Patience at the Time of Calamities

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

“And We will surely test you with something of fear and hunger and a loss of wealth, lives, and of fruits, but give good tidings to the patient, Those who, when disaster strikes them, say, “Indeed we belong to Allaah, and indeed to Him we shall return.” Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the rightly guided.”

[Sooratul-Baqarah (2):155-157]

Imaam Abdur-Rahmaan ibn Naasir as-Sa`dee rahimahullaah mentions in his explanation of the Quraan, ‘Tayseer al-Kareem ar-Rahmaan‘:

Allaah – the Most High – informed us that He will certainly test His servants with tribulations, so that the truthful ones are distinguished from the liars, and the impatient from the patient – this is the way of Allaah with His servants.

And because joy, if it were constant for the people of belief, without there being trials & tribulations – then there would be mixing (between the true believers and other than them); and in that would be corruption.

However, through the Wisdom of Allaah, the people of good are distinguished from the people of evil.

This is the benefit of calamities –  (they are) not to remove the believers’ faith, nor to turn them away from their religion, as Allaah will not cause His servants’ faith (eemaan) to be in vain.

In this verse Allaah mentions that He will try His servants with:

((Something of fear)) meaning: fear of the enemy.

((And of hunger)) meaning: with a small amount of it; because if He were to try them with fear in its entirety, or hunger in its entirety – they would perish. And calamities are for the purpose of purification, not destruction.

((And a loss of wealth)) This encompasses all types of loss that wealth may undergo, from catastrophes, such as pandemics, flooding, being misplaced, or taken by oppressive people – whether they be oppressive kings or highway robbers; and other than that.

((And lives)) i.e. the passing of loved ones, from one’s children, relatives, friends & companions, or those illnesses that affect the servant in his body, or the bodies of those beloved to him.

((And fruits)) i.e. [the loss of] cereal crops, fruits of the date-palm tree, and of all other trees, vegetables etc. by the cold (affecting them), or by hailstones, or burning, or an army of locusts & their like.

So these aforementioned matters will most certainly occur, because the all-Knower, the all-Aware informed us of such, so they took place just as He informed.

So when these calamities befall, the people split into two categories regarding them: the impatient one and the patient.

As for the impatient, then he gathers between two calamities:

  1. Losing his beloved, i.e. the calamity itself.
  2. He misses out on something greater than that; the reward contained in carrying out the command of Allaah to have patience.

So such a person only has the loss (of his close one), while at the same time being forbidden from the reward. His faith (eemaan) decreases; and patience, being pleased, and being thankful all pass him by. Instead he is discontent, (and this indicates) a severe deficiency (in him).

As for the one whom Allaah grants patience to at the time of calamity, and he restrains himself from showing discontent in his speech or action, rather he awaits the reward with Allaah for such, while being aware that which he attains from the reward of having patience is greater and more tremendous than the calamity that has befallen him; because this calamity becomes a way for him to achieve that which is better and of more benefit – then this person has carried out the command of Allaah and succeeded with the reward.

Due to this, He – the Most High – said:

((Give glad tidings to the patient)) meaning: Give them glad tidings that they will be rewarded without being taken to account.

So those who are patient – they are the ones who gain glad tidings, and a great bounty.

Then He described those who are patient with His saying:

((Those, who – when a calamity befalls them)) and it [the calamity] is everything that causes the heart to feel pain, or the body, or both – from those things that have been mentioned.

((They say: Indeed we are Allaah’s)) meaning: we belong to Allaah, and are under His plan and His Command & Control. We own nothing – not our own selves, nor our wealth – so if He tests us with something from that then He is the Most Merciful, and has caused such to take place in relation to those that He owns, and their wealth. So no one objects to Him, the Most High, regarding that.

Rather from the servants’ complete servitude is knowing that the trial is from The King, the All-Wise, Who is more merciful to His servants than they are to their own selves.

Due to that, the servant is pleased and content with that which has come from Allaah, and he thanks Him for His management of the affairs for that which is better for His servant, and he [the servant] does not know [that such a calamity is better for him].

And as we are owned by Allaah, we will indeed return to Him on the day of Resurrection. So every person will be rewarded in accordance with his action. Therefore, if we are patient and await the reward that is with Allaah, we will receive our reward in full with Him.

As for if we are impatient and despondent, we do not achieve except feeling discontent, while missing out on the reward. So acknowledging the fact that the servant belongs to Allaah, and will return to Him is from the greatest reasons of attaining patience.

((Those are the ones)) those described with the patience mentioned.

((Upon whom are blessings from their Lord)) meaning: Praise, and a commendation of their condition [i.e. of having patience].

((And mercy)) tremendous mercy, and from His mercy is that He causes them to have patience by way of which they attain the full reward.

((And it is those who are rightly guided)) Those that know the truth, and here it means their having knowledge that they belong to Allaah, and will surely return to Him. And they act in accordance with that, by having patience for the sake of Allaah (and hoping for His reward).

And in this verse is an indication that the one who does not have patience, then for him is the opposite of that. So he is dispraised by Allaah, and punished, misguided, and at loss.

So how great is the difference between the two parties, and how little is the stress and fatigue of the patient one. And how great is the pain of the despondent, impatient person.

These two verses contain in them:

  • Preparing ourselves for calamities before they occur, so that they seem lighter and easier if they come about.
  • (And in these verses) is how to face a calamity if it took place, and that is with patience.
  • And in these verses is a mention of what aids a person upon patience, and what is for the patient from reward.
  • And from these verses we come to know that the state of the impatient is opposite to that of the patient.

And these calamities and tests are the way of Allaah that have occurred before, and you shall not find a change in Allaah’s course.

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Praying the Sunnah of Fajr Before Praying the Fajr Prayer – Even if the Time has Passed

Shaykh Abdul Azeez ibn Baz rahimahullaah was asked the following question:

Q: I wake up late sometimes in the morning, and there are only six or seven minutes left till sunrise; & I perform ablution – so should I start with the obligatory (Fajr) prayer, or the Sunnah prayer; as I fear that if I pray the Sunnah prayer the sun will rise and Fajr time will end.

A: It is obligatory for you to set the alarm clock for just before Fajr time, so that you wake up before the adhaan (call to prayer), prepare for the prayer, and pray with the Muslims in congregation.

And it is not allowed for you to be late to the extent that you miss the time of the congregation, or you miss Fajr time completely – this is forbidden and wrong, and a resemblance of Allaah’s enemies; the hypocrites.

Rather what is obligatory upon every Muslim is that he pays great attention to praying in congregation – for the Fajr prayer and for other than it – and he seeks Allaah’s help, then he uses the clock as an aid.

The alarm clock is beneficial, if a person has nobody to wake him up, or he fears that he will be lax; in that case he should buy an alarm clock and place it by his head, setting the alarm time close to the time for the adhaan (call to prayer), so that he wakes up as the call to prayer is being carried out.

If he did that, he would be able to make ablution, or have a bath – if he had his wife with him – and then attend the prayer with the Muslims in the mosques so that he prays in congregation. This is what is obligatory upon the Muslim.

And it is not permissible for him to delay or become lax regarding this. Becoming lax with regards to this is from the resemblance of the hypocrites; those whom Allaah said about them:

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ

Indeed, the hypocrites [think to] deceive Allah , but He deceives them. And when they stand for prayer, they stand lazily. [4:142]

Then he heads to the mosque and prays with the people. And if he misses the prayer he should begin with the Sunnah prayer, praying two short rak`ahs (units), then he prays the obligatory prayer.

The Prophet sallAllaahu `alaihi wa sallam used to pray them (i.e. the two rak`ahs before Fajr) even if the time had ended. On some occasions during his travels he overslept past the prayer time – sallAllaahu `alaihi wa sallam – and did not awaken except due to the heat of the sun. So when he awoke he ordered for the call to prayer (to be carried out) and (then) he prayed the Sunnah prayer, and (then) he prayed the Fajr prayer – sallAllaahu `alaihi wa sallam.

So the believer, if sleep overcomes him and he does not wake up until late, he should pray the Sunnah of Fajr, then he should pray the obligatory prayer – even if it is dawn, and even if the sun has risen, and even if it is after the sun has risen – the Sunnah is that he prays it before the (obligatory) prayer, even if it were at sunrise.

However it is not allowed for him to delay waking up for the prayer to the extent that he misses the prayer in congregation. Rather it is obligatory upon himself to take the required measures that make him wake up so that he can attend the prayer with the Muslims on time; (whether that be) in relation to the Fajr prayer or other than it.

May Allaah grant us all guidance.

[Source: The Shaykh’s official website: http://www.binbaz.org.sa/mat/15412 ]

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The Best Way of Fasting the Day of Aashooraa

Shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullaah in his Majmoo’ Fataawaa vol. 20, pages 42-43 was asked:

Q: Is it permissible to fast the day of Aashooraa by itself – without fasting a day before it or after it; because I read in a journal of religious verdicts that such is allowed – due to the fact that the Jews do not fast it (the day of Aashooraa) nowadays?

A: Singling out Aashooraa (10th of Muharram) with fasting is not a matter that the people of knowledge have agreed upon; so from them are those that do not see singling it out with fasting as being disliked.

However what is better is that one fasts a day before it or a day after it; and fasting the ninth is better than fasting the eleventh, meaning: it is better to fast a day before it due to the saying of the Prophet sallAllaahu `alaihi wa sallam: “If I live until the next year I will certainly fast the ninth. [Reported by Muslim no. 1134] i.e. along with the tenth.

And some of the people of knowledge have mentioned that fasting the day of Aashooraa is of three types:

(i) That one fasts a day before it or a day after it.

(ii) That one singles it out with fasting.

(iii) That one fasts a day before it and a day after it.

And they mention that which is best is that one fasts a day before it and a day after it, then (the second best) is to fast the ninth day with the tenth day, then (the third best) is to fast the tenth day with the eleventh day, then (the fourth best) is to single it out with fasting.

And what is apparent is that singling it out with fasting is not disliked, however it is better that he combines it with the day before or the day after.


Translators note: The 9th, 10th, & 11th days of Muharram for this year, 1437H, coincide with Friday 23th, Saturday 24th, & Sunday 25th October 2015CE

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Ways of Fasting the Day of `Aashooraa

Shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullaah in his Majmoo` Fataawaa vol. 20 pge. 37-38 was asked the following question:

Q: What do you say regarding fasting a day after `Aashooraa, as that which is legislated is fasting a day before it. (So), is fasting a day after `Aashooraa established by way of an authentic narration from the Messenger of Allaah sallAllaahu `alaihi wa sallam?

A: (It has been reported) in the ‘Musnad’ of Imaam Ahmad: “Fast a day before it or a day after it. Differ from the Jews.”

[Reported by Ahmad 1/241, and Ibn Khuzaymah no. 2095, and Abdur-Razzaaq in his ‘Musannaf’  no. 7839, and by al-Haythamee in ‘Majmauz Zawaaid‘ 3/191; reported by Ahmad and al Bazzaar and in its chain of narration is Muhammad ibn Abee Laylaa – and there is some speech concerning him.]

And differing from the Jews is:

(a) Either by fasting the ninth day – as the Prophet sallAllaahu `alaihi wa sallam said: “If I live until the next year, I will certainly fast on the ninth day.” [Reported by Muslim no. 1134] Meaning: Along with the tenth day.

(b) Or by fasting a day after it; as the Jews used to single out the tenth day (with fasting).

So differing from them is achieved by fasting a day before it or a day after it.

And Ibnul-Qayyim rahimahullaah mentioned in ‘Zaadul Ma`aad‘ that fasting the day of `Aashooraa is of four types:

(1) That he fasts the tenth day alone.

(2) Or he fasts it [the tenth day] along with the ninth day.

(3) Or he fasts it [the tenth day] along with the eleventh day.

(4) Or he fasts all three days (i.e. the ninth, tenth, and eleventh together). And in fasting all three days there is an additional benefit – and it is that he achieves fasting three days from the month.


Translators note: The 9th, 10th, & 11th days of Muharram for this year, 1437H, coincide with Friday 23th, Saturday 24th, & Sunday 25th October 2015CE

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The Excellence of Fasting the Month of Muharram & the Day of Aashooraa

Shaykhul-Islaam Muhammad ibn Abdul Wahhaab (d. 1206H) rahimahullaah mentions in his book ‘Aadaab al-Mashy ilas Salaah‘:

“[And it is from the Sunnah (supererogatory)] to fast the month of Muharram [the first month of the Islamic calendar], the best of it being the ninth and the tenth (days). And it is from the Sunnah (recommended) to gather between the two of them (i.e. by fasting the ninth day and tenth day together). And everything that is mentioned regarding the day of `Aashooraa pertaining to actions – other than fasting – then there is no basis for that, rather it is an innovation.”

Shaykh Abdul-Muhsin al-Abaad hafidhahullaah mentions in explanation:

1. That which indicates the excellence of fasting the month of Muharram is the narration of Abu Hurayrah radiyAllaahu `anhu that he said: The Prophet sallAllaahu `alaihi wa sallam said: “The best of fasting after the month of Ramadaan is the month of Allaah, Muharram. And the most excellent prayer after the obligatory prayer is the night prayer.” [Reported by Muslim no. 1163]

2. And that which indicates the excellence of fasting the tenth and ninth days of the month of Muharram is the narration of Abu Qataadah radiyAllaahu `anhu that the Messenger of Allaah was asked about fasting on the day of `Aashooraaa (10th day of Muharram), so he said: “It expiates the sins of the previous year.” [Reported by Muslim no. 1162]

And the narration of Ibn `Abbaas radiyAllaahu `anhumaa that he said: The Messenger of Allaah sallAllaahu `alaihi wa sallam said: “If I live until the next year, I will certainly fast on the ninth day.” [Reported by Muslim no. 1134]

[Source: ‘Kutub wa Rasaail Abdul-Muhsin bin Hamad al-Abbaad al-Badr‘; vol. 5, pages 331-333]


Translators note: The 9th & 10th days of Muharram for this year, 1437H, coincide with Friday 23th & Saturday 24th October 2015CE

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Praying in Folded Garments

Shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullaah was asked the following question:

Q: What is the ruling on a person folding his sleeves during the prayer?

A: If he were to fold them because of the prayer then it enters into the saying of the Prophet sallAllaahu `alaihi wa sallam: “I have been commanded to prostrate on seven bones, and not to fold back clothing nor hair.”

[Agreed Upon; from a narration of Ibn Abbaas: Reported by al-Bukhaaree no. 810 & Muslim no. 490]

And as for if he had folded (his sleeves) before, due to some work – before he had entered into the prayer, or he folded them because of plentiful perspiration and the like; then that is not disliked.

As for if he folded them because they were long, then he should shorten them so that he does not fall into pride.

[Source: Majmoo` Fataawaa of Ibn Uthaymeen vol. 13 pge. 308]

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The Story of the Spiders Web & the Dove

Shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullaah was asked the following question:

Q: Is the (story of) the spider-web and the two doves on the day the Messenger of Allaah hid in the cave of ‘Hira’ (authentically) reported?

A: No, the historians mention: That the Prophet sallAllaahu `alaihi wa sallam – when he hid in the cave of ‘Thawr’ – that the spider spun a web to cover him, and the dove landed on the branch of a tree – this is a lie which has no authenticity.

And it (the like of this story) with regards to the Messenger sallAllaahu alaihi wa sallam has not been mentioned in a single verse of the Quran.

(Furthermore) any person, if a spider were to spin a web (to cover him) and if there was a dove nearby – anybody who saw that would say: “There is nobody here.”

However, with regards to the Messenger sallAllaahu `alaihi wa sallam, then Allaah blinded them (the polytheists) from seeing him. Due to this Abu Bakr (radiyAllaahu `anhu) said: “O Messenger of Allaah! If one of them were to look at his feet they would have seen us.” This indicates that there was nothing to prevent (the polytheists) from seeing them.

So there is nothing authentic regarding the spider and the dove when the Prophet sallAllaahu `alaihi wa sallam hid in the cave of ‘Thawr’.

Because of this (story) many people respect the spider, saying: “Do not kill it; because it spun a web covering the Prophet sallAllaahu `alaihi wa sallam.”

However (they say) the gecko lizard should be killed as it was blowing into the fire that Ibrahim was in (i.e. it was stoking the fire). So for this reason (the spider) is honored (as they claim).

We say: “No, the spider is to be killed if it harms, just like other than it.”

And it does cause harm occasionally, making webs on books and on the wall – so it is killed (in this case). There is even a narration in this regard, but it is weak – with an order to kill the spider -; however it is weak.

[Source: Shaykh Ibn Uthaymeen rahimahullaah official website: http://www.binothaimeen.com/sound/snd/a0016/A0016-229A.rm voice clip from 15:00 mins – 16:39 mins]

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Striving With Regards to Supplication on the Day of Arafah is General for the Pilgrim and Other than Him

Shaykh Saalih bin Fawzaan bin Abdullaah al-Fawzaan (may Allaah preserve him) was asked the following question:

Q: Is the answering of supplication, and the virtue of supplication on the day of Arafah – O Shaykh Saalih – something specific to the pilgrims; or does it (also) encompass other than them?

A: Making supplication on the day of Arafah (9th of Dhul Hijjah) is general for the pilgrims and other than them.

However it is more specific for those performing Hajj – because they are in a place of virtue; wearing the Ihraam, and standing in Arafah. So it is more recommended for them to make supplication, and the virtue for them is greater than it is for those who are not performing Hajj.

As for the rest of the people – who are not performing Hajj – then it is legislated for them to supplicate and to strive with (plentiful) supplication on this day (of Arafah); so that they can share with their brothers who are performing Hajj in this virtue.

And the Prophet sallAllaahu `alaihi wa sallam said: “The best of supplication is the supplication of Arafah, and the best thing that I and the prophets before me have said is:

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

Laa ilaaha illAllaahu wahdahu laa shareekalahu lahul mulku wa lahul hamdu wa Huwa alaa kulli shayinn qadeer

‘None has the right to be worshipped except Allaah, alone, having no partner. Sovereignty is His, and all praise is for Him, and He has full power and ability over everything.'”

So supplication is legislated on the day of Arafah for the one performing Hajj and for other than him, but for the one performing Hajj it is more emphasized and more virtuous, because of that which he is carrying out from the Hajj rites, and because of the tremendous virtue of the place he is in.

As for the time, and the virtue of the time, then that is something shared by (both) the pilgrims as well as those people who are not performing Hajj.

And as for the virtue of the place then it is specific to the people performing Hajj – i.e. and it is the standing at Arafah.

[Source: Shaykh al-Fawzan’s official website: http://alfawzan.af.org.sa/node/8980 ]

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If Arafah Was to Coincide With Friday is it Permissible to Single it Out With Fasting?

The Mufti of The Kingdom of Saudi Arabia, Shaykh Abdul Azeez bin Abdullaah aal ash-Shaykh (may Allaah preserve him) was asked the following question:

Q: If the day of Arafah (the 9th of Dhul-Hijjah) was to coincide with Friday is it permissible to single it out with fasting (i.e. by not fasting a day along with it)? May Allaah reward you with good.

A: Fasting Friday is forbidden if the intent is the day of Friday itself – i.e. singling out the day of Friday; so one must fast a day before it or a day after it.

As for it (Friday) coinciding with a day that is obligatory to fast, or (if Friday coincided) with fasting the six days of Shawwaal, or with fasting the ninth or tenth day of Muharram, or with fasting the day of Arafah – then there is nothing to prevent him from that (fasting Friday by itself); as long as he is not in a state of Ihraam performing Hajj.

[Source: The Official Website of the Mufti of the Kingdom of Saudi Arabia – http://www.mufti.af.org.sa/node/2886 ]

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The Takbeer (Saying ‘Allaahu Akbar’) in the Eid Prayer

Shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullaah in his Majmoo Fataawaa vol. 16 pge. 244 was asked the following question:

Q: What is the ruling of the extra takbeers (saying ‘Allaahu akbar’) in the Eid prayer? And what is to be said between the takbeers? And what is the ruling on raising the hands with each takbeer?

A: The ruling of the extra takbeers (saying Allaahu akbar) is Sunnah (recommended); if a person was to do that then he would be rewarded – and if he did not do them then there is nothing upon him.

However it is not befitting that a person leaves them off, so (by doing the extra takbeers) the Eid prayer is distinguished from other than it (from the prayers).

As for what is to be said between them: Then the scholars have mentioned that one praises Allaah, and sends blessings upon the Prophet sallAllaahu alaihi wa sallam; but if he were to leave that off then there is no harm.

As for raising the hands with every takbeer (saying Allaahu akbar) – then it is sunnah (recommended).

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