What Prophet Muhammad SAW answered
when asked about this life and the HereafterKhalid ibn al Walîd narrated the following hadith:A Bedouin came one day to the Prophet and said to him, ‘O, Messenger of Allah! I’ve come to ask you a few questions about the affairs of this Life and the Here After.’

- Ask what you wish.

Q: I’d like to be the most learned of men.
A: Fear Allah, and you will be the most learned of men.

Q: I wish to be the richest man in the world.
A: Be contented, and you will be the richest man in the world.

Q: I’d like to be the most just man.
A: Desire for others what you desire for yourself, and you will be the most just of men.

Q: I want to be the best of men.
A: Do good to others and you will be the best of men.

Q: I wish to be the most favored by Allah.
A: Engage much in Allah’s praise, and you will be most favored by Him.

Q: I’d like to complete my faith.
A: If you have good manners you will complete your faith

Q: I wish to be among those who do good.
A: Adore Allah as if you see Him. If you don ‘t see Him, He seeth you. In this way you will be among those who do good.

Q: I wish to be obedient to Allah.
A: If you observe Allah’s commands you will be obedient.

Q: I’d like to be free from all sins.
A: Bathe yourself from impurities and you will be free from all sins.

Q: I’d like to be raised on the Day of Judgement in the light.
A: Don’t wrong yourself or any other creature, and you will be raised on the Day of Judgement in the light.

Q: I’d like Allah to bestow His mercy on me.
A: If you have mercy on yourself and others, Allah will grant you mercy on the Day of Judgement.

Q: I’d like my sins to be very few.
A: If you seek the forgiveness Allah as much as you can, your sins will be very few.

Q: I’d like to be the most honorable man.
A: If you do not complain to any fellow creature, you will be the most honorable of men.

Q: I’d like to be the strongest of men.
A: If you put your trust in Allah, you will be the strongest of men.

Q: I’d like to enlarge my provision.
A: If you keep yourself pure, Allah will enlarge your provision.

Q: I’d like to be loved by Allah and His messenger.
A: If you love what Allah and Him messenger love, you will be among their beloved ones.

Q: I wish to be safe from Allah’s wrath on the Day of Judgement.
A: If you do not loose your temper with any of your fellow creatures, you will be safe from the wrath of Allah on the Day of Judgement.

Q: I’d like my prayers to be responded.
A: If you avoid forbidden actions, your prayers will he responded.

Q: I’d like Allah not to disgrace me on the Day of Judgement.
A: If you guard your chastity, Allah will not disgrace you on the Day of Judgement.

Q: I’d like Allah to provide me with a protective covering on the Day of Judgement.
A: Do not uncover your fellow creatures faults, and Allah will provide you with a covering protection on the Day of Judgement.

Q: What will save me from sins?
A: Tears, humility and illness.

Q: What are the best deeds in the eyes of Allah?
A: Gentle manners, modesty and patience.

Q: What are the worst evils in the eyes of Allah?
A: Hot temper and miserliness.

Q: What assuages the wrath of Allah in this life and in the Hereafter?
A: Concealed charity and kindness to relatives.

Q: What extinguishes hell’s fires on the Day of Judgement?
A: Patience in adversity and misfortunes.

Related by Imam Ahmad ibn Hanbal

Albetano, an ancient Roman philosopher, is recorded as having said: ‘The angry man always thinks he can do more than he can.’

When a man is intoxicated with alcohol, he is not in control of himself. He may even go so far as to bang his head on a stone, unmindful of the fact that it may not be the stone that breaks but his own head. This is because, in his besotted state, he wrongly gauges his own abilities and proceeds to do things, which can have unfavourable consequences.

The same is true of the angry man. In a towering rage, a man is not in control of himself. He overestimates his own capabilities, as a result of which he involves himself in activities, which are beyond his powers of control. He realizes his foolishness only when his temper has cooled. But, by that time, the wrong step has been taken and destruction has followed in its wake. It is now too late for regrets: he is unable to save himself from his own wrong action.

In India, one very glaring example of such misjudgment becomes evident in the ongoing conflict between the Muslims and the police. It repeatedly happens that, for some reason or the other, Muslims became enraged with the police, and then they clash with them. This invariably results in the Muslims coming to grief. The reason that the clash takes place at all is that, because the Muslims became so irate, they do not stop to compare their own strength with that of the armed constabulary. If they were to think about the situation coolly, they would make a true estimate of their own strength, and that in itself would be enough to prevent them from clashing with the police. Anger blinds them to the reality of their own weakness, they start fighting with forces superior to their own, and the result is that they—the Muslims—are the sufferers.

The moral of this is that one should never do anything of any importance when in an angry mood. Steps to counter adversaries should be taken only after all anger has subsided. This will mean fewer setbacks and more successes in life.

If you happen to be in an open field when it starts to rain, you hasten to find shelter. This is not cowardice, this is realism. Similarly, when there is an earthquake, you immediately leave your home for an open space. This too is not defeatism, but an acknowledgement of the reality of nature. Where some difficulty arises between man and nature, the solution to the problem lies only in acknowledgment, not in confrontation.

The system of rains and earthquakes is part of the scheme of God. Man cannot change this. Man only has it in his power to devise strategies to save himself from harm. The only way to do so is to adopt the principle of avoidance and save himself from extinction. That is why in heavy rain you head for a sheltered place, while during an earthquake, you rush for the fields.

Patience and avoidance are not signs of cowardice or a defeatist mentality. They are simply realistic approaches. This is necessary because the Creator has given man freedom for the purpose of putting him to the test. Man sometimes makes the right use, sometimes the wrong use of his freedom. Even if you start fighting everyone, you cannot snatch away their freedom, as this freedom is given them by the very Creator of the universe. Efforts to deprive others of their freedom are futile and will result only in your own suffering.

In such a state of affairs there is only one possible attitude. And that is known as patience. That is, even when faced with bitterness and unpleasantness from others, you must continue your life’s journey by avoidance.

You should never feel that it is only up to others to practice patience and avoid friction. Patience and avoidance of strife are the social duties of everyone without exception. It should never be forgotten that while patience makes its possible to continue with life’s journey, impatience will ultimately prevent you from reaching your chosen destination.

Huzayfah relates a tradition that the Prophet once advised, “It is not proper for any Muslim to disgrace himself.” People enquired as to how someone might disgrace himself? The Prophet replied, “By challenging an evil he is not competent to fight with.” (Musnad, Imam Ahmad ibn Hanbal, 4/405)

This Hadith of the Prophet reveals an important principle of Islam, that whenever, in a composite society, an evil or unpleasant situation arises, it is not prudent for the law-abiding man to have an impulsive confrontation with wrong-doers. Instead, he should decide pragmatically as to which of two options would be appropriate.

One is that he should see whether he has enough strength to fight the miscreants and compel them to desist from their wrongdoing. If so, he must fight with great determination so that the trouble is eradicated and social upliftment becomes possible.

The second option is to make a cool and realistic assessment of the comparative strength of the two sides and if it is found that the odds are too great for any favourable result to be achieved through confrontation or that a disadvantage which initially had been insignificant could turn into a major setback, it will become necessary to adopt the policy of patience and tolerance, and avoid any confrontation with the wicked.

The policy of avoidance does not mean cowardice. It simply means refraining from wasting time and energy in a futile conflict. By following this course, one gains the respite to prepare oneself adequately for future action. It provides the opportunity to become so strong and dominant that no one would dare do any harm to one. In the event of attempted injustice, there would be enough accumulated force to effectively repulse any wrong-doer.

The approach of patience, tolerance and avoidance is undoubtedly one of the most important principles of Islam. (8.SS/9.95)

Avoidance of friction is one of the most important principles of Islam. Such avoidance means refraining from retaliation on occasions of complaint and dissension.

By temperament, all men and women differ from one another in many ways. Everyone has experienced the disagreeable situations, arising from such differences. In social life, be it inside or outside the home, it is but natural that unpleasantness should occur from time to time. This is unavoidable.

Now whenever any negative situation arises one way of dealing with it is a head-on clash, i.e. an attempt to solve the problem by direct confrontation. Such attempts are abortive as they only aggravate the problem. In no way will they improve matters.

Islam tells us that on such occasions we should adopt the policy of avoidance. That is, instead of behaving violently and fighting, we should opt for the course of tolerance and forbearance; instead of combating violence with violence, we should adopt the policy of avoidance; remaining united in spite of differences.

According to Islam, it is not only a point of social behaviour but an act meriting great reward. Living with people, and observing their principles are acts which would deserve a reward in normal circumstances, but when one continues to be well-behaved in spite of differences and grudges, by curbing negative sentiments, then the reward is increased manifold. Those who sedulously avoid friction will be counted by God among the possessors of a superior character.

For the human character to retain its superiority there must be staunch and unceasing adherence to the principle of avoidance.

1132. `Ali (bin Abu Talib) (May Allah be pleased with him) reported: The Witr prayer is not obligatory as the prescribed Salat (prayers), but the Messenger of Allah (PBUH) observed it as his regular practice (Sunnah). He (PBUH) said, “Allah is Witr (single, odd) and loves what is Witr. So perform Witr prayer. O followers of Qur’an, observe Witr (prayer).”
[At-Tirmidhi and Abu Dawud].

Commentary: “Witr” literally means odd number. “Allah is Witr” means He is One in Attributes and Actions and has no equal. Witr prayer is also called Witr for the reason that it is performed in one, three, five and seven Rak`ah. It is not permissible to perform it in an even number, like two, four, six, eight etc. Thus, we learn from this Hadith that Witr is not Fard and Wajib but Sunnah Mu’akkadah (compulsory). But it would not be correct to show any slackness in performing them to this reason because every Muslim should do his level best to follow the Sunnah of the Prophet (PBUH).

1133. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) observed Witr prayer in every part of night at the beginning, middle and at the last part. He (PBUH), however, would finish his Witr prayer before dawn.
[Al-Bukhari and Muslim].

Commentary: This Hadith tells us the timing of Witr prayer. Its earliest time is soon after `Isha’ prayer and its time is just before dawn.

1134. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Make Witr prayer the last of your Salat at night.”
[Al-Bukhari and Muslim].

Commentary: Some `Ulama’ are of the opinion that after performing the Witr prayer, it is not permissible to perform any other Nawafil prayers because the Prophet (PBUH) ordered to make it the last Salat. But Imam An-Nawawi and some other scholars have interpreted it as “desirable” rather than an order, because we do find instances in which the Prophet (PBUH) performed two Rak`ah Nafl prayer in the sitting position after Witr prayer. It is, therefore, better to go by this Hadith. But if someone wants to perform two Rak`ah Nafl prayer after Witr, prayer it is permissible.

1135. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Perform Witr prayer before dawn.”
[Muslim].

1136.`Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to perform his voluntary prayer at night (i.e., Tahajjud prayer) while she was sleeping in front of him; and when the Witr prayer was yet to be observed, he would awaken her to perform her Witr prayer.
[Muslim].

Commentary: This Hadith makes the following three points:

1.It is permissible to pray with someone sleeping in front of us.

2.It is desirable to awaken one’s own family members for Nafl prayer.

3.One can perform, Witr prayer before Fajr prayer.

1137. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “Hasten to perform the Witr prayer before dawn.”
[Abu Dawud and At-Tirmidhi].

1138. Jabir (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, “He who apprehends that he may not get up in the later part of the night, should observe the Witr prayer in the first part of it; and he who is certain to get up in the last part of it, he should observe Witr at the end of the night, because Salat at the end of the night is attended (by the angels), and that is better.”
[Muslim].

Commentary: If a person is confident that he will get up to perform Witr prayer before dawn, it is better for him to perform it in the late hours of the night; otherwise, it will be well to do so after `Isha’ prayer.

Rasulullah (Sallallaho Alaihi Wassallam) is reported to have said, “A person neglecting his Salaah (even though he makes it up later) shall remain in Jahannam for a period of one huqb. A Huqb is equal to eighty years of three hundred and sixty days each, and a day in Akhirah shall equal one thousand years of this world.” Huqb literally means a very long time; in most Ahadith it is explained as being eighty years as given above.

Abu al-Layth al-Samarqandi is responsible for the Hadith in which Rasulullah (Sallallaho Alaihi Wassallam) is reported to have said, “The name of a person who neglects even a single obligatory Salaah intentionally is written on the gate of Jahannam, which he must enter.”

Ibn Abbas (Radiallaho Anho) narrates that once Rasulullah (Sallallaho Alaihi Wassallam) said, “Ask Allah (Subhanahu wa Taala) to cause not anyone of us to be an unfortunate penniless.” He then said: “Do you know who is an unfortunate penniless?” At the request of the Sahabah he explained to them, saying, “An unfortunate penniless is he who neglects his Salaah. In Islam there is nothing for him.” In another Hadith it is said, “Allah (Subhanahu wa Taala) will not care a bit for the person who has been neglecting Salaah intentionally and for him shall be an awful punishment.

Rasoolullah sallallahu alayhi wasallam has said, ‘

Allah spreads His Hands out from Maghrib till Fajr and says, ‘O the one who was sinning during the day, come to my door and ask for forgiveness, I am ready to forgive you.’ And then from Fajr till Maghrib, He spreads His Hands out again, and says, ‘O the one who was committing sins at night! Come, come to my door, bow down before me, weep and ask for forgiveness, just say, ‘O My Rabb! Forgive me! (And I will forgive you).’
In another Hadeeth Rasoolullah sallallahu alayhi wasallam said,
The one who repents from sins is like the one who has no sin. (Bayhaqi)

Let us turn to Allah Ta’aalaa now Whose Mercy is descending at this moment.
Let us make a firm resolution to adopt Taqwaa – to abstain from all sins, major and minor.
Inshaa’allah, if we adopt Taqwaa, restrain our Nafs, restrain our unlawful desires, then Allah Ta’aalaa will let us fulfill all our desires in Jannah. May Allah Ta’aalaa give us the tawfeeq to follow His Commands. Aameen

Rahamatullahi alayh

Now out of fear you desire to die
(But) even after death, if you do not find peace, where will you go?

Now, overpowered by calamities and problems, you desire to die and you consider death a solution to all your problems, but if, after death, you do not find peace in the grave, if you do not find peace on the Day of Qiyaamah, if you do not find peace on the Pul Siraat and you are deprived of entry in Jannah, then where will you go?
So the person said to Shaikh Shiblee, ‘I have a big problem. Make du’aa that may Allah Ta’aalaa take me away from this world.’ The Shaikh said, ‘Calm down, take it easy, what is the problem?’ He replied, ‘I had a very close friend, and I loved him very much. We were friends for a very long time. He sacrificed everything for me and I sacrificed everything for him. I had never thought that he will ever leave me but he has betrayed me and has left me. Now my heart
is empty. I cannot survive without him. I love him so much that I want him back, and if I cannot have him back, then I want to die.’ The Shaikh soothed him and asked him to calm down saying, ‘Look, there is no need to lose hope. Why do you want to die when there is a solution to your problem?’ He quickly said, very happily, ‘Tell me what is the solution, tell me quickly! Since he has left me I have not been eating, drinking or sleeping. There is no joy in my life. Please tell me quickly.’ The Shaikh replied, ‘The only way to forget a friend who has left you is to make a new friend.’ He said, ‘O Shaikh, after ten to fifteen years of loyal friendship, he has betrayed me and I am suffering. And you are telling me to make a new friend. I fear that if the same thing happens, then what will become of me.’ Shaikh Shiblee said, ‘What if I find you a friend who will never betray you. In fact, if you are disloyal to him and after years of disloyalty, you go back to him saying O my friend! Forgive me. I want to be your friend again, he will immediately accept you again as a friend.’ He said, ‘O Shaikh! Show me this friend! Who is this friend that is so loyal.’ The Shaikh replied, ‘Turn to Allah and make friendship with Him.’