Hasan Al-Basri said: “Son of Adam you are only made up of days. Every time a day passes so does a part of your life.”[1]
Life lessons from this Subject:
Imam Al-Basri’s speech teaches us that we really don’t have a lot of time and that we mustn’t be tricked into thinking we do.
This narration tells us that we are running out of time in the life of this world with every second that passes.
This narration refutes the capitalistic approach towards time. They say :”Time is money.” Their focus on time is how much you make per hour, per year a day , and so forth.
Allah created time. He swears, by the Time: Asr and Fajr, the Sun, the Moon, the Night, and the Day. This shows their significance and their value of importance.
The wisdom found in these words inform us that with every hour, minute and second to pass we are older in age, and closer to death.
The insight mentioned in the words of Imam Hasan reiterates the fact time is the origin of a man’s life. Allah (تعالى)said:And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you; and He has made the night and the day, to be of service to you.[Ibrahim 33]
Allah connects times of worship to the time. He(تعالى) said: Verily, the prayer is enjoined on the believers at fixed hours.[An-Nisa’:103].Allah made prayers attached to certain time periods. Likewise, there are times throughout the day, the month, or the year when other acts of worship are more superior when performed therein compared to other parts of time. For example, remembering Allah after Fajr until sunrise is equal to that of Hajj, or Umrah. Dua on Wednesday between Thur and Asr is answered. Worship during Layatul Qadr is better than 1,000 months, and fasting on Arafat expiates sins, etc.
These words of insight from Hasan Al-Basri teach us that tomorrow isn’t guaranteed.
Hasan Al-Basri said: Today is a guest and when it departs it either praises you or criticizes you.” Accordingly, make the most of today!
These words coach us to make short-term goals in life. Abdullah ibn Mas’ud said: I hate a man to see a man living meaninglessly. He’s not working towards attaining anything in this world, or anything of the hereafter.”[2]
The language Hasan Al-Basri conveys in these words shows the stupidity of those who celebrate birthdays. People celebrate birthdays with total heedlessness to the day they are going to die.
This statement urges us to be charitable every day we live. The Messenger of Allah (peace and blessings of Allah be upon him) said, “Every joint of a person must perform a charity each day that the sun rises: to judge justly between two people is a charity. To help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is a charity. And the good word is a charity. And every step that you take towards the prayer is a charity, and removing a harmful object from the road is a charity.[3]
Hasan Al-Basri said: “The Life of this World is 3 days. There’s yesterday which is gone and everything in it. Then there is tomorrow, and there is a chance that you won’t live to see it , and then there is today and it’s yours , so work in it.”[1]
Lessons from this narration:
These words teach us to place an importance in living in the present, yet at the same time preparing for tomorrow, by doing things today. Whatever you can do today that’s positive, do it!
This narration molds us to have acceptance of our past, to embrace change and to focus on the present.
This Athar aids our faith to avoid resorting to fortune-tellers and reading horoscopes. Allah (تعالى)said: “None in the heavens and the earth knows the Ghaib (unseen) except Allah.[2]Aisha (رضي الله عنها) said: “Whoever tells you that he knows what will happen tomorrow is lying.” Then she recited, “No person knows what he will earn tomorrow.” [3]
The words, “There’s yesterday which is gone and everything in it..” that is concluded by, “and then there is today and it’s yours , so work in it.”, highlights the importance of knowing that your past doesn’t always define who you are.
These words teach us how to value our time. Abdullah ibn Munazil said: “Whoever preoccupies himself with the past and the future wastes his time.”[4]
Hasan Al-Basri’s words, “and then there is today and it’s yours, so work in it.” inspire us to be grateful for today. Umar ibn Thar said: “Everyday a believer lives is a reward.”[5]
These words encourage us to do good deeds today for tomorrow when we meet our Lord. This is similar to the statement of the Most High. “And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do .[Al-Hashr:18].
These words lead us to repent for what we’ve done in the past.” There’s yesterday which has gone and everything in it…” Hence, whatever wrong you did yesterday, you can fix it today by repenting to Allah.
Imam Hasan Al-Basri’s word call us to take account of our actions that we did. Umar ibn Khattab (may Allah be pleased with him) said,” Call yourself to account before Allah does. Weigh your deeds before Allah does. “[6]
This statement of Hasan Al-Basri teaches us to take advantage of our time and to avoid wasting it. The Prophet(ﷺ)said: The feet of the son of Adam shall not move from before his Lord on the Day of Judgement, until he is asked about five things: About his life and what he did with it…[7]
These words warn us from procrastination. We must make the most of the time we have right now. Don’t put off something you can do today for tomorrow. Abu Al-Jald Al-Basri said: Procrastination is a leading solider in Satan’s army.”[8]
The words in this statement, “Then there is tomorrow, and there is a chance that you won’t live to see it…” inform us that tomorrow isn’t promised to any of us. We must prepare for death today. Ad-Daqaq said: Whoever forgets about death will procrastinate repentance, stop being content with his subsistence, and will become lazy in his worship.”[9]
This statement trains us to not beat ourselves up regarding the past, as what is done is done, but we have today; consequently, we can begin it with a fresh start right now.
These words of Imam Hasan Al-Basri prepare us with an antidote for dealing the stress and anxiety of living in the past and worrying about the future. Some modern-day psychologists refer to today as the present calling it that as it is a gift from Allah the Most Merciful.
The text of these words leads us to set ourselves up to have a good ending in this life. Look at it like this, the past was once the present and the present will soon be the past, accordingly your future will be your present. In view of that, any good you are doing by teaching people about the Quran and the Sunnah as understood by the Salaf, writing books, giving charities will develop and spread as your legacy. The Messenger of Allah, (ﷺ), said, “Take advantage of five before five: your youth before your old age, your health before your illness, your riches before your poverty, your free time before your work, and your life before your death.”[10]
Hasan Al-Basri’s words inform us to be obedient to Allah and avoid shouldering the tension and fear of the future. In another statement Imam Al-Hasan said: “Son of Adam, do not burden the worry of a year over a day. Your day is sufficient for what is in it. If it is a year of your life, Allah will provide you with your provision, otherwise you will be among the poor. Hunting and asking for what you do not have.”[11]
Your Life hasn’t begun yet, you have Only One Shot at It
Your Life hasn’t begun yet, you have Only One Shot at It
بسم الله الرحمن الرحيم
قال الله (تعالى) يَقُولُ باليتني قَدَّمْتُ لِحَيَاتِي!(الفجر:24)
Allah (The Most High) said: “Alas! Would that I had sent forth (good deeds) for (this) my life!” (Al-Fajr:24)
Lessons from this verse:
This is one of the times where Allah mentions the word life without attaching it to the word (Dunya).
Nowhere in the Quran does Allah praise the life of this world, or speak about it with high regard.
Allah used ل which means for and not في which means in . Plainly put, Allah said (لحياتي and not في حياتي ) meaning: for my life, and not in my life.
Another evidence that ties into this is the statement of the Most wise : Verily, the home of the Hereafter, that is the life indeed (i.e. the eternal life that will never end),[ Al-Ankabut:64]
There are some scholars of Tafsir who say the meaning of , “For my life” refers to the life in the grave, which some people deny and doubt the resurrection. While the majority say it refers to the eternal life.[1] Even so, both don’t include the life of this world, which is ever vanishing day by day.
This verse teaches us the life that must be sought after and pursued is the eternal life as it’s the life of stability and permanence.
The Prophet(ﷺ) said: Allah bestows the luxuries of this world to those whom He loves and hates; however, He Only bestows faith to those whom He loves.[1]
Lessons from this Hadith
This hadith establishes the attribute of, “Love” for Allah in manner that befits His Majesty.
Having wealth along with the opulence of this vanishing world isn’t a sign that Allah loves you, or that you are blessed.
Being chosen by Allah to be an upright Muslim with correct speech, belief in the hearth, and actions are evident signs Allah loves you.
Those who are deceived by the wealth they amassed, and believe that this is evidence of their dignity, then they are the disadvantaged. They are the ones who hastened the reward of their deeds in this world and believed that what was granted to them from Allah provides them with evidence of their dignity, their virtue, their honor, along with their superiority to others. Similarly, this happened to others from the previous nations. For that reason Allah mentioned Qarun said” This has been given to me only because of knowledge I possess…”[Al-Qasas:78]
Those people who are ignorant about the way Allah works are duped into thinking the wealthy are truly successful and favored. For that reason they say, “ “Ah, would that we had the like of what Qarun (Korah) has been given? Verily! He is the owner of a great fortune.”[A;-Qasas:79] These are the ones whose outlook is worldly, and they do not know that Allah gives this world to those whom He loves and to those whom He doesn’t, yet He only gives the eternal life to those whom He loves.[2]
A questioner might ask then why does Allah allow those whom He doesn’t love to enjoy the riches of this world ? The answer is found in the hadith, “Were this world worth a wing of mosquito, He would not have given a drink of water to an Kafir.”[3]
Allah (تعالى ) has ordered the believers to be grateful during times of ease and patient during times of hardship.
Translated and prepared by Abu Aaliyah Abdullah Battle
Jakarta, Indonesia 1445H, Dhul -Qi’dah 26th
[1] Muʻjam Asāmī 342 graded as being Sahih by Imam Al-Albani
[2] Explanation of Aqeedah At-Tahawiyah, by Shaykh Al-Jibreen
[3] At-Tirmithi #2320 . Imam At-Tirmtihi graded this hadith as being Sahih
3 Pieces of Advice that can Change your Life Forever
By Sufyan Ath-Thowri
3 Pieces of Advice that can Change your Life Forever
Correct your private affairs and then Allah will correct your public affairs. Rectify your affairs between you and Allah and He will rectify your affairs among the people. Work for your Hereafter and Allah will suffice your worldly affairs.[1]
How does one rectify his private affairs? By being conscious of Allah when Allah. The prophet (ﷺ) said:
اتَّقِ اللَّهَ حَيْثُمَا كُنْتَ
Fear Allah wherever you are.
Ibn Rajab said this includes publicly and privately.[2] These words tell us to fear Allah wherever and whenever we. When we are alone, we are aware that Allah sees us. To fear Allah is to do His commands and stay away from His prohibitions being mindful of Him and not heedless in public and when secluded.
Allah says:
إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
“Verily Allah is a Watcher over you”
Whenever a person fears Allah publically and privately he is sincere towards Allah. This kind of behavior places one in the lofty moral spirit aware from hypocrisy, showing off, and wanting to seen and praised by people.
The Muslim who fears Allah wherever he is understands that Allah is with him through His knowledge.
Correct your private affairs and then Allah will correct your public affairs. Included in the public affairs that Allah will correct are; your economic affairs and your social affairs. The economic affairs are everything related to your financial situation. The social affairs make up everything related to how you are in society among people, your spouse and neighbors.
Rectify your affairs between you and Allah and He will rectify your affairs among the people. How can we rectify ourselves with Allah? There are several steps we can take to begin this process. The first path is by doing acts of worship as legislated. The prayer for example. Offer it in its proper time, regularly. Allah said:
وَيُقِيمُونَ الصلاة
They establish the prayer.
Allah didn’t mention the believers as those who pray the prayer. He said those who establish the prayer. This means they offer it correctly. Establishing the prayer is also done by performing it in its proper time. The Most High said:
The prayer has been prescribed on the believers at fixed timings.
All acts of worship must be performed sincerely to Allah and as legislated. This is the key to opening the door of correcting our relationship with Allah. Other acts of worship we can do is fasting. Fasting is among the best acts worship that disciplines the souls to be patient by abstaining for the soul’s desires. Reading the Quran and maintaining the morning and evening Thikr of Allah are both acts of worship that allows the servant to have a strong connection to his Lord.
The second path is by abandoning Haraam acts for Allah’s pleasure. Allah said
If you avoid the major sinswhich you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).[4:31]
Staying form major sins are those which Allah promised a punishment for, earns His anger, the doer is cursed and can enter into Hell. Any sin mentioned with those 4 admonitions are among the major sins. The 3rd path to mending our relationship with Allah is when sin we repent immediately. Allah said:
And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know.136. For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders)
Rectify your affairs between you and Allah and He will rectify your affairs among the people. A person’s good relationship and interaction with the people is based on his relationship with his Lord.
إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا
Truly, Allah defends those who believe.
Work for your Hereafter and Allah will suffice your worldly affairs. Allah said:
Allah said: But of mankind there are some who say: “Our Lord! Give us (Your Bounties) in this world!” and for such there will be no portion in the Hereafter.And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” [ Al-Baqarah 200-201]
The Prophet (ﷺ)said: “Whoever makes the Hereafter his goal, Allah makes his heart rich, and organizes his affairs, and the world comes to him whether it wants to or not. And whoever makes the world his goal, Allah puts his poverty right before his eyes, and disorganizes his affairs, and the world does not come to him, except what has been decreed for him.”[3]
This hadith teaches us that whoever pursues the life of this world becomes preoccupied with it. Whereas the one who pursues the life in the Hereafter is provided for easily. The man busy running behind this life then Allah causes his affairs to be in a disarray to the point he is immersed in thoughts. This world consumes him to point he doesn’t know if he’s coming or going at times. Although he has money in hands his heart senses poverty. He fears that what he possesses will finish.
Nay, you prefer the life of this world;17. Although the Hereafter is better and more lasting
The one who makes the next life his objective finds his affairs easy by being content in heart with his possessions. He doesn’t desire to much from this life. He is satisfied with what Allah has given him. The world comes to him whether it wants to or not; as Allah has already written what he’ll receive so he pursues what is lawful and Allah give it to him.
Some of the Salaf used to say: You are in need of this world, and you are more in need of your share in the Hereafter. If you start with your share in the Hereafter, pass over your share in the world your worldly affairs will be kept it in order[4]
Work for your Hereafter and Allah will suffice your worldly affairs.
Ibn Al-Qayyim Al-Jawziyah said: Whoever places wealth in his heart has succeeded, and whoever does not, then this world will not benefit him.[5]
Prepared by Abu Aaliyah Abdullah ibn Dwight Battle
[3] Collected by At-Tirmithi (2465), Ibn Majah (4105) by way of Anas ibn Malik(Radi Allah anhu), and Ahmed (5/183) by way Zayd ibn Thabit (radi Allahu anhu). Shaykh Al-Albani in Silsilah Saheehah (949) graded it as being Sahih, like Shaykh Muqbil did in (الجامع الصحيح مما ليس في الصحيحين ) ,(1/39).
Abu Musa (Radi Allahu anhu) narrated that Allah’s Messenger (ﷺ) said: “This nation of mine is a nation which is shown mercy. They have no punishment in the next life. In fact, their punishment is in this world by way of; trials, earthquakes, and being killed.[1]
Benefits for this subject:
This hadith and others similar in meaning show the superiority of this Ummah.[2]
This nation of mine… refers to those who follow the complete methodology of the Prophet (ﷺ) as legislated. They do what he commands. This includes wajid and sunnah. They avoid everything he has prohibited and stay away from all things which are disliked. [3]
This nation of mine is one nation which is shown mercy…This refers to most of the Muslim nation and not each and every one of them. This is supported by the hadith that establish the intercession. Some people will be punished then removed from the Fire and then allowed to enter Jannah.[4]
one nation which is shown mercy… This implies that the Muslims are shown mercy than the previous nations; as their Prophet was mercy to all of the worlds. For that reason, he’s been called, “The Prophet of Mercy.”
They have no punishment…They won’t face severe punishment.
no punishment in the next life…Most of their punishment in this world is on account of their actions, by way of trials, illnesses, and other calamities. Allah said. “ whosoever works evil, will have the recompense thereof.”[4:123}
In fact, their punishment is in this world by way of, trials, earthquakes, and being killed…which serve as a expiation for sins as long as they aren’t committing Shirk.[5]
This hadith caused some confusion in the past whereas some people believed it was evidence that no Muslim would be punished as a result of his bad deeds. On the contrary, whoever is a sinner and evildoer, whom Allah hasn’t forgiven will be punished. However, in this life he will face trials and difficulties which expiate his wrongdoing. This is the evident meaning of the hadith.
This hadith doesn’t mean that every Muslim is safe from the punishment of the fire. There are numerous authentic hadith which mention sinners will enter the fire and be removed from it due to intercession.
In summary, this hadith applies to the Muslims who die in trials, earthquakes, and are killed unjustly that they won’t face their destruction in the next life.[6]
This hadith’s meaning agrees with the hadith collected by At-Tirmithi. “When Allah wants good for his slave, He hastens his punishment in the world.[7]
Prepared by
Abu Aaliyah Abdullah ibn Dwight Battle
Doha,QA
[1] Sunan Abu Dawud 4278 graded as being Sahih by Al-albani
Abu Hurairah (radi Allahu anhu) said Allah’s Messenger(ﷺ) said: A man has a fixed status with Allah and he is unable to reach it due to his actions. Therefore, Allah continues to test and trial him with things he dislikes until he reaches that status.”[1]
Benefits for this topic
This hadith teaches us that when we fall short in our worship and we are worthy of a certain reward from Allah, He tests and trials us with difficulties in our lives.
There is another hadith that carries the same meaning collected by Abu Dawud, Ahmed and others.
The Prophet(ﷺ) said: When Allah has previously decreed for a servant a rank which he hasn’t attained by his action, He afflicts him in his body, his wealth and with his children. He then enables him to endure that so that He can bring him to rank previously decreed for him by Allah.[2]
These trials and test come to us in many different forms. Allah says: We will certainly test you a touch of fear, hunger, loss of wealth , life and crops. Give good news to those who patiently endure.[3] This verse mentions five things. The word touch could apply to a small amount or great amount. There are two types of fears; general and specific. The general is similar to when a person living a particular place face an invasion. The specific fear relates to a person being afraid of a life threating illness. The test of hunger could result from three things, famine , not enough money to buy food, or an illness that restricts food from entering his stomach. The test from loss of wealth could be a person being unemployed. The test of life could result on losing a loved and the loss of crops could result from a drought or flood.[4]
Allah knows based on His Qadr the exact level of Jannah the servant is entitled to; however, his actions aren’t sufficient enough to help earn that rank. Therefore Allah tests him, so that he can earn his rightful place in Jannah. This from Allah’s blessings.[5]
This hadith is proof that acts of obedience raise a person’s status and when they aren’t many in number then Allah will raise a person’s status by way of tests and trials.
When we are going through difficult times, we must have good thoughts of Allah and be certain that what’s happening is part of His plan and in our best interest. The Prophet (ﷺ) said
مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُصِبْ مِنْهُ
Whoever Allah intends good, He makes him suffer from some affliction.[6]
When Allah intends good for the servant then from His Mercy He tests with a sickness in his body, causes death to one of his children; which causes him grief, or He tests him with a decrease in his wealth which brings him to a difficult period in his life. Then Allah rewards him for his patience if the servant is patient anticipating a reward from the Most High. The servant will then find the results from this affliction on his scale of good deeds, or find it as an expiation for his sins.[7]
The wording in the above hadith, “He makes him suffer from some affliction, could mean to that his affliction from other means as well. i.e a humanbeing.
Having an ease in your life, with good health and sufficient wealth results in a person being heedless of Allah and thus turns away from Him. Nonetheless, if a person is grateful to Allah during that the period of ease in his life then he doesn’t spoil his situation. Affliction breaks the soul from its evil and results in a person with true faith to return to Allah allowing him to attain the reward of the Hereafter.[8]
At times the servant of Allah may find the trial in his life quite difficult and feel its unbearable, then he must be mindful that Allah doesn’t burden a soul beyond its capacity.
.
The greater the trial the greater the reward. What reward is better than Jannah? The Prophet (ﷺ)
Abu Huraira( رضي الله عنه) reported Allah’s Messenger as saying, “Seek refuge in Allah from a severe calamity, being overtaken by misery, an evil destiny, and the triumphant mockery of enemies.”[1]
Benefits for this subject;
Imam At-Tibee said: These words repel the calamities in the general sense and in specific sense.[2]
Imam Al-Bukhari mentioned this Dua in collection twice. Once in the book of Qadr and the other in the book of supplications.
A severe calamity is of two types. One is when is person is ill in his body and the other is when a person tried by those who spread his wrongdoing and conceal his good. The severe calamity on the body can be described as person having a severe pain from illness that affects his head stomach, and chest.[3]i.e Cancer and Diabetes
“from a severe calamity…” Every difficulty and hardship that befalls a person and he doesn’t have the ability to bear it or deal with it, is considered a severe calamity. Ibn Umar( Radi Allahu anhu) said : “A severe calamity is when one has a lot of dependents and not enough money to take care of them.[4]
“from a severe calamity…” Imam At-Tibee said: “It is test that hits a person to the point he kills himself or at least thinks about.[5]
“ being overtaken by misery…”is divided into two categories; the first relates to the affairs of this life and the other refers to the affairs of the next life.
“ being overtaken by misery…” Misery is the opposite of happiness. Happiness is obtained by doing righteous deeds while misery is attained by committing sins. In this part of the supplication, you are asking Allah to aide you in avoiding bad deeds which result in your misery. The misery you can possibility encounter is you are overtaken by your bad deeds, thus Allah punishes you for them.[6]
“ being overtaken by misery…” This can also mean a person lives in misery and is destined to be among the people of Hell.
“an evil destiny…” An evil destiny is something that befalls a person as trial in regards to his body, health, wealth, and family.
an evil destiny…” is everything causes bad things to arise in a person’s worldly and religious life, as well in his health and his wealth; and thus he dies in that state.
“the triumphant mockery of enemies” are words that break the heart and reach the soul.
the triumphant mockery of enemies” One’s enemies rejoice at the calamities that befall a person. They are delighted to see him being tested in such a way. This characteristic of the supplication is included on all of the other three, although it is separately mentioned. [7]
These words are concise. The believers should seek refuge in Allah from these four things and taught by the Prophet (ﷺ). He (ﷺ) supplicated with these words to teach his ummah how to do so; as Allah protected him from all kinds of evil. It’s been reported that Ayyub (ﷺ) was asked about the most difficult trial he faced and his reply was the triumphant mockery of enemies.
This hadith proves that it is legislated to seek refuge in Allah and this doesn’t contradict what has already been decreed for a person can. Consequently, it can be inferred from this that seeking refuge in Allah and supplicating to Him can prevent or repel the things He has decreed for a person. Therefore, this supplication removes that calamity from the individual.[8]
Supplicating and seeking refuge in Allah shows that a person is in dire need of Him, thus he supplicates to the Most High.
There is a consensus among the scholars that it is allowed for a person to complain to Allah. [9] This is better than complaining to people who can careless about what you are going through.
Prepared by Abu Aaliyah Abdullah ibn Dwight Battle Sr.
Abu Umayyah Sha’bani said:“I came to Abu Tha’labah Al-Khushani and said: ‘How do you understand this Verse?’ He “O you who believe! Take care of your own selves. If you follow the (right) guidance, no hurt can come to you from those who are in error.”?[5:105] He said: ‘ I asked the Messenger of Allah (ﷺ) about it and he said: “Enjoin good upon one another and forbid one another from evil, but if you see overwhelming stinginess, desires being followed, this world being preferred (to the Hereafter), every person with an opinion feeling amazed with it, and you realize that you have no power to deal with it, then you have to mind your own business and leave the common folk to their own devices. After you will come days which require patience, and remaining patient during those days will be like grasping a burning piece of coal, and one who does good deeds will have a reward like that of fifty men doing the same deed.” They said: Oh, Messenger of Allah, fifty men from among themselves?” He (ﷺ) replied:50 men from yourselves.”[1]
Benefits of this Topic:
Some scholars have placed this hadith under the chapter headings, “How to interact with the dregs of society,” and “When enjoining what is right and forbidding what is wrong is abandoned” and “What Allah gives to those who obey Him.”
This hadith is a proof of Prophethood for Muhammad (ﷺ) as he spoke about something that would happen in the future during and is happening today. Since these things have started happening life has become difficult for those trying to adhere to their religion.
Ibn Mas’ud (Radi Allahu anhu): “At the end of times people’s hearts will be divided and they will split up into sects and thus mistreat each other.”[2]
O you who believe! Take care of your own selves. If you follow the (right) guidance, no harm can come to you from those who are in error.”? This verse refers to the people who will come after the Sahabah. They will be overwhelmed with their stinginess, immersed in their temptations and evil desires, and they will give preference to this world (to the Hereafter), and every person with an opinion will feel satisfied with it. Thus, such people will not accept advise.[3]
O you who believe! Take care of your own selves. If you follow the (right) guidance, no harm can come to you from those who are in error.”? Abu Jafar At-Tabari said: Oh, you who believe focus on yourself and rectify yourself by doing deeds that protect you from the punishment of Allah. Practice acts that bring you closer to Him and hence no harm can come to you from those who are in error. Those in error are the people are not travelling on the right path. You will not be affected if you are guided and believe in your Lord, obey Him in what He commanded you do, and stay away from what He has prohibited you from. Consequently, you avoid the Haraam and enjoy the Halal.[4]
“But if you see overwhelming stinginess…” When you see majority of the people being stingy and tight-fisted. This type of stinginess isn’t only related to money, but having greed in collecting wealth and not wanting to disburse Zakah , or Sadaqah with others; and are stingy with other charitable acts. i.e giving free food, free clothes, loaning a person something and etc.[5] Whatever they do spend in a charitable way inside themselves they consider it a loss.
“Desires being followed…” This means that you’ll see people following their evil desires and temptations and rejecting the correct guidance.[6]
“This world being preferred (to the Hereafter)…” This refers to people pursuing this worldly life by collecting wealth and abandoning good deeds. This is similar to how we see people intentionally setting their alarm clock at night for 6:30am , and deliberately missing the Fajr Prayer! What’s more, is people will be doing whatever it takes to get a position of power or to raise their status in this world. This is parallel to those people cheating and offering bribes to reach their objectives.[7]
“ Every person with an opinion feeling proud of it… These are the people you’ll giving verdicts from their own desires and whims and feel amazed with themselves. They don’t regularly return to the scholars, nor the Quran, the Sunnah and the consensus of this ummah to check their understanding. Besides, if they do then they rely on their own understanding and interpretation. Hence, whatever they view as good although it might not be then they consider it good and thus don’t accept correction or advise. This is identical to the pandemic of podcasts and Youtubers opening up channels and discussing issues in which they aren’t qualified to deal with. Sadly to say some of them have even added the title Sheikh to their names.[8]
“And you realize that you have no power to deal with it, then you have to mind your own business and leave the common folk to their own devices…” At this phase public sinning will be widespread and you will not be able to address people; as some will have authority and advising them could cause you more harm. Other people will feel as though you are judging them and have right to do so. When in fact you are ONLY trying to help their souls. Therefore, when this occurs mind your own business and don’t sin publicly or privately. Minding your own business also includes worrying about yourself and those under your care. i.e spouse and children.[9]
“After you will come days of patience, during which patience will be like grasping a burning piece of coal,…” During these days and time, one must remain patient in being obedient towards Allah. Being patient is the only way of salvation in this time. The words grasping a burning piece of coal displays the difficulty a patient person will encounter while trying to the right thing. Reflect over how hard it is to touch something while it’s burning then imagine trying to place it in the palm of your hands. How long could you hold it for? This informs that everywhere around us where we will notice misguidance being prevalent, temptations being followed, misguided callers amazed with themselves on their large platforms of followers leading people astray.
” and one who does good deeds will have a reward like that of fifty men doing the same deed.” They said : Oh Messenger of Allah , fifty men from among themselves?” He (ﷺ) replied:50 men from yourselves.” Sheikh Izuddeen Ibn Abdis Salam said: This implies that actions give a person nobility and that the strangeness of Islam at the end of times will be like the strangeness of it in the beginning.
The Prophet (ﷺ) gave an edict in this hadith that it’s better to distance yourself from people when you notice these things happening.
The focus is how to mind your own business when you find yourself unable to enact correction or change. Limit your exposure to wrongdoing and wrongdoers having access to you. This will limit temptation or the evil that we witness having a common place in out hearts.
Busy yourself with reminders and take some time to read with contemplation and reflection over Allah’s words and the Prophetic Sunnah.
Accept that you have no power to guide or change the people you love; so don’t become saddened when they go in error. Remember those better than us experienced similar situations. Hence, their stories are instructions on how to handle our difficulties and Allah knows best.
“I heard the Prophet (ﷺ) say: ‘There is nothing left of this world except trials and tribulations.’”[1]
Benefits for this subject:
Out of the 6 books of hadith Ibn Majah alone mentioned this hadith and it has been graded as being Sahih by Shiekh Muhammad Ethiopian in his explanation for Ibn Majah.
Imam Ibn Majah placed this hadith in his collection under the chapter heading “Hard Times”
The general meaning of the hadith is in era after era trials and tribulations will increase and the people living during those times will be tested [2]
The hadith warns us about the Fitan that will occur after the death of Muhammad ((صلى الله علبه و سلم ))
This world is a testing ground wherein, trials and tribulations must occur. The alert person must take heed and prepare accordingly to deal with these tests to safeguard his religion. This hadith the Prophet (ﷺ) informed Muawiyah(radi Allahu anhu) that this World is full of tests and tribulations, so much so, that this is the only thing a person should really expect from this planet. The good of it will perish and the evil will remain on it, religious people will die and the irreligious people will remain living .
The difference between trials(بلاء) and tribulations (فتنة ). Tribulations generally stem from desires (شهوات (or a person placing his opinion over the Quran and the Sunnah شبهة)). Desires are defeated by remaining patient and opinions from the people are conquered by clinging to the path of the Salaf. Trials on the other hand are things that person dislikes. In the end the trial either brings out the best in a person or the worst. I.e. he’s obedient and thankful, or sinful and ungrateful.[3]
The beginning of these trials and tribulations on this Earth started after Umar with the killing of Uthman (Radi Allahu anhu). This resulted in bloodshed, division and gave birth to the Khawarij. Following this began the trials and tribulations of the Qadriyyah and the Rafidah sect. These trials were like the waves of a tsunami.
Allah has made son of Adam a trial and tribulation for each other out of His Divine Wisdom. He said:
And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All-Seer (of everything).[25:20]
This verse applies to all of mankind and means that their existence and presence are an ongoing trial and test for one another. The men are a trial and test for the women and the women are a trial and test for the men. The women today acknowledge men’s masculinity, strength and power that Allah has given them ; thus, the feminist movement are calling women to behave like men and assume their roles. The men are being tested with the women’s indecent behavior and as a result are falling into sins.
The poor and the rich one, are both an ordeal for each other. The wealthy one is tested with his wealth towards the less fortunate to see if he will either help and support them when needed, or will he simply just turn them away. What’s more, between the sinners and the righteous people are trials. Also, the believer and disbeliever both suffer from each other’s existence.
The messengers are trialed by the people Allah sent them to. The messengers are tested by calling their people to the truth, and remaining patient with their harms and difficulties by inviting them to Islam. The people the messengers are sent to are tested by the messengers. Are they going to obey them, aide them and believe in them, or are they going to disbelieve in them and reject them and assassinate them?
The scholars are tested by the ignorant people. Are they going to teach them, advise them and remain patient while doing so? The ignorant are tried by scholars, are they going to obey and follow their guidance? The rulers of the land are tested by the people they govern and vice versa. The ruler of his people is tested to do the right thing and deal with them justly. Those governed are a trial for their governments. Are they going to be law abiding citizens and be patient, or are they going to be criminals? Those who enjoin what is right and forbid evil are test by those who do evil. If they see the evil and wrongdoing, will they have the courage to stand up or will they simply remain silent? Those committing evil in public are tested by those who ask them to stop and remind them to fear Allah. Do they take heed or not? [4]
A person might ask a question that Allah already knows the results of the servants’ tests before He tests them, so why do so ?
Answer: Allah wants to reward His servant for his actions that by he did and deeds he earned during the tests and trials. The things he did or abandoned during the test and trial were by his choice, and not by Allah’s knowledge. Hence, he deserves to be rewarded. These tests and trial manifest the servant’s true nature; thus, he’s rewarded accordingly.[5]
The following Dua is one can often say throughout his day
اللهم إِني أسألُكَ الهُدَى و التَّقَى و العَفَافَ و الغِنَى
“Oh Allah, I ask You for guidance, piety, virtue and sufficiency
