title: The Seven Under Allah’s Shade,
By Jamaal Diwan
The hadith (saying of the Prophet) of the seven who are in Allah’s shade, subhanahu wa ta’ala (exalted is He), on the Day of Judgment gives us guidance as to important milestones and markers for our spiritual development. These are goals that should be sought in one’s development.
The Prophet (Allah bless him and grant him peace) said:
There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah’s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: ‘I fear Allah’, a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears. (Al-Bukhari and Muslim)
So there are seven things mentioned in this hadith:
- A just ruler.
- A youth who grows up in the worship of Allah.
- A man whose heart is attached to the mosques.
- Two people who love one another for the sake of Allah.
- Someone who resists a direct temptation from the opposite gender.
- A person who is completely selfless in charity.
- A person who remembers Allah in private and sheds tears in doing so.
The seven things mentioned all relate to serious developmental goals that should be sought throughout our own personal development and our efforts to help other people in their own growth.
1. A Just Ruler
The first is to develop a level of Allah-consciousness (taqwa) in the way that one deals with power. Being in a position of authority in Islam is a responsibility that one is held accountable for and it is very serious. Part of that is that our base selves often push us to take advantage of our positions of authority and abuse our power at the expense of others. This is a serious developmental flaw because it shows irresponsibility and a lack of taqwa. We all have varying situations throughout our lives wherein we are in a position of authority and when we have such power we have to look critically at ourselves and hope that Allah gives us good friends who help keep us in line. The developmental lesson here is in learning to act responsibly with power.
2. A youth who grows up in the worship of Allah
The second is a special kind of person that you meet every now and then. They are just good and always have been. These people are truly special because their consistency in worship draws them close to the fitrah, or natural state of being. You can feel their goodness in their interactions and see their genuineness in the details of their behavior. Most of us were not raised this way but that does not mean that we cannot renew our commitment to Allah (swt). That is something that we can do it any time by asking His forgiveness and starting fresh. This developmental point is about being consistent in our servitude to Allah (swt).
3. A man whose heart is attached to the mosques
The third is the one whose heart is attached to the houses of worship. These are the people you meet who organize their lives around prayer. They make every effort to be at the mosque for prayer as much as possible and find beauty and pleasure in doing so. They recognize the peace and tranquility that comes from spending time in the mosque, and they call others to do so as well. This developmental point is about learning to love worship.
4. Two people who love one another for the sake of Allah
The fourth is two people that love each other for the sake of Allah (swt). There are many reasons why we could care for someone in this life. Sometimes those reasons are selfish and sometimes they are selfless. The one who loves solely for Allah’s sake (swt) is selfless in their love. This is a kind of training of the heart that all seekers of the Divine must experience. They must learn to purify their relationships with others and focus them on the ultimate goal, the pleasure of Allah (swt). This developmental point is essentially learning how to love properly and for the right reasons.
5. Someone who resists a direct temptation from the opposite gender
The fifth is someone who is called to fulfill their sexual desires in an unlawful way and resists. This is mentioned as a major trial that can afflict a person and as such the reward for passing it is Paradise. The person who is able to resist such a temptation is someone who has a strong control over their self and a clear awareness of Allah (swt). The developmental lesson is in learning to resist immediate temptations in favor of a greater reward with Allah (swt).
6. A person who is completely selfless in charity
The sixth is someone who is so charitable that they lose track of their charity. The expression here is that their right hand spends so freely that their left hand does not even notice it. This habit is not about simply giving when it is convenient or only on certain things and not others. This is a habit that becomes so much a part of the person’s being that it reaches all causes of goodness. The developmental lesson is in making charity a way of life.
7. A person who remembers Allah in private and sheds tears in doing so.
The seventh, and final, is the one who remembers Allah (swt) in private and tears up. This last one is very intimate. Many people are able to maintain a stable Islamic personality in public, but when they are left alone by themselves they start to slip. Their identity and worship are public affairs but have not reached the inner depths of the self where true spirituality lies. The one who remembers Allah (swt) when alone and cries is the one who has cultivated a truly special and unique relationship with their Creator; an intimate relationship that cannot be explained by words and is only obtained through long periods of struggling for His sake. The developmental goal is to become intimate with Allah (swt) and move past the superficiality of common religious discourse.
Source: muslimsincalgary website with some modifications
About the author:
Jamaal Diwan was born and raised in Southern California and received a Bachelor’s Degree in Third World Studies and a minor in Psychology from the University of California, San Diego. He has served with the Muslim Student Association (MSA), MSA West, and Muslim American Society (MAS) in varying capacities. He remains an active MAS member and is a scholarship student with the Islamic American University. Jamaal is currently pursuing a Bachelor’s degree at the College of Shari`ah at al-Azhar University in Cairo, and Master’s degrees from the American University in Cairo in Arabic Studies with an emphasis in Islamic Studies.
title: The Prophet’s Guidance for New Muslim Youth,
By Maria Zain
For new Muslims, it is vital to read up on how Prophet Muhammad (peace be upon him) kept the teenagers around him in good company, enjoining them in doing good deeds. Embracing Islam can be a life-changing experience.
Some new Muslims come to Islam alone, whereas others revert together with their whole family. If a couple decides to embrace Islam and have young children, it is most likely that their children will also become Muslims. For those with older children, especially those well in their teens, the transition can be trickier.
Some teenagers may very well follow in their parents’ footsteps whole heartedly, others may embrace Islam with a certain amount of wariness and there are probably many others who would prefer not to make the change.
However for family members who decide to come to Islam and who join them on their journey in becoming observing Muslims, it is worth to note the Sunnah on how Prophet Muhammad treated the youth. This will enable the transition to become smoother and more of a positive challenge for the family as a whole.
When Prophet Muhammad was given the first revelation in the cave of Mount Hira’, it was well known that he was 40 years old. As many men at that age, he had reached a certain pinnacle of leadership qualities. Men at the age of forty are often seen running their own corporations and enterprises, have attained successful marriages and raised teenage children.
What differentiates the Prophet’s leadership qualities, though, was that an important majority of followers were at the time new Muslim youth.
In the most important mission of any man’s plight, Prophet Muhammad was commanded to change the mindset of the pagan Arabs, to do away with waylay practices, oppressive behavior, corrupted attitudes, and to embrace Islam as their comprehensive way of life.
Islamic history relays that this was a gruelling attempt at changing the culture of stone-cold pagans who were deeply rooted in their traditions. Prophet Muhammad came through with the message of Islam, and his target audience, so to speak, revolved around the youth of the time.
Anas ibn Malik (may God be pleased with him) was one of the young men who grew very close to the Prophet. Anas mentioned that the Prophet never once uttered a word of disgrace upon him, neither any other member of the youth of society. He had worked for the Prophet and grew up observing and learning through the Prophet’s actions and behavior. Anas was recognized as one of the most fluent narrators of hadiths of his time.
Prophet Muhammad had other young companions who flocked with him like feathers of a bird. He often joked with them, calling ‘Ali ibn Abi Talib (may God be pleased with him) ‘AbuTuraab’ (father of the dust), for sleeping on the dusty ground. He was also very close to his family members, in particular his youngest daughter Fatimah, and was known to show his affection for her in public.
On several occasions, when Fatimah entered a room where the Prophet was, he would rush over to her, take her by her hands, kiss her and offer her his seat. Fatimah was also known to reciprocate in kind. But as much as the Prophet kept affectionate and jovial relations with the youth, he continuously moulded them to be the leaders of the future.
There is no doubt that ‘A’ishah, Prophet Muhammad’s wife, rose to the ranks of leadership at a very young age and as she outlived her husband for half a century, she became a teacher like no other woman seen in history. Until this very day, Muslims around the world read of her narrations and regard her with the highest respect as one of the feistiest women of the companions. Another young wife, Hafsah, daughter of Umar, was appointed as the keeper of the Holy Qur’an, a grave responsibility for any youth. This shows that though many companions were teens during the Prophet’s lifetime, adulthood was only a stone-throw away.
How the Prophet did it?
The Prophet (peace be upon him) was also adamant in protecting the youth in public, honoring their opinions during debates, even against the wisest of Muslims.
‘Ali once narrated that youth between the age of fourteen and twenty-one needed to be befriended – treated as friends. Do we teach the Muslim youth the same way? Do we earn their trust by befriending them, respecting their opinions and helping them through difficulty much like good friends would do? Or do we continue to berate them for their mistakes; chastise them for their ignorance; and ignore them when they are in need, with the excuse that they are just ’troubled teenagers’?
The youth face a plethora of social ills today. From drugs to prostitution, from school drop-outs to poor qualifications; from obsession with pop culture to over-indulgences in peer pressure– it can be difficult for the Muslim youth to stand by Islamic principles with so many distractions surrounding them.
As parents of the youth of this chosen religion, we have to realize that education spans further than the walls of the classroom. The youth surrounding the Prophet were continuously surrounded by adults, not by their peers. They learned hands on how to deal with business transactions, travelling for da`wah (calling to God), teaching those who were illiterate (regardless of age) and engaged in household chores the way adults would do.
The Prophet would have frowned at those who removed the autonomy of the youth in making their own decisions, partaking in society, learning from real life scenarios and exploring their own interests and strengths that will eventually help them excel as adults in the real world. The Prophet was also adamant in protecting the youth in public, honoring their opinions during debates, even against the wisest of Muslims and allowing them to join him on even the most dangerous entourages. The youth surrounding the Prophet were definitely very involved in society.
Parents nowadays should not just categorize their teens as hormonal teenagers. For new Muslims, it is vital to read up on how Prophet Muhammad kept the teenagers around him in good company, always enjoining them in doing good deeds and encouraging them gently to ward off evil.
Embracing Islam as a family may be difficult, especially with elder children in tow, but showing how well they are appreciated within the realm of Islam, reinforces individualism, independence and autonomy in making decisions. The upside of a Muslim family coming together to Islam is that parents and children can learn together and teach each other as they journey along to becoming better Muslims. Even if older children decide not to follow their parents’ choice in faith, they still need to be treated with love and respect in light of the Sunnah, as in time they may open up to the beautiful faith and its stance on the importance of the youth.
Prophet Muhammad recognized the youth as important individuals of society. They were encouraged to learn and grow by participating in business trades, much like Anas ibn Malik; scholarly discussions, much like `Ali; and negotiations across nations, much like Usamah ibn Zayd; who led the Muslim army, including men who were old enough to be his grandfathers, at the tender age of fifteen.
The female youth of the time were not excluded from such responsibility. Ruqayyah (daughter of Prophet Muhammad) co-lead the first emigration to Abyssinia during the worst chapter of oppression upon the Muslims. Asmaa’ (daughter of Abu Bakr, may God be pleased with them all) risked her life during the Prophet’s and Abu Bakr’s plight to Madinah. She could have been killed, but due to her strong upbringing based on love for and fear of God, she took it upon her duty to protect the Prophet and her father when they were being hunted down by the Quraish.
Prophet Muhammad always perused kindness and patience in dealing with youngsters, treating them with respect, valuing their opinions and allowing them autonomy to make their own decisions.
Becoming a Muslim family, together, changes a person’s mindset on how they view teenagers. Instead of individuals who are either too young to make their own decision; or individuals who should be doing homework in order to earn straight A’s that will determine their success; or individuals who should be ‘enjoying’ life through partying and gossiping about celebrities, or being obsessed about reality television stars; the youth should be encouraged to be strong and active members of society.
The youth of today do not face the challenges of the youth of the companions. But they do definitely face a whole suite of fitnah (temptations) and conflicting identities in their own right. There are plenty of ways for the youth to become active members in the community; they just need to be befriended and encouraged by adults who wish to raise them as God-fearing adults rather than allow them to be trapped in the confusion of hormonal changes.
However, this has to be done in accordance with the Sunnah. Prophet Muhammad always perused kindness and patience in dealing with youngsters, treating them with respect, valuing their opinions and allowing them autonomy to make their own decisions.
For new Muslims, it is also important for their teenagers to find comrades of a feather, regardless of age and culture. As long as the new Muslim youth find a strong sense of belonging in Islam and a thriving Muslim community, their priorities as Muslims will be set on the right track and they will be able to achieve the same glory as the youth who surrounded Prophet Muhammad in the golden years of Islam.
title: Why Do We Worship and Obey God?,
Brothers in Islam! I have frequently emphasized that ‘Islam‘ means total surrender to Allah and the Messenger, and that no one can become truly Muslim unless he gives up obedience to anyone or anything apart from God.
But why is so much stress laid on obedience to God and His Messenger? You may ask: Does God need our obedience so badly that He has to demand it so insistently from us? Is He, too, like the rulers of the world so power-hungry that He has to insist His rule cannot be sustained without subjugating us?
Let us try to examine these questions.
Essentially, the demand for obedience to Allah is intended for the well-being and betterment of man himself. He is not like the rulers of the world. They subjugate people to benefit themselves, but Allah needs nothing from anybody.
He is not in need of taxes from you, nor does He require to build mansions, buy cars and amass luxury articles at your expense. He is not dependent on anyone for anything. Whatever is in the world belongs to Him alone and He alone is the Master of all treasures.
He demands obedience from you only because He does not want man – that creation of His whom He has declared to be the noblest – to be the servant of another man like him, or of Satan or bow his head before unworthy things.
He does not desire that His vicegerents on earth grope in the darkness of ignorance and, like animals, become slaves to their desires and thus degrade themselves to the level of the lowest of the low. Therefore He urges: You obey Me and walk by the light I have sent through My Messengers. You will find the straight path. By walking on it you will receive dignity in this world as well as in the Hereafter.
No coercion is there in religion. Distinct has become the right way from [the way of] error. So whosoever rejects false gods and believes in God has indeed taken hold of the most firm handle which shall never break. God is All-hearing, All-knowing. God is the Friend of those who have faith; He brings them out of darkness into the light. And the disbelievers their friends are false gods that bring them out of the light into darkness; those are the inhabitants of the Fire, therein to abide forever. (Al-Baqarah 2:256, 257)
Obeying Others Besides Allah
Why will a man plunge into darkness by obeying others besides Allah and why is it that only by obeying Allah can his life be illumined?
Let us look into this important question…
Our lives are made up of countless relations and transactions. Our first relationship is with our own bodies: these hands, these feet, these eyes, these ears, this tongue, this heart, the mind, this belly – all these have been entrusted to you by Allah to serve you. You have also been given freedom to decide to what end to employ them.
What to put in your bellies, and what to avoid. What to make your hands do, and what to keep them away from.
Where to let your feet walk, and when to hold back. What to let your eyes see and ears hear, and what to refrain from.
What to allow your tongues to say, and when to fall silent. What kind of thoughts to make your hearts and minds reflect upon, and what to shun. These servants of yours you can make do good work or bad, as you choose. In return, they can make you ascend great heights or plunge you into abysmal depths.
Then you have relationships with the members of your family; with your fathers, mothers, sisters, brothers, wives, children and other relatives with whom you have to deal continuously.
You have to decide how to behave with these people, what rights you have over them, and what rights they have over you. Your comfort, your happiness and your success in this world as well as in the Hereafter depend very much on how correctly you behave with them. If you behave wrongly, you will make this world a Hell for yourselves. And in the Hereafter, too, you will have to answer to God.
You have relationships with many other people. They are your neighbours, friends and enemies. There are also many who work for you in various ways. To some you have to give something and from others you have to receive something.
Some entrust you with their works while you entrust Your works to others. You are in command over some people and others are in command over you. In this world, your happiness, your honour and your good names all depend entirely on your ability to maintain these relationships properly.
In the Hereafter, too, you can acquire places of honor near God only by scrupulously avoiding abusing the rights of others and doing them injustices. There, let no one charge you with having ruined his life or having illegally harmed his honour, life or property.
You therefore have to maintain these relationships in a proper manner; actions which may spoil or disrupt these relations should be avoided.
Following One’s Desires
Now consider: in order to maintain proper relationships with your own bodies, with the members of your families and with all other people, you need the light of knowledge at every step.
You have to know what is right and what is wrong; what is true and what is false; what is just and what is unjust; what rights you have over others and what rights others have over you; in what there is real benefit and in what lies real harm.
If you try to find this knowledge with the help of your reason and feelings alone, you will not find it. Because yourself is overpowered by the urge to immediate gratification of desires. Your reason and feelings are therefore ruled by physical pleasure and immediate temptations.
They will tempt you to earn money by doing illegal things, drink alcohol and commit adultery. They will lead you to usurp the rights of others and withhold things due to them on the grounds that such behaviour will profit you: take everything and give nothing. They will also make you exploit others to serve your ends while avoiding the doing of any service to anybody, arguing that this will make life easy and comfortable.
If you allow yourselves to be led by a self which gropes in such darkness, it will drag you down to the level of selfish, depraved, and corrupt persons and your lives both on earth and in the Hereafter will be ruined.
Alternatively, instead of following the self, you may rely on other human beings like yourselves, and place yourselves in their hands to take you in whichever direction they like.
The dangers in such a course are obvious: selfish persons may make you slaves of their own desires, and ignorant men, who have themselves gone astray, may mislead you also. Tyrants may use you to perpetrate oppression and injustice on others.
From human beings like yourselves, too, you cannot get that light of knowledge which can guide you to distinguish between right and wrong, between good and bad, and direct you on the right path.
The article is an excerpt from the author’s book Let Us Be Muslims.
title: The Story of Salah or Prayer and How to Perform it!,
Salah (Prayer) is the second pillar of Islam and the first practical one. Here is a video about the story of Prayer and how to perform both the Prayer and Ablution. It will greatly help you perform your first Prayer.
First, the story began in Makkah where the Archangel Gabriel (peace be upon him) visited Prophet Muhammad (Allah bless him and grant him peace). Next, they both set off for Jerusalem where they started the second journey, Ascending to the Heavens or the Night Journey. It was in the heavens where Allah made Prayer or Salah obligatory for Muhammad (Allah bless him and grant him peace) and the whole ummah.
After that, the video moves on to speak briefly about the Night Journey to highlight how important Salah is. It also covers the following topics:
1. Prerequisites of Salah (Prayer)
These prerequisites include clothing, purification of the body, clothing and place of prayer, etc.
2. The Wudu’ (Ablution) and what nullifies it
3. Step by step guide to Prayer from A to Z
title: From Buddhism To Islam: Why??,
Learn how and why this Chinese Buddhist successful young woman left Buddhism and embraced Islam. Here is a part of the story:
I’m sad to say I was not as blessed or fortunate as my co-panelists; to be one of those people who actually search for answers in life. In fact, I think I was the opposite.
And my fear is that there’re too many people like me outside in this world who feel they are very complete the way they are…life is good, there’s nothing really wrong, so why should I search! So, all the questions about God, no-God, the purpose to life, life after death.
I was born into a wonderful Chinese Buddhist family. It was not Buddhist in the true sense as I later learned. My mom grew up praying to the idols as because my grandmother told her to and probably my grandmother was taught by her great grandmother to. She didn’t really know why, and when I started asking her, ‘Mother, what is the purpose of life?’ she wouldn’t be able to answer me because she wouldn’t really know. She was just taught and got used to do it.
My life was very smooth; doing well at school, getting a good job, buying a good car, buying a nice house, having kids…you are happy. That’s the mantra.
So, I was gauging my life as being successful, because according to this mantra my life was good. Everything was alright. Nothing in my life was wrong. I am well-educated, earning money, I have my own home, and my own car. My job was in fact very interesting. I was travelling, meeting people. Why should I think about “Why I am here?” “What is the purpose of life?”
I had no emptiness in my life. I frankly, sadly, never looked for something else. I actually never felt I need to look for something. To me religion was something needed for spiritual fulfillment, and it was looked for by people who felt empty inside, who needed answers.
I didn’t have any of that, so I thought I was fine.
When I was in university I decided I since I was born Buddhist I should find more about my religion. So I joined the Buddhism society and I learned about Buddhism and I thought yes, it makes sense. Buddhism is a very practical kind of religion, it teaches you about principles of life, detachment, but there was one thing that was missing though. It didn’t bother me, but it was missing. I didn’t realize it was missing. When I was young from the time my mom would make me kneel before the altar and pray I always believed in God. I didn’t know how but I knew there was a God. I never believed there was no God. And Buddhism didn’t answer that. It didn’t help me know who God was. Buddhism doesn’t deny God but never deals with the Creator.
Years later Allah destined, alhamdulillah, that I would be introduced to a Muslim who was a himself a revert. He was running some Islamic classes in English in his center. And I was surprised as I saw a Chinese man teaching Islam in English. I went to the classes and I found Chinese people, Indians. And finally I was shocked to discover what I discovered about Islam. It answered questions that I never thought to ask myself. And when I had the answers to these questions I realized that I couldn’t find the answers anywhere else!
So, I am a lawyer and I’m trained to think logically, I’m trained to ask a lot of questions and I’m trained to never be satisfied with or accept anything that is illogical or shady.
Listen to the whole story in the video here…
title: What Are the Conditions and Obligatory Acts of Wudu?,
What Are the Conditions and Obligatory Acts of Wudu?
Allah, Exalted be He, says:
O you who haw have believed, when you rise to (perform) prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles… (Al-Ma’idah 5:6)
This verse states that performing ablution whenever rising to prayer is obligatory, and tells us which organs should be washed and those which should be wiped during wudu, and specifies what part of them should be washed or wiped.
Then, the Prophet (peace be upon him), through his hadiths (sayings) and practices has dearly shown the way ablution is to be performed.
Every Muslim should know that wudu has certain conditions, obligatory acts, and practices of the Sunnah to be observed while performing it. Both conditions and obligatory acts must be fulfilled as much as possible in order to ensure the validity of ablution.
As for the acts of the Sunnah related to ablution, they are considered complementary practices that guarantee the perfection of wudu. Observing these acts of the Sunnah, during ablution in increases ones reward, yet abandoning them does not affect the validity of ablution.
The Conditions of Ablution
There are eight conditions of ablution:
1- Being a Muslim
2- Being mentally sound
3- Having discretion
4- Having the intention of performing wudu
According to the aforementioned four conditions, ablution is invalid if performed by a disbeliever, an insane person, a young child who does not distinguish (between right and wrong), or one who does not have the intention of ablution (upon performing it), such as performing it as a way of refreshment in a hot weather, or as a means of cleaning one’s body organs or removing certain impurities or the like.
5- Using pure water: Water used for performing ablution must be pure, so impure water is inadequate for performing ablution.
6- Using legally-obtained water: If the water used for ablution is unlawfully acquired, or taken by force, ablution will not be valid.
7- Being preceded by istinja’ or istijmar (cleaning one’s stool and urine exits following defecation or urination,) when necessary.
8- Removing what may prevent water from reaching skin of the ablution organs: That is the one performing ablution ha, to remove anything covering the organ of ablution, such as mud, dough, wax, accumulated dirt, thick paint, etc., in order to allow water to reach the skin of the organ directly without hindrance.
The Obligatory Acts of Ablution
There are six obligatory acts related to the organs of ablution:
1 -Washing the whole face
Washing the whole face involves rinsing the mouth and the nose with water. Accordingly, one’s ablution is void if one washes one’s face without rinsing ‘both’ the mouth and the nose with water. This is because the mouth and the nose belong to the face, and Allah says. (regarding ablution): “Wash your faces.” (Al-Ma’idah 5:6)
Thus, Allah commands washing the whole face during ablution. So whoever disregards washing any part of the face is considered to be disobedient to the Command of Allah.
Moreover, the Prophet (peace be upon him) used to rinse his mouth and nose with water while performing wudu.
2-Washing the forearms including the elbows
Allah says “….. And your forearms to the elbows…” (Al-Ma’idah 5:6), i.e. washing them including the elbows, as the Prophet (peace be upon him) used to do according to a hadith narrated in this regard. It is also slated in another hadith that the Prophet “…washed his hands (during ablution) until he reached the upper arms”. This indicates that the elbows are included when washing the arms during ablution.
3-Wiping over the whole head
Wiping over the head includes the ears, for Allah says “…And wipe over your heads…” (Al-Ma’idah 5:6) Moreover, the Prophet said “The ears are treated as part of the head” (Ibn Majah)
Therefore, it is incorrect to abandon wiping over the ears, for it is insufficient to wipe over one part of the head and neglect another during ablution.
4- Washing the feet including the ankles
During ablution the feet must be washed including the ankles, for Allah, Exalted be He, says: “…and wash your feet to the ankles…” (Al-Ma’idah 5:6) Here, the preposition “to” means ‘with’ according to the hadiths pointing out how ablution is performed, and through which it is stated that the whole feet must be washed ‘including’ the ankles.
The decreed sequence has to be observed while performing wudu. To clarify, one begins with washing the face, followed by the hands, then wipes over the head, and finally washes the feet, as clearly shown in the verse Allah says:
O you who have believed, when you rise to (perform) prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles· (Al-Ma’idah 5:6)
The Prophet (peace be upon him) used to follow that order while performing ablution, saying:
“This is an ablution without which Allah does not accept any prayer·” (Abu Dawud)
This means to wash the organs successively without any interval between washing the organs, i.e. the organs must be washed successively without pause as much as possible.
These are the obligatory acts of wudu that must fulfilled as commanded by Allah in His Book, the Qur’an.
The article is an excerpt from the author’s book “A Summary of Islamic Jurisprudence”.
Dr. Salih Al-Fawzan is a Professor of Islamic Jurisprudence, Member of the Board of Senior Ulema & Member of the Permanent Committee for Fatwa and Research.
title: Prostration of Recitation (Sujud At-Tilawah),
By Dr. Salih Al-Fawzan
The Wisdom of Sujud Al-Tilawa (the Prostration of Recitation)
The prostration of recitation is one of the Prophetic practices and it is thus called as it relates to the recitation of the Quran. It is an act of worship that is ordained by Allah and His Messenger to be done when reciting the verses of the Quran or listening to them, as a means of drawing near to Allah, subjecting oneself to His Majesty and showing submissiveness to Him.
Its Legal Ruling
This act of prostration is enacted as an act of the Sunnah (Prophetic Tradition) for both the one who recites and the one who listens to the Quran. Scholars unanimously agree on its legality. Ibn ‘Umar (may Allah be pleased with him) said:
“When the Prophet (PBUH) recited a sura of the Quran that contained the prostration, he would prostrate and we would do the same and some of us (because of the heavy rush) could not find a place for prostration.” (Related by Al-Bukhari and Muslim)
Imam Ibnul-Qayyim, the great scholar (may Allah have mercy on him), said, “Positions of prostrations are what is reported to us and what is commanded for us to do.” That is, Allah tells us about the prostration of His creatures generally or at specific situations. So it is enacted, for the one who recites the Qur’an and the one who listens to it, to act like them (Allah’s creatures) when reciting or listening to the verses of prostration, and with greater reason the verses that actually command prostrating.
Abu Hurayrah (may Allah be pleased with him) narrated as a marfu’ (traceable) hadith that the Prophet (PBUH) said:
“When the son of Adam recites a verse of prostration and then falls down in prostration, Satan goes into seclusion weeping and saying, ‘Woe unto me!’ The son of Adam is commanded to prostrate and he has prostrated, so Paradise is entitled to him, and I was commanded to prostrate, but I refused, so I am doomed to Hell.’ “ (Related by Muslim and Ibn Majah)
Who May Perform Sujud Al-Tilawa?
The prostration of recitation should be performed by both the one reciting and the one listening (to the Quran). What is stated in the previously mentioned hadith of Ibn ‘Umar, namely “When the Prophet (PBUH) recited a sura of the Quran that contained the prostration, he would prostrate and we would do the same,” proves the legality of the prostration of the one who is listening. As for the hearer (i.e. the one who is not attentively listening) it is not obligatory upon him to perform the prostration of recitation.
Al-Bukhari related: ‘Uthman (may Allah be pleased with him) passed by a reciter who recited a verse involving prostration to make ‘Uthman perform prostration along with him, but ‘Uthman did not perform prostration and said, “The prostration should be performed by him who listens to it.” There was other Companions who were reported to have done the same.
How Many Suras That Contain Verses of Prostration?
The suras of the Quran that involve verses of prostration are Surat Al-A’raf(the Heights), Surat Al-Ra’d (the Thunder), Surat Al-Nahl (the Bees), Surat Al-Isra’ (the Night journey), Surat Maryam (Mary), Surat Al-Hajj (the Pilgrimage), Surat Al-Furqan (the Criterion), Surat Al-Naml (the Ants), Surat Al-Sajdah (the Prostration), Surat Fussilat (the Lucidly Distinct), Surat Al-Najm (the Stars), Al-Inshiqaq (the Rending), and Al-‘Alaq (the Clinging Clot). Concerning the prostration in the Sura of Sad, there is disagreement between scholars, whether it is a prostration of thankfulness or recitation; and Allah knows best.
How to Perform the Prostration of Recitation?
On performing the prostration of recitation, one should pronounce takbir (saying, “Allahu-Akbar” i.e. “Allah is the Greatest”). This act is stated according to the Hadith of Ibn ‘ Umar in which he said:
“Allah’s Messenger (PBUH) used to recite the Quran to us and whenever he recited a verse that contained a prostration, he used to say takbir and prostrate, and we also used to prostrate along with him. (Related by Abu Dawud)
One should say in prostration, “Subhana Rabbiyal-A’la” (Glory be to my Lord, the Most High), the same as one says when prostrating during performing prayer. If one says, “My face has prostrated before Allah, Who created and fashioned it, created in it hearing and vision by His Power and Might, O Allah! Reward me for it (the act of prostration), remove sins from me by it, reserve it for me, and accept it from me as You did from Your servant Dawud (David),” it will be acceptable. To perform the prostration of recitation from the position of standing is better than performing it while sitting.
O Muslim, you should know that there are many ways of doing good acts, so make your best to follow them, and be loyal and faithful in both actions and words, that Allah may record you among the happy people.
The article is an excerpt from the author’s book “A Summary of Islamic Jurisprudence” with some modifications.
Dr. Salih Al-Fawzan is a Professor of Islamic Jurisprudence, Member of the Board of Senior Ulema & Member of the Permanent Committee for Fatwa and Research.
title: Rulings of Istihadah and Postnatal Bleeding,
By Dr. Salih Al-Fawzan
Istihadah is an irregular vaginal bleeding other than menstruation. It is caused by a vein called in Arabic ‘Al-‘Adhil’. The case of mustahadah[i] is so confusing, for the blood of menstruation resembles that of Istihadah.
The question here is: Since the mustahadah is legally considered pure, how can she distinguish between menstruation and bleeding of istihadah when her bleeding continues all the time?
In fact, there are three cases of the mustahadah:
1. Regular Period
When a woman used to have a stable, regular menstrual period (i.e. having certain duration of menstrual period) before she had istihadah. In such a case, a woman can distinguish between both states relying on her stable menstrual period, (i.e. the bleeding that contradicts the duration of her menstrual period is regarded as that of istihadah).
Thus, such a woman can wait until her usual period ends, then deem any other bleeding as istihadah, as the Prophet (PBUH) said to Umm Habibah in this regard:
“Remain away (from prayer) equal (to the length of time) that your menstrual period used to prevent you. After that (after the period of usual courses), bathe yourself and perform prayer.” (Muslim)
Moreover, the Prophet (PBUH) said to Fatimah Bint Abu Hubaysh:
“This (i.e. istihadah) is from a blood vein, not (usual) menstruation. So, when your real menstrual period begins, give up performing prayer.” (Al-Bukhari and Muslim)
2. Distinguishable Blood
When a woman does not have a regular menstrual period, but her bleeding is always distinguishable; sometimes she bleeds malodorous, thick, and black blood (i.e. having the characteristics of menstruation blood), and some other times she bleeds red blood which is neither thick nor malodorous.
Such a woman is to consider the former kind of blood as that of her menstrual period, during which she gives up prayer and fasting, regards the other kind of blood as that of istihadah, the period in which she can perform prayer and observe fasting, for she is considered ritually pure in this case.
3. The Perplexed Woman
When a woman has neither a regular menstrual period nor a distinguishable kind of blood (e.g. the perplexed woman).
Such a woman must follow the prevalent womanly menstrual period (i.e. average of six or seven days a month) and deem whatever discharge after this period as istihadah.
To sum up, we can say:
- A woman with a stable, regular menstrual period distinguishes istihadah according to her habit.
- A woman with a distinguishable blood depends on her own judgment and her ability to distinguish between her menstruation and istihadah.
- A woman that has neither (a regular period nor distinguishable blood) is to consider six or seven days a month and then take a ritual path.
Obligatory Acts to Be Observed by a Mustahddah in Case She Is Deemed Ritually Pure
- She has to take a ritual bath when her estimated period for menstruation ends, as mentioned above.
- She has to wash her vulva upon every performance of prayer, put a piece of cotton or the like in there to prevent bleeding, tie it well so as not to fall, and perform ablution for every prayer. Narrated `Aisha:
Fatima bint Abi Hubaish asked the Prophet, “I got persistent bleeding (in between the periods) and do not become clean. Shall I give up prayers?” He replied, “No, this is from a blood vessel. Give up the prayers only for the days on which you usually get the menses and then take a bath and offer your prayers.” (Al-Bukhari)
Women also can use the sanitary napkins available nowadays.
The ruling on a woman in a state of postnatal bleeding is like that of a menstruating one concerning the permissibility of the husband to enjoy her without sexual intercourse.
They also have the same rulings regarding the prohibition of sexual intercourse, observing Fast, performing prayer, divorce, performing tawaf, and staying in a mosque.
Moreover, the rulings on both cases are the same regarding the obligation of taking a ritual bath when bleeding stops, and making up for the missed days of Fast, but not the missed prayers, just like the menstruating women.
The womb of a woman in a state of postnatal bleeding discharges blood during and after giving birth, and this is the blood accumulated during pregnancy. The maximum period of postnatal bleeding is forty days, according to the majority of scholars. At-Tirmidhi slates:
“People of religious knowledge among the Companions of the Prophet (PBUH) and their successors uniformly agree that a woman in a state of postnatal bleeding must give up prayer for forty days unless her bleeding stops before that; in this case, she has to take a ritual bath and perform prayer.”
So, if the bleeding of a woman in a state of postnatal bleeding stops before the fortieth day, her period of postnatal bleeding ends, and she must have a ritual bath, perform prayer, and practice all acts of worship that have been prohibited for her during her postnatal bleeding period.
If a pregnant woman miscarries and starts discharging, and the stillborn has reached a distinctively recognizable form, she is considered a woman in a state of postnatal bleeding. An embryo takes about eighty-one days to three months in order to have a distinctively recognizable shape.
If the embryo is a mere lump of flesh or a clinging clot (without a distinctively recognizable form), the woman is not considered in a state of postnatal bleeding, even if she starts discharging; she is not to give up prayer or fasting, and none of the rulings on postnatal bleeding is applicable in this case.
Taking Medicine to Delay Your Period
It seems suitable to thoroughly complete our discussion at this point by mentioning that some women may take some kinds of medicine that prevents menstrual bleeding in order to observe fasting in the month of Ramadan, or to perform Hajj (Pilgrimage).
Such medications are permissible if they prevent blood only for a period of time, not forever. If this medicine prevents menstruation forever, a woman is not permitted to take it without her husband’s permission, since her ability to give birth is also prevented as a result of taking this medicine.
[i] Mustahadah: A woman in a state of istihadah (i.e. a woman having vaginal bleeding other than menstruation)
The article is an excerpt from the author’s book “A Summary of Islamic Jurisprudence” with some modifications.
Dr. Salih Al-Fawzan is a Professor of Islamic Jurisprudence, Member of the Board of Senior Ulema & Member of the Permanent Committee for Fatwa and Research.
title: Examples of Righteousness,
On the authority of Abu Hurairah (Allah be pleased with him) who said: the Messenger of Allah (Allah bless him and grant him peace) said:
Whoever relieves the grief of a believer in this world, God will relieve his grief in the Hereafter. Whoever relieves the difficulties of a person in debt in this world, God will relieve his difficulties in this world and the Hereafter. Whoever conceals the faults of a believer, God will conceal his faults in this world and the Hereafter. God will aid His servant so long as the servant aids his fellow believers. Whoever follows a path to seek knowledge, God will make the path to Paradise easy for him. When people gather together, in one of the houses of God, to recite the Book of God and study it, tranquility descends upon them, mercy covers them, the angels surround them, and God mentions them to those who are in His presence. Whoever is slowed down by his deeds will not be hastened forward by his lineage. (Muslim)
This is a hadith from among a collection of the sayings of Prophet Muhammad, may the mercy and blessings of God be upon him, compiled by Imam An-Nawawi. It is a very famous and well-studied collection of forty-two hadiths known as An-Nawawi’s Forty Hadith. Its value lies in the fact that the hadiths in this collection cover fundamental aspects of the religion of Islam. Hadith number thirty-six is often referred to as the hadith of righteousness.
However, while it does list comprehensively a number of qualities one would expect to find in a righteous person, it also deals with virtues, rulings, principles, and manners. There are several lessons embedded in this hadith, and each sentence adds an in-depth feature to one very basic principle; that believers are like family to one another. There are certain obligations that believers have towards each other and this hadith, in a different version, states it very succinctly as, ‘Whoever is fulfilling the needs of his brother, God is fulfilling his needs.’ (Al-Bukhari and Muslim)
1. Relieving the grief of a believer
This is a lesson in how to attain the help of God by helping one of His servants. Sometimes when a person feels as if he is swamped with difficulty, God, in answer to his supplication, will send help from an unexpected source. Often this source is in the form of another Muslim. The word grief in this hadith refers to a great difficulty or a hardship. If a believer relieves the grief of another believer, God recognizes that act and will reward the person in the Hereafter by relieving the grief, fear, and distress that he or she feels on the Day of Judgment.
Coming to the aid of fellow believers is something that Muslims should take very seriously. Prophet Muhammad reminded us many times that we should love for our brother or sister what we would love for ourselves.(Al-Bukhari)
If we truly cared about each other, there would be very few needy people in Muslim communities.
5. Seeking knowledge
Seeking beneficial knowledge is a very rewarding act. God might make the path to Paradise easy for those seeking knowledge in several ways. They might be guided to Paradise through knowledge, or God might make it easy for a person to benefit what they learn, thus they will walk a path to Paradise, or make crossing the bridge above the Hellfire easy and thus enter Paradise. There are many people who seek knowledge but find no blessings in the knowledge they gain. Therefore the believer should seek knowledge with good and sincere intentions.
6. The virtue of gathering in the mosque
This lesson informs us about a very rewardable and preferred act; gathering in the mosques to recite, listen and study the Quran or to attend lectures and classes. This can result in very specific rewards. They are imbued with tranquility, resulting in relief from the stress and strife that plague modern-day societies, the mercy of God descends as the angels surround them, and God mentions them to whoever is in His presence.
Behaving well and doing good deeds and actions is the key to rewards leading to Paradise. If the believer is lacking in this area, his lineage, meaning his family name, tribe or ancestry will not be of any benefit regardless of their wealth or status.
This hadith a very comprehensive and contains at least seven important lessons. It outlines the morals and manners that should be embedded in the behavior of every believer. It outlines some of the obligations we have towards each other and emphasizes that Islam expects us to treat one another as if we were close family members. Whatever we can do to alleviate the difficulties of another person we should do, with the pure intention to please God.
 There is a bridge that will be established over Hell extending to Paradise that everyone has to cross. Some will not make it and fall into the Hellfire whilst others will successfully cross it.
title: In the Light of the Companions: The Story of Um Salamah,
Transcribed by Editorial Staff
As-salam ‘alaikum wa rahmatullahi wa barakatuh, my dear brothers and sisters!
And welcome to a new episode of “In the Light of the Sahabah” the Companions whom Allah (subhanahu wa ta’ala) chose and blessed to have the companionship and to be in the presence of our beloved Nabi (Prophet) (salla Allah-u ‘alayhi wa sallam).
Every single one of the Companions has a tale to tell and every single one of them has a story that we can extract benefits from (in sha’a Allah-u ta’ala).
In this episode we will go through the beautiful story of Um Salamah (radiya Allah-u ‘anha) whose name was Hind bint Abi Umayyah (radiya Allah-u ‘anha).
The Setting of the Story
Now the story goes right back to the beginning of the Call of the Prophet (‘alaihi as-salatu was-salam) when he first received the revelation from Allah (subhanahu wa ta’ala) that there were only a few companions who actually accepted Islam.
From those few individuals was Um Salamah and her husband Abu Salamah and their one son. Now, through the time that they lived in Makkah they went through a very, very difficult time where they were persecuted and they were oppressed just for saying (La Ilaha illa Allah, Muhammad Rasul Allah). But (al hamdu lillah) Allah (subhanahu wa ta’ala) blessed them with Iman (faith) and they persevered and struggled and strived with their Islam in Makkah.
The First Hijrah
After a short while, it became very difficult for the Muslims to live in Makkah. Therefore, the Prophet (salla Allah-u ‘alayhi wa sallam) permitted them or some of the Companions to make Hijrah, that they would leave Makkah and that they would go to a land called “Habashah” which is modern-day Abyssinia.
Abu Salamah and Um Salamah with their son, they made that great journey (subhana Allah) to leave Makkah, to leave their home and to reside in the new land, Abyssinia, whose leader was known to be just and fair. An-Najashi who, later on, embraced Islam and became a great Muslim (al hamdu lillah).
Back in Makkah
So, Abu Salamah and Um Salamah they lived there in Al-Habashah for a while. After a short while they heard that the situation in Makkah had somewhat improved and that the Muslims were then able to practise their Islam more freely. So, Abu Salamah and Um Salamah with their young child, they returned to Makkah, however, only to find that (subhana Allah) the situation was even worse than it was before.
Abu Salamah and Um Salamah were from a very famous family and they were known to be a very strong family. In fact, Abu Salamah (radiya Allahu ‘anhu) was known to be a very noble husband. And that they had very, very good etiquettes with one another.
The family of Um Salamah and Abu Salamah are our beautiful example for us as Muslims to look up to that we should try to emulate their example in being strong Muslims and compassionate and loving and merciful to one another.
The Great Hijrah to Medina
So, while in Makkah, they were unable to persist and to practise their Islam freely. So, again the Prophet (salla Allah-u ‘alayhi wa sallam) permitted the Muslims, on a whole, to make the Great Hijrah from Makkah all the way to al-Madinah. So, the Muslims, one by one, began gathering their belongings, gathering their possessions to leave their home to go and live in a new land.
Abu Salamah (radiya Allahu ‘anhu) they had one ride, began filling his ride with their belongings their clothes and possessions. And then, they were going to leave Makkah to go to al-Madinah. Upon leaving, the tribe which Um Salamah belonged to, they saw her leaving. And they stopped them all and said,
“Where are you all going? This woman belongs to our tribe and we will not let her go. She is one of our daughters. You can go with your son but she stays here.”
And they said this forcibly without no choice or discussion in the matter. Then, another tribe which belonged or Abu Salamah belonged to, they said,
“You will not take this young boy. This young boy, Salamah, he belongs to our tribe. Abu Salamah, you’re an old man. You can leave!”
The Family were Split up
Abu Salamah (radiya Allah-u ‘anhu) had no choice but to leave Makkah and make the Hijrah on his own. And in just a few moments, after the family all being together with all of their possessions, (subhana Allah) they were all split up and they were all in different places.
Um Salamah was kept almost as a prisoner by her tribe, Banu Makhzum. And the child, Salamah, who was kept by the tribe of ‘Abd al-Asad and, of course Abu Salamah was alone in Madinah.
Um Salamah (subhana Allah) (radiya Allah-u ‘anha) every day, she used to go to the spot where they were all spit up. And this went on for a very, very long time (subhana Allah) until one of the people who belonged to another sub-tribes of the Makhzumi tribe saw Um Salamah in a very bad way. So, he said to the tribe, this individual,
“Why don’t you just let her go to her husband? You can see that she’s right poorly. She’s very depressed, she’s right down. What do you gain from this? Just let her go!” Until Allah (subhanahu wa ta’ala) softened their hearts. And eventually, they agreed that Um Salamah could leave Makkah and go to al-Madinah.
But then, the question is: how could Um Salamah leave her son who was with the other tribe of ‘Abd al-Asad and leave her son. Yes, she can go to her husband, but leaving her son was not an option. So, they went to the tribe and spoke to them as well and said,
“Would you not leave this young boy? Let him go with his mother and go on this journey. What do you benefit from keeping him here away from his father and splitting up the family?”
Again (al hamdu lillah), Allah (subhanahu wa ta’ala) softened their hearts, opened their hearts until they gave permission. So, Um Salamah (radiya Allah-u ‘anha) took her son and whatever belongings they had and they left Makkah.
The Hijrah of Um Salamah and her Son
Just as they left, on the outskirts of Makkah, they bumped into an individual in an area called “At-Tan’im” and his name was ‘Uthman ibn Talhah.
In the eighth year AH, ‘Uthman ibn Talhah, he embraced Islam. And in fact, it is his tribe who were the custodians of the key to the Kaaba.
‘Uthman ibn Talhah said to Um Salamah and her son,
“Where are you going?”
She replied, “We are making the Hijrah and we are going to live in al-Madinah.”
He replied to her and said, “I will not allow you to travel alone. it is a two-week journey in the hot desert for you to go alone. I will take you and when I will drop you off at al-Madinah, I will return”.
Um Salamah (radiya Allah-u ‘anha), she said that ‘Uthman ibn Talha, even though he was a non-Muslim at this time was a very noble man.
And (al hamdu lillah) Allah (subhanahu wa ta’ala) guided him later to the Deen (religion) of Allah (subhanahu wa ta’ala).
The Family Reunited Again
So, upon arrival in al-Madinah, ‘Uthman ibn Talhah, he left Um Salamah to go and meet with her family (al hamdu lillah). After years being apart, Um Salamah and Abu Salamah and their son were reunited (al hamdu lillah). And through the next couple of years, they had more children (wa lillahi al-hamd).
As we know, during the seerah of the life of Prophet Muhammad (salla Allah-u ‘alayhi wa sallam), there were a number of battles. And Abu Salamah participated in the Battle of Badr, as he did participate in the Battle of or Uhud. However, during the Battle of Uhud, he was injured and (Subhan Allah), he was quite severely injured and was unable to leave the home.
Um Salamah (radiya Allah-u ‘anha) went to visit her own husband and was with him all the time. One of the Companions came to Um Salamah and said,
“Ya (O), Um Salamah, I’m going to teach you a du’a’ (supplication) that you should say.
“Allah-umma ajirni fi musibati wa-khluf li khairan minha”
“O Allah! Give me a reward during this calamity!”
(Subhan Allah), her husband is in a very bad state.
“And grant me something which is better in the future!”
Allah (subhanahu wa ta’ala) decreed that Abu Salamah (radiya Allahu ‘anhu) would pass away due to his injuries. The prophet ((salla Allah-u ‘alayhi wa sallam) came and made a du’a’ for Abu Salamah by saying,
(Allah-umma ighfir li Abi Salamah) “O, Allah! Forgive Abu Salamah!
(Subhan Allah) Um Salamah with four children was all alone in al-Madinah what a sacrifice so she had made! And Allah (subhanahu wa ta’ala) was severely testing her.
Um Salam’s Second Marriage
It was the known custom not to leave a woman alone. Therefore, Abu bakr As-siddiq (radiya Allahu ‘anhu), he came and he proposed to Um Salamah, but she refused. And then, ‘Umar (radiya Allah-u ‘anhu) proposed and likewise, she said no. Then, the Prophet (salla Allah-u ‘alayhi wa sallam) proposed to Um Salamah.
Um Salamah (radiya Allah-u ‘anha) said,
“O, Messenger of Allah! I have three things that I want to mention to you.
Number one is that I am a very jealous person.
And number two is that I am very old in age.
And number three is that I have many children.”
The Prophet (salla Allah-u ‘alayhi wa sallam) said,
“As for the first one: concerning your jealousy, then I will make du’a’ to Allah (subhanahu wa ta’ala) that he removes that. As for your age, then I am older than you. And as for your children, then they are children that belong to Allah and his messenger (salla Allah-u ‘alayhi wa sallam).”
Upon this, they married (wa lillahi al-hamd). And the title that she was given, Um Salamah, she was now called ‘Um Al-Mu’mineen’ (The Mother of The Believers). (Subhan Allah) what a great title that Allah (subhanahu wa ta’ala) gave to her!
And if we look back, the du’a’ that she made, “O Allah! Grant me a reward during this musibah (calamity) and grant me something which is better than in the future. When she said,
“And who is better than Abu Salamah? How can I possibly remarry somebody who is better than Abu Salamah?”
Allah (subhanahu wa ta’ala) granted that she would have a husband better than Abu Salamah. And that was our dear beloved Muhammad (salla Allah-u ‘alayhi wa sallam).
Now, Um Salamah, as we know, she was the last of the wives to pass away. She passed away in the year 61 after Hijrah and has a number of famous advices that were given to the Prophet (salla Allah-u ‘alayhi wa sallam) throughout his life.
A Lesson to be Learned
So, whatever matters, my dear brothers and sisters, that we may be afflicted with a trial or calamity, we make this du’a’ to Allah (Subhanhu wa ta’ala).
“That we belong to Allah and to Him we will return.” (inna lillahi wa inna ilayhi raji’un) (Quran 2:155)
And we ask Allah (subhanahu wa ta’ala ) to be rewarded for that test. And that we ask Allah (subhanahu wa ta’ala) that He grants us something better in the future.
(wa Allah-u ya’ lam-u wa antum la ta’lamun) that “Allah (subhanahu wa ta’ala) knows and that you do not know.” (Quran 2:216)
I ask Allah (subhanahu wa ta’ala) that He allows us to be steadfast during all tests and that Allah (subhanahu wa ta’ala) grants us something (which) is better in the future!
Baraka Allah-u fikum (Allah bless you!)
Was-salam ‘alaikum wa rahmatullahi wa barakatuh!