The Wrappings of Gratitude

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

Alhamdulillah, here are some beauitful dua’a to make when under stress and anxiety – as a means of dispelling fear, of seeking forgiveness of Allah, seeking His aid, protection and guidance. May it be of benefit to us all. for there is not a time in the life of a Mu’min when he does not need the protection and guidance of Allah. And those that turn to Allah sincerely imploring His aid, know that in reality it is Allah that is turning to His slave and servant. Ameen. And know that “When Allah wants to be good to someone, He tries him with some hardship.” (Abu Hurairah)

Link to the original article: http://makkah.wordpress.com/2006/12/02/stress-management-part-2/

General advice from Prophet Muhammad (s) when you are in distress or suffering from anxiety:

In hadith #599 narrated by Abdullah ibn Abbas in Sunan Abu Dawood, The Prophet (peace be upon him) said: If anyone continually asks pardon, Allah will appoint for him a way out of every distress, and a relief from every anxiety, and will provide for him from where he did not reckon.

When in distress or difficulty or sorrow:

Source for this dua subsection: Fiqh-us-Sunnah, volume 4, no 128

1. Ibn ‘Abbas reported, “The Prophet, peace be upon him, at times of sorrow and grief used to supplicate, La ilaha illa Allah Al-’Azim, Al-’Alim, la ilaha illa Allah, Rabbul ‘arshil ‘Azim, la ilaha illa Allahu, Rabbus-Samawati wa rabbul ardi wa rabbul ‘arshi karim (There is no god but Allah, the Mighty, the Forbearing, there is no god but Allah, the Lord of the mighty throne, there is no god but Allah, the Lord of the heavens and the earth, and the Lord of the throne of honor)’.”
Source: Bukhari and Muslim.

2. Anas said that when the Prophet, peace be upon him, was faced with a serious difficulty, he would always supplicate, “Ya Hayyu, ya Qayyumu, bi-rahmatika astaghithu (O the Living, O the Eternal, I seek help in Your grace).
Source: Tirmidhi

3. Abu Hurairah reported that whenever the Prophet, peace be upon him, was faced with a serious difficulty, he would raise his head to the sky and supplicate, “Subhan-Allah al-’Azim (glory be to Allah, the Mighty).” And when he implored seriously and strongly, he would say “Ya Hayyu, Ya Qayyum (O the Living, the Eternal One).”
Source: Tirmidhi

4. Abu Bakrah reported that the Prophet, peace be upon him, said, “The supplications of distress are, ‘Allahumma rahmataka arju, fala takilni ila nafsi tarfata ‘ain, wa aslah li sha’ni kullahu, la ilaha illa anta (O Allah, I hope for Your mercy, so give me not over to my self even for as little as wink of an eye, and set right all my affairs, there is no god but You).”
Source: Abu Daw’ud

5. Asma, daughter of ‘Amais, reported that the Prophet, peace be upon him, asked her, “Shall I tell you words that you may say in times of pain or distress. These are, ‘Allah, Allah, Rabbi la ushriku bihi shai’an (Allah, Allah, my Lord, I associate none with Him).” Another narration says that these words should be said seven times.
Source: Abu Daw’ud

6. Sa’d ibn Waqas reported that the Prophet, peace be upon him, said, “The supplication made by the Companion of the Fish (Prophet Yunus) in the belly of the fish was, ‘La ilaha illa anta, subhanaka, inni kuntu minaz-zalimin (there is no god but You, You are far exalted and above all weaknesses, and I was indeed the wrongdoer)’. If any Muslim supplicates in these words, his supplication will be accepted.” In another report we read, “I know words that will cause Allah to remove one’s distress. These are the words (of supplication) of my brother Yunus, peace be upon him,”
Source: Tirmidhi

7. Ibn Mas’ud reported that the Prophet, peace be upon him, said, “If any servant of Allah afflicted with distress or grief makes this supplication, his supplication will be accepted: ‘O Allah, I am Your servant, son of Your servant, son of your maidservant. My forehead is in Your hand. Your command conceming me prevails, and Your decision concerning me is just. I call upon You by every one of the beautiful names by which You have described Yourself, or which You have revealed in Your book, or have taught anyone of Your creatures, or which You have chosen to keep in the knowledge of the unseen with You, to make the Qur’an the delight of my heart, the light of my breast, and remover of my griefs, sorrows, and afflictions‘.” A supplication in these words will be answered. Allah will remove one’s affliction and replace it with joy and happiness.
Source: Reported by Ahmad and Ibn Hibban

8. Anas reported that the Prophet, peace be upon him, used to supplicate, “O Allah, there is no ease except what You make easy, and you alone can turn a difficulty into ease.” (Ibn As-sinni)

Source: Fiqh-us-Sunnah, Volume 4, #131

9. Allah’s Apostle used to say at the time of difficulty, “None has the right to be worshipped but Allah, the Majestic, the Most Forbearing. None has the right to be worshipped but Allah, the Lord of the Tremendous Throne. None has the right to be worshipped but Allah, the Lord of the Heavens and the Lord of the Honourable Throne.”

Source: narrated by Ibn Abbas in Sahih Bukhari, volume 9, #526.

Remember that sickness expiates evil deeds and wipes out sins.

Abu Hurairah narrates that the Prophet, peace be upon him, said: “When Allah wants to be good to someone, He tries him with some hardship.”

Abu Hurairah also reports that Allah’s Messenger, peace be upon him, said:
“For every misfortune, illness, anxiety, grief, or hurt that afflicts a Muslim
-even the hurt caused by the pricking of a thorn – Allah removes some of his
sins.” Ibn Mas’ud said: “I visited the Messenger of Allah, peace be upon him,
while he had a fever. I exclaimed: ‘O Messenger of Allah! You have a high
fever! ‘ He said: ‘My fever is as much as two among you [might have]. ‘ I
asked: ‘Is it because you have a double reward?’ He replied: ‘Yes, that is right.
“No Muslim is afflicted with any hurt, even if it is no more than the pricking of a thorn, but Allah wipes off his sins because of it and his sins fall away from him as leaves fall from a tree‘.”

Abu Hurairah (r) said: “The Prophet, peace be upon him, remarked: ‘The example of a believer is like a fresh tender plant; from whichever direction the wind blows, it bends the plant. But when the wind dies down, it straightens up again. (Similarly a believer is tested by afflictions to strengthen his faith and heart, and he remains patient and firm). And an evil person is like a pine tree which remains hard and stiff until Allah breaks it whenever He wills.”

Source: Fiqh-us-Sunnah, volume 4, #1

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

Following on from the Shaykh mentioning the prophet (s) being made aware of the condition of the Ummah and all the tests and trials currently facing it, the Shaykh mentioned the words of the Prophet (s) when he said, “I have the greatest knowledge”. In other words his knowledge extended far beyond what we can ever imagine, for he has knowledge not only of what is manifest but also of what is hidden. The Shaykh gave the beautiful example of how the Sahaba, out of their muhabah of the Prophet (s) would seek to emulate him in every action, but that the prophet (s) said they could not for he was not like other humans. The Shaykh gave the example of when the Prophet (s) would be fasting. One day it came time to open the fast but the Prophet (s) did not do so, but continued until the next day, as did his companions. And again came the next day to open the fast but the Prophet (s) did not and continued for a third day, but by this time, the companions, feeling the fatigue of thirst and hunger could not continue. Upon seeing this he said to them, “You are not like me”. In other words as the Shaykh explained, the prophet was commanded to say in the Quran, ‘Say: I am a human being like you’. In that he would eat and drink like a human but he was not comparable to any other human. The Shaykh used the analogy that as humans we are composed of the same material, that we are like stones, but that if we are ordinary stones, the Prophet (s) is a ruby, a diamond, an emerald. The two cannot be compared. The prophet mentioned he was a human being only so that it would be known to the people that he was not an angel, for Allah sends His prophets and messengers to their like. Hence, the Shaykh further emphasized that the Prophet (s) was similar to us in one aspect but different in many others. For example his noble sight extended not only towards what was before him but also what was behind him. The Prophet (s) would say, “Indeed, I hear see what you cannot hear and see what you cannot see”. He said, “I can hear the cracking of the heavens”, which the Shaykh explained as the sound of leather on a saddle. The Prophet (s) also said, “There is not a footstep space on the ground except that there is an angel in prostration there before Allah!” When the prophet (s) would walk through a street and the people would the next day enter that same street they would know the prophet (s) had been there, and this they would know because of his beautiful fragrance, still present in the air. The Shaykh mentioned the scent of the prophet (s) contained in his sweat, which for all other humans is odorous, and yet his noble sweat would smell better than the finest musk and would be used to scent perfume itself. He was a human being but he was not like other human beings.

The Shaykh then went on to mention that there is no way for us as believers to apply Islam without the prophet (s). The prophet (s) is our life, our blood and our happiness. The Shaykh mentioned the following verse: “Be sure we will test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere. Who say, when afflicted with calamity: “To Allah We belong, and to Him is our return” (2:155-156). The Shaykh emphasized the imperative at the beginning of the verse when Allah refers to Himself in this context as “We” and states He “will” do something. In other that is what will happen – that He will test us with something of fear, hunger and poverty. The Shaykh mentions a subtle point here in the words of Allah, in that when Allah begins by saying He will test us with so and so, the syntax of the verse suggests it will end with Allah saying and ‘We will give glad tidings to the patient’. However, instead Allah commands the prophet (s) to give glad tidings, which gives us an indication of the station of the noble messenger (s) as the mercy of Allah on this earth and indeed on the final day. It is only the Messenger of Allah (s) that has been chosen to intercede for us on the final day and hence as the Shaykh mentioned, if we are successful on that day, if we are loved by Allah, it is only through the prophet (s). This principle is illustrated by the words of the Prophet (s) when he said, “If you truly love Allah, then follow me, Allah will love you”. Love of Allah is inextricably linked to our obedience towards the Prophet (s). The Shaykh mentioned, “If you want to know how much Allah loves you then look at how much you follow the Prophet (s).” The guidance being given here by the Shaykh was in absolutely following the Messenger of Allah (s) in everything, and doing so through those that followed him and those that followed those that followed him and so on in a continued and unbroken chain. “The road has been paved by the Prophet (s)”, said the Shaykh.

Ya Sin
The Shaykh then mentioned about Surah Ya Sin. The Prophet (s) said, “Everything has a heart, the heart of the Qur’an is Ya Sin”. He also mentioned the hadith of the prophet (s) when he said, “There is a piece of meat in the body, if it is sound the whole body is sound and if it is corrupt then the whole body is corrupt, is it not the heart?” In other words, if the Quran is our guide then Ya Sin is the heart of that guidance, and guides our own hearts. Our knowledge and practice of Ya Sin corresponds to the heart of our practice. The Shaykh mentioned many of the chapters of the Quran beginning simply with letters, one of the explanations of this being that Allah challenged the Arabs with the best of what they had, their language, and asked rhetorically, whether they could produce a Book like the Quran, using the same letters to which they had access, but that they could not for this was no ordinary book. The Shaykh mentioned that both Ya Sin and Ta Ha are names of the Prophet (s), which number some 200, including Muzammil, Mudathir, Ahmed, Muhammad. The Shaykh said, “Anyone who recites Ya Sin on a night solely for the sake of Allah, Allah will forgive Him that (very) night.” And also, “anyone that recites Ya Sin at the beginning of the day, all his works that day will be made easy”. Ahl-ul-Jannah, the people of Jannah, recite Ya Sin and Ta Ha. The Shaykh emphasized the importance of reciting Ya Sin everyday.

“Ya Sin”

“By the Qur’an, full of Wisdom”,
“You are indeed one of the messengers”
“On a straight way.” (36:1-4)

With reference to being on a straight way, the Shaykh mentioned for us not to grieve at what the disbelievers may say to us, for us not to get upset and even if they accuse us of something false, for if we remain steadfast an hold onto the Quran and Sunnah we will be on a straight way. He said that we must continue our journey to Allah subhanhu wa ta’ala with what will benefit us ourselves. Ya Sin is the treasure, Ya Sin is the heart of the Qur’an.

END

I pray I have conveyed accurately and fully what the Shaykh said, and have not omitted or added anything (in principle). Any mistakes in this text are entirely mine and I pray you will forgive and overlook any errors therein. May this be of great benefit to you as it has been to me and insha’Allah I hope we will both gain from the knowledge, wisdom, humility and efforts of our Shaykh in coming to these lands to provide us with much needed guidance. Ameen.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

The weekend previous I attended a most beautiful and blessed gathering, blessed because of the company, but even moreso blessed because we had been graced with the presence of Shaykh Muhammad al-Yaqoubi al-Hassani, a direct decendent of the Prophet (s) through Hassan (ra). Insha’Allah I have attempted to gather together the words of the Shaykh from that evening so that those not present may benefit, and those present may re-live the blessings of that evening.

Bismillahir Rahmanir Rahim

17 Rabi-al-Awwal 1430

NOTES FROM SHAYKH MUHAMMAD AL-YAQUOBI TALK 14 MARCH 2009 B’HAM – DRAFT

I pray this message finds you in good health and emaan insha’Allah. I’ve not long since returned from what has been an amazing and blessed evening with one of the grandson’s of the prophet (s), our beloved Shaykh Muhammad al-Yaqoubi al-Hassani. Insha’Allah permit me to share what I have learnt from this evening while his light is still strongly present in my heart and still shining on my face, insha’Allah. His love for the Messenger of Allah (s) is palpable, quite evident and quite discernable even without his speech. But with his noble speech it is even more intensified and finds itself like an arrow direct into ones heart without much resistance. I left the talk with a heart brimming full, with renewed hope and emaan, with clarity and guidance. Subhan’Allah! May Allah bless Shaykh Muhammad al-Yaqoubi and all the other Shu’ukh, and all those that guide to the straight path, the path of righteousness. And may Allah bless the Noble Prophet (s) and bless his noble family. Ameen.

The topic of this evening, if that is, one could begin to call it a topic, was love of Allah and His Messenger and in particular how we gain closeness to Allah through following Habib Allah, the mercy of Allah on this earth for all of mankind (saw). The Shaykh began by asking us the question, how do we know someone, to which he gave the answer, there are several ways to know someone. Then referring to Allah he said, “We have to know Allah”. Thus referring to the verse in the Quran, “We shall show them Our sign on the horizons and within themselves until it will be manifest unto them that it is the Truth. Doth not thy Lord suffice, since He is Witness over all things? (Quran, Fussilat 41:53). In other words, as I understood it, that the signs of Allah are present in us, in people and thus we know Allah through those that are the closest to Allah. This of course being the Messenger of Allah (s). The Shaykh used the analogy that if one needed a specific specialist then one would call upon him, i.e. a physician if one needed ones child to be tended to or an accountant if one needs ones finances seen to. One would not employ a doctor for ones finances and not an accountant to treat an illness. Hence, if one sought closeness to Allah, there was no one

better (saw), than the Messenger of Allah (s). He further illustrated this point by mentioning that Allah can be known through His signs which are present in His creation. But that the great Ulamah considered this approach to be for beginners – ‘Why should I be occupied with the signs of Allah instead of seeking Allah Himself’. Hence the Shaykh mentioned that the Ulamah saw these signs as obstacles getting in the way of seeking Allah directly. But how do we get directly to Allah?

Then the Shaykh went onto the question of knowing the prophet (s). That people who spend time with the wali’s of Allah cannot but help but also become wali’s of Allah and that is one way by which one can get to know the Prophet (s). Another way is to see the prophet (s) directly and the Shaykh emphasized that no one can know the prophet (s) better than if he had himself seen the Prophet (s). This would relate to either having physically seen him or through seeing him in a dream (saw). This led the Shaykh to make the statement, “The key to knowing Him is him”. In other words the key to knowing Allah subhanahu wa ta’ala is through the prophet (s). Then the Shaykh referred to the following verse of the Quran: “I created the jinn and humankind only that they might worship Me”. (51:56). He said that this verse is often mistranslated in that ‘worship’ ought to be translated as ‘know’ which is closer to its meaning– that Allah has only created jinn and humans to know Him. This idea of knowing Allah is further emphasized by the two verses that follow which state: “No Sustenance do I require of them, nor do I require that they should feed Me”; “For Allah is He Who gives (all) Sustenance,- Lord of Power,- Steadfast (for ever).” (56:57-58). In other words Allah does not need His creation to worship Him, and hence has not created His creation to worship Him as He has created the Angels or other of His creation. But rather the elevation of Bani Adam is to know Allah, and hence Allah says that He does need sustenance from anything for He is the one that sustains everything. The Shaykh then said that in this regard, “The only way to know Allah is through ibadah.” “The best way to know Allah is find the one that knows Allah the best, the guide”. One of the beautiful names of Allah is al-Hadi, the One Who created guidance. Allah also gives this name to the prophet (s), who is the one that guides. Allah says in the Quran, ‘it is not you who guides, it is Allah Who guides’. In other words even though the prophet (s) wanted the guidance of everyone, it was not him that guided but it was Allah. But then Allah says with regards the prophet (s) in another verse, ‘ you are indeed the one that guides on a straight way’. Hence, to follow the guidance of the prophet (s) is to follow the guidance of Allah. Then the Shaykh referred to how this knowledge of following the prophet (s) should be applied by us. He said first we should develop our character, honesty, integrity, sincerity and other attributes before we can help anyone else. We cannot give out a light wherewith to guide others if we do not first possess it ourselves. But when we possess these characteristics, the Shaykh said, would cause us to “shine”. The Shaykh mentioned about the many difficulties the Ummah finds itself in and particularly Muslims in non-believing lands. As comfort and truth he said that the prophet (s) expected our difficulties, and was and is, well aware of them. That even whilst many centuries separate us and the prophet (s) whom we cannot take as our physical guide, the Shaykh said people take his family as guides, i.e. the Ahl-ul-bait.

Insha’Allah I will conclude the second part in the next post.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

Allah subhanahu wa ta’ala tests us the most with the things we love the most – even if those things may be goodness itself – the desire to do good, to be good, to do good to others, to do good deeds. This is by way of reminder that all goodness comes from Allah, belongs to Allah, and goes back to Allah. Goodness is His greatest gift and blessing to us, placed inside us, inside our breasts. In reality, it is not us, but Him. It is the heart.

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ

“We shall show them Our sign on the horizons and within themselves until it will be manifest unto them that it is the Truth. Doth not thy Lord suffice, since He is Witness over all things? (Quran, Fussilat 41:53)

•18 Rabi-al-Awwal 1430•

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

Someone sent me this beautiful quote recently which I would like to share with you.

“Beauty is part of the objective reality of each being. It is not dependent upon the beholder except to the extent that each beholder perceives beauty according to the particularity of his or her soul and to the extent that his or her soul is beautiful and able to appreciate beauty. [...] [W]e must cultivate our eyes and ears to see and hear beauty, and that can only be done, spiritually speaking, provided the soul has been trained and cultivated and made beautiful through the acquiring of virtue…”

- Seyyed Hossein Nasr