) told Abu Bakr (RA), Allah (SWT) is with us, if it was meant as they said, then it would necessitate that Allah (SWT) is with the Pagans outside the cave as well just as equally! The Ash’aris claim that this is making ta’wil of these verses. Al-Aajurree said this cannot be ta’wil since ma’a can have different meanings based on the

context. This is especially obvious from the context of the ayat. Ad-Dahhak, a student of Ibn Abbas said, “He (SWT) is upon the Throne, and His (SWT) Knowledge is with them.” Sufyaan ath-Thawree said concerning His (SWT) being ‘with’ that it is “His (SWT) Knowledge.”

Ibn Taymiyyah (RA) said, “Whoever looks into the words of the famous Imams from the Salaf (the first three generations of Muslim) concerning this topic will come to know that they were the most accurate in discernment regarding this topic, due to authentic texts and unadulterated intellects. He will see that their statements are established upon the texts and the intellect. Due to this they were united not differing, established and not deficient. Those who opposed the Salaf and the imams did not understand the reality of their statements. So they did not know the reality of the texts and the intellects, so they started to go in different directions and they began to differ about the Book, so they became opponents of the Book. Indeed Allah (SWT) the Exalted said,

ذلك بأن اهلل نزل الكتاب بالحق وإن الذيناختلفوا في الكتاب لفي شقاق بعيد

“And Indeed those who differ about the Book are in extreme dissension” (2:176) (Dar’ut Ta’aarudul-Aql wan-Naql (2/301)). Lastly this the ayah that is one of the most misunderstood.

ولقد خلقنا اإلنسان ونعلم ما توسوس بهنفسه ونحن أقرب إليه من حبل الوريد

And indeed We have created man, and We know what his own self whispers to him. And We are nearer to him than his jugular vein. [50:16]

Again, the context makes this ayah clear. It should also be noted that the scholars of tafseer also noted that the ‘we’ in this ayah means the angels recording the deeds, and this is understood from reading the ayat immediately following it,

مال إذ يتلقى املتلقيان عن اليمني وعن الشقعيد

”When the two receivers receive, seated on the right and on the left” [50:17].

Qurb

وإذا سألك عبادي عني فإني قريب أجيب دعوة الداع إذا دعان فليستجيبوا لي

وليؤمنوا بي لعلهم يرشدون

And when My servants ask you, concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided. [2:186]

This ayah is also self explanatory in this regards. It is why the scholars have said we are closest to Allah (SWT) when we are in prostration. He (SWT) is Qareeb to those whom He (SWT) loves.

Some more ayat mentioning Qurb follow.

يعلم ما يلج في األرض وما يخرج منها ماء وما يعرج فيها وهو وما ينزل من الس

الرحيم الغفور

He knows that which goes into the earth and that which comes forth from it, and that which descend from the heaven and that which

ascends to it. And He is the Most Merciful, the Oft-Forgiving. (34:2)

واهلل خلقكم من تراب ثم من نطفة ثم جعلكم أزواجا وما تحمل من أنثى وال تضع إالر وال ينقص من ر من معم بعلمه وما يعمعمره إال في كتاب إن ذلك على اهلل يسير

And Allah did create you (Adam) from dust, then from Nutfah (male and female discharge semen drops i.e. Adam’s offspring), then He made you pairs (male and female). And no female conceives or gives birth, but with His Knowledge. And no aged man is granted a length of life, nor is a part cut off from his life (or another man’s life), but is in a Book (Al¬Lauh Al¬Mahfûz) Surely, that is easy for Allah. (35:11)

وعنده مفاتح الغيب ال يعلمها إال هو ويعلم ما في البر والبحر وما تسقط من

ورقة إال يعلمها وال حبة في ظلمات األرض وال رطب وال يابس إال في كتاب مبني

And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (6:59)

ماوات واألرض ويعلم ما يعلم ما في الس تسرون وما تعلنون واهلل عليم بذات

دور الص

He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts (of men). (64:4)

قد سمع اهلل قول التي تجادلك في زوجها وتشتكي إلى اهلل واهلل يسمع تحاوركما إن

اهلل سميع بصير

Indeed Allah has heard the statement of her (Khaulah bint Tha’labah) that disputes with you concerning her husband (Aus bin As¬Sâmit), and complains to Allah. And Allah hears the argument between you both. Verily, Allah is All-Hearer, All-Seer. (58:1)

الذي يراك حني تقوم. وتقلبك فيميع العليم الساجدين. إنه هو الس

Then if they disobey you, say: “I am innocent of what you do.” And put your trust in the All-Mighty, the Most Merciful, Who sees you when you stand up (alone at night for Tahajjud prayers), And your movements among those who fall prostrate. Verily! He, only He, is

the All-Hearer, the All-Knower. (26:218-220)

وما تكون في شأن وما تتلو منه من قرآن وال تعملون من عمل إال كنا عليكم شهودا إذ تفيضون فيه وما يعزب عن ربك منماء وال مثقال ذرة في األرض وال في السأصغر من ذلك وال أكبر إال في كتاب مبني

Whatever you may be doing, and whatever portion you may be reciting from the Qur’an, – and whatever deed you may be doing, We are Witness thereof, when you are doing it. And nothing is hidden from your Lord (so much as) the weight of an atom (or small ant) on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record. (10:61)

Nuzool (Descent)

Nuzool is one of the most controversial attributes for the people of kalam. It is a hadith which has been narrated by 39 Sahabah and is recorded in practically every book of hadith

(most notably Bukhari and Muslim). The following is one of the narrations of it:

Abu Huraira (RA) reported Allah’s Messenger (may peace be upon him) as saying: Our Lord, the Blessed and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the night is left, and says: Who supplicates Me so that I may answer him? Who asks Me so that I may give to him? Who asks Me forgiveness so that I may forgive him? [Muslim]

This hadith is explicit and nothing can be understood from it except the fact that indeed it is Allah (SWT) who descends and asks who is asking of HIM (SWT) so that HE (SWT) may forgive us. Some of the mutakallimoon tried to argue that this means His (SWT) Mercy descends and not Him (SWT). The response to this is that aside from the fact that this is ta’wil, the hadith mentions “Allah Tabaraku wa Ta’aala descends” so how could it make sense that “His Mercy the Exalted and Most High” descends?There is an ijmaa’ of the early scholars on this issue as well. Fudayl ibn Iyaad (d. 187AH) said

that if someone says I do not believe in a Lord that descends, to say I believe in a Lord that does as He wills. This hadith as mentioned, is mutawaatir, and has hundreds of chains of narration. See again the contradiction of the people who say they will only take mutawaatir narrations in Aqeedah, and then reject this narration.Another argument they employ is to use logic and say that it is always the last third of the night somewhere, so is Allah (SWT) constantly descending? Ibn Taymiyyah responded to this by saying that this is a perfect example of the methodology of the people of kalam. Time and space are both created, so how can they try to confine the Creator who is far above time and space to these restrictions?

In the last issue, we read about the life of a very honourable woman - Umm Salama (RA). We continue with her story on how she came to be the wife of the Prophet (SAWS).

After the many difficult months of separation, Umm Salama (RA) and her (RA) son were reunited with Abu Salama (RA). They stayed in Madina for a long time and were present when the Prophet (SAWS) and Abu Bakr (RA) arrived from Makkah.Abu Salama (RA) was the son of Barrah bint Abdul Mutallib, an aunt of Prophet (SAWS). He was also a foster brother of the Prophet (SAWS) as both were breastfed by Thuwaybah. The Prophet (SAWS) loved Abu Salama (RA) and he (RA) was an early convert to Islam. He

participated in the Battles of Badr and Uhud and was known for bravery and righteousness.

Abu Salama (RA) and Umm Salama (RA) loved each other dearly. It was Umm Salama's (RA) wish to be united in Jannah with Abu Salama (RA) as his wife. She once told her husband, 'I heard that if the husband of a woman dies and he is one of the inhabitants of Paradise, and his wife didn't remarry after him, then Allah (SWT) will bring them back together in Paradise. The same applies to a man (whose wife dies). So let us make a pledge that I will not marry after you and you will not marry after me." Abu Salama (RA) asked her,'Will you obey me?" Umm Salama (RA) said, "If I did not want to obey you I would not have consulted you (by mentioning this hadith)" Abu Salama (RA) said," If I die, you should remarry." He then made dua' to Allah (SWT),” O Allah! Provide for Umm Salama a better man after me, who will not disgrace her nor harm her"Abu Salama (RA) died after he got wounded at the Battle of Uhud.

The Prophet (SAWS) had come to see him when he was wounded. The Prophet (SAWS) was on his side when Abu Salama (RA) died. With his blessed hands, the Prophet (SAWS) closed the eyes of his dead Companion and then raised them in prayer. "O Allah, grant forgiveness to Abu Salama; elevate him among those who are near to You; take

charge of his family at all times; forgive us and him, O Lord of the worlds; make his grave spacious for him and fill it with light. Ameen.”

Umm Salama (RA) became extremely lonely after Abu Salama (RA) passed away. She (RA) says, "When Abu Salama passed away, I did not feel comfortable asking Allah (SWT) to replace him for me with someone better than him. I asked myself, 'who could be better than Abu Salama? Had he not done this and that ? Was he not such and such’

Umm Salama (RA) was pregnant with Zaynab when her (RA) husband passed away. When her (RA) idda period of four months and ten days was over, Abu Bakr (RA) proposed marriage to her (RA), but she (RA) refused. Then Umar (RA) asked her (RA) to marry him, but again she (RA) refused. Then the Prophet (SAWS) himself asked for her (RA) hand in marriage. "O Messenger of Allah," Umm Salama (RA) replied, "I have three main characteristics: I am a woman who is extremely jealous and I am afraid that you will see something in me that will make you angry and cause Allah to punish me; I am a woman who is already advanced in age; and I am a woman who has many children.” "As for your jealousy," answered the Prophet (SAWS), "I pray to Allah the Almighty to take it away

from you. As for your age, I am older than you. As for your many children, they belong to Allah and His Messenger.”

Allah granted both hers and Abu Salama’s (RA) prayer, and she (RA) married the Prophet (SAWS) in the month of Shawwal, in the 4th year after Hijrah. And thus Umm Salama (RA), from being a companion of the Prophet (SAWS) became the Mother of The Believers.

Aisha (RA) narrated that the Prophet (SAWS) used to visit each of his (SAWS) wives in turn after the 'Asr prayers to enquire about them. He would start from the apartment of Umm Salama (RA) because she was the eldest among

them, and would finish his rounds at the apartment of ‘Aisha (RA).

Umm Salama (RA), because of her beauty, knowledge and wisdom held an eminent position. She (RA) was educated and was very devoted to the welfare of the destitute and needy. She (RA) took part in many battles along with the Prophet (SAWS) ,for example, the Battles Bani Mustalaq, Ta'if, Khaybar, Hunayn and the conquest of Makkah. She (RA) was present at the signing of the historic treaty of Hudaybiyah.

Several of the Ayat of the Quran were revealed to the Prophet (SAWS) when he was in her (RA) apartment.

Umm Salama (RA)was very learned in religious matters. She (RA) knew 307 Hadiths by heart and was well versed with the finer points of Islamic law on foster-relations through suckling and divorce. 'Abdullah bin 'Abbas used to consult with her (RA) for many points of Shari'ah, (Islamic law).

Umm Salama (RA) was well known for being eloquent in language. She (RA) used words and phrases that were well chosen and would be exactly what she (RA) wanted to convey.

She (RA) lived for a long time, outliving all the other wives of the Prophet(SAWS). She (RA) died in 61 AH, at the age of eighty four, may Allah (SWT) be pleased with her (RA). Abu Hurairah (RA) said the funeral prayer over her. She (RA) also lived to see the rule of Khulafa' Ar-Rashidin.

Zaynab bint Jahash (RA) was the first among the Mothers of the Believers to pass away and Umm Salamah (RA), the last. This was during the rule of Yazid bin Mu'awiyah and she (RA) was laid to rest beside the other wives of the Prophet (SAWS) in Jannatul Baqi'.

One of the most beautiful things about the concept of worship in Islam is the truly unique way in which it incorporates the feeling of love, fear and hope within the hearts of the worshippers of Allah (SWT). Understanding how to combine these

three qualities into the worship (ibaadah) of Allah (SWT) is one of the most essential things that every Muslim must grasp, not least because every sect which

has drifted from the Straight Path has strayed in the aspect of worship.

In Islam no worship is complete without the presence of all three qualities: love of Allah (SWT), hope in His (SWT) Mercy and fear of His (SWT) Punishment. Contemplate the opening Surah of the Quran - Surah al-Fatihah - and you will see this for yourself.

الحمد هلل رب العاملني

Aayah 1: “All praise [and thanks] is for Allah, Rabb of all the worlds.” In this opening ayah (verse) of the Quran, we have LOVE of Allah (SWT) and every time we recite this ayah we are testifying to our love for Allah (SWT). How is that you ask? It is because in the ayah, we are acknowledging that Allah (SWT) is

our Rabb and the Rabb of all the worlds. Rabb is usually translated as ‘the Lord’, but this translation does not do justification to this name of Allah (SWT) and all the meanings this name carries.

In reality, Rabb means that Allah (SWT) is the Creator of everything; He (SWT) sustains and nourishes everything; He (SWT) gives life and Death; anything good that we have is from Him (SWT); everything is dependant on Him (SWT) and nothing can happen unless He (SWT) wills it. Furthermore, for the Muslims He (SWT)- the Rabb - is the One who has Guided us to the Truth and Given us good morals and manners.

Love Fear and Hope The 3 Essential Ingredients for Eeman

Thus when we testify that Allah (SWT) is our Rabb, then we are acknowledging that He (SWT) is the One who has given us so many blessings - so many that if we try to enumerate His (SWT) blessings, we would be unable to do so. So how could we not but LOVE Him (SWT)? After all, we all love those who show kindness towards us or present us with gifts. And therefore the Messenger of Allah (salla-allahu alaihe wa-sallam) encouraged the exchange of gifts between Muslims because it helps to strengthen ties and develop love for one another. He (salla-allahu alaihe wa-sallam) said, “Give gifts to one another, you will come to love one another.”1

So imagine the LOVE we should have for our Rabb (SWT) who has given us everything: nice families, shelter, security, food, health and above all the Guidance of Islam and the Sunnah. We should be overwhelming in our love for Him (SWT). That is why we praise Him (SWT) and thank Him (SWT) and say, “All praise (and thanks) is for Allah, Rabbil- ‘aalameen.”

الرحمن الرحيم

Ayah 2: The Rahmaan (Merciful) and the Raheem (Mercy-Giving) .” In the first ayah of Surah al-Fatihah, Allah (SWT) mentioned He (SWT) was the Rabb. In this ayah two more of His (SWT) beautiful names are mentioned: ar-Rahmaan and ar-Raheem.

Ar-Rahmaan means that He (SWT) is the Most Merciful.

Ar-Raheem means that He (SWT) is the Giver of Mercy, in other words His (SWT) actions are full of Mercy and He (SWT) shows Mercy to His creation.2

When we mention these two names of Allah (SWT), then we have HOPE. Since He (SWT) is the One who is full of Mercy, and we hope He (SWT) will forgive our mistakes and shortcomings. We should never lose hope, because Allah (SWT) says in the Quran,

قل يا عبادي الذين أسرفوا على أنفسهم ال

تقنطوا من رحمة اهلل إن اهلل يغفر الذنوب جميعا

إنه هو الغفور الرحيم

“O My slaves, who have transgressed against themselves! Despair not of the Mercy of Allah, Verily Allah forgives

Collected by Imaam Bukhari in al-Adabul-Mufrad and declared hasan by al-Albaanee in al-Irwaa (1601)1

As explained by Ibnul-Qayyim (d.751H) in Badaa’I ul-Fawaa’id.2

all sins. Truly He is Oft-Forgiving, the Most Merciful” [39: 53] The need to have FEAR in our worship is shown by the next ayah of Surah al-Fatihah.

مالك يوم الدين

Ayah 3: “King/Master of the Day of Judgement.” When we recite this ayah, we remind ourselves of the Day of Judgement - when all of humanity shall stand before Allah (SWT)… naked, uncircumcised and barefooted. People will appear drunk, out of their intense fear, though they will not actually be intoxicated.. On that Day, every person will stand before Allah (SWT) and account for his sins, knowing that not even the smallest action which he did is hidden from Allah (SWT):

فمن يعمل مثقال ذرة خيرا يره. ومن يعمل

مثقال ذرة شرا يره

“So whosoever does good equal to the weight of an atom, shall see it. And

whosoever does evil equal to the weight of an atom shall see it.” [Surah 99 : 7-8] So when we recite this third ayah of Surah al-Fatihah, we remind ourselves of this Judgement and accountability that should bring about in us a sense of fear - that maybe our evil actions will be too great and we will be responsible for them - May Allah (SWT) protect us from such a fate.

Then the next verse goes on to say:

إياك نعبد وإياك نستعني

“You alone we worship.” We single out Allah (SWT) for our worship. And how do we worship Him (SWT)? With LOVE, HOPE and FEAR. And in order to achieve these qualities, we need Allah’s (SWT) assistance, so we say then,“We seek Your Aid.”

Striking the BalanceAfter understanding the need to have love, hope and fear in our worship, the next question that naturally arises is


that, in what proportion should these qualities be present in our worship? Again we turn to the Quran for the answer:

وادعوه خوفا وطمعا

“Call upon Him with Fear and Hope.” [ Surah (7): 56]

تتجافى جنوبهم عن املضاجع يدعون ربهم

خوفا وطمعا ومما رزقناهم ينفقون

“Their sides forsake their beds, to invoke their Lord in Fear and Hope.” [(32): 16] So both fear and hope should be present in our hearts equally.

Anas (RA) reported that the Prophet (salla-allahu alaihe wa-sallam) entered upon a young boy who was dying. The Prophet (salla-allahu alaihe wa-sallam) asked, “How are you?” The boy replied, “O Messenger of Allah, I am in between hoping in Allah and fearing for my sins.” The Prophet (salla-allahu alaihe wa-sallam) said, “The like of these 2 qualities do not unite in the heart of a servant except that Allah gives him what he hopes for & protects him from what he feared.”3

Therefore whenever we do a good action, we should hope that it has been accepted by Allah (SWT), but at the same time we should also have fear that maybe it isn’t enough or that the good deed has not been worthy of acceptance. Likewise when we sin, we should have hope that Allah (SWT) will accept our repentance and forgive us, but we should also fear that we may be accountable for it. This balance should be reflected in our Dawah (which of course is also worship). So when we invite others to the Truth, we should not give them the impression that ‘they have nothing to worry about’, nor do we suggest that ‘they are doomed forever’. Rather we couple warnings with encouragement. We inform them of the horrors of the Fire and tell them about the bliss of Paradise. Just as we find Allah (SWT) telling us in the Quran:

وإذ تأذن ربك ليبعثن عليهم إلى يوم القيامة من

يسومهم سوء العذاب إن ربك لسريع العقاب

وإنه لغفور رحيم

“Verily your Lord is Quick in Punishment and verily He is the Oft-Forgiving, the Giver of Mercy.” [(7): 167] And the scholars of Islam say, “He who worships Allah (SWT) with hope only is a murji’ee. He who worships Him

Collected in Sunan at-Tirmidhi and Sunan Ibn Majah and authenticated by Sheikh al-Albani in Ahkam al-Janaa’iz (no.2)3

(SWT) in fear only is a Harooree [Khaarijee]. And He who worships Allah (SWT) in love only is a Zindeeq [eg. the Sufis,]. But he who worships Allah (SWT) in fear, love and hope is a Muwahhid Mu’min [a believer upon Tawheed].”4

The Murji’a were a sect that emerged within the first century of Islam. The people of this sect (i.e. the murji’ees) believe that sins do not affect faith i.e. no matter what sins a person commits, his eeman (faith) is complete and perfect. They worship Allah (SWT) only with hope because they believe that as long as one believed and testified to Islam, they would enter Paradise regardless of their actions. Unfortunately, all too often nowadays we find a similar attitude amongst many Muslims today, which is why we find that so often we try to advice someone to turn to the Deen and

abandon sin, they just point to their hearts and say, “Allah (SWT) knows what is in my heart”, or “Allah (SWT) forgives”, or something else like that. As for the Khawaarij, they worshipped Allah (SWT) in fear only because they held that anyone who commits major sins was a disbeliever and would therefore dwell in Hellfire forever. This of course is gross extremism and straying from the correct path. The Prophet (salla-allahu alaihe wa-sallam) said: “There were two men of Bani Israa’eel who strove equally. One of them committed sins and the other strove hard in worship. And the one who strove in worship came to see the other in sin and kept saying to him: “Desist.” So one day he found him committing a sin and so said to him: “Desist” So he replied, “Leave me by my Lord, have you been sent as a watcher over me?”. He said, “By Allah, Allah will not forgive you, nor will

Quoted by Ibn Rajjab in al-Takhweef minan-Naar.4


Allah admit you to Paradise”. Then their souls were taken and they came together before the Lord of the Worlds. So Allah said to the one who strove in worship: “Did you have Knowledge of Me, or did you have any power in what is in my Hands?” And He said to the sinner: “Go and enter Paradise through My Mercy.” And He said to the other: “Take him to the fire.” Abu Hurairah (RA) said: “By Him in whose Hand is my soul! He spoke a word which destroyed this world and the hereafter for him.”5

Therefore we should never say of anyone that he or she is a ‘lost cause’ or ‘doomed’ or the like for this is a great sin. However, we fear for those who commit major sins because they have been threatened with punishment in the Quran and the Hadith. However it is up to Allah (SWT) whether He (SWT) chooses to punish them or whether He (SWT) will forgive them. The Zindeeqs are groups, such as many of the Sufis who have reduced the religion to just ‘love’ and so all their talk and their mystical practices are centred around

developing more ‘love’. It is thus clear how imbalances in any of the three qualities of worship can lead to major deviation and straying to the True Guidance. It is therefore important for every Muslim to combine all three of them in his heart properly.

As was mentioned before, the fear and hope should be in equal proportions , 6

but as for love then that should be uppermost. As Fudayl ibn-‘Iyaad (RA) said, “The love is better than the fear. The fear protects us from sinning, and the love makes us do what is prescribed with an open heart.”7

May Allah (SWT) grant us what we hope for and protect us from what we fear. And may the Blessings of Allah (SWT) be upon our Prophet Muhammed (salla-allahu alaihe wa-sallam), upon his (salla-allahu alaihe wa-sallam) family, his Companions (RA) and upon all those who follow Guidance until the Last Day.Ameen.

Collected in Sunan Abu Dawood (english trans. vol.3, p.1365, no.4883). See Saheehul-Jaami (4455) by Sheikh al-Albani.5

This was the opinion of most of the Salaf. Al-Fudayl ibn ‘Iyyaad said that, when one is healthy and well, then fear should 6

predominate, but when terminally ill then hpoe should predominate - so that one should strive to do good when well and not despair of Allah’s Mercy when terminally ill. [Al-Takhweef minan-Naar]

Reported in Al-Takhweef minan-Naar of Ibn Rajab. Note that some scholars hold that the fear is better than love, and Allah 7

knows best.

Know what Tajweed is?If someone asks me what is Tajweed the simple answer is to recite the Qur’an beautifully, as beautifully as we hear from the famous reciters in the world. Someone will smile and say oh common how’s it possible, I am not an ARAB how can it be even I will try my best I won’t be able to recite like them. And my answer will be yes of course why not?? Yes you are not an Arab but do you know that not all Arabs know Tajweed!!! Yes, it doesn’t come naturally to them other than the language or letters which is their mother tongue. Even Arabs have to learn the Tajweed! Surprised? When I heard that I was surprised too. The fact is when we study tajweed we learn the proper pronunciation of Arabic letters as well

as full science of reciting the Qur’an rules properly, which further enhance tunes to the words of Qur’an. So what will be the difference between yours and an Arab’s recitation? Well none!!! Right??

Learning the Tafseer, meanings, the details, depth study of Qur’an is one thing, but if you are not reciting the Qur’an properly and beautifully then you are not appreciating the full beauty of it. By reciting the Qur’an with Tajweed we will automatically read it with melodious tone without even

trying! Because the rules of Tajweed gives the poetic composition to the Qur’an. It is not poetry but it is poetic and whenever we will hear the reciter reciting beautifully we will enjoy, will

understand and appreciate it so much more. And when we read a Surah in Salah it increases our ‘khushu'. As in Salah we constantly thinking about how I am reciting would actually aid the concentration and our mind would be focused and that’s where the khushu comes from.

And the sad part of reality is that let alone having the urge of reciting the Qur’an beautifully and melodiously most of us don’t even know how to read it at all!! Or know very little, or above all read it wrong!!!

At times, while reciting many brothers and sisters unknowingly make mistakes which means changing of Allah (SWT) words. To learn how to read the Quran the way it was descended upon our Prophet Mohammed (SAWS) is obligatory. It is a must and Fard e Ain on all the Muslims to learn and implement the rules of Qur’an while we recite it, or read it in our Salah. And we must learn Tajweed in the company of qualified teachers who can teach according to correct pronunciation and rules. Likewise, send your children to the teacher where they may learn how to recite the Quran with correct pronunciation and Qi ‘rat. If there is not an available teacher or institute in your town or area, then establish one.

My Advice??

Learn tajweed yourself and teach your children yourself. Who could be a better teacher and role model than a mother herself. After learning the Quran, we must practice it and spread the word in our family and our community.

Alhamdulillah we are blessed to live in a time where we see institutes and teachers of Qur’an almost in all the areas or at least nearby. Or if not then in this internet technology world there are hundreds of sites which offer courses of tajweed in groups as well as individually. All we have to do is to run towards Allah (SWT) and He (SWT) would take care of the rest.

News flash from the young Muslims to the world: We already knew that and it’s no walk in the park. While the adults are busy declaring this week, this month, this year, and indeed this century as “the century of the youth,” “our future,” and the “next generation,” you, the young Muslims, are busy trying to get their attention to start a dialogue. You don’t want too much, you just want a chance to be heard. You just want a chance to share what you are experiencing as you grow up in majority non-Muslim societies. It is clear that growing up in such an environment poses formidable challenges to you. Whatever reasons, our community has not given much thought to helping you face those challenges and you are left thinking to yourself, “no one understands me.”

The last thing you want to do is to feel sorry for yourself and do nothing to help improve that dialogue, that communication with your family and with the community. You potentially face a lot of stress in negotiating the various worlds in which you

live. With that in mind, here are some pointers.

Know Yourself No matter what your family situation is like with regard to practicing Islam, remember that you have been blessed by Allah Subhaanahu wa Taàala Most High to be a Muslim. If your family is practicing, most likely you were raised in an environment that helped you to understand and learn more about Islam and your obligations to Allah (SWT) as a Muslim. If your family is not practicing or engages in minimal practice of the religion, and you did not have other relatives or friends who were practicing, there is a possibility that you were not exposed to the beautiful religion that is Islam.

In either case, if you have come of age, if you have reached puberty, the responsibility to learn about Islam and to practice the religion rests fully on your shoulders and your shoulders alone. You cannot simply say

Growing Up Muslim ~No One Understands Me~

“practicing Islam is too difficult because I live in a society that is mostly non-Muslim. How am I supposed to pray when I am in school? How can I fast when everyone around me is eating? How can I not date when everyone my age has a girlfriend or a boyfriend?” You cannot say “the pressure is too great and I do not want to look or feel different.”

On the other hand, you have to struggle to be a better Muslim in the face of all these challenges to your identity. You have to learn to navigate these challenges because of Islam not in spite of Islam. Once you exert some effort at exploring the religion and becoming comfortable with its teachings, you will begin to enjoy worshiping Allah Subhaanahu wa Taàala and to develop a relationship with Him (SWT). Take precaution as you learn about Islam so that you are traveling the middle path and not being tempted to veer from that middle path.

Know Your Family When you feel like talking to someone, do you turn to your mother or father or neither? Too often, young people write off their parents as people who will never understand what they are going through, so they do not even talk to their parents. To some degree, parents might not be able to relate to exactly what you are going through, but the general themes of what young people face while growing up are fairly consistent. Themes such as fitting in; struggling with peer pressure; choosing friends; spending time with friends; engaging in pastimes frowned upon by one’s parents; balancing social, academic, family, and religious responsibilities; and so on might vary with regards to how important each of them is to you in comparison to how important they were to your parents’ generation. But the themes, you will agree, are just as applicable to you today as they were to your parents when they were growing up.


The critical ingredient to making sure that your parents understand you is not to give up on them and to struggle hard to make sure they do not give up on you. Be fair, frank, and friendly with your parents. You cannot expect them to know everything about what you are feeling nor can you expect them to relate automatically to what you are experiencing. Be fair to them by communicating with them regularly and keeping them updated on what you and your friends talk about, what troubles you at school, and even what troubles you at home. The least effective dialogue is one in which you never speak to your parents and then show up one day with a major problem, expecting them to understand you, empathise with you, and rescue you. Be fair.

In addition, you should be frank. It is possible to be frank and courteous, respectful and gentle all at the same time. The key is to make sure that you are not using words or phrases to which your parents cannot relate. Just make duàa’

and tell your parents clearly whatever it is that bothers you or is bothering you. Do not speak in circles or be vague. If you have made a mistake, admit it to your parents so that there can be a level of mutual trust. Admitting mistakes is a sign of maturity and seeking forgiveness is a sign of humility. Be mature and be humble, but remember to be frank.

As you bridge the gap between you and your family, remember to treat them as your friends. There is no reason for interactions between children and parents to be full of anger, frustration, and exasperation. Over time, you will find that your parents can relate to you and, in fact, your relationship with them will expand such that in addition to having a parent-child relationship, you will also develop a strong friend-friend relationship. You will realise you are friends with your parents the day you can share a joke with them or the day you can laugh together about a mistake that either the parents or you made. So remember to be fair, frank, and friendly!


Know Your Community, Your Imam Often parents will seek to involve you in the local community and to interact with the local imam. Rather than treating their efforts as a threat or as a potentially uncomfortable experience, treat their efforts as an opportunity for growth. Throughout your interactions with community members and the imam, look carefully for the bright side, the learning opportunities.

Again, look at such a situation as an opportunity to grow. Be patient and respectful with the community members and the imam. Just as we suggested with your parents, you should also be fair, frank, and friendly with the community members and the imam. Your goal should be to help them understand you better even as you begin to understand their perspectives.

Final Thoughts Caught between managing the difficulties in living in a majority non-Muslim society and finding your way in the Muslim community, with families, community members and even the imam who do not understand you or the issues you face, is stressful to say the least. However, you are young, resilient and can overcome the stress with the help of Allah Subhaanahu wa Taàala and through effort that you exert on your own. It is critical to know yourself, to know your family, and to know your community. Your goal is to move the dialogue from a state of “no one understands me” to a state of “with the help of Allah (SWT), I’m going to become understood by my family and community.” After all, when you face stress in your daily life, you should turn to Allah Subhaanahu wa Taàala for sure, but also to your family and your community for support!


Prophet Ayub (peace be upon him) was one of the descendants of the Prophet Ibrahim (peace be upon him) and a nephew of Prophet Ya'qub (peace be upon him). He (pbuh) was sent to reform the people who lived in the desert situated in the north eastern corner of Palestine.

When Ayub (pbuh) was chosen to be the Prophet, he (pbuh) started to teach the people about Allah (SWT) and His (SWT) religion. He (pbuh) advised the people to do good and shun evil. As usual with all the Prophets, very few people believed in him (pbuh) in the beginning but gradually the number of his (pbuh) followers began to increase. The story of Ayub (pbuh) gives consolation to all those who are ill or deprived of wealth or children.

Prophet Ayub (pbuh) was a prosperous man with firm faith in Allah (SWT). He (pbuh) possessed vast farms, enormous wealth, many cattle and valuable property but these

things did not make him (pbuh) arrogant. His (pbuh) wealth provided him (pbuh) with a medium by means of which he sought Allah's (SWT) grace. Allah (SWT) blessed Ayub (pbuh) to be wealthy for 80 years. During this time he never forgot to worship or thank Allah (SWT). He (pbuh) shared his (pbuh) wealth with the poor and clothed the naked.

Ibn Kathir (RA) narrates that once Iblis (shaytan) heard an angel praising Ayub (pbuh) to other angels, extolling his (pbuh) noble character, patience and remembrance of Allah (SWT) and describing him (pbuh) as “the best creature on earth today, and an excellent model for the worshippers of Allah.” The angel also added that Allah (SWT) had blessed him (pbuh) with long life and plenty of riches, yet he (pbuh) was never haughty or selfish. His (pbuh) family, servants, the needy and the poor, all had a share in his (pbuh) good fortune. He (pbuh) bought slaves to set them free and made those who received

Prophet Ayub (عليه الصالة والسالم)~A consolation to those who are ill or deprived~

his (pbuh) charity feel as if they were doing him (pbuh) a favour. Overhearing all this, Iblis became annoyed and planned to tempt Ayub (pbuh) and lead him (pbuh) to disbelief. Shaytan could not believe that there was a servant as sincere as Ayub (pbuh). Shaytan thought that his (pbuh) wealth was the reason for his (pbuh) sincerity, so he asked Allah (SWT) for power to take away Ayub's (pbuh) wealth, with the intention of misleading him.

Prophet Ayub (pbuh) displays

patience:

Prophet Ayub (pbuh) was a pattern of humility and faith in Allah (SWT). He (pbuh) was very patient. He (pbuh) suffered from a number of calamities but did not utter a single word of complaint. One day his (pbuh) big farm was attacked by the thieves. They killed many of his (pbuh) servants and carried away forcibly all his (pbuh) cattle. Prophet Ayub (pbuh) did not feel sorry at this loss but thanked Allah.

After some time the roof of his (pbuh) house fell down and many members

of his (pbuh) family were crushed. Prophet Ayub (pbuh) was much shocked but he (pbuh) held fast to his faith in Allah (SWT). He (pbuh) neither shed a tear nor heaved a sigh. He (pbuh) prostrated before the Almighty. He (pbuh) remarked that possessions and children were the gifts from Allah (SWT). If He (SWT) had taken His (SWT) things, it was useless to lament over their loss.

After a few years Prophet Ayub (peace be upon him) suffered from skin disease. His (pbuh) parts of body were covered with loathsome sores. He (pbuh) had many ugly looking ulcers on his (pbuh) face and hands. The sores were full of worms. It is narrated that he (pbuh) picked up those worms which fell from his (pbuh) abscess and praised Allah (SWT) for creating them.

Above all, his (pbuh) false friends attributed his calamities to his (pbuh) sins. They ridiculed and looked down upon him (pbuh). Everyone deserted him (pbuh) with the exception of his (pbuh) faithful wife, Rahima.

Shaytan tried twice to mislead Ayub (pbuh) after he (pbuh) lost his (pbuh) wealth by asking Allah (SWT) for power to take away his (pbuh) children and health. Allah (SWT) said I will give you power over his (pbuh) body, but I warn you against approaching his (pbuh) soul, tongue, and heart, because in them lies the secret of Faith. Ayub (pbuh) acted in the same manner as when his (pbuh) wealth was taken away from him (pbuh). Shaytan realised that he couldn't misguide Ayub (pbuh), so he went to his (pbuh) wife to mislead her by reminding her of their previous lifestyle. She grew tired of him in the long run and prayed for his (pbuh) death. She cursed her husband for retaining integrity in Allah (SWT). Shaytan was successful in misleading his (pbuh) wife. This led to her complaining to Ayub (pbuh) about their present state. This caused Ayub (pbuh) to become upset with her and he (pbuh) vowed that he (pbuh) would beat her 100 times if Allah (SWT) gave him (pbuh) back his

(pbuh) health. Shaytan was not successful in misguiding Ayub (pbuh).

When Prophet Ayub (pbuh) was in an extremely pathetic condition he prayed:

ر وأنت أرحم ني الض وأيوب إذ نادى ربه أني مس

الراحمني

"Truly adversity has afflicted me and You are Most Merciful of all who show mercy." (Surah 21: Verse 83)

Allah (SWT) accepted his prayer. The Holy Quran affirms:

فاستجبنا له فكشفنا ما به من ضر وآتيناه

أهله ومثلهم معهم رحمة من عندنا وذكرى

للعابدين

"Then We heard his prayer and removed that adversity from which he suffered, and We gave him his household and the like thereof along with them, a mercy from Our store and remembrance for the worshippers”. (Surah 21: Verse 84)

Allah (SWT) then restored him (pbuh) with all that he (pbuh) had lost. Ayub


(pbuh) now had to fulfil his (pbuh) vow of striking his (pbuh) wife. Allah (SWT) ordered him (pbuh) to strike his (pbuh) wife once with 100 pieces of good smelling grass, out of mercy for her. Indeed Allah (SWT) is the Most Merciful.

Prophet Ayub (pbuh) recovers

and prospers:

Allah (SWT) turned to him (pbuh) with mercy. He (pbuh) was commanded to strike the earth with his (pbuh) foot. He (pbuh) complied with the order and water from the spring gushed forth. He (pbuh) took a bath with the water and got cured from his (pbuh) evil disease. After this he (pbuh) was restored to prosperity.

Prophet Ayub (pbuh) knelt and prayed expressing a deep sense of gratitude to Allah (SWT). He (pbuh) never forgot His (SWT) favours, mercy and love.

Prophet Ayub (pbuh) was one of the celebrated Prophets. His example illustrates: that those who remain patient under the stress of all circumstances, are never deprived of high rewards. The Holy Quran affirms:

ولنبلونكم بشيء من الخوف والجوع ونقص من

ر الصابرين. األموال واألنفس والثمرات وبش

الذين إذا أصابتهم مصيبة قالوا إنا هلل وإنا إليه

راجعون . أولئك عليهم صلوات من ربهم ورحمة

وأولئك هم املهتدون

"And surely we try you with something of fear and hunger, and loss of wealth and crops, but give glad-tidings to the steadfast, who when a misfortune befalls them, say lo! we are Allah's (possession of Allah) and to Him shall we surely return. Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided”. (Surah 2 : Verse 155-157)

The story of Ayub (pbuh) should be a constant reminder for us all. Many of us complain about the little things in life. Allah (SWT) tested Ayub (pbuh) in ways that can happen to us. His (pbuh)


faith and patience are things that we as true devout Muslims should try and implement in our lives, when Allah (SWT) tests us in these situations. In the Qur'an Allah (SWT) says:

وخذ بيدك ضغثا فاضرب به وال تحنث إنا

وجدناه صابرا نعم العبد إنه أواب

"Truly! We found him patient. How excellent (a) slave! Verily, he was ever oft returning in repentance (to us)." [Qur’an: 38:44].

During these times, we must remember Allah (SWT) more and be more thankful instead of being dissatisfied with our condition. We should praise and thank Allah (SWT) for every condition that He (SWT) tests us with. As we know these are the times when Shaytan tries to play with our minds, emotions, and weaknesses. Allah (SWT) would never forget to reward a servant for such a great task.

ر وأنت ني الض وأيوب إذ نادى ربه أني مس

أرحم الراحمني

"And (remember) Ayub when he cried to his Lord: Verily, distress has seized

me and You are the Most Merciful of all Who show mercy." [Qur’an: 21:83]

فاستجبنا له فكشفنا ما به من ضر وآتيناه

أهله ومثلهم معهم رحمة من عندنا وذكرى

للعابدين

"So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost), and the like thereof along with them, as a mercy from Ourselves and a reminder for all those who worship Us." [Qur’an:21:84]

This story should remind us that we should never make our worship and sincerity toward Allah (SWT) contingent on our perceived blessings. Allah (SWT) tests us in many ways and we should, therefore, be steadfast in His worship constantly. May Allah (SWT) give us the faith and the patience when we are tested.


OCEANOLOGY - BARRIER BETWEEN SWEET AND SALT WATERS Consider the following verse from the Quran:

In the Arabic text the word “barzakh” means a barrier or a partition. This barrier is not a physical partition. The Arabic word maraja literally means ‘they both meet and mix with each other’. Early commentators of the Quran were unable to explain the two opposite meanings for the two bodies of water, i.e. they meet and mix, and at the same time, there is a barrier between them. Modern Science has discovered that in the places where two different seas meet, there is a barrier between them. This barrier divides the two seas so that each sea has its own temperature, salinity and density. Oceanologists are now in a better position to explain this verse. There is a slanted unseen water barrier between the two seas through which water from one sea passes to the other. (Principles of Oceanography, Davis, pp. 92-93.). But

when the water from one sea enters the other sea, it loses its distinctive characteristic and becomes homogenised with the other water. In a way this barrier serves as a transitional homogenising area for the two waters. This scientific phenomenon mentioned in the Quran was also confirmed by Dr. William Hay who is a well-known marine scientist and Professor of Geological Sciences at the University of Colorado, U.S.A. The Quran mentions this phenomenon also in the following verse:

أمن جعل األرض قرارا وجعل خاللها أنهارا

وجعل لها رواسي وجعل بني البحرين حاجزا

أإله مع اهلل بل أكثرهم ال يعلمون

“And made a separating bar between the two bodies of flowing water?” [Al-Quran 27:61]

This phenomenon occurs in several places, including the divider between the Mediterranean and the Atlantic Ocean at Gibraltar. But when the Quran speaks about the divider between fresh and salt water, it mentions the existence

THE PHYSICS OF NATURE IN THE LIGHT OF QURAN

of “a forbidding partition” with the barrier.

ذا ذا عذب فرات وه وهو الذي مرج البحرين ه

ملح أجاج وجعل بينهما برزخا وحجرامحجورا

“It is He Who has let free the two bodies of flowing water: one palatable and sweet, and the other salty & bitter; yet He has made a barrier between them, and a partition that is forbidden to be passed.” [Al-Quran 25:53]

Modern science has discovered that in

estuaries, where fresh (sweet) and salt-water meet, the situation is somewhat different from that found in places where two seas meet. It has been discovered that what distinguishes fresh water from salt water in estuaries is a “pycnocline zone with a marked density discontinuity separating the two layers.” This partition (zone of separation) has salinity different from both the fresh water and the salt water. This phenomenon occurs in several places,

including Egypt, where the river Nile flows into the Mediterranean Sea.(Oceanography, Gross, p. 242 & 244. Also see Introductory Oceanography, Thurman, pp. 300-301)

DARKNESS IN THE DEPTHS OF THE OCEANProf. Durga Rao is an expert in the field of Marine Geology and was a professor at King Abdul Aziz University in Jeddah. He was asked to comment on the following verse:

ي يغشاه موج من فوقه أو كظلمات في بحر لج

موج من فوقه سحاب ظلمات بعضها فوق

بعض إذا أخرج يده لم يكد يراها ومن لم يجعل

اهلل له نورا فما له من نور

“Or (the unbelievers’ state) Is like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark) clouds: Depths of darkness, one above another: if a man stretches out his hand, he can hardly see it! For any to whom Allah giveth not light, there is no light!” [Al-Quran 24:40]

Prof. Rao said that scientists have only now been able to confirm, with the help of modern equipment that there is darkness in the depths of the ocean. Humans are unable to dive unaided underwater for more than 20 to 30 meters, and cannot survive in the deep oceanic regions at a depth of more than

200 meters. This verse does not refer to all seas because not every sea can be described as having accumulated darkness layered one over another. It refers especially to a deep sea or deep ocean, as the Quran says, “darkness in a vast deep ocean”.

This layered darkness in a deep ocean is the result of two causes:

1. A light ray is composed of seven colours. These seven colours are Violet, Indigo, Blue, Green, Yellow, Orange and Red (VIBGYOR). The light ray undergoes refraction when it hits water. The upper 10 to 15 metres of water absorb the red colour. Therefore if a diver is 25 metres under water and gets wounded, he would not be able to see the red colour of his blood, because the red colour does not reach this depth. Similarly orange rays are absorbed at 30 to 50 metres, yellow at 50 to 100 metres, green at 100 to 200 metres, and finally, blue beyond 200 metres and violet and indigo above 200 metres. Due to

successive disappearance of colour, one layer after another, the ocean progressively becomes darker, i.e. darkness takes place in layers of light. Below a depth of 1000 meters there is complete darkness. -Oceans, Elder and Pernetta, p. 27. 1

2. The sun’s rays are absorbed by clouds, which in turn scatter light rays thus causing a layer of darkness under the clouds. This is the first layer of darkness. When light rays reach the surface of the ocean they are reflected by the wave surface giving it a shiny appearance. Therefore it is the waves which reflect light and cause darkness. The un-reflected light penetrates into the depths of the ocean. Therefore the ocean has two parts. The surface characterised by light and warmth and the depth characterised by darkness. The surface is further separated from the deep part of the ocean by waves. The internal waves cover the deep waters of seas and oceans because the deep waters have a higher density than the waters above them. The darkness begins


below the internal waves. Even the fish in the depths of the ocean cannot see; their only source of light is from their own bodies.

The Quran rightly mentions: “Darkness in a vast deep ocean overwhelmed with waves topped by waves”. In other words, above these waves there are more types of waves, i.e. those found on the surface of the ocean. The Quranic verse continues, “topped by (dark) clouds; depths of darkness, one above another.”

These clouds as explained are barriers one over the other that further cause darkness by absorption of colours at different levels.

Prof. Durga Rao concluded by saying, “1400 years ago a normal human being could not explain this phenomenon in so much detail. Thus the information must have come from a supernatural source”.


The Success Formula!بسم اهلل والصالة والسالم على رسول الله

It was dark, dark

It was night, even when it was daylight

The world outside was smiling

The heart inside was crying

Subhanal Allah

Unfulfilled expectations, sadness, grief and worry overwhelmed the heart

I sat down and started to do the accounts

I wanted to come up with a happiness formula

I wanted to come up with a success formula

I wanted to find out why 1+1 was not 2

My mind had stopped working

I was too tired and overwhelmed

I raised my hands to the skies

Was I talking to the skies?

Had I lost my mind?

Subhanal Allah

No, No, I was talking to Allah, Rabb al alameen

I asked Ya Allah, the mind cannot grasp the reality, the heart is crying, the tears do not stop…I cannot find my way, have lost the meaning of life, struggle seems

too heavy, open the way ya Rabb

I sat down, looked at the skies, touched the sand and watched a bird spread his wings and fly high and above, subhanal Allahi wa Behamdehi

I had found the answer

I had found the answer in the spreading of the wings of the bird

He was carried by Allah as He was doing what he was created for, while I was so chained by the earthly desires, that I was being dragged by my desires as a slave

going here and there, as if I did not have a purpose

Subhanal Allah

I fell down in sujood and I asked for the utmost prize

Ya Allah make me your abd, Ya Allah make your servant

Ya Allah, make me trust you as this bird trusts you

Subhanal Allah

As I stoop up from sujood

I said Bimil Allah, Tawaqal alal Allah

My heart was overwhelmed with light

I could hear a group of birds surrounding a tree and chirping

It was about to be Maghrib, the sun was setting

They were chanting the praises of Allah

Reminding me that life is only worth living in praise of Allah

سبحان اهلل وبحمده وصلى اللهم على نبيه الكريم

Masjid Bani HashimAt Jumeirah Islands, Dubai

Masjid Bani Hashim by the Grace of Allah عز وجل, opened its doors 2nd Ramadan 1434; July 10th, 2013 & is a Non-Profit

Organization. It envisions to offer intensive courses, lectures, workshops, Tafseer elQuran with Taddabur, Tajweed, Seerah of

the Prophet pbuh & major Islamic Studies.

Our MissionMasjid Bani Hashim’s mission is to provide authentic

understanding of Islam based on Qur'an and Sunnah of our beloved Prophet Mohammed (صلى اهلل عليه وسلمs). Masjid Bani

Hashim welcomes all and provides a golden opportunity to access Islamic Courses to all seekers of Ilm. Without rushing back home, you can make a stop at Masjid Bani Hashim to nurture your soul,

pray & recite Quran.

AsSabiqoon issue # 16

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