Mi’raj do not imply fixing a place for Allah

Why is the evens of Isra’ and Mi’raj being told.

Means of honouring and ennobling him…..so that they would come to know the station of their master, Muḥammad.

He was the imām who led all the prophets and angels in prayer. Why do we not make him our imām?

When Allāh wished to speak to Sayyidunā Mūsā, He told him to wait thirty days and then a further ten days: We appointed for Mūsā thirty nights and we completed (the period) with ten more.[4]

Allāh, however, did not tell His Beloved to wait. Rather His order came suddenly, without any warning.

The Burāq was then brought to him. Allāh could have caused him to travel without the Burāq.

Mūsā had been ordered to remove his sandals when Allah spoke to him, but the Beloved was not ordered to do so.1 

If we compare the meeting between Allah and the Prophet and between Allah and Prophet Moses, we find that:

1. In the mi‘rāj the Prophet met Allah in Sidrat al-Muntahā, beyond the seventh heaven, while Prophet Moses met Allah on the earth, in the Sacred Valley of T.uwā’ in Sinai.

These two places do not imply fixing a place for Allah, because He is beyond the limitation of time and space. The places were fixed only for the two prophets, Muhammad and Moses respectively. Allah mentions the place where His signs appeared for Prophet Moses in a burning bush  in the following verses:

وَهَلْ أَتَاكَ حَدِيثُ مُوسَى. إِذْ رَأَى نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا 
إِنِّي آَنَسْتُ نَارًا لَعَلِّي آَتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى. 
فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَى. إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ
الْمُقَدَّسِ طُوًى. وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى. إِنَّنِي أَنَا اللَّهُ
لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي. 

“Has the story of Moses reached thee: Behold, he saw a fire:
so he said to his family, ‘Tarry ye; I perceive a fire; perhaps I
can bring you some burning brand therefrom, or find some guidance
at the fire.’ But when he came to the fire, he was called: ‘O Moses!
Verily I am thy Lord! Therefore put off thy shoes: thou art in
the sacred valley of Tuwa’. I have chosen thee: Listen, then,
to the inspiration (given to thee). Verily, I am Allah:
there is no god but I: So serve thou Me (only)
and establish regular prayer
for My remembrance.”111 

In other verses Allah specified the place more clearly, as follows:

فَلَمَّا قَضَى مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آَنَسَ مِنْ جَانِبِ الطُّورِ
نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آَنَسْتُ نَارًا لَعَلِّي آَتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِنَ 
النَّارِ لَعَلَّكُمْ تَصْطَلُونَ. فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ 
الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَنْ يَا مُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ 

“Now when Moses had fulfilled the term, and was travelling with his family, he perceived a fire in the direction of Mount Tur. He said to his family: ‘Tarry ye; I perceive a fire; I hope to bring you from there some information, or a burning firebrand, that ye may warm yourselves. But when he came to the (Fire), he was called from the right bank of the valley, from a tree in hallowed ground: ‘O Moses! VerilyI am Allah,  the Lord of the worlds.” 112

The meeting in mi‘rāj was with preparation. Allah sent Gabriel and Michael to accompany the Prophet to heaven, while Prophet Moses’ meeting with Allah was without preparation: he saw fire at night, told his wife to stay and went to the fire where Allah talked to him. He did not come to talk to Allah, but to take some fire or to find guidance at the fire. He might have lost his way, he wanted physical guidance, and instead, he got spiritual guidance.

2. Prophet Muhammad went to heaven on the Burāq, while Prophet Moses walked when he entered the sacred valley T.uwā’. He was ordered by Allah to take off his shoes when he entered the valley, according to some commentators, symbolizes leaving the material world behind when he entered the spiritual one.

3. Both meetings ended with the injunction of prayers, which indicates the importance of prayers.
The heaven that is spoken about here is not the outer space, the stars and galaxies, but far beyond. The Prophet was not sent to teach astronomy, but to give spiritual guidance, to show the right path, the way to salvation. 

1.Quran XX 12. It is generally supposed that Moses was ordered to take off his “leather shoes” out of respect for the sacred place. But Razi in his Commentary calls it an idiom and says that the Arabs used the word Na’al (shoe) [Editor: missing word] wife and family. The command to put off the shoes is therefore a metaphorical expression for making the heart vacant from care of family. See Tafsir-i-Razi vol. VI. 19. Stamboul edition.

Mi’raj do not imply fixing a place for Allah

Surah Al Baqarah (2:186) 

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. [2-186]

M Shakir’s Quran Translation

17. Surah Al-Isra’ (The Journey by Night)

In the Name of Allah, The Most Gracious, Most Merciful

1. Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him] [Tafsir Qurtubi, Vol. 10, Page 204] 

Who took His slave (Muhammad ) for a journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad ) of Our Ayat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer.

Subḥān Allāh (Arabic: سبحان الله‎‎) is an Arabic phrase, meaning “God is perfect (free of any errors/defects)”. It is also known as tasbīḥ.


The phrase can be roughly translated as “Praised be God” or “Glory (be) to God”. The root of the word سبحان (subḥān) is derived from the word سبح (sabaḥa = to swim/float on the surface), giving the phrase a meaning that God is above any imperfection or false descriptions.

The phrase often has the connotation of praising God for his total perfection, implying a rejection of any anthropomorphic elements or associations with God, or any attribution of mistakes or faults to him. Thus, it serves as testimony to God’s transcendence (تنزيه, tanzīh).[1

]لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ (42:11)

There is nothing like unto Him, and He is the Hearing, the Seeing

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Answering Bodily Resurrection Denier

57 And He it is who sends forth the winds as a glad tiding of His coming grace – so that, when they have brought heavy clouds, We may drive them towards dead land and cause thereby water to descend; and by this means do We cause all manner of fruit to come forth. Even thus shall We cause the dead to come forth: [and this] you ought to keep in mind. 44 [7:54]

وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَاهُ لِبَلَدٍ مَيِّتٍ فَأَنْزَلْنَا بِهِ الْمَاءَ فَأَخْرَجْنَا بِهِ مِنْ كُلِّ الثَّمَرَاتِ ۚ كَذَٰلِكَ نُخْرِجُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ٥٧وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ ۖ وَالَّذِي خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا ۚ كَذَٰلِكَ نُصَرِّفُ الْآيَاتِ لِقَوْمٍ يَشْكُرُونَ٥٨

57. And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain). Till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed. 

58. The vegetation of a good land comes forth (easily) by the permission of its Lord; and that which is bad, brings forth nothing but (a little) with difficulty. Thus do We explain variously the Ayat for a people who give thanks.

Similarly, We shall raise up the dead, so that you may remember or take heed. 

After Allah stated that He created the heavens and earth and that He is the Owner and Possessor of the affairs Who makes things subservient (for mankind), He ordained that He be invoked in Du`a’, for He is able to do all things. Allah also stated that He is the Sustainer and He resurrects the dead on the Day of Resurrection. Here, Allah said that He sends the wind that spreads the clouds that are laden with rain. Allah said in another Ayah,

﴿وَمِنْ ءَايَـتِهِ أَن يُرْسِلَ الرِّيَـحَ مُبَشِّرَتٍ﴾

(And among His signs is this, that He sends the winds with glad tidings) [30:46]. 

Allah’s statement,

﴿بَيْنَ يَدَىْ رَحْمَتِهِ﴾

(going before His mercy) means, before the rain. Allah also said;

﴿وَهُوَ الَّذِى يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُواْ وَيَنشُرُ رَحْمَتَهُ وَهُوَ الْوَلِىُّ الْحَمِيدُ ﴾

(And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is Al-Wali (the Guardian), Al-Hamid (the praiseworthy) ﴿42:28﴾ and,

﴿فَانظُرْ إِلَى ءَاثَـرِ رَحْمَةِ اللَّهِ كَيْفَ يُحْىِ الاٌّرْضَ بَعْدَ مَوْتِهَآ إِنَّ ذَلِكَ لَمُحْىِ الْمَوْتَى وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ﴾

(Look then at the results of Allah’s mercy, how He revives the earth after its death. Verily, that ﴿is the one Who﴾ shall indeed raise the dead, and He is able to do all things) [30:50]. 

Allah said next,

﴿حَتَّى إِذَآ أَقَلَّتْ سَحَابًا ثِقَالاً﴾

(Till when they have carried a heavy-laden cloud) when the wind carries clouds that are heavy with rain, and this is why these clouds are heavy, close to the earth, and their color is dark. 

Allah’s statement,

﴿سُقْنَـهُ لِبَلَدٍ مَّيِّتٍ﴾

(We drive it to a land that is dead) that is, a dry land that does not have any vegetation. 

This Ayah is similar to another Ayah,

﴿وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ أَحْيَيْنَـهَا﴾

(And a sign for them is the dead land. We give it life) [36:33]. 

This is why Allah said here,

﴿فَأَخْرَجْنَا بِهِ مِن كُلِّ الثَّمَرَتِ كَذَلِكَ نُخْرِجُ الْموْتَى﴾

(Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead.) 


just as We bring life to dead land, We shall raise up the dead on the Day of Resurrection, after they have disintegrated. Allah will send down rain from the sky and the rain will pour on the earth for forty days. The corpses will then be brought up in their graves, just as the seeds become grow in the ground (on receiving rain). Allah often mentions this similarity in the Qur’an when He gives the example of what will happen on the Day of Resurrection, and bringing life to dead land,

﴿لَعَلَّكُمْ تَذَكَّرُونَ﴾

(so that you may remember or take heed.) 

Allah’s statement,

﴿وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ﴾

(The vegetation of a good land comes forth (easily) by the permission of its Lord;) 


the good land produces its vegetation rapidly and proficiently. Allah said in another Ayah (about Maryam, mother of `Isa, peace be upon him);

﴿وَأَنبَتَهَا نَبَاتًا حَسَنًا﴾

(He made her grow in a good manner.) [3:37] 

The Ayah continues,

﴿وَالَّذِى خَبُثَ لاَ يَخْرُجُ إِلاَّ نَكِدًا﴾

(and that which is bad, brings forth nothing but with difficulty.) Mujahid, and others such as As-Sibakh, etc. also said this. Al-Bukhari recorded that Abu Musa said that the Messenger of Allah said,

«مَثَلُ مَا بَعَثَنِي اللهُ بِهِ مِنَ الْعِلْمِ وَالْهُدَى كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا فَكَانَتْ مِنْهَا نَقِيَّةٌ قَبِلَتِ الْمَاءَ فَأَنْبَتَتِ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ فَنَفَعَ اللهُ بِهَا النَّاسَ فَشَرِبُوا وَسَقَوْا وَزَرَعُوا وَأَصَابَ مِنْهَا طَائِفَةً أُخْرَى إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً، فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللهِ وَنَفَعَهُ مَا بَعَثَنِي اللهُ بِهِ فَعَلِمَ وَعَلَّمَ وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللهِ الَّذِي أُرْسِلْتُ بِه»

(The parable of the guidance and knowledge with which Allah has sent me is that of an abundant rain falling on a land, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. And another portion of it was hard and held the rain water; and Allah benefited the people with it, they utilized it for drinking, making their animals drink from it, and for irrigation of the land for cultivation. And a portion of it was barren which could neither hold the water nor bring forth vegetation. 

The first is the example of the person who comprehends Allah’s religion and gets benefit which Allah sent me with, by learnign and teaching others. The last example is that of a person who does not care for it and does not accept the guidance Allah sent me with.)

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

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The Grace of Allah and His Mercy

Hadith 37: The Grace of Allah and His Mercy

On the authority of Ibn Abbas (may Allah be pleased with him), from the Messenger of Allah (peace and blessings of Allah be upon him), from what he has related from his Lord:


Verily Allah ta’ala has written down the good deeds and the evil deeds, and then explained it [by saying]: 

“Whosoever intended to perform a good deed, but did not do it, then Allah writes it down with Himself as a complete good deed. 

And if he intended to perform it and then did perform it, then Allah writes it down with Himself as from ten good deeds up to seven hundred times, up to many times multiplied. 

And if he intended to perform an evil deed, but did not do it, then Allah writes it down with Himself as a complete good deed. 

And if he intended it [i.e., the evil deed] and then performed it, then Allah writes it down as one evil deed.”

 [Bukhari & Muslim]

Hadith 39: Leniency for the One who Errs, the One who Forgets, and the One who is Forced

On the authority of Ibn Abbas (may Allah be pleased with him), the Messenger of Allah (peace be upon him) said:


Verily Allah has pardoned for me my ummah: their mistakes, their forgetfulness, and that which they have been forced to do under duress.

 [Ibn Majah]

Hadith 42: The Expanse of the Forgiveness of Allah


On the authority of Anas (ra) who said:

 I heard the Messenger of Allah (saw) say, “Allah the Almighty has said: 

‘O Son of Adam, as long as you invoke Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. 

O Son of Adam, were your sins to reach the clouds of the sky and you then asked forgiveness from Me, I would forgive you. 

O Son of Adam, were you to come to Me with sins nearly as great as the Earth, and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it [too].’ ” 


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Keeping an upright and steadfast life

Hadith 21: Say ‘I believe in Allah’ and then be Steadfast


On the authority of Sufyan bin Abdullah (may Allah be pleased with him) who said:

“I said, ‘O Messenger of Allah, tell me something about Islam which I can ask of no one but you.’ He (peace be upon him) said, ‘Say “I believe in Allah” — and then be steadfast.'”


Commentary Summary

Keeping an upright and steadfast life is following the injunctions that have come from Allah, and leaving that which Allah has forbade.This hadith emphasizes the importance of proclaiming and saying with the tongue words of belief, as well as living by those words by acting in a manner that affirms one’s proclamation of faith in Allah

Comprehensive Speech

This Hadith is an example of the miracle of the Prophet’s comprehensiveness in speech (Jawami’ al-Kalam), as the Prophet(s) has combined for the questioner, in these two phrases “Say: I believe in Allah” and “then be steadfast”, the complete essence of one’s declaration of belief and application of Islam in one’s life through perseverance. These words instruct one to review one’s iman (faith) through the tongue and remembrance of the heart, and they instruct one to remain steadfast (to have istiqamah) upon performing the actions of obedience, and refraining completely from actions of disobedience.

Belief and Action

The Prophet(s) instructs the man “Say: I believe in Allah, then be steadfast” as there is some value in him outwardly stating and restating his belief in Allah. It’s not enough to just say, but to actually follow through with action. Many times, we are very good at talking, but very weak at doing, practicing, and living by our words. Simply saying by the tongue does not absolve us of our responsibility of living by the words we say/proclaim (say or proclaim). The following verse in the Qur’an emphasizes this point:

“Indeed, those who have said, ‘Our Lord is Allah’ and then remained on a right course – the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.’” (Qur’an, Surah Fussilat, 41:30)

Umar bin al-Khattab (may Allah be pleased with him) said, “They are steadfast upon the obedience of Allah, and they do not swerve away from that with the evasions of the fox.” This means they are firm upon what Allah has ordered from matters of belief, speech, and action. In addition, they consistently persist upon these orders of Allah.

“Indeed, those who have said, ‘Our Lord is Allah’, and then remained on a right course – there will be no fear concerning them, nor will they grieve.” (Qur’an, Surah al-Ahqaf, 46:13)

Relationship Between Istiqamah (Steadfastness) and Istighfaar (Seeking Forgiveness)

“Say, O [Muhammad], ‘I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him (be steadfast) and seek His forgiveness.’ And woe to those who associate others with Allah.” (Qur’an, Surah Fussilat, 41:6)

The verse informs us we are going to try to be steadfast, but at times we may encounter shortcomings. So, Istighfar (seeking forgiveness) is essential in the process of steadfastness and fulfilling our proclamation of faith.

Anas bin Malik reports the Prophet (sas) said: “The belief of a servant will not be steadfast until his heart becomes steadfast, and his heart will not become steadfast until his tongue becomes steadfast”. (Imam Ahmad)

Having Istiqamah May Require Opposing Societal Norms & Culture

Having Istiqamah, steadfastness in obeying Allah, may require one to differentiate and not practice the incorrect customs, traditions, and cultural practices of the people. Due to this, the Prophet(s) said, “Be steadfast (in your actions) and do not count (your good actions, which may cause you to limit them). And know that the best of your actions is the Prayer, and none except the Believer takes care to maintain his wudu”.

It was said, “al-Istiqamah is a trait such that with it all the good qualities are perfected, and without it all are disfigured.” Al-Wasiti (rh).

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The Fundamental principles of the religion

Hadith 23: Hastening to Do Good

On the authority of Abu Malik al-Harith bin Asim al-Ashari (may Allah be pleased with him) who said: The Messenger of Allah (peace be upon him) said:

“Purity is half of Iman. Alhamdulillah (praise be to Allah) fills the scales, and subhan-Allah (how far from imperfection is Allah) and Alhamdulillah (praise be to Allah) fill that which is between heaven and earth. And the Salah (prayer) is a light, and charity is a proof, and patience is illumination, and the Qur’an is a proof either for you or against you. Every person starts his day as a vendor of his soul, either freeing it or bringing about its ruin.”


Commentary Summary

This Hadith encompasses fundamental principles of the religion. The Hadith shows the importance of performing good deeds in Islam, through which every Muslim can free himself from the punishment of Allah (swt) in the Hereafter. This includes freeing oneself from servitude to anything other than Allah (swt).

Purification is Half of Iman (faith)

There are two ways to understand the meaning of “Purification is half of iman.” The first way to understand purification is in terms of physical cleanliness. Although Islam teaches cleanliness in all things, our homes and masajid are not always a reflection of this. We should strive for cleanliness in all things, whether it is keeping our homes clean or our masjids orderly.

The word iman is also used to mean prayer, which reflects the importance of prayer as the foundation for iman (faith). Prayer is the distinguishing factor between belief and disbelief. When one goes to pray, they must first make wudu (abolution). Therefore, the second way to understand the concept of purification is that it is half of the prayer. A physical act of purification enables us to prepare for prayer externally and internally.

The Significance of Dhikr (remembrance) of Allah

Dhikr is the remembrance of God, often expressed through phrases such as “Al-Hamdulillah” (praise be to God) and “Subhanallah” (glory be to God). The hadith mentions that Al-Hamdulillah fills the mizan (scales), and the phrase “Subhanallah wa bihamdi” (exalted be Allah and to Him belongs all praise) fills the space between the heavens and the earth. The hadith shows the importance, greatness, and significance of dhikr for every Muslim. For example, merely reciting one phrase such as Subhanallah gives a reward that fills the heavens!

Al-Haithamy, one of the great Muslim scholars, stated that the full reward of reciting dhikr will be given to the person who recites these phrases while thinking of their meaning and submitting to their implication.

Salah (prayer) is a Light

The Prophet (sas) said Prayer is a light by which we are guided spiritually. Knowing right and wrong is half the struggle, but the real struggle lies in the action of doing that which is right. Prayer is something that disciplines us spiritually so that we are able to correctly follow that which is pleasing to Allah. That is why prayer is the light that guides us through our journey towards Allah (swt).

Sadaqah (charity) is a Proof

When one gives in charity, one is trusting in Allah’s promise that He will return the wealth in multifold. In a material sense, one may be losing money, but in a spiritual sense one is gaining reward. Allah (swt) says many times in the Quran that charity doesn’t diminish, but rather increases our wealth.

Charity is a burhan (proof) for the Muslim. The term burhan literally means ‘sunlight’ in Arabic. This linguistic definition is adding a depth of meaning to the definition of burhan as a proof; it is not just a proof, it is a shining and clear proof of one’s iman as a Muslim. Imam Ibn Rajab said that the reason why charity is an evidence of iman, is that people usually love wealth, and if they overcome this love of material things for the sake of Allah, this is a clear proof of their strong iman.

Sabr (patience) is a Shining Light

Patience is a shining, bright light that guides us in tough moments. It is always inspiring when we are around people who exercise patience in the face of adversity and difficulty.

Being patient requires a lot of internal effort and struggle. Overcoming impatience develops our self-control and accountability. Patience leads to self-control, which is the goal of al-sabr (patience).

The Qur’an is Either an Evidence For or Against You

Seeking knowledge is obligatory on every Muslim, and the core of all knowledge is the Quran. With knowledge comes responsibility. That is why the Prophet (sas) said that “The Qur’an is either evidence for or against you.” People who recite, learn and practice the Qur’an, become the people of Quran and the Quran will be a proof for them. However, on the Day of Judgment, the Quran will stand against those who never read or practiced it in their lives.

Every Day is a New Opportunity

We go out every day and Allah (swt) gives us life, energy and new opportunities to come closer to Him. Imam Ibn Rajab, while commenting on this meaning, said the person who struggles to worship Allah and obeys Him is the one who frees himself, while the person who indulges in sins is the one who destroys himself.

Every morning, when people go out of their homes, they are either gaining reward or suffering losses. If they work for Allah and obey Him, they are winners; but if they violate the rules of Allah and disobey Him, then they gain nothing but loss after loss.


This hadith guides us in how to gain great rewards in our lives and also how to save ourselves from Allah’s punishment. Practicing the acts of purification, dhikr, prayer, charity, and many other deeds are important ways to free oneself from the punishment of Allah.

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Be Mindful of Allah

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Hadith 19: Be Mindful of Allah and Allah will Protect You

Abu al-‘Abbas ‘Abdullah bin ‘Abbas(ra) reports:

“One day I was riding (a horse/camel) behind the Prophet, peace and blessings be upon him, when he said, 

‘Young man, I will teach you some words. Be mindful of God, and He will take care of you. Be mindful of Him, and you shall find Him at your side. If you ask, ask of God. If you need help, seek it from God. Know that if the whole world were to gather together in order to help you, they would not be able to help you except if God had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if God had written so. The pens have been lifted, and the pages are dry.’ ”

Related by Tirmidhi

Commentary Summary

Ibn Abbas was, at most, 13 years old when he was gifted these words of advice by Prophet Muhammad, peace be upon him. Imagine the impression this made on a teenager, who would grow up to be an ocean of knowledge and for whom the Prophet said the prayer, “Allah, give him understanding of the religion, and teach him to discern its meanings.” As we equip children with every means of success, we should not forget to imprint in their memory and hearts these powerful rules to live by.

In another narration, the Prophet says, “Be mindful of Allah, you shall find Him in front of you. Know Allah in times of prosperity so He will know you in times of hardship. Know that whatever passed you by could never have happened, and what happened could never have been avoided. Know that victory comes with patience, relief comes with affliction, and with hardship comes ease.”

Take Care of Your Relationship with Allah

“Be mindful of Allah, He will be mindful of you…” This hadith reveals core truths about the nature of our relationship with Allah. If you take care of your relationship with Him, He will take care of you. Whatever you need or desire, in the end it can only come from Him. This is not to say that we can never ask people for help, but we should understand that ultimately Allah is the source of all help that comes our way. The companions used to ask Allah for help in everything, large or small, even in getting salt for their food.

We sometimes get bogged down with the side issues in our religion: with definitions, fiqh issues, and the differences between us, while forgetting the essence of our relationship with the Creator. The Prophet captured this essence for Ibn Abbas and for all Muslims, and taught us that as long as we turn to Allah, we will be all right. In order to understand we must try it; it is one thing to read about it, and another to actually experience finding Allah at your side in moments of hardship.

The Prophet told us a story of three men who were caught in a storm and sought shelter in a cave. No sooner had they entered the cave than a massive boulder fell and blocked the only exit. The three men called upon Allah to help them, testifying to deeds they had done solely for the sake of Allah, and as each one told the story of their deed, the boulder shifted and they were able to escape. One lesson of this story is that if we are mindful and obedient to Allah in times of ease and enablement, He will be at our side when we are desperate.

Freedom Through Reliance on Allah

What transformation will take place when we internalize the guidance in this hadith: being mindful of Allah so that He takes care of us; seeking help only of Allah; and understanding that no good or harm, no matter how inevitable it seems, can befall us unless Allah wills? There is tremendous freedom from the hindrances of fear and loneliness when we rely only on Allah. Great acts of courage, patience and independence become possible, because the individual senses the company of Allah by his or her side. When Prophet Ibrahim was about to be burned alive after destroying the idols of his people, the angel Jibreel came to him and asked him, “Do you need help?” Ibrahim replied, “From you? No. As for Allah? Then yes!”

Moreover, the we know that whatever harm Allah has written for us is inevitable, because the “pens have been lifted and the pages have dried.” We can put our hearts and minds to rest, knowing that what is written will come to be no matter what, and Allah will be at our side.

Difficulty Lies Ahead

It is implied in the hadith that there will be challenges and trials for the believer. Perhaps it is in difficulty that the strength and power of the Prophet’s words shine brightest. Hardship is never meant to break us. Even in the darkest moments, there will be unexpected sources of coolness and ease, and always the hope of victory that comes with patience. Allah says in the Quran,

We shall certainly test you with fear and hunger, and loss of property, lives, and crops. But give good news to those who are steadfast. Those who say, when afflicted with a calamity, ‘We belong to God and to Him we shall return.’ These will be given blessings and mercy from their Lord, and it is they who are rightly guided.
(Al-Baqarah 2:155-157)

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