[Quran 2:201 ] “And among them are those who pray, “Our Lord, grant us in the world what is good, and in the Hereafter what is good, and protect us from the punishment of the Fire.”
The Prophet (Peace Be Upon Him) has said:
[Bukhari, Book #75, Hadith #398] Narrated Anas: The most frequent invocation of The Prophet was: “O Allah! Give to us in the world that which is good and in the Hereafter that which is good, and save us from the torment of the fire.”
[Muslim, Book #035, Hadith #6501] “Anas reported that Allah’s Messenger (may peace be upon him) visited a person from amongst the Muslims in order to inquire (about his health) who had grown feeble like the chicken. Allah’s Messenger (may peace be upon him) said: Did you supplicate for anything or beg of Him about that? He said: Yes. I used to utter (these words): Impose punishment upon me earlier in this world, what Thou art going to impose upon me in the Hereafter. Thereupon Allah’s Messenger (may peace be upon him) said: Hallowed be Allah, you have neither the power nor forbearance to take upon yourself (the burden of His Punishment). Why did you not say this: O Allah, grant us good in the world and good in the Hereafter, and save us from the torment of fire. He (the Holy Prophet) made this supplication (for him) and he was all right.
[Muslim, Book #035, Hadith #6506] “Qatada asked Anas which Supplication Allah’s Apostle (may peace be upon him) frequently made. He said: The supplication that he (the Holy Prophet made very frequently is this:” O Allah, grant us the good in this world and the good in the Hereafter and save us from the torment of Hell-fire.” He (Qatada) said that whenever Anas had to supplicate he made this very supplication, and whenever he (intended) to make another supplication he (inserted) this very supplication in that.
[Tafsir ] Allah also criticizes those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter. Allah said: (But of mankind there are some who say: “Our Lord! Give us (Your bounties) in this world!” and for such there will be no portion in the Hereafter.) meaning, they have no share in the Hereafter. This criticism serves to discourage other people from imitating those mentioned.
Sa`id bin Jubayr said that Ibn `Abbas said, “Some bedouins used to come to the standing area (`Arafat) and supplicate saying, `O Allah! Make it a rainy year, a fertile year and a year of good child bearing.’ They would not mention any of the affairs of the Hereafter. Thus, Allah revealed about them: (But of mankind there are some who say: “Our Lord! Give us (Your bounties) in this world!” and for such there will be no portion in the Hereafter.)
The believers who came after them used to say: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”)
Next, Allah revealed: (For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.)
Hence, Allah praised those who ask for the affairs of both this life and the Hereafter. He said: And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”)
The supplication mentioned and praised in the Ayah includes all good aspects of this life and seeks refuge from all types of evil. The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject. All of these are but a part of the good that is sought in this life. As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place. It also refers to being questioned lightly and the other favours in the Hereafter.
As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters.
Al-Qasim bin `Abdur-Rahman said, “Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire.”
This is why the Sunnah encourages reciting this Du`a’ (i.e., in the Ayah about gaining a good deed in this life and the Hereafter). Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say: (O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire.)
Imam Ahmad reported that Anas said, “Allah’s Messenger visited a Muslim man who had become as weak as a sick small bird. Allah’s Messenger said to him, `Were you asking or supplicating to Allah about something’ He said, `Yes. I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.’ Allah’s Messenger said: All praise is due to Allah! You cannot bear it -or stand it-. You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!) The man began reciting this Du`a and he was cured.” Muslim also recorded it.
Your riches and your children may be but a trial, but in the Presence of Allah is the highest reward. (Quran 64:15)
What does it mean for a Muslim woman to have a daughter? What does it mean to have a Muslim mother? What duties do they have toward one another?
What does Islam say about the special relationship between mothers and daughters who are Believers?
In Islam, the female child is a gift to her mother because she has certain duties toward her. Likewise the mother has certain responsibilities to her daughter that can make treasure her mother. Let’s examine some of these points.
- Always remember what your parents, especially your mother, did for you all your life.
- Recognize the wisdom of age and experience, and even when you disagree, be respectful and humble to her.
- You must NOT obey your mother if she tells you to disobey Allah SWT or to break any of his commands.
- Use the art of negotiation – Use honey instead of vinegar. For example: “Mom, I cleaned my room and folded the clothes would you mind taking me to the mall?” Do something to please your mom and then make a polite request.
- Though we don’t like to think about it, daughters must be prepared to take care of their mothers when they become feeble and from old age just as their mothers cared for them when they were infants. Sons may offer financial support, but they are not likely to deal with the bed pans, the bathing, and the dressing. These will be the daughter’s duties.
- After she returns to Allah (SWT), if she did not have a chance to, you can make Hajj for her, pay zakat and sadaqah in her behalf, make up her fasts, and pray for her soul. Narrated Abdullah Ibn Abas : “A woman made a voyage and vowed that she would fast one month if Allah made her reach her destination with peace and security. Allah made her reach her destination with security but she died before she could fast. He daughter or sister (narrator was not sure) came to Rasulullah (SAAWS) and he commanded her to fast on her behalf .(Sunnan Abu-Dawood).”
Mothers Treatment Of Daughters
- Assume good intentions of your daughter. Try to excuse temporary thoughtlessness. Hadith advise us to make 70 excuses for the harm others do to us, and then blame ourselves for perhaps misunderstanding.
- Remember the big picture. Despite the small problems or disagreements, your daughter is basically good. Consider the fact that in the U.S. many girls who are her peers (both Muslim and non-Muslim) are sexually promiscuous, abusing drugs and alcohol, involved in criminal, gangrelated activities, getting pregnant, or being arrested. Ma Sha’Allah, if you look at the big picture, you will see that your daughter is really admirable.
- Learn how to discuss with her so that her challenges will not upset you. Learn to listen with your heart and stop interrupting her with khutbahs! She must feel free to talk to you at anytime about whatever may be troubling her. She must not feel that you will condemn her or that your love for her will be diminished if you find out that she is less than perfect and has made some mistakes. If you cannot be there for her, she will have to confide in negative peers who will mislead her.
- Search for solutions. Look for ways to make a compromise instead of insisting that she is completely wrong. Look for halal alternatives rather than simply saying that everything she wants to do is haram. For example, if she wants to go swimming at the beach, don’t just tell her “No, that’s haram!” You can instead help her arrange a swimming party for Muslim girls and women at an enclosed pool with female lifeguards, where everyone will dress modestly and share in the expense of renting the pool.
- Remember to cherish her. She is going to get married and move away before you know it. Do you really want to spend these few years you have together in your home arguing and embroiled in tension? If you expect her to someday want to bring your grandchildren to visit you, then you need to let her see how loving you really are, not how harsh. You are her ally more than her father because you are her only parent who can share with her an understanding of what it is to be a woman — from training bras to cramps, to butterflies in her stomach on her wedding day. Only you will fully understand and offer her a mothers unconditional love.
- Muslim women are expected to sacrifice for their daughters two hundred percent. When she is older, society, because of its sexism is going to give your daughter so many difficulties, and even, her husband may sometimes break her heart. She needs to be able to rely on you.It is narrated by the Prophet’s wife, ‘A’isha (RAA), that a woman entered her house with two of her daughters. She asked for charity but ‘A’isha could not find anything but a date, which she gave to her. The woman divided it between her two daughters and did not eat any herself. Then she got up and left. When the Prophet (SAAWS) came to the house, ‘A’isha told him about what had happened and he declared that when the woman will be brought to account (on the Day of Judgment) about her two daughters they will act as a screen for her from the fires of Hell.
Things You Must Never Say To Your Daughter
- “If you do that again, I’m going to kill you!” “I’m going to break your neck!” Don’t threaten physical harm. Threats only cause fear if you carry them out, and reduce your credibility if you do not.
- “Why can’t you be more like him/her?” Never compare your child to anyone else. She is Allah’s unique creation.
- “I told you so. You Should have listened to me.” Don’t rub salt in a wound. She’s already aware that she was wrong.
- “You are perfect!” “That’s the most beautiful artwork I’ve ever seen! You are the most beautiful girl in the world!” Praise breed arrogance and boastfulness. Instead, recognize her accomplishments but give credit to Allah who created her and gave her talents and abilities, by saying “Ma Sha’Allah”, and “Alhamdulillah.”
- “I heard that you did something bad, so I know you did it. You always cause trouble.” Don’t believe rumors. Always give your child a chance to explain her side. Suratul Hujurat tells us to ascertain the truth of any rumor coming to us.
- “You make me sick.” “I wish you were never born!” Suratul Hujurat says avoid sarcasm, suspicion, name-calling.
- “Oh!, you don’t mean that.” “it could always be worse.” “Hey, it’s really no big deal; why are you getting so upset?.” If something is upsetting your daughter, offer comfort, but do never try to make it seem insignificant. Her feelings are valid, and her emotional pain is real for her. Let her vent; then help her discover the lessons and solutions.
ONE of the most important lessons of the journey of Al-Israa’ and Al-Mi’raj (Night Journey and Ascension) is that it highlights the high status that Al-Aqsa Mosque has in the Muslim Ummah. It was to Al-Aqsa Mosque that the Night Journey of the Prophet (peace be upon him) was made and it was from it that the Prophet’s ascension to the Heavens took place.
The journey of Al-Israa’ was a sign that the leadership of the world would pass on to the Muslim Ummah. Such leadership was based on mercy and justice, not on oppression and aggression.
Another significant lesson of Al-Israa’ and Al-Mi’raj is knowing the importance of prayer; it is through prayer that one can directly communicate with his Almighty Lord.
Al-Israa’ was a land-to-land journey that Allah Almighty caused His Prophet (peace be upon him) to make from Makkah to Jerusalem, that is, from Almighty Allah’s Sacred House to Al-Aqsa Mosque.
Mind that Allah Almighty had blessed Al-Aqsa Mosque and its neighborhood and referred to it even before the Prophet’s Mosque was built, as the Prophet’s Mosque was established after his immigration to Madina.
Mind also that when prayer was ordained on the Muslims, Al-Aqsa Mosque was the Qiblah to which they were to turn during prayer. They would turn their faces in prayer toward it for three years in Makkah, and for 16 months in Madina before the Qiblah was changed to Allah’s Sacred House.
Besides, Al-Aqsa Mosque is one of the three mosques to which Muslims are to dedicate time for visiting; the other two mosques are the Sacred Mosque in Makkah and the Prophet’s Mosque in Madina. Allah Almighty wanted to establish and emphasize the significance and sacredness of Al-Aqsa Mosque in Muslims’ hearts so that they do not cede it for anything. They are to hold it as sacred as both Allah’s Sacred House and His Prophet’s Mosque.
That was why the Muslims [when they were strong] were zealous to keep Al-Aqsa Mosque under their rule and protection.
Hence, Muslims must realize the importance of Jerusalem in their history and the significance of Al-Aqsa Mosque in their religion and life.
Allah Almighty wills that we remember the importance of Al-Aqsa Mosque when we celebrate the anniversary of Israa’ and Mi’raj.
This is to remind us of the gravity of the circumstances in which Al-Aqsa Mosque is in this age. We must not give up our responsibility in defending Al-Aqsa Mosque and Jerusalem. This is a sacred issue to fight for. Brothers and sisters, we should not, under any circumstances, give up our duty in that regard.
We must believe that Allah Almighty is with us and that He will grant us victory and make Islam prevail, as He, Most High, always supports the true believers.
The second most important lesson that we are to learn from Israa’ and Mi’raj is concerning prayer (Salah). It is known that prayer was ordained on that great night.
It is because of the great importance of prayer that Allah Almighty ordained it in Heaven. Allah sent for His Messenger (pbuh) to mankind and caused him to go on a night journey and ascend to Heaven and the Lote Tree to inform him (peace be upon him) of the command of prayer.
Mind that all other commandments were decreed on the earth. This indicates how important prayer is in Islam. It symbolizes ascension to Heaven; it is the Muslim’s spiritual ascension to Heaven. Thus, prayer is the gift that the Prophet (pbuh) brought with him from that journey for all Muslims so that they can worship Allah Almighty through it.
Prayer therefore has much to do with Al-Aqsa Mosque. Al-Aqsa Mosque was the first Qiblah in Islam. If it is true that Israa’ took place in the tenth year of the Prophet’s mission, this would mean that the Muslims’ Qiblah in prayer was toward Al-Aqsa Mosque for three years before the Hijrah to Madina and 16 months after it.
The Jews spread rumors that the Muslims’ prayer [to the first Qiblah] was invalid and so would not be rewarded. Allah Almighty refuted their claims as He, most High, says: (And We appointed the Qiblah, which you formerly observed only that We might know him who follows the Messenger from him who turns on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah’s purpose that your faith should be in vain, for Allah is full of pity, Merciful toward mankind.)
To sum up, prayer is the spiritual means through which Muslims can ascend to their Lord. If the Prophet (pbuh) ascended to Heaven (once), we, brothers and sisters, could spiritually ascend to that as much as we can through prayer.
Allah Almighty says in a Qudsi (divine) Hadith : “I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks for. When the servant says, ‘Praise be to Allah, the Lord of the universe,’ Allah the Most High says, ‘My servant has praised Me.’ And when he (the servant) says, ‘The Most Compassionate, the Merciful,’ Allah the Most High says, ‘My servant has lauded Me.’ And when he (the servant) says, ‘Master of the Day of judgment,’ He Almighty remarks, ‘My servant has glorified Me.’ And when he (the worshiper) says, ‘Thee do we worship and of Thee do we ask help,’ He Almighty says, ‘This is between Me and My servant, and My servant will receive what he asks for.’ Then, when he (the worshiper) says, ‘Guide us to the straight path, the path of those to whom You have been Gracious not of those who have incurred Your displeasure, nor of those who have gone astray,’ He (Allah Almighty) says, ‘This is for My servant, and My servant will receive what he asks for.'”
They came upon you from above and from below you. Your eyes rolled (with fear) and your hearts leapt up to your throats, and confused thoughts about God passed through your minds. That was a situation when the believers were sorely tested and severely shaken.
The hypocrites and the sick at heart said: “God and His Messenger promised us nothing but delusions.” Some of them said: “People of Yathrib! You cannot withstand (the attack) here, so go back.” And a group of them asked the Prophet’s permission to leave, saying: “Our houses are exposed,” while they were not exposed. They only wanted to run away. (The Confederates Al-Ahzab: 33: 10-13)
The Qur’an is not merely a book to be read and understood: it is a motivating force. Its texts are ready for implementation at every point. It only needs a heart that warms to it in circumstances that enable its resources to be fully tapped. We may read a particular Qur’anic text tens or hundreds of times, then we look at it again when we are facing a particular situation only to discover that it gives us what it had not given before. It provides a straight answer to our complex problem, shows a way that we overlooked, clears our doubts and replaces these with firm and perfect reassurance. Nothing else, old or new, gives us what the Qur’an gives.
The surah begins its discussion of the encounter with the confederate forces by reminding the believers of God’s favors when He repelled the armies that were intent on exterminating them. The first verse in the passage sums up the nature of the event, its beginning and end, before giving any details or explaining any attitudes. Thus, God’s favor is brought into focus so that the Muslims will always remember it. It also makes it clear that as God commands the believers to follow His revelations, place their trust in Him and not yield to the unbelievers or the hypocrites, it is also He who protects those advocating His message and code for human life against aggression: “Believers! Remember the blessings God bestowed on you when hosts came down upon you. We let loose against them a windstorm and hosts that you could not see. Yet God sees all that you do.” (Verse 9)
In this short opening verse we have a picture of the beginning and end of the battle, along with the decisive factors that combine to produce its result: the arrival of the enemy forces; God’s sending strong winds and other troops unseen by the believers; and His support which is dependent on their attitude and action as God is fully aware of all that they do.
The surah then gives details of the situation: “They came upon you from above and from below you. Your eyes rolled (with fear) and your hearts leapt up to your throats, and confused thoughts about God passed through your minds. That was a situation when the believers were sorely tested and severely shaken. The hypocrites and the sick at heart said: ‘God and His Messenger promised us nothing but delusions.’ Some of them said: ‘People of Yathrib! You cannot withstand (the attack) here, so go back.’ And a group of them asked the Prophet’s permission to leave, saying: ‘Our houses are exposed,’ while they were not exposed. They only wanted to run away.”
The verses paint an image of the whole of Madinah in the grip of great alarm and distress, with the idolaters of the Quraysh and Ghatafan allied with the Jews of Qurayzah moving in from all sides. These feelings of alarm and distress affected all of the people, but their reactions and responses differed. Needless to say, people’s thoughts about God, their behavior, and their evaluation of causes and results were much at variance. Therefore, the test was extremely difficult and the distinction between believers and hypocrites was decisive.
We can see today the whole situation: its elements, feelings, actions and reactions as if it were happening before our eyes. We see it though from the outside: “They came upon you from above and from below you.” We also see people’s reactions to what was unfolding: “Your eyes rolled (with fear) and your hearts leapt up to your throats.” This is a picture of profound fear, anxiety and distress, imparted through people’s expressions and feelings. “Confused thoughts about God passed through your minds.” The surah does not tell us about these thoughts in detail. In fact the adjective “confused” is implied rather than stated in the Arabic text. This gives a more vivid picture of the confusion in people’s feelings and ideas, leaving minds bewildered and perplexed. Such a state of fear and confusion is then further heightened: “That was a situation when the believers were sorely tested and severely shaken.”
A test that left the believers severely shaken must have been truly fearful. Muhammad ibn Maslamah and others said: “During the Moat Encounter our nights were days. The unbelievers took it in turns to confront us, with Abu Sufyan showing up at the head of his troops one day, Khalid ibn Al-Walid with his forces the next day, Amr ibn Al-As the next, Hubayrah ibn Wahb the next, followed by Ikrimah ibn Abi Jahl, and lastly by Dirar ibn Al-Khattab. This was very hard for us, and people were really in fear.”
A further description of the state in which the Muslims found themselves is given by Al-Maqrizi in Imta Al-Asma: “The idolaters appeared at dawn, and the Prophet (peace be upon him) mobilized his companions and the two sides engaged in fighting throughout the day and part of the night. Neither the Prophet nor any Muslim could move out of position. The Prophet could not offer any of the Dhuhr, Asr, Maghrib and Isha’ prayers. His companions said to him: ‘Messenger of God! We have not prayed.’ He said: ‘Nor have I.’ Then the idolaters withdrew and each side went back to their encampments. On another day, Usayd ibn Hudayr stood guard on the edge of the moat, at the head of 200 Muslims. Mounted forces of idolaters, commanded by Khalid ibn Al-Walid tried to take them unawares, but the two sides were engaged in fighting for sometime. Wahshi, who had killed Hamzah, the Prophet’s uncle, during the Battle of Uhud, stabbed Al-Tufayl ibn Al-Nu’man Al-Ansari with a spear and killed him. On that day, the Prophet said: ‘The idolaters have kept us from our middle prayer of Asr. May God fill their bellies and hearts with fire.'”
There was a pious man among the Banu Israel who always remained busy in the worship of Allah. A group of people came to him and told him that a tribe living nearby worshiped a tree. The news upset him, and with an axe on his shoulder he went to cut down that tree. On the way, Satan met him in the form of an old man and asked him where he was going. He said he was going to cut a particular tree. Satan said, “You have nothing to be concerned with this tree, you better mind your worship and do not give it up for the sake of something that does not concern you.” “This is also worship,” retorted the worshiper.
Then Satan tried to prevent him from cutting the tree, and there followed a fight between the two, in which the worshiper overpowered the Satan. Finding himself completely helpless, Satan begged to be excused, and when the worshiper released him, he again said, “Allah has not made the cutting of this tree obligatory on you. You do not lose anything if you do not cut it. If its cutting were necessary, Allah could have got it done through one of his many Prophets.” The worshiper insisted on cutting the tree. There was again a fight between the two and again the worshiper overpowered the Satan. “Well listen,” said Satan, “I propose a settlement that will be to your advantage.” The worshiper agreed, and Satan said, “You are a poor man, a mere burden on this earth. If you stay away from this act, I will pay you three gold coins everyday. You will daily find them lying under your pillow.
By this money you can fulfill your own needs, can oblige your relative, help the needy, and do so many other virtuous things. Cutting the tree will be only one virtue, which will ultimately be of no use because the people will grow another tree.” This proposal appealed to the worshiper, and he accepted it. He found the money on two successive days, but on the third day there was nothing. He got enraged, picked up his axe and went to cut the tree. Satan as an old man again met him on the way and asked him where he was going. “To cut the tree,” shouted the worshiper. “I will not let you do it,” said Satan. A fight took place between the two again but this time Satan had the upper hand and overpowered the worshiper. The latter was surprised at his own defeat, and asked the former the cause of his success. Satan replied, “At first, your anger was purely for earning the pleasure of Allah, and therefore Almighty Allah helped you to overpower me, but now it has been partly for the sake of the gold coins and therefore you lost.”
Source: From the book “Ihyaa-ul Uloom Ud Deen” by Imam Ghazzali (Rematullah Alehe).