The States of Hardship and Goodness

The States of Hardship and Goodness
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“And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends good for you, then there is none who can repel His Favour.

He causes it to reach whom He wills of His servants.

And He is the Forgiving, the Merciful.” [Yunus: 107]

There are 2 states that every single living thing goes through in life: times of hardship and times of bounty.

 There’ll be days where you struggle, and there’ll be days when you rejoice and are happy.

 They exist so there’s no point in denying them, neither for yourself nor for others. But in the verse above, Allah makes it clear that these states run according to His Mashee’ah (Will), and the verbs He uses for them really help us understand the way He works:

When it comes to adversity and trials, He uses the verb ‘yamsaska’ (from the root massa) which means ‘to touch’.

This gives you the idea that trials on this earth merely just ‘touch’ a person.

They will come but they will also quickly go, because a touch never stays. Also, when you touch a person on the shoulder for example, you are usually alerting them or trying to get their attention, and it’s always done out of concern or love.

This is how we should view the tests of Allah, when they come to a person (and to Allah is the Highest example).

In the next part, Allah says ‘and if He intends good for you’… He doesn’t use the term ‘touch’ here, but rather one of intention.

 Whoever knows His Lord will be so happy at reading this part because there is none who fulfills His Promise as much as Allah does.

His intention and iradah *is* His Decree and His Promise, and once He intends good for you, there is nobody, absolutely nobody that can take it away from you, try as they may, strive as they wish.

Both these states of hardship and goodness are directed to every slave of Allah and this is why He says afterwards: ‘Yuseebu bihi’ (causes it to reach) – i.e. it’s like a spear or targeted arrow which never misses the spot.

 We usually associate this example with bad things, but we never think about how it also relates to good things.

When the khayr (good) is directed at you, it will never miss you, so don’t think that your life is bereft of good stuff when all it takes is one intent from Allah and before you know it, His bounties are poured over you.

But if you must struggle in your life, then realise it will merely be like a touch before it is lifted from you, so in both cases, rejoice and take delight in the beautiful way that Allah works in our lives.

Allahu Akbar!

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Commentary on the hadeeth; “two types of the people of Hell whom I have not seen…”

Commentary on the hadeeth; “two types of the people of Hell whom I have not seen…”

Praise be to Allaah.

This hadeeth speaks of two types of people whom the Prophet (peace and blessings of Allaah be upon him) had not seen, as they would appear after his time, and their destiny would be Hell because of their sins. The scholars regarded the appearance of these two types as one of the minor signs of the Hour. They are as follows:

1 – “Men with whips like the tails of cattle” – what is meant is that those who strike people for no legitimate reason, like the oppressive police or others, whether that is on the orders of the state or otherwise.

Al-Nawawi said:  With regard to those who would have whips, they are those who work for the police. Sharh al-Nawawi ‘ala Saheeh Muslim, 17/191.

Al-Sakhaawi said: They are now the helpers of the oppressors, and usually it refers to the worst group around the ruler. It may also apply to unjust rulers. Al-Ishaa’ah li Ashraat il-Saa’ah, p. 119.

The evidence that their appearance will be one of the signs of the Hour is a report narrated by Imam Ahmad in which it says: At the end of time there will appear men from this ummah with whips like the tails of cattle. They will go out in the morning under the anger of Allaah and will come back in the evening under His wrath.” Al-Musnad, 5/315; classed as saheeh by al-Haakim in al-Mustadrak, 4/483; and by Ibn Hajar in al-Qawl al-Musaddad fi’l-Dhabb ‘an al-Musnad, p. 53-54.

The second type is “women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side.”  Al-Nawawi said concerning the meaning of this passage: al-kaasiyaat al-‘aariyaat (translated here as “clothed yet naked”) means that they will uncover part of their bodies to show their beauty, so they will be clothed yet naked. And it was said that they will wear thin clothes which shows what is beneath them, so they will be clothed yet virtually naked. With regard to the phrase Maa’ilaat mumeelaat (translated here as “walking with an enticing gait”), it was said that it means: deviating from obedience to Allaah and from the commandment to guard their chastity, etc. Mumeelaat means, teaching others to do what they do. And it was said that Maa’ilaat means walking with an enticing gait and mumeelaat means moving their shoulders. And it was said that it means that they try to tempt men by means of showing their adornments.

With regard to the phrase Ru’oosahunna ka asnimat il-bukht (translated here as “with something on their heads that looks like the humps of camels”), this may mean that they make their heads look bigger with veils and turbans, which are wrapped around the head, so that they look like the humps of camels. This is the well-known interpretation. Al-Maaziri said: it may be that what is meant is that they will not lower their gaze in the presence of men, rather they will look directly at them.

Sharh al-Nawawi ‘ala Saheeh Muslim, 17/191.

Shaykh Ibn ‘Uthaymeen said: The phrase “clothed yet naked” has been interpreted to mean that they wear short clothes that do not cover the ‘awrah that must be covered. And it has been interpreted as meaning that they wear light, thin clothes that do not prevent others from seeing the woman’s skin underneath. And it has been interpreted as meaning that they wear tight clothes that conceal the skin from sight but still show off the woman’s charms.

Fataawa al-Shaykh Muhamamd ibn ‘Uthaymeen, 2/825.

This hadeeth contains a stern warning against committing these two sins:

1-     Oppressing the people and striking them unlawfully

2-     Women making a wanton display of themselves and showing their charms and not adhering to correct Islamic hijab and noble Islamic manners.

This hadeeth is one of the miracles of Prophethood, for these two types of people have appeared, and they exist now, as al-Nawawi (may Allaah have mercy on him) said.

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70,000+ PEOPLE ENTERING JANNAH [HADITH]

70,000+ PEOPLE ENTERING JANNAH [HADITH]

ASSALAMUALAIKUM WARAHAMATHULAHI WABARAKATUHU

The 4 Conditions For Us To Be Among The 70,000+ Entering The Jannah Are:

Those who don’t treat themselves with RUQYA.
Those who don’t believe nor follow bad omen.
Those who don’t brand with fire.
Those who put their trust completely on ALLAH [Subhana’ Wa’ Thala].
Treating with Ruqya:

Ruqya means Spiritual Healing. Using specific Qura’anic Verses to cure or heal the disease of oneself or requesting others to perform Ruqya for oneself. Islam doesn’t prohibit Ruqya, it is permissible. But the people  among the 70,000+ entering the Jannah [Paradise] without any accountability or waiting for their name to be called on the Day Of Qiyam [Day of Judgment] will not treat themselves with Ruqya, as mentioned by our beloved Prophet Muhammad [Sallalahu’Alayhi’Wassalam].

Believing or following Bad Omen:

The people of 70,000+ entering the Jannah will not believe in bad omens i.e.., they won’t consider any day or any place or any person as a bad sign. They won’t trust the lucky numbers or lucky days. They would consider every creation of ALLAH [Subhana’ Wa’ Thala] as best and good.

Band with Fire:

Banding with fire is a medical technique called as Cauterization. Where fire is used to treat an extra tissue or organ. Cauterization or Banding with fire is permissible in Islam. But ALLAH’s Messenger Prophet Muhammad [Sallalahu’ Alayhi’ Wassalam] disliked it due to pain. The people of 70,000+ entering the Jannah will not band them with fire.

Trusting ALLAH [Subhana’ Wa’ Thala] whole heartedly:

Finally the people among the 70,000+ entering the Jannah according to the Hadith [Sahih Bukhari Vol.008, Book.076, Hadith# 549], will whole heartedly trust ALLAH the Almighty at every cause.

May ALLAH [Subhana’ Wa’ Thala’’] make us all one among them. Ameen Ya ALLAH.

JAZAKUM ALLAHU KAHYRAN...

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