Does man reckon that he will be left without purpose?

When the purpose for which humanity was created ceases to exist

The Prophet, peace and blessings be upon him, prophecied that the world would not come to an end until religious knowledge was raised and great ignorance descends.

He prophecied that consumption of alcohol and mind altering substances would become widespread.

He prophecied that fornication, adultery and sexually deviancy would become the norm.

He prophecied that unlawful killing would greatly increase! 

Islam guarantees humanity's well-being in this world and the hereafter. This purpose is realized through the protection and preservation of five major objectives i.e. Religion, lineage, mind, wealth and person.

The more and more people neglect and turn away from the true religion of Allah the more and more these objectives are lost. 

Before this world comes to an end these objectives will be lost entirely and immorality so general and widespread that the purpose in which Allah created the world will cease to exist. 

"Does man reckon that he will be left without purpose (be left without being enjoined to do good and forbidden from evil)?" 75/36

When humanity reaches this deplorable state this world will come to an end and the Day of Resurrection will be established upon the most evilest of the creation. 

Anas ibn Malik reported that the messenger of Allah said; 

"From the signs of the Hour is the raising of knowledge, the descending of ignorance, the widespread consumption of alcohol and  widespread fornication and adultery." 

Agreed upon

Abdullah ibn Masōd and Abu Moosa reported that the messenger of Allah said;

"There will be days before the last Hour wherein knowledge will be raised and ignorance will descend and haraj be widespread and haraj is killing!"

Agreed upon

Compiled by Shakir McGill al Kanadi (via FB) 

Beneficial Du'a from the Sunnah for times of poverty

قال الإمام الطبراني رحمه الله في معجمه الكبير :

حَدَّثَنَا عَبْدَانُ بن أَحْمَدَ، حَدَّثَنَا مُحَمَّدُ بن زِيَادٍ الْبُرْجُمِيُّ، حَدَّثَنَا عُبَيْدُ اللَّهِ بن مُوسَى، حَدَّثَنَا مِسْعَرٌ، عَنْ زُبَيْدٍ، عَنْ مُرَّةَ، عَنْ عَبْدِ اللَّهِ، قَالَ: ضَافَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَرْسَلَ إِلَى أَزْوَاجِهِ يَبْتَغِي عِنْدَهُنَّ طَعَامًا، فَلَمْ يَجِدْ عِنْدَ وَاحِدَةٍ مِنْهُنَّ، فَقَالَ:اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ وَرَحْمَتِكَ، فَإِنَّهُ لا يَمْلِكُهَا إِلا أَنْتَ، فَأُهْدِيَتْ إِلَيْهِ شَاةٌ مَصْلِيَّةٌ، فَقَالَ:هَذِهِ مِنْ فَضْلِ اللَّهِ، وَنَحْنُ نَنْتَظِرُ الرَّحْمَةَ.

From Murra, from Abdullah Ibn Mas’ud (he said), “The Messenger of Allah got a visitor one day. He sent a man to his wives to check whether one of them have some food to serve, but in fact none of his wives got a food that could be served to his guest. Then the Prophet recited a du’a, which means, “O Allah, I beg from You some of Your bounty and Your mercy, because indeed, none has it but You.”

Not long after that, he got a roasted mutton. Then the Prophet commented, “This is a part of His bounty. We are waiting for His mercy.”

This hadith was narrated by Abu Nu’aim in his work “al Hilyah” and Thabrani in “al Mu’jam al Kabir”.

Al Haitami said, “It is narrated by Tabrani and the narrators are the narrators of the valid book, beside Muhammad Ibn Ziyad al Burjumi and he is a trusted narrator.” Al Albani in “Silsilah Sahihah”, hadith no 1543, said, “According to me, the narration is valid.” In his other work, “Sahih al Jami'”, hadith no 1278, Al Albani also commented. “It is valid.”

In “al Mushannaf”, Ibn Abi Syaiba gave a chapter title for this hadith with the words:

الرَّجُلُ يُصِيبُهُ الْجُوعُ أَوْ يَضِيقُ عَلَيْهِ الرِّزْقُ مَا يَدْعُو بِهِ .

“When someone is starving or enduring a hardship in earning his living, this supplication is what he should say.”

Yaqub orders Yusuf to hide His Vision to avoid Shaytan's Plots

Allah tells:

 قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُوْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُواْ لَكَ كَيْدًا إِنَّ الشَّيْطَانَ لِلِنسَانِ عَدُوٌّ مُّبِينٌ 

 He (the father) said:

"O my son! Relate not your vision to your brothers, lest they should arrange a plot against you. Verily, Shaytan is to man an open enemy!" 

 Allah narrates the reply Yaqub gave his son Yusuf when he narrated to him the vision that he saw, which indicated that his brothers would be under his authority. 

They would be subjugated to Yusuf's authority to such an extent that they would prostrate before him in respect, honor and appreciation. 

Yaqub feared that if Yusuf narrated his vision to any of his brothers, they would envy him and conspire evil plots against him. 

This is why Yaqub said to Yusuf,

 لَا تَقْصُصْ رُوْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُواْ لَكَ كَيْدًا 

 (Relate not your vision to your brothers, lest they should arrange a plot against you). 

 This Ayah means, "They might arrange a plot against you that causes your demise." 

 In the Sunnah, there is a confirmed Hadith that states, 

 إِذَا رَأَى أَحَدُكُمْ مَا يُحِبُّ فَلْيُحَدِّثْ بِهِ وَإِذَا رَأَى مَا يَكْرَهُ فَلْيَتَحَوَّلْ إِلَى جَنْبِهِ الاْخَرِ وَلْيَتْفُلْ عَنْ يَسَارِهِ ثَلَثًا وَلْيَسْتَعِذْ بِاللهِ مِنْ شَرِّهَا وَلَا يُحَدِّثْ بِهَا أَحَدًا فَإِنَّهَا لَنْ تَضُرَّه 

 If any of you saw a vision that he likes, let him narrate it. If he saw a dream that he dislikes, let him turn on his other side, blow to his left thrice, seek refuge with Allah from its evil and not tell it to anyone. Verily, it will not harm him in this case. 

 In another Hadith that Imam Ahmad and collectors of the Sunan collected, Mu`awiyah bin Haydah Al-Qushayri said that the Messenger of Allah said,

 الرُّوْيَا عَلَى رِجْلِ طَايِرٍ مَا لَمْ تُعْبَرْ فَإِذَا عُبِرَتْ وَقَعَت 

 The dream is tied to a bird's leg, as long as it is not interpreted. If it is interpreted, it comes true. Therefore, one should hide the prospects or the coming of a bounty until it comes into existence and becomes known. 

 The Prophet said, 

 اسْتَعِينُوا عَلَى قَضَاءِ الْحَوَايِجِ بِكِتْمَانِهَا فَإِنَّ كُلَّ ذِي نِعْمَةٍ مَحْسُود 

 Earn help for fulfilling needs by being discrete, for every owner of a blessing is envied 

 Yusuf 12:5 English - Tafsir ibn Kathir

Urban Du'aat Dialogue Ep 3 with Abu Yusuf Khaleefah

Ibn Katheer's Tafsir of Surah Al Hujurat, Ayat 13: O mankind! We have created you from a male and a female, and made you into nations and tribes...

Al-Hujurat 49:13

English - Mohsin Khan/Taqi-ud-Din al-Hilali

O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious - see V. 2:2). Verily, Allah is All-Knowing, All-Aware.

English - Tafsir ibn kathir

All of Mankind are the Children of `Adam and Hawwa' 

Allah the Exalted declares to mankind that He has created them all from a single person, Adam, and from that person He created his mate, Hawwa. From their offspring He made nations, comprised of tribe, which include sub tribes of all sizes.

It was also said that `nations refers to non-Arabs, while `tribes refers to Arabs.

Various statements about this were collected in an individual introduction from the book, Al-Inbah, by Abu Amr Ibn Abdul-Barr, and from the book, Al-Qasad wal-Amam fi Ma`rifah Ansab Al-Arab wal-`Ajam. Therefore, all people are the descendants of Adam and Hawwa' and share this honor equally.

The only difference between them is in the religion that revolves around their obedience to Allah the Exalted and their following of His Messenger.

After He forbade backbiting and belittling other people, alerting mankind that they are all equal in their humanity.

Allah said,

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَايِلَ لِتَعَارَفُوا

O mankind!

We have created you from a male and a female, and made you into nations and tribes that you may know one another.

so that they get to know each other by their nation or tribe.

Mujahid said that Allah's statement, 

لِتَعَارَفُوا

 (that you may know one another), refers to one's saying,

"So-and-so the son of so-and-so, from the tribe of so-and-so."

Sufyan Ath-Thawri said,

"The Himyar (who resided in Yemen) dealt with each other according to their provinces, while the Arabs in the Hijaz (Western Arabia) dealt with each other according to their tribes."

Honor is earned through Taqwa of Allah 

Allah the Exalted said,

 

إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ

Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa.

meaning, `you earn honor with Allah the Exalted on account of Taqwa, not family lineage.'

There are many Hadiths from the Prophet that support this meaning.

Al-Bukhari narrated that Abu Hurayrah said,

"Some people asked the Prophet, `Who is the most honorable among people?'

He replied,

أَكْرَمُهُمْ عِنْدَ اللهِ أَتْقَاهُم

The most honorable among them with Allah is the one who has the most Taqwa.

They said, `We did not ask you about this.'

He said,

فَأَكْرَمُ النَّاسِ يُوسُفُ نَبِيُّ اللهِ ابْنُ نَبِيِّ اللهِ ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيلِ الله

Then the most honorable person is Yusuf, Allah's Prophet, the son of Allah's Prophet, the son of Allah's Prophet, the son of Allah's Khalil.

They said, `We did not ask you about this.'

He said,

فَعَنْ مَعَادِنِ الْعَرَبِ تَسْأَلُونِّي

Then you want to ask me about the Arab lineage?

They said, `Yes.'

He said,

فَخِيَارُكُمْ فِي الْجَاهِلِيَّةِ خِيَارُكُمْ فِي الاِْسْلَمِ إِذَا فَقُهُوا

Those among you who were best in Jahiliyyah, are the best among you in Islam, if they attain religious understanding."

Al-Bukhari collected this Hadith in several places of his Sahih, An-Nasa'i did as well in the Tafsir section of his Sunan.

Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,

إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُم

Verily, Allah does not look at your shapes or wealth, but he looks at your hearts and actions.

Ibn Majah also collected this Hadith.

Ibn Abi Hatim recorded that Abdullah bin Umar said,

"On the day Makkah was conquered, the Messenger of Allah performed Tawaf around the Ka`bah while riding his camel, Al-Qaswa', and was touching the corners with a stick he had in his hand. He did not find a place in the Masjid where his camel could sit and had to dismount on men's hands. He led his camel to the bottom of the valley, where he had her sit down. The Messenger of Allah later gave a speech while riding Al-Qaswa' and said, after thanking Allah the Exalted and praising Him as He should be praised,

يَا أَيُّهَا النَّاسُ إِنَّ اللهَ تَعَالَى قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَتَعَظُّمَهَا بِأبَايِهَا فَالنَّاسُ رَجُلَانِ رَجُلٌ بَرٌّ تَقِيٌّ كَرِيمٌ عَلَى اللهِ تَعَالَى وَرَجُلٌ فَاجِرٌ شَقِيٌّ هَيِّنٌ عَلَى اللهِ تَعَالَى إِنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ 

O people!

Allah the Exalted has removed from you the slogans of Jahiliyyah and its tradition of honoring forefathers.

Men are of two types, a man who is righteous, fearful of Allah and honorable to Allah, or a man who is vicious, miserable and little to Allah the Exalted.

Verily, Allah the Exalted and Most Honored said,

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَايِلَ لِتَعَارَفُوا

 

إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ

 

إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

(O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware.)

The Prophet said,

أَقُولُ قَوْلِي هذَا وَأَسْتَغْفِرُ اللهَ لِي وَلَكُم

I say this and invoke Allah for forgiveness for me and for you."

This was recorded by `Abd bin Humayd.

Allah the Exalted said,

إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

 

 

Verily, Allah is All-Knowing, All-Aware.

means, `He is All-Knowing of you and All-Aware of all of your affairs.'

Allah guides whom He wills, misguides whom He wills, grants mercy to whom He wills, torments whom He wills, elevates whom He wills above whom He wills. He is the All-Wise, the All-Knowing, the All-Aware in all this.

Several scholars relied on this honorable Ayah and the honorable Hadiths we mentioned as evidence that compatibility in marriage is not a condition of marriage contracts. They said that the only condition required in this regard is the adherence to the religion, as in the statement of Allah, the Exalted, 

إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ

 (Verily, the most honorable of you with Allah is the one with the most Taqwa).

Tafseer: You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose...

Al-Mujadila 58:22

English - Tafsir ibn kathir

لَاا تَجِدُ قَوْمًا يُوْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاْاخِرِ يُوَادُّونَ

 

مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا ابَاءهُمْ أَوْ أَبْنَاءهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ

You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger, even though they were their fathers or their sons or their brothers or their kindred.

Meaning, do not befriend the deniers, even if they are among the closest relatives.

Allah said,

لااَّ يَتَّخِذِ الْمُوْمِنُونَ الْكَـفِرِينَ أَوْلِيَأءَ مِن دُونِ الْمُوْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَىْءٍ إِلَا أَن تَتَّقُواْ مِنْهُمْ تُقَـةً وَيُحَذِّرْكُمُ اللَّهُ نَفْسَهُ

Let not the believers take the disbelievers as friends instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself. (3:28),

and,

قُلْ إِن كَانَ ءَابَاوُكُمْ وَأَبْنَأوُكُمْ وَإِخْوَنُكُمْ وَأَزْوَجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَلٌ اقْتَرَفْتُمُوهَا وَتِجَـرَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَـكِنُ تَرْضَوْنَهَأ أَحَبَّ إِلَيْكُمْ مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ وَاللَّهُ لَا يَهْدِى الْقَوْمَ الْفَـسِقِينَ

Say:If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving hard and fighting in His cause, then wait until Allah brings about His decision (torment).

And Allah guides not the people who are the rebellious. (9:24)

Sa`id bin `Abdul-`Aziz and others said that this Ayah,

لَاا تَجِدُ قَوْمًا يُوْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاْاخِرِ 

You will not find any people who believe in Allah and the Last Day... 

was revealed in the case of Abu Ubaydah Amir bin Abdullah bin Al-Jarrah when he killed his disbelieving father, during the battle of Badr. This is why when Umar bin Al-Khattab placed the matter of Khilafah in the consultation of six men after him, he said; "If Abu Ubaydah were alive, I would have appointed him the Khalifah."

It was also said that the Ayah, 

وَلَوْ كَانُوا ابَاءهُمْ

 (even though they were their fathers), was revealed in the case of Abu Ubaydah, when he killed his father during the battle of Badr,

while the Ayah, 

أَوْ أَبْنَاءهُمْ

 (or their sons) was revealed in the case of Abu Bakr As-Siddiq when he intended to kill his (disbelieving) son, Abdur-Rahman, (during Badr),

while the Ayah, 

أَوْ إِخْوَانَهُمْ

 (or their brothers) was revealed about the case of Mus`ab bin `Umayr, who killed his brother, Ubayd bin Umayr, during Badr,

and that the Ayah, 

أَوْ عَشِيرَتَهُمْ

 (or their kindred) was revealed about the case of Umar, who killed one of his relatives during Badr, and also that this Ayah was revealed in the case of Hamzah, Ali and Ubaydah bin Al-Harith. They killed their close relatives Utbah, Shaybah and Al-Walid bin Utbah that day.

Allah knows best.

A similar matter is when Allah's Messenger consulted with his Companions about what should be done with the captives of Badr.

Abu Bakr As-Siddiq thought that they should accept ransom for them so the Muslims could use the money to strengthen themselves. He mentioned the fact that the captured were the cousins and the kindred, and that they might embrace Islam later on, by Allah's help.

Umar said,

"But I have a different opinion, O Allah's Messenger! Let me kill so-and-so, my relative, and let Ali kill Aqil (Ali's brother), and so-and-so kill so-and-so. Let us make it known to Allah that we have no mercy in our hearts for the idolators."

Allah said,

 

أُوْلَيِكَ كَتَبَ فِي قُلُوبِهِمُ الاِْيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ

For such He has written faith in their hearts, and strengthened them with Ruh from Himself.

means, those who have the quality of not befriending those who oppose Allah and His Messenger, even if they are their fathers or brothers, are those whom Allah has decreed faith, meaning, happiness, in their hearts and made faith dear to their hearts and happiness reside therein.

As-Suddi said that the Ayah, 

كَتَبَ فِي قُلُوبِهِمُ الاِْيمَانَ

 (He has written faith in their hearts), means,

"He has placed faith in their hearts."

Ibn Abbas said that, 

وَأَيَّدَهُم بِرُوحٍ مِّنْهُ

 (and strengthened them with Ruh from Himself), means,

"He gave them strengths."

Allah's statement,

 

وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الاَْنْهَارُ خَالِدِينَ فِيهَا

 

رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ

And He will admit them to Gardens under which rivers flow, to dwell therein. Allah is well pleased with them, and they are well pleased with Him.

was explained several times before.

Allah's statement,

 

رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ

Allah is well pleased with them, and they are well pleased with Him.

contains a beautiful secret. When the believers became enraged against their relatives and kindred in Allah's cause, He compensated them by being pleased with them and making them pleased with Him from what He has granted them of eternal delight, ultimate victory and encompassing favor.

Allah's statement,

 

أُوْلَيِكَ حِزْبُ اللَّهِ

 

أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

 

 

They are the party of Allah. Verily, the party of Allah will be the successful.

indicates that they are the party of Allah, meaning, His servants who are worthy of earning His honor.

Allah's statement, 

أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

 (Verily, the party of Allah will be the successful), asserts their success, happiness and triumph in this life and the Hereafter, in contrast to those, who are the party of the devil, 

أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ

 (Verily, the party of Shaytan will be the losers!)

Shaytan disowns His Followers on the Day of Resurrection

 

Allah tells:

وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الَامْرُ

And Shaytan will say when the matter has been decided:

Allah narrates to us what Iblis will say to his followers after Allah finishes with the judgement between His servants, sending the believers to the gardens of Paradise and the disbelievers to the lows (of the Fire).

Iblis, may Allah curse him, will stand and address the latter, in order to add depression to their depression, sorrow to their sorrow and grief to their grief.

He will declare,

إِنَّ اللّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ

`Verily, Allah promised you a promise of truth.

by the words of His Messengers that if you follow them, you will gain safety and deliverance. Truly, Allah's promise was true and correct news, while I promised you then betrayed you.'

وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ

And I too promised you, but I betrayed you.

Allah said in another Ayah,

يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمْ الشَّيْطَـنُ إِلاَّ غُرُوراً

He (Shaytan) makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions. (4:120)

وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ

I had no authority over you,
Shaytan will say, `I had no proof for what I called you to, nor evidence for what I promised you,

إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي

except that I called you, and you responded to me.

even though the Messengers establish the proof and unequivocal evidences against you and affirmed the truth of what they were sent to you with. But you disobeyed the Messengers and ended up earning this fate,

فَلَ تَلُومُونِي

So blame me not, (today),

وَلُومُواْ أَنفُسَكُم

but blame yourselves,

because it is your fault for defying the proofs and following me in the falsehood that I called you to.'
Shaytan will say next,

مَّا أَنَاْ بِمُصْرِخِكُمْ

I cannot help you,

I cannot benefit, save, or deliver you from what you are suffering,

وَمَا أَنتُمْ بِمُصْرِخِيَّ

nor can you help me.

nor can you save me and deliver me from the torment and punishment I am suffering,

إِنِّي كَفَرْتُ بِمَأ أَشْرَكْتُمُونِ مِن قَبْلُ

I deny your former act of associating me (Shaytan) as a partner with Allah.

or because you associated me with Allah before,' according to Qatadah.

Ibn Jarir commented;

"I deny being a partner with Allah, the Exalted and Most Honored."

This opinion is the most plausible, for Allah said in other Ayat,

وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَأيِهِمْ غَـفِلُونَ

وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَاءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ

And who is more astray than one who calls on others besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them!

And when mankind are gathered, they will become their enemies and will deny their worshipping. (46:5-6)

and,

كَلَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً

Nay, but they (the so-called gods) will deny their worship of them, and become opponents to them. (19:82)

Allah said next,

إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ



Verily, there is a painful torment for the wrongdoers."

إِنَّ الظَّالِمِينَ
(Verily, the wrongdoers),

who deviate from truth and follow falsehood, will earn a painful torment.

It appears that this part of the Ayah narrates the speech that Shaytan will deliver to the people of the Fire after they enter it, as we stated.

Amir Ash-Sha`bi said,

"On the Day of Resurrection, two speakers will address the people. Allah the Exalted will say to `Isa, son of Maryam,

أَءَنتَ قُلتَ لِلنَّاسِ اتَّخِذُونِى وَأُمِّىَ إِلَـهَيْنِ مِن دُونِ اللَّهِ

Did you say unto men:"Worship me and my mother as two gods besides Allah!" (5:116)

until,

قَالَ اللَّهُ هَـذَا يَوْمُ يَنفَعُ الصَّـدِقِينَ صِدْقُهُمْ

Allah will say:"This is a Day on which the truthful will profit from their truth." (5:119)
Shaytan, may Allah curse him, will stand and address the people,

وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي

I had no authority over you except that I called you, and you responded to me.

Allah after mentioning the final destination of the miserable ones, who earned the disgrace and torment and having to listen to Shaytan address them, then He mentioned the final destination of the happy ones. 

Tafsir Ibn Kathir 14:22

Ten Ways To Be Patient During A Calamity

By Ibnul Qayyim rahimahullah 

-Taken from Tariq al-Hijratayn-

FlRST: Recognize the reward and compensation for patience.

SECOND: Know that calamities are atonement for sins and they wipe them away.

THIRD: Know that this calamity is from the preordained decree. 

It has been written in the Mother of the Book before the calamity was created, so it is inevitable that it would occur. 

Thus, despondency will only increase the calamity.

FOURTH: Understand the right Allah has over you during this calamity.

It is obligatory to be patient, and there is no difference of opinion in this. 

Some scholars say it is obligatory to be patient and pleased. 

Thus, the person is commanded to perform the rights of Allah and worship Him during this calamity. 

This is a necessity, and if you do not do so, the calamity is multiplied.

FIFTH: Understand that this calamity is a result of your sins. 

As Allah the Exalted said (what means) :

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. 

[Surah ash-Shurah 42:30 ] 

This is general for all calamities, subtle and apparent.

Thus, you should busy yourself with seeking forgiveness, as this is the greatest way to repel this calamity. 

Ali bin Abi Talib said: 

No calamity is ever sent down except due to sin, and it is only lifted by way of repentance. 

SIXTH: Know that Allah is pleased with this calamity and has selected it for you, and servitude to Allah necessitates that the slave is pleased with whatever his Master is pleased with for him. 

If the person is unable to attain the level of being pleased with this calamity, it is due to his weakness; thus, he moves to the lower level, which is to be patient with the calamity. 

If he is unable to be patient with the calamity, he moves to the level of oppression and transgression. 

SEVENTH: Know that this calamity is a beneficial medicine given to the person from at-Tabib, who has full knowledge of what will benefit the person and is Most Merciful towards him. 

Therefore, be patient and swallow your dose of medicine, and don't vomit the medicine with anger and complaints, thus losing the benefit. 

EIGHTH : Know that at the end of this medicine there is healing, curing, well-being and the removal of the pain which could only be removed by this medicine. 

Thus, when you find yourself hating this illness and its bitterness, look at the good results and after-effects. 

Allah the Exalted said (what means):

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows, but you do not know.

[Surah al-Baqarah 2:216]

And Allah the Exalted said (what means):

It may be that you dislike a thing and Allah brings through it a great deal of good.

[Surah an-Nisa' 4:19] 

NINTH: Know that this calamity did not come to destroy you or kill you. 

It only came to test your patience. 

At this point, it will be made clear if the person can become a friend of Allah and from His party or not. 

If he is firm, he will be selected and bestowed with nobility and dressed in the garment of virtue. He will become one of Allah’s friends and helpers. 

But if he turns on his face and falls back on his heels, then he is driven away and neglected, and his calamity is multiplied, and he doesn’t realize at the moment that his calamity has been multiplied and increased. 

But after this calamity is over, he will realize his adversity became many calamities.

Similarly, the patient person will come to know that his adversity became many blessings. 

The only difference between the levels of the impatient person and the patient person is showing patience for an hour, and the heart’s valor during that hour. 

It is inevitable that the calamity will leave both of them, but it will leave the patient person with nobility, while it will leave the impatient one with bereavement.

This is the decree of the All-Mighty, the All-Wise, and Allah’s virtue that He gives to whomever He wills. And Allah is the Possessor of great virtue.

TENTH: Know that Allah will cultivate His slave upon ease and hardship, favors and trials. 

Thus, He will bring servitude from him in every situation. 

Allah’s slave, in the true sense of the word, is the person who has servitude to Allah throughout his varying circumstances. 

As for the person who is only a slave to Allah during the good times:

He who worships Allah as it were, upon the very edge (i.e., in doubt); if good befalls him, he is content therewith, but if a trial befalls him, he turns back on his face.

[Surah al-Hajj 22:11]

This person is not from His slaves whom He has chosen for His servitude. 

Certainly, the faith that is firm during adversity and ease is the beneficial faith. 

As for faith that is only present during times of ease, this faith will not elevate the person to the status of the believers. 

Only faith during hardship and ease will elevate the person to this level. 

Adversity are the bellows for the slave and the touchstone for his faith. 

He either comes out like raw, red metal, or he comes out pure, or he comes out mixed with gold and copper. 

His calamity will continue until he removes the copper from the gold and only pure gold remains. 

If the slave knows that Allah’s favor upon him during the adversity is not less than Allah’s favor upon him during [his time of] well-being, he will busy his heart and tongue with gratitude towards Allah.

"O Allah, help me to remember You, give thanks to You, and worship You properly." 

Sahih Abi Dawud 1362

And how could he not thank the One who removed the impurities from him and made him pure?!

These means will assist the person upon patience during calamities. If this (his patience during calamities) becomes strong, it will result in being pleased with the trial and thanking Allah for it. 

We ask Allah from His favors to cover us with well-being, and we ask Him not to expose us through adversity.

100 Pieces of Advice from Ibnul Qayyim rahimahullah pgs. 21-25

Benefit: Who is the Best of The Ummah? Abu Bakr or Essa?

Benefit: Doing Without the Pleasures of this World

Gatherings During the Time of Ibnul Jawzi rahimahullah

Benefit: How to Respond to Shaytanic Whispers Regarding the Answer to Your Du'a

Tafsir of Imaam As-Sadi (rahimahullah) on Surah Al-Baqarah 2:153

Tafsir of Imaam As-Sadi (rahimahullah) on Surah Al-Baqarah 2:153

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ 

O you who believe! Seek help in patience and As-Salat (the prayer). Truly! Allah is with As-Sabirin (the patient ones, etc.).

Imaam As Sadi rahimahullah comments: 

Here  Allah  (سبحانه و تعالى)  commands  the  believers  to  seek  help  in  their religious  and worldly  affairs  {through  patience  and  prayer} .  

Patience means  controlling  oneself  in  the  face  of  that  which  one  dislikes.  

That is  of  three  types:  patience  in  obedience  to  Allah,  so  that  you  will  do it;  patience  in refraining  from  disobedience  to  Allah,  so  that  you  will not  do  it;  and patience  in  accepting  the  decree  of Allah  when  it  is  hard, so  that  you  will  not  resent  it.  

Patience  is  a  great  help  in all  matters, and  there  is  no  way  for  one  who  is  not  patient  to  achieve  his  goals, especially  with  regard  to  acts  of  worship  that  are  difficult  and are  to be  done  regularly,  because they  require  a  great  deal  of  patience  to bear  the  hardship  involved.  

If the  one  who  does  these  acts  of  worship adheres  to  patience,  he  will attain  success,  but  if  he  is  deterred  by difficulty  and  hardship,  and  does  not  have  the  patience  to  persist  in these  acts  of  worship,  he  will  not  achieve anything,  and  he  will  be deprived.  

Similarly,  the  sin  for  which  one  has  a  strong  inclination and which  is  within  one’s means  is  something  that  cannot  be  resisted except  by  means  of  great  patience,  resisting  one’s  inclination  for  the sake  of  Allah (سبحانه و تعالى)  and by  seeking  Allah’s  help  to  protect  one from it,  for  it is  one  of  the  greatest  temptations  and  is  also  a  very  difficult test,  especially  if  it  is  ongoing.  

In  such  cases  willpower  and physical strength  grow  weak,  and  it  may  lead  to  resentment,  unless  one  resists it  by  means  of  patience  for  the  sake  of  Allah  and  puts  one’s  trust  in Him,  turning  to  Him  and  expressing  one’s  constant  need  for  His  help. 

Therefore  we  know  that  patience  is  something  that  people  need;  in fact  they  are  in  desperate  need  of  it  in  all  situations.  

Hence  Allah  has enjoined  it  and  tells  us  that  He  is  {with  those  who  are patient}  that is,  He  is  with  those  for  whom  patience  is  second  nature.  He  is  with them  in the  sense  of  helping  and  guiding  them,  thus  hardships  and difficulties  become  easy  for  them,  they  become  able  to  cope  with  any serious  matter  and  nothing  is  difficult  for  them.  

This  kind  of  ‘being with’  is  indicative  of  Allah’s  love,  help,  support  and  closeness,  and it  is  a great  privilege  that  is  bestowed  upon  those  who  are  patient.  

If those  who  are  patient  did  not  have  any  virtue  other  than the  fact  that Allah  is  with  them,  that  would  be  sufficient honour for  them.  

As  for ‘being  with’ in a general  sense,  it  means  that  Allah  is  with  us  by  His knowledge  and  power, as Allah  (سبحانه و تعالى)  says: 

{...He  is  with  you  wherever  you  may be...} 

(al-Hadeed 57:  4) 

This  is  general  in  meaning and  applies  to  everyone. Allah  enjoins  seeking  help  through  prayer  because  prayer  is the  foundation  of  the  faith  and the  light  of  the believers;  it  is the connection  between  the  slave  and  his  Lord.  

If  a  person’s  prayer  is complete,  including every  obligatory  and  sunnah  action,  and it  is  done with  the  presence  of  mind  that  is  its  essence,  when  the  individual begins  to  pray,  feeling  that  he  is  indeed  standing  before  his  Lord, standing  like  a well-disciplined  slave,  focusing  on  everything  that he  says  and  does,  fully  immersed  in  conversing  with  his  Lord  and calling  upon  Him,  then  this  prayer  is  most  certainly  one  of  the greatest  helps  in  all one’s  affairs.  

Prayer  restrains  one  from  shameful and  evil  acts,  because  this  focus  in  prayer  will  lead  him  to  comply with  the  commands  of  his  Lord  and  heed  His  prohibitions.  

This  is the prayer  through  which  Allah  has  enjoined  us  to  seek  help  in  all our  affairs.

Tafsir As-Sadi volume 1 pgs. 180-181 iiph edition

Benefit: Jannah vs. The Dunya

Benefit: These are True Men (Rijal Haqq)

Severe Consequences...

Those who enjoy sins...

Death Is the Best Admonisher

One of the most interesting things is the awakening a person experiences while on his deathbed. At that stage he becomes very alert and frustrated on a level that is beyond imagination; he starts regretting his past and wishing that his death is postponed to make up for what he missed and to make sincere repentance for he is certain of his death, so his remorse almost kills him even before he is dead.

If this state of attentiveness and awakening occurred while a person is enjoying youth and health, then he would have achieved all the objectives of righteous actions.

An intelligent person should nevertheless, envision the moment of his death and then act accordingly. If he is unable to envision the moment as it is in reality, he should (at least) imagine it as per his level of awakening for it will surely repel blameworthy desires and entice praiseworthy endeavours.

As for those who always thinks about the moment of death, they will become captive to it just like the case of Habib Al-'Ajml who used to sav to his wife every morning, ‘If I were to die today, then let so and so wash me, and so and so carry me [to my grave].’

A man told Ma'ruf Al-KarkhI, ‘I am willing to lead you in the Dhuhr [prayer], but I may not be able to do so in the ‘Asr [prayer].’ So Ma'ruf replied, ‘What makes you certain that you will live until ‘Asr [prayer]? I seek refuge with Allah from having such high hopes (tulal-aml)’

A man degraded another man behind his back in Ma'rufs presence, so he said to the man: ‘Remember the cotton that they will put on your eyes (when preparing you for burial)!’

[Captured Thoughts: Imâm Ibn al Jawzi, Chapter 99, Page 368-369]

Dispute between the Soul and the Body

It is narrated by Ibn Mandah and others that Ibn 'Abbaas (رضي الله عنه) said, 

'The dispute among created beings on the Day of Judgement will continue until the soul and the body dispute. 

The soul will say to the body: 

"You did evil things!" 

and the body will say to the soul: 

"You told me to do that! " 

Then Allah will send an angel to judge between them. 

He will say: 

"You two are like a paralyzed man and a blind man who entered a garden. The paralyzed man saw fruits hanging there and said to the blind man, 'I can see fruit but I cannot reach it.' The blind man said, 'I can reach it but I cannot see it.' The paralyzed man said, 'Come and lift me up so that I can pick it.' So he lifted him up so that he could pick it; he carried him and he told him where he wanted him to go so that he could pick the fruit." 

The angel will say: 

"So which of them should be punished?" 

They will say: "Both of them." 

He (the angel) will say: 

"The same applies to you two."

Majmoo' Fataawa of

Shaykh al-Islam Ibn Taymiyyah, 4/222

Benefit: Comforting Words From One of Our Salaf