In Arabic, the word ‘Fitnah’ which means ‘trials’ or ‘tests’, is derived from the root word ‘Fatanah’, meaning ‘to test gold.’ It refers to gold which is heated, and if the gold is true gold then the act of heating will make it more pure, but if the gold is faulty then heating it will make it perish and disappear. Similarly, if you are tried with ‘Fitnah’ (tests or trials) then this same analogy applies to you. Allah is testing you in order to purify you, if you are a true believer then the test will only enhance your imaan and you will come out of it purer than before. This is only for a believer. Nevertheless, for a munafiq (hypocrite), tests only bring out their true colours and cause their imaan to drop or even perish and disappear, just like the gold. …”Allah does not intend to make difficulty for you, but He intends to purify you and complete His favour upon you that you may be grateful.” (5:6)

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Prophet Yusuf was thrown into a well by his own brothers. He spent years in prison for a crime he didn’t commit, forgotten by most people in the world. Some scholars say that his separation from his father lasted for 40 years.

His father Ya’qoub had gone blind with grief over his separation from his beloved son. But later in the story, when his other sons returned from Egypt after being in the presence of Yusuf, their father said, “Indeed, I find the smell of Yusuf.”

For 40 years he grieved, for 40 years he held on to hope, and for 40 years he didn’t forget the smell of his son.

And yet after all of it – after a lifetime of living through this ordeal, the two prophets Yusuf and Ya’qoub weren’t bitter. They weren’t seeking revenge for what had been done to them. They didn’t want to see their family members punished.

Instead, Yusuf said to his brothers:

“No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful.”

And Ya’qoub said to his sons:

“I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful.”

At the end of this story, Yusuf says to his father, “And [my Lord] was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced enmity between me and my brothers. Indeed, my Lord is Subtle in what He wills.”

What kind of mercy and gratitude is this? These two men were forgiving to others, and grateful to Allah (swt) even after experiencing years of pain, injustice, and uncertainty.

But they understood something that is sometimes lost on us – Allah (swt) is subtle in what He wills. The disappointments and tragedies we live through aren’t stand-alone events. There is no such thing as a meaningless moment of pain or a random sequence of setbacks.

Everything in our lives was planned just so, to call us back to Him, to push us towards the path of our righteous predecessors, to invite us to raise our hands and acknowledge Him as our Lord.

Sometimes when we have unpleasant days, we start questioning everything. We can’t immediately find meaning and epiphanies in our pain so we assume there are none.

But we can’t find meaning because we haven’t waited patiently. We don’t trust that with time, every event in our lives will unfurl itself and show us just how merciful God’s subtle plan was this whole time.

Allah (swt) brought Yusuf up from the bottom of a well, out from the darkness of a prison cell into a position of power and influence. Long after his death, his story continues, immortalized in the Quran and in the collective consciousness of believers throughout history.

We, too, can create legacy for ourselves through patiently trusting God and working hard even when we haven’t seen the first ray of the sunrise. Yet.

“Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good” (12:90).

“إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ”

Wisdom Behind Istighfaar After The Salah [i.e. After Tasleem]….

The wisdom behind [الاستغفار –(i.e. saying: أستغفر الله three times)] after Salah is to manifest the soul’s wrong doing – that the slave (i.e. the performer of the prayer) did not fulfill the rights of the prayer, and that he did not perform it completely and perfectly in the manner it is obligated; for it has to be the case that he did fall into some deficiency, shortcoming and negligence; so he seeks forgiveness in the hope that his shortcoming is relinquished and so that his Istighfaar (i.e. seeking forgiveness) can be a means of remedying the deficiency or shortcoming in his prayer.

[Paraphrased. Source: Fiqhul Ad’iyah Wal Adhkaar’ page 171′ parts 3&4 by Sh Abdur Razzaaq Al-Badr]

Perhaps you went our your way for someone, yet they failed to appreciate your gesture. Perhaps you sacrificed your time and money for their comfort and wellbeing, yet they refused to recall any good thing you did for them. Learn to not expect from the creation. But expect from Allah. For He is keeping a record of your every good deeds, your every kind gesture, your every smile, your every sacrifice…and only He can give you what you really and truly deserve. Live in harmony, give more, expect less.

Believe and your heart will be guided:
Our trust in our Lord, thinking good of Him, taking refuge with Him and reliance upon Him distances us from worry, remove disturbances and places hope in our souls: “And whoever believes in Allaah, He will guide his heart.” [64: 11]
#reliance #worry #anxiety #guidance #guide #hope

Allah may be causing you to wait a little longer for something, because that gift that He has decreed for you, that He has kept hidden for you, will be appreciated so much more when you’ve had to feel the pangs of waiting. When you’ve had to discipline yourself, when you’ve been made to exert more effort and more Du’aa for something, it is only natural and expected that you will treasure it and cherish it better than if it was simply placed in your hands.

How to make your soul strong?
The soul has two strengths; one related to knowledge and one related to actions. The soul will never be reformed unless these two are reformed. This is accomplished by knowing Allaah and worshipping Allaah. (Ibn Taymiyyah)