Last 2 Surahs of Quran

So, Allah jalla wa ‘ala says in al-Nas, 1-3:

“Say, ‘I seek refuge with the Lord of men, the King of men, the God of men.'”

It’s only when you study the last two Surahs of the Qur’an do you realise that from all the enemies we have out there in the world, there is little that compares to the enemy within.

Reflect on how in the previous Surah – al-Falaq – how we seek refuge with Allah *once* from three types of evil/enemy:

“Say, ‘I seek refuge with the Lord of daybreak.
From the evil of what He has created,
From the darkness when it gathers,
From the evil of witches who blow on knots.”

But in Surah al-Nas, we are told to seek refuge in Allah *three* times by using three of His different magnificent and mighty Names and Attributes, but now from *one* enemy: OURSELVES.

“Say, ‘I seek refuge with the Lord of men,
The King of men,
The God of men,
From the evil of the withdrawing whisperer.”

Reflect on how the focus isn’t even so much on the whisperer himself, and whether it is just Shaytan himself or indeed other humans (hence, “Who whispers in the breasts of men, from Jinn and Men”), and indeed the focus isn’t even so much on the waswas/ideas/desires themselves either, but rather the *evil* of those whisperings.

And that evil, or that lack of control, or lack of knowledge, or weakness that allows even the simplest thought to become a bad one that leads to the consequence of being played out through a statement or an action, is something entirely from *you*. You won’t be able to blame Shaytan for that later. That is the human condition. That is the human reality. And that is our true enemy: our enemy within.

Ramadhan is a great example: with all the devils still merrily chained up, we all failed so many times to control our anger, or suppress our feelings, or do the right thing, all because we succumbed to our desires or waswas in our hearts and minds. The end of the month and what we said to each other in trying to establish Eid whilst still fasting is proof enough.

How we express our thoughts, words and actions every single day is a *direct* result of how successful our refuge in Allah has been from our desires or evil being elicited within ourselves. Allah jalla wa ‘ala made this abundantly clear in the Surah He chose to complete His Book with, and what every person who practises Islam will end up memorising.

That’s because Allah knows what we should repeat to ourselves every single day: our enemies are many, but none deserve more focus than the enemy within.

#QuranicART
#ChapterThirty
#WeDidIt

-Sh. Abu Eesa

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3 Levels of Taqwa

Fasting has been legislated in order that we may gain taqwa, as Allah – the Most High – said:

O you who believe! Fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwa.”
{Surah Al-Baqarah 2: Verse 183}

The Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said:
Fasting is a shield with which the servant protects himself from the Fire.”
(Hasan: Ahmad, authenticated by al-Albani in Saheeh ut-Targheeb)

💎Pearls of Wisdom: Gentleness

In today’s class of الرفق واللين , i understood the concept of gentleness is very vast and covers almost every aspect of life. We usually think the gentle is the one who speaks gently. Gentleness and عجل are inversely proportional. Gentleness and patience are interconnected. And gentleness and hikmah are interconnected.

A person is considered gentle when his or her affairs are properly planned with wisdom. (H)She has given proper time to grip the task and knows how to perform the task. There is hikmah in the processes of the task.

We claim to be gentle but what we actually do whenever there is some work or task, we jump into the task without planning step by step. For example our day to day routine, most of us just jump into the day and go with the flow whatever come at front we start doing it. We do not plan our days properly. How much time for home, how much for Dawah, some days are wasted because of our mood swings, laziness.

Amna Irfan

Do not be a trial for wrongdoers

عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ

Upon Allāh we have relied! Our Lord, do not make us a trial for the wrongdoing people. And save us by Your mercy from the disbelieving people.”

Al-Qur’ān, 10: 85-86

What does this actually mean? How can we be a trial for wrongdoing people?

Imām al-Shawkani gives two ways of understanding this:

The first understanding: O Allāh, do not allow the wrongdoing people to persecute us in our Dīn thus exposing our faith to fitnah (trials).

With this understanding, it becomes clear just how key this Du’ā is particularly for Muslims as minorities where the upper hand may be against them.

The second understanding: One is essentially asking Allāh for protection from being overcome whilst, at the same time, asking for the protection of non-Muslims from seeing Islām in a negative light. Both understandings are captured by the wording of the Du’ā. In summary, it is saying:

“O Allāh, protect us from behaving in ways that will put people off Islām.”

The followers of Mūsā (ʿalayhi al-Salām) are afraid, many challenges lie ahead of them, a confrontation with the Pharaoh seems imminent, and they and their families are under genuine threat, yet in spite of these factors combined, they make Du’ā for others before making Du’ā for themselves, not wanting others to go astray because of them;

“…Our Lord, do not make us a trial for the wrongdoing people…”

Only after they made this Du’ā did they then say:

“And save us by Your mercy from the disbelieving people”

This truly does speak volumes about the mind-set of a believer.

Benefits to keep in mind:

1: Dīn will always come first

Notice the arrangement of the Du’ā of Mūsā’s followers. They first requested the protection of the Dīn; “Do not make us a fitnah for the wrongdoing people”, then came second in line the Du’ā for the protection of their worldly matters; “And save us by Your mercy from the disbelieving people.”

If your religious matters are in place, then every other matter comes second place and every other loss is bearable. This is why the Prophet (sallAllāhu ʿalayhi wasallam) would say in his Du’ā:

وَلَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا

“…and do not make our calamity in our religion.”

At-Tirmidhi, on the authority of Ibn ‘Umar

Beware of allowing society, culture, social media, friends, or their like, to ever change that arrangement.

2: Beg Allāh to keep you safe from fitnah

The followers of Mūsā (ʿalayhi al-Salām) sought refuge in Allāh from being a means of fitnah to others and from being the subjects of fitnah themselves. At a time when the pull to sins is more intense than ever before and accessibility is unrestricted, there can be no safety save for those who have been chosen by Allāh. This is the time, therefore, to memorise this Du’ā and implore Allāh with it from the bottom of our hearts.

The Prophet (sallAllāhu ʿalayhi wasallam) said:

تعوَّذوا باللهِ من الفتنِ ، ما ظهر منها وما بطن

“Seek refuge in Allāh from fitnah, the outward and the inward.”

Muslim, on the authority of Zaid b. Thābit

The inward fitnah includes rejection of faith, envy, showing off, self-admiration, confusion, loss of interest in Islām, and their like. As for the outward fitnah, this includes the fitnah of the opposite gender, trials that come with children, fame, wealth, and so on.

We ask You, O Allāh, to safeguard us and our children from fitnah, the outward and the inward.

Full article on http://www.islam21c.com