Difficulties are inevitable tests

Is Time and Space Are Creations or Part of Allah Subhanoo Wat’ala the King of All Kings?

Posted on

What is the meaning of the hadeeth “Do not inveigh against time (waqt) for Allaah is time (waqt)”?

Is the saying “Do not curse time for Allah is time” authentic from the Rasool’s sayings ? If so, how do you interpret this ? I am confused about this issue.

Praise be to Allaah.

The word used in the hadeeth is not waqt (= time), but dahr (= time, vicissitudes of time) [this element of confusion may stem from translation of the question into Arabic]. This hadeeth was narrated by Muslim (5827) from Abu Hurayrah.

Other versions of the hadeeth are:

“Do not inveigh against time (al-dahr), for Allaah is time”

“Let not any one of you say, ‘Woe to time,’ for Allaah is time”

“Allaah says, ‘The sons of Adam offend Me and say, Woe to time, but they should not say Woe to time. I am time, I alternate the night and the day, and if I willed, I could seize them both.’”

With regard to the meaning of the hadeeth, al-Nawawi said:

They said: this is a metaphor, because the Arabs used to inveigh against time when disasters such as death, old age, loss of money, etc., happened. They would say, ‘Woe to time’ and other phrases cursing or inveighing against time. So the Prophet (peace and blessings of Allaah be upon him) said: ‘Do not inveigh against time for Allaah is time’, i.e., do not inveigh against the One Who brings about those disasters, for that will be directed towards Allaah, for He is the One Who causes them to happen. Time (al-dahr) means al-zamaan (time) which cannot do anything in and of itself, for it is just one of the things that have been created by Allaah.

The meaning of the phrase “for Allaah is time” means that He is the One Who causes those events and accidents to happen, and He is the Creator of all that happens. And Allaah knows best.

(Sharh Muslim, 15/3)

It should be noted that “time” (al-dahr) is not one of the Names of Allaah; it is attributed to Allaah in the sense that He created it and is controlling it, i.e., He is the Creator of time. Some phrases in the same hadeeth also indicate this, as when He says,  “It is in My Hand, I alternate the night and the day.” The One Who alternates and the thing which is alternated cannot be one and the same; there is the One Who alternates – i.e., Allaah – and the thing which is alternated – i.e., time, which Allaah controls as and when He wills.

See: Fataawa al-‘Aqeedah by Shaykh Ibn ‘Uthaymeen, 1/163

Al-Haafiz Ibn Katheer said, in his Tafseer of the aayah (interpretation of the meaning):

“And they say: “There is nothing but our life of this world, we die and we live and nothing destroys us except Ad‑Dahr (time)” [al-Jaathiyah 45:24]

Al-Shaafa’i, Abu ‘Ubaydah and others said, in their commentary on the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “Do not inveigh against time for Allaah is time” – During the Jaahiliyyah, if some difficulty, trial or disaster befell them, the Arabs would  say ‘Woe to time’, attributing those events to time and inveighing against it. But the One Who brought those events to pass is Allaah, so it was as if they were inveighing against Allaah, may He be glorified, because in fact He was the One Who caused those things to happen. So it was forbidden to inveigh against time in this manner, because Allaah is Time, i.e., He is the One lWho is controlling it, but the Arabs were attributing those events to Time.

This is the best of the comments made in the Tafseer of this hadeeth, and this is what is meant. And Allaah knows best.

(Tafseer Ibn Katheer, 4/152)

Shaykh Ibn ‘Uthaymeen (may Allaah preserve him) was asked about the ruling on inveighing against time. He replied:

Inveighing against time may be divided into three categories:

1.  Where the intention is to convey information without blaming or condemning. This is permissible, such as when a person remarks, “We are suffering from the heat (or the cold) today” and the like, because deeds are judged according to their intentions, and in this case a person is merely describing what is happening without expressing discontent.

2.  Where a person inveighs against time as the cause of events, as if by inveighing against it he means that time is what causes things to alternate between good and bad. This is shirk akbar (major form of shirk) because when a person attributes events to something other than Allaah, this means that he believes that there is another creator alongside Allaah.

3.   Where a person inveighs against time but believes that the One who causes things to happen is Allaah, but he inveighs against time because of the bad things that happened. This is haraam because it is contrary to the sabr (patience) that is required, but it is not kufr because the person does not inveigh directly against Allaah. If he were to inveigh directly against Allaah, he would be a kaafir

(Fataawaa al-‘Aqeedah, 1/197)

Other reprehensible expressions which people utter include cursing the hour or the day on which a certain bad thing happened, and so on. This is a sin because it is cursing and improper speech, and because this is cursing something which does not deserve to be cursed. What has the hour or the day done wrong? Nothing apart from the fact that the events happened then, but they are only created things which have no control over anything and cannot be held to blame. If a person inveighs against time, this reflects on the Creator of time. The Muslim should be above speaking in such a foolish and improper manner. And Allaah is the One Whose help we seek

Whoever curses time has wronged Allah

It is a common practice among the people to curse, degrade or attribute evil to time, if something displeasing occurs at a certain time. They will curse that day, month or year. Time, however, is not responsible for the occurrence of events. Deeds are only performed in it (i.e., the time). The One, Who Controls and Decrees all events is Allah. When one curses time, he is either, actually cursing Allah, Who governs all events, or he is ascribing occurrence of events to the time – and in doing so, he commits Shirk. The Prophet (sallallahu aliahi wa-sallam) said, ‘Allah said, ‘The son of Adam wrongs me for, he curses ad-Dahr (the time); though I am ad-Dahr (the time), in My Hands are all things, and I cause the revolution of day and night.” [Saheeh al-Bukharee] in another narration, ‘Do not abuse ad-Dahr (time), for Allah is ad-Dahr.’ [Saheeh Muslim]

Ash-Shafa’ee, Abu Ubaydah, and several other Imams of Tafseer explained the meaning of the above Hadeeth saying, ‘During the time of Jahiliyah (ignorance), when an affliction, a calamity or disaster struck them, the Arabs used to say, ‘Woe to ad-Dahr (time)! So they used to blame such incidents on ad-Dahr, cursing ad-Dahr in the process. Surely, it is Allah, the Exalted and Most Honored, Who causes these (and all) things to happen. This is why when they cursed ad-Dahr, it was as if they were cursing Allah, Himself, since truthfully He causes all incidents to happen. Therefore, abusing ad-Dahr was prohibited due to this consideration, for it was Allah, Whom they meant by abusing ad-Dahr,…’ This is the best explanation for this subject, and it is the desired meaning. And Allah knows best. We should mention that Ibn-Hazm and those of the Zahiriyyah like him made an error when they used this Hadeeth to include ad-Dahr among Allah’s most beautiful Names.’ [See, Tafseer Ibn Katheer under the Tafseer of the verse, (45): 24]

‘It is not considered cursing time to describe the years as difficult or to describe the day as black (i.e. dreary, sad), or the months as unfortunate, and similar statements. The reason is that this is restricted, meaning this is the day that he (the person) was unfortunate, or this is the day that he was bleak or dismal. Thus, the meaning of this is to describe what happened in that time, and that from his description was such-and-such, meaning, this person who is speaking. So actually, he is describing his condition and he is not describing the time with praise or reviling it.’ [Ghayatul-Murid fi-Sharh Kitab at-Tawheed by Shaikh Ibn Abdul-Aziz ibn Muhammad Ibn Ibraheem Aali Shaikh]

Kitaab At-Tawheed, Chapter: 43

Whoever Curses Time Wrongs Allah

Allah , says:

And they say: There is nothing but our life in this world: We die and we live and nothing destroys us except time. And they have no knowledge of it, they only conjecture” (Qur’an 45:24)

Allah , Most Glorified, Most High, informs us in this verse about the disbelieving dahris1 from among the Arabs and others, who do not believe in any life, save the life of this world, nor in the Rabb and Creator, Allah , Most High. They believe that nothing causes death except the passage of time. Then Allah , Most Glorified, Most High, refutes their claims, saying that they have absolutely no evidence for what they claim, but instead, depend upon surmise and their own vain opinions.

Benefits Derived From This Verse

1. That attributing good or evil to the passage of time is a sign of atheism.

2. Confirmation of a life after death for mankind.

3. That ad-dahr (time) is not one of Allah’s Names.

Relevance of This Verse to the Subject of the Chapter

That the verse rejects those who attribute events to time, for they commit a great wrong against Allah .

Relevance of This Verse to the Subject of Tawheed

That it rejects those who attribute events to time, because in so doing, they are ascribing a partner to Allah , for it is He, Alone Who decrees what will be and what will not be.


It is authentically reported on the authority of Abu Hurairah (ra) that the Prophet (may Peace Be Upon Him) said: “Allah , Most Blessed, Most High, says: “The son of Adam wrongs Me: He curses time, though I am time: In My Hands are all things and I cause the night to follow the day.” 2 In another narration, He (may Peace Be Upon Him) says: “Do not curse time, for verily, time is Allah .”

Allah , Most Glorified, Most High informs us in this Hadith Qudsi, that man commits a great wrong against Allah when he curses time and attributes the occurrence of events to it, for Allah is the Rabb of time and the Disposer of affairs and it is by His Qadr that events take place. Therefore to curse time is to curse the Owner of time.

In the second narration, the Prophet (may Peace Be Upon Him) forbids us from cursing time, saying that Allah is the Owner of time and the Disposer of it and all events and affairs, and this is confirmation of what was reported in the preceding Hadith Qudsi.

Benefits Derived From This Hadith

1. The forbiddance of cursing time.

2. That no actions may be attributed to time.

Relevance of This Hadith to the Subject of the Chapter

That it proves that to curse time is to commit a great wrong against Allah .

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that cursing time is a great wrong against Allah , because those who do so believe that it is time which causes events to take place and this is shirk in Tawheed Ar-Ruboobiyyah, for it is Allah , Alone Who determines events.


1. Dahris: An atheistic sect among the Arabs, their views are widely held in the West today: There is no God, no Resurrection, no punishment, no reward etc., etc.
2. Narrated by Bukhari.

AVOID TEN WAYS That Take You Out of ISLAM & Make You KAFFIR

Posted on


“There is no compulsion in religion. Verily, the right path has become distinct from the wrong path. Whoever disbelieves in Taaghut (false deities)1 and believes in Allaah, then he has grasped the most trustworthy handhold that will never break.”(Qur’an 2: 256)
“And whatsoever the Messenger gives you, take it. And whatsoever he forbids you, abstain (from it) and fear Allaah. Verily, Allaah is severe in punishment.” (Qur’an 59: 7)

ONE: Shirk in the worship of Allah: to associate something and/or anyone in the worship of Allaah:

“Verily Allaah forgives not setting up rivals in worship with Him, but He forgives whom He pleases other sins than that.” (Qur’an 4: 116)

“Verily, whosoever sets up rivals in worship with Allaah, then Allaah has forbidden Al-Jannah for him, and the Fire will be his abode.” (Qur’an 5: 72)

TWO: Setting up intermediaries between a person and Allaah is Kufr (disbelief): calling upon them and seeking their intercession and depending upon them. Those who do this are taking “associates” with Allaah and this is Shirk. Allaah (subhanahu wa ta’ala) says (what means):

“Then set not up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshiped). (Qur’an 2: 22)

THREE: Believing that the Mushrikeen (those who commit Shirk) are not Kufar or doubting their Kufr or defending and correcting the beliefs of the Kufar, is Kufr. Allaah (subhanahu wa ta’ala) says (what means):

“And if any amongst you who take them (wholeheartedly) as friends, then surely he is one of them.”(Qur’an 5: 51)

FOUR: The belief that guidance by someone other than the Prophet Muhammad (sallallaahu ‘alayhe wa sallam) is better or that ruling by other than the rule of Muhammad (sallallaahu ‘alayhe wa sallam) is better, then this is Kufr. The rule of Muhammad (sallallaahu ‘alayhe wa sallam) is the rule of Allaah:

“But no, by your Lord, they can have no true Faith (al-waajib: which is dutiful upon them), until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept (them) fully with submission.”(Qur’an 4: 65)

FIVE: Hating any command or anything of the Prophet’s (sallallaahu ‘alayhe wa sallam) Message despite practicing it is Kufr.

“That is because they hate that which Allaah has sent down, so He has made their deeds fruitless.” (Qur’an 47: 9)

SIX: Mocking any part of Islaam or any of Allaah’s Names and Attributes is Kufr.

“Was it at Allaah, and His signs, and His Messenger that you were mocking? Make no
excuse, you have disbelieved (became Kufar) after you had believed.”(Qur’an 9: 65-66)

SEVEN: Involvement in Magic:

“Solomon did not disbelieve but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels (put coma after the word angels) Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said: We are only for trial, so disbelieve not (by learning the magic from us).”(Qur’an 2: 102)

EIGHT: Standing by the Mushrikeen – KAFFIR, supporting them and helping them against the Muslims (so that they will be the prevalent ones) is Kufr.

“And he amongst you who take them as friends (WHOLEHEARTEDLY), then surely he is one of them.” (Qur’an 5: 51)

NINE: Believing that some “special” people don’t have to follow the Prophet (sallallaahu ‘alayhe wa sallam) is Kufr because this negates the second part of the declaration of Tawheed ‘Muhammad is the slave and Messenger of Allaah,”

“And whoever desires a religion other than Islaam, it will never be accepted from him, and in the Hereafter he will be one of the losers.” (Qur’an 3: 85)

TEN: Completely turning away from the religion of Allaah, not learning it and practicing it, is Kufr.

“And who does wrong than the one to whom are recited the Aayat (proofs, evidences, verses, revelations, etc.) of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the Mujrimin (criminals, disbelievers, polytheists, sinners etc.)” (Qur’an 32:)

What are the actions which, if a Muslim does them, he will be an apostate from Islam?.

Praise be to Allaah.  Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him) said:Note that Allaah has commanded all people to enter Islam and to adhere to it and to beware of whatever is contrary to it. He sent His Prophet Muhammad (peace and blessings of Allaah be upon him) to call mankind to that. He tells us that those who follow him will be guided and that those who turn away from him have gone astray. In many verses He warns against the means that lead to apostasy and all forms of shirk and kufr. The scholars (may Allaah have mercy on them) have said, when discussing apostasy, that a Muslim may apostatize from his religion by doing many acts that nullify Islam, which makes it permissible to shed his blood and seize his wealth, and which will put him beyond the pale of Islam. Among the most serious and most common of these things are ten which were mentioned by Shaykh Muhammad ibn ‘Abd al-Wahhaab and other scholars (may Allaah have mercy on them all). We will mention them in brief here, so that you and others can beware of them, in the hope that you will be safe and sound. We will also explain a little about them after mentioning each one.

1 – Shirk or associating others in worship with Allaah. Allaah says (interpretation of the meaning):

“Verily, Allaah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away”

[al-Nisa’ 4:116] 

“Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode”

[al-Maa’idah 5:72]

That includes praying to the dead, seeking their help, making vows and offering sacrifices to them or to the jinn or to the grave.

2 – Whoever sets up intermediaries between himself and Allaah, asks them to intercede, and puts his trust in them, is a kaafir according to scholarly consensus.

3 – Whoever does not regard the mushrikeen as kaafirs, or doubts that they are kaafirs, or regards their way as correct, is a kaafir.

4 – Whoever believes that anything other than the teaching of the Prophet (peace and blessings of Allaah be upon him) is more complete than his teachings, or that the rulings of anyone else are better than his rulings – such as those who prefer the rule of false laws to his rulings – is a kaafir.

5 – Whoever hates any part of that which the Prophet (peace and blessings of Allaah be upon him) brought, even if he acts in accordance with it, is a kaafir, because Allaah says (interpretation of the meaning):

“That is because they hate that which Allaah has sent down (this Qur’aan and Islamic laws); so He has made their deeds fruitless”

[Muhammad 47:9]

6 – Whoever makes fun of anything in the religion of the Prophet (peace and blessings of Allaah be upon him), or makes fun of any texts that refer to rewards or punishments, is a kaafir. The evidence for that is the verse (interpretation of the meaning):

“Say: Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?

Make no excuse; you disbelieved after you had believed”

[al-Tawbah 9:65-66]

7 – Sihr (witchcraft) – including spells to turn one person against another or to make someone love another. Whoever does this or approves of it is a kaafir. The evidence for that is the verse (interpretation of the meaning):

“but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us)’”

[al-Baqarah 2:102]

8 – Supporting the mushrikeen and helping them against the Muslims. The evidence for that is the verse in which Allaah says (interpretation of the meaning):

“O you who believe! Take not the Jews and the Christians as Awliyaa’ (friends, protectors, helpers), they are but Awliyaa’ of each other. And if any amongst you takes them (as Awliyaa’), then surely, he is one of them. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust)”

[al-Maa’idah 5:51]

9 – Whoever believes that some people are allowed to operate outside the law of Muhammad (peace and blessings of Allaah be upon him) just as al-Khidr operated outside the law of Moosa (peace be upon him) is a kaafir, because Allaah says (interpretation of the meaning):

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers”

[Aal ‘Imraan 3:85]

10 – Turning away from the religion of Allaah, not learning it and not acting in accordance with it. The evidence for that is the verse (interpretation of the meaning):

“And who does more wrong than he who is reminded of the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from the Mujrimoon (criminals, disbelievers, polytheists, sinners)”

[al-Sajdah 32:22]

With regard to all of these acts that nullify Islam, it makes no difference whether a person is joking, serious or afraid, unless he is forced to do it. All of them are very serious, and they all happen a great deal. The Muslim should beware of them and fear falling into them. We seek refuge with Allaah from the things that may incur His wrath and painful punishment. May Allaah send blessings and peace upon the best of His creation, Muhammad, and upon his family and companions.

The fourth category includes those who believe that the systems and laws devised by men are better than the sharee’ah of Islam, or equal to it; or that it is permissible to refer to them for judgements and rulings, even if he believes that referring to sharee’ah is better; or that the Islamic system is not fit to be applied in the twentieth century; or that it was the cause of the Muslims’ backwardness; or that it should be limited to a person’s relationship with his Lord and not have anything to do with the other affairs of life

The fourth category also includes those who think that carrying out the ruling of Allaah by cutting off the hand of the thief or stoning the married adulterer is not appropriate in the modern age.

That also includes: everyone who believes that it is permissible to rule according to something other than the laws of Allaah with regard to interactions, hudood punishments or other matters, even if he does not believe that that is better than the ruling of sharee’ah, because by doing so he is regarding as permissible something that Allaah has forbidden according to consensus, and everyone who regards as permissible something that Allaah has forbidden and is well known to be forbidden in Islam, such that no Muslim has any excuse for not knowing that it is forbidden, such as adultery, alcohol and riba, and ruling by something other than the sharee’ah of Allaah, is a kaafir according to the consensus of the Muslims.

We ask Allaah to help us all to do that which pleases Him, and to guide us and all the Muslims to His Straight Path, for He is All Hearing, Ever-Responsive. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Revelation Order of the Qur’an

Posted on

Revelation Order of the Qur’an

The Qur’an was sometimes revealed to respond to various events and incidents. Sometimes it was revealed to support the Prophet (saws) who was faced with many questions, whether by Muslims or non-Muslims, and hardships. Other times was revealed for legislation and for putting rules to govern the social, economical, and political life of Muslims.

The first verses to be revealed, according to the most correct opinion of scholars, are the first five verses of Surat Al-`Alaq, which happens to be Chapter 96 of the 114 chapters of the Qur’an.

Order of Verses

Muslim scholars agree that the order of the verses in every chapter was done or commanded by the Prophet (saws) himself following the commands of Almighty Allah.

The Prophet (saws) once told his Companions after he had received a certain revelation that the arch-angel Gabriel had specified for him the particular order of verses (Ahmad).

There are also many incidents narrated in the books of Sunnah regarding the Prophet’s (saws) recitation during prayer. The Companions used to pray every day behind the Prophet (saws) and he used to recite the Qur’an in the order given to him by Allah, and they used to learn and memorize from his recitation.

There have never been any incident in which any of the Companions reciting in any order that violated the order of the verses showed to us by the Prophet (saws).

Order of Surahs

As for the order of the surahs (chapters), the most accepted view is that it was also applied following an instruction given by Almighty Allah. It has been recorded that the Prophet (saws) reviewed the Qur’an with the arch-angel Gabriel 24 times all within his life.

Every year, he used to review it once during the month of Ramadan with Gabriel. During the final year of the Prophet’s life, Gabriel revised the Qur’an twice with the Prophet (saws) as a way of confirming it. The Prophet (saws), in turn, used to follow this order in teaching his Companions and communicating the message to them.

Significance of Order

The question of why a surah like Surat Al-`Alaq, which was revealed first not put first in the mushaf (a physical copy of the Qur’an), this will require us to search more in the Qur’an and explore some of its secrets. A deeper look into the whole matter will show us that the order of the Qur’an has a purpose and the revelation of the Qur’an also has a purpose.

For instance, the revelation of the Qur’an responding to specific problems or incidents carries the purpose of solving these problems or providing guidance in these incidents.

During the first 13 years of Islam, the main task of the Prophet (saws) was to call people to Islam based on the Qur’anic revelations that focused on the Oneness of Allah and righteous conduct.

When Muslims migrated to Madinah and an Islamic community started to be well-established and new challenges emerged, the main focus of the revelation was to regulate the life of Muslims through detailing the rulings pertaining to different acts of worship and setting punishments for crimes and so on.

This shows us that the revelation in each of the two stages has a purpose. When the revelation stage was completed, the whole Qur’an was there and the whole message was put in the order that was intended for it to stay till the Day of Judgment.

Explanation of Order

Such an order serves in delivering the message the Qur’an is put for, as it has got another purpose.

If you look at the first surah of the Qur’an, namely Al-Fatihah, you can perceive that it acts as a summary for the structure and the message of the Book (Qur’an) ahead of every reader.

Being Umm Al-Qur’an (the Mother of the Qur’an), it carries all its themes; it summarizes them. It tells us who Allah is: the source of all love and mercy. Therefore, knowing who He is, we should be thankful to Him and worship Him alone. We should seek His help, and He has all the power to give us whatever we need. It makes it clear that Allah is the only One Who can really guide. It speaks about life after death and the consequences of human action and behavior.

The same holds true for Surat Al-Baqarah. The first verses speak about the fact that this Book is above all doubts and it is beyond the abilities of doubters to try to challenge its validity. Then it gives a hint on its main theme — guiding the righteous — and then goes on to speak about the beginning of creation and the story of Adam to establish the theme that humankind is here on earth as a vicegerent of the Creator and should use the Book as a manual to carry out the mission in the right way.

All these themes and messages cannot be carried except through this logical order in which Allah commanded for the Qur’an to be put. If a surah like Al-`Alaq was to be put at the beginning instead of Al-Fatihah, it could have given a significance of course and give a message, but not the exact fully wonderful message that we can get from the order of the Qur’an as it is now.

Why Al-`Alaq in the Current Order?

As for why Surat Al-`Alaq is mentioned in this specific order in the Qur’an, scholars hold the view that in the previous surah of At-Tin, Allah says what means that He has created humans in the best make (At-Tin 95:4). The details of that creation are cited in Surat Al-`Alaq:

*{Read in the name of your Lord Who created. Created humans, out of a (mere) clot of congealed blood.}* (Al-`Alaq 96:1-2)

Revelation Order of the Qur’an

Surah Number
Surah Name Arabic Name Total Verses Revelation Place
1 96 Alaq 19 Macca
2 68 Qalam 52 Macca
3 73 Muzammil 20 Macca
4 74 Mudathir 56 Macca
5 1 Fatehah 7 Macca
6 111 Lahab 5 Macca
7 81 Takwir 29 Macca
8 87 A’la 19 Macca
9 92 Leyl 21 Macca
10 89 Fajr 30 Macca
11 93 Duha 11 Macca
12 94 Inshira 8 Macca
13 103 Asr 3 Macca
14 100 Aadiyat 11 Macca
15 108 Kauthar 3 Macca
16 102 Takatur 8 Macca
17 107 Alma’un 7 Macca
18 109 Kafirun 6 Macca
19 105 Fil 5 Macca
20 113 Falaq 5 Macca
21 114 Nas 6 Macca
22 112 Iklas 4 Macca
23 53 Najm 62 Macca
24 80 Abasa 42 Macca
25 97 Qadr 5 Macca
26 91 Shams 15 Macca
27 85 Buruj 22 Macca
28 95 T’in 8 Macca
29 106 Qureysh 4 Macca
30 101 Qariah 11 Macca
31 75 Qiyamah 40 Macca
32 104 Humazah 9 Macca
33 77 Mursalat 50 Macca
34 50 Q’af 45 Macca
35 90 Balad 20 Macca
36 86 Tariq 17 Macca
37 54 Qamr 55 Macca
38 38 Sad 88 Macca
39 7 A’Raf 206 Macca
40 72 Jinn 28 Macca
41 36 Ya’sin 83 Macca
42 25 Furqan 77 Macca
43 35 Fatir 45 Macca
44 19 Maryam 98 Macca
45 20 Ta Ha 135 Macca
46 56 Waqiah 96 Macca
47 26 Shuara 227 Macca
48 27 Naml 93 Macca
49 28 Qasas 88 Macca
50 17 Bani Israil 111 Macca
51 10 Yunus 109 Macca
52 11 Hud 123 Macca
53 12 Yousuf 111 Macca
54 15 Hijr 99 Macca
55 6 Anam 165 Macca
56 37 Saffat 182 Macca
57 31 Luqman 34 Macca
58 34 Saba 54 Macca
59 39 Zumar 75 Macca
60 40 Mumin 85 Macca
61 41 Hamim Sajdah 54 Macca
62 42 Shura 53 Macca
63 43 Zukhruf 89 Macca
64 44 Dukhan 59 Macca
65 45 Jathiyah 37 Macca
66 46 Ahqaf 35 Macca
67 51 Dhariyat 60 Macca
68 88 Ghashiya 26 Madina
69 18 Kahf 110 Macca
70 16 Nahl 128 Macca
71 71 Noah 28 Macca
72 14 Ibrahim 52 Macca
73 21 Anbiya 112 Macca
74 23 Muminun 118 Macca
75 32 Sajdah 30 Macca
76 52 Tur 49 Macca
77 67 Mulk 30 Macca
78 69 Haqqah 52 Macca
79 70 Maarij 44 Macca
80 78 Naba 40 Macca
81 79 Naziat 46 Macca
82 82 Infitar 19 Macca
83 84 Inshiqaq 25 Macca
84 30 Rum 60 Macca
85 29 Ankabut 85 Macca
86 83 Tatfif 36 Macca
87 2 Baqarah 286 Madina
88 8 Anfal 75 Madina
89 3 Aal-e-Imran 200 Madina
90 33 Ahzab 73 Madina
91 60 Mumtahana 13 Madina
92 4 Nisa 176 Madina
93 99 Zilzal 8 Macca
94 57 Hadid 29 Madina
95 47 Muhammad 38 Madina
96 13 Ra’d 43 Madina
97 55 Rahman 78 Macca
98 76 Dahr 31 Madina
99 65 Talaq 12 Madina
100 98 Beyinnah 8 Madina
101 59 Hashr 24 Madina
102 24 Nur 64 Madina
103 22 Hajj 78 Madina
104 63 Munafiqun 11 Madina
105 58 Mujadila 22 Madina
106 49 Hujurat 18 Madina
107 66 Tahrim 12 Madina
108 64 Taghabun 18 Madina
109 61 Saff 14 Madina
110 62 Jumah 11 Madina
111 48 Fath 29 Madina
112 5 Maidah 120 Madina
113 9 Taubah 129 Madina
114 110 Nasr 3 Madina

Prophetic Strategies to Successfully Deal with Difficulties

Posted on

How to Beat Hard Times

Whether you are a Syrian suffering from oppression and massacres by a criminal regime, an Egyptian fearing the brutal attacks of the corrupt supporters of the former government, a Palestinian who has lived his whole life under occupation, a Bengali who faces government crackdowns due to your political views, an American facing guilt by association and discrimination, or someone who observes all of these with a heavy heart, you are just an example of the difficult times our global Muslim community is going through. You may not be going through those trials but you may be faced with personal calamities, such as losing loved ones, facing financial difficulties, or dealing with family conflicts.

Read Also:

Difficult times are part of Allah’s laws in this universe; they are part of the tests that people go through.  They are not necessarily something evil, however. A difficulty we go through, on the contrary, could be a learning experience, a reminder, purification from sins and mistakes, a test of patience and perseverance, or all of these together.

We can emerge from difficult times closer to Allah, stronger, united, more skilled, and more guided, but only if we know how to live through them and respond to them.

There is no one to learn from who better responded to difficult times other than our beloved Prophet, Muhammad (peace and blessings be upon him). Not only was he a great man with noble character, he was also guided by revelations from Allah Almighty. Following his footsteps is essential to live a successful life and is part of us being Muslims. By definition, Muslims are the ones who bear witness that there is no god but Allah and that Muhammad is His Messenger. Therefore, following his example is an integral part of Islam.

The Prophet (peace and blessings be upon him) went through a lot of difficult times both on a personal and a community level. His life was extremely successful, yet it was the most challenging. By the will and the guidance of Allah, he was able to meet all the challenges he faced and come out of difficult times much stronger than ever before.

In this article, we will learn from our prophet some of the guidance to help us through difficult times we are going through and to enable us to use these challenges to our advantage.

The Prophet Facing Tough Times

Follow the Shari`ah Zone
FollowShariahTW2 FollowShariahFB2

We read the Prophet’s story hundreds of years after it was over. It is a successful story that contains one victory after another with a very positive final outcome. This positive experience masked all the difficult times in his life and we tend to overlook them when reading or relating the story, especially in the absence of deep analysis.

The fact of the matter is that the Prophet (peace and blessings be upon him) went through a lot of challenges and difficult times throughout his whole life. In one year, his uncle and his wife, who both supported him emotionally and physically, died. In the very same year, he was subjected to physical abuse from the people of Makkah. The following story, as narrated by one of the Prophet’s companions, Abdullah Ibn Mas`ud, tells you how he was treated during this very tough year:

Seven from the leaders of Makkah were gathering next to Al-Ka`bah while the Prophet (peace and blessings be upon him) was praying. He elongated his prostration. Abu Jahl, one of those leaders, said,

“Who would bring the innards of the camel so-and-so family just slaughtered? We can put it on top of Muhammad while prostrating!”

`Uqbah Ibn Abi Mu`ait, the most idiot amongst them, brought it and put it on the back of the Prophet while prostrating. The Prophet did not move and I (`Abdullah is talking) could not dare to do anything, for I have no clan to protect me.

Fatimah, the Prophet’s young daughter, came and removed the dirt and insulted all of them. The Prophet then raised his head and started supplicating to Allah against them all.

 Tests for the Believers: Fluctuations of Life

He was also challenged as a messenger tasked by Allah to convey His message. He was called a liar, a sorcerer, a poet, and a fortuneteller, and people started calling him Mudthamam (dispraise worthy) while his name is Muhammad (praise worthy).

His reputation was attacked, and his companions were tortured to the extent that people stopped listening to him. For two consecutive years before he migrated to Medina, only four people believed in him, two of whom died shortly after.

His trip to the neighboring city of Ta’if was just another example of those tough times. He traveled, walking, for over fifty miles to deliver his message to the people of Ta’if and ask for their support. Not only did they mock him, disbelieve in him, and let him down, but also asked their slaves and youngsters to throw stones at him for a few miles until his sandals turned red from his bleeding.

Even after migration to Madinah, his life wasn’t easy. He suffered the curses and the disrespect of the hypocrites in Madina. His noble wife `Aishah was subject to an ugly rumor spread in the society for days.

Madinah under his leadership was challenged by war from almost every single tribe in Arabia. He witnessed the killing of seventy of his companions among whom was his dear uncle Hamzah.

He faced a siege of ten thousand soldiers, an attack on which his whole city, where all the believers lived, was about to be destroyed.

He faced treason from Jewish tribes in Madinah: some plotted to kill him and others betrayed him to side with an attacking army.

Many of the messengers he sent to teach people Islam were killed in cold blood and he grieved for them for months, seventy of them in one incident and twelve in another.

Learning from our Messenger (peace and blessings be upon him)

How did the Prophet manage to face all these challenges?

How was he able to come out of them stronger and with even more influence?

How did he develop such a community that was able to be steadfast in the face of difficult times during his life and after he died?

Below are a few simple, yet very effective, concepts that the Prophet embraced and taught his Companions.

These concepts are extremely important for us to understand and embrace. While going through the ideas below, you will realize that they are a mix of:

  • Personal qualities the Prophet and his Companions displayed
  • Ideas taught by the Qur’an and the words of the Prophet
  • Practical actions taken by the Prophet to face difficult times

1. Know! Difficulties are inevitable tests

This is the first and the most important concept one should believe in: going through difficult times is almost inevitable.

{Do people think they will be left alone and they will not be tried? …} ( Al-`Ankbut  29:3)

When you claim to believe in Allah, stand for what is right, oppose what is wrong, support justice, or fight oppression, these claims will all be tested. Allah will show who is truthful and who is lying.

This is the tradition of those on the straight path at all times. The Prophet and his companions were asked in the Qur’an, a question that is also asked to all of us,

{Do you suppose that you will enter Paradise untouched by the suffering endured by the people who passed before you?

They were afflicted by the misery and hardship and they were so convulsed that the Messenger and the believers with him cried out: “When will Allah’s help arrive?”} (Al-Baqarah 2: 214)

2. Know! Difficulties happen by the Will of Allah

 When Will Victory Come?

It is very important to know and believe that nothing will happen to you except what Allah has decreed for you. The Prophet was asked to say {Nothing will befall us except what Allah has decreed for us }(At-Tawbah9:51)

He taught one of his young cousins, `Abdullah Ibn `Abbas, “Know that what hits you would not have missed you

This belief gives you comfort and prevents fear from future difficulty, but more importantly, helps you overcome any difficulty you are already going through. Allah said,

{No misfortune ever befalls unless it be by Allah. And whosoever has faith in Allah, Allah guides his heart } (At-Taghabun 64:11)

3. Flee to Allah

“O Allah I display before you my weakness …” This phrase was part of the prayer of the Prophet while coming back from his trip to Al Ta’if. Taking refuge in Allah and asking for His help and support is a very important action we should do during the time of difficulty. This is a trial by Allah, it happened with His permission, and it is only He who can alleviate it.

4. Examine your actions

“If you are not angry with me, I do not care …” was also part of the Prophet’s prayer returning from Al Ta’if. During times of difficulty, we should examine our actions. This difficulty may very well be a warning from Allah that we are doing something wrong. It may be because of our sins and mistakes:

{Whatever misfortune befalls you is a consequence of your own deeds}  (Ash-Shura 42:30).

It may be because we strayed and Allah sent this difficulty to us as a reminder to bring us back. Malek Ibn Deenar, one of the great scholars of Islam, transformed from being an alcoholic person to the great person we know as a result of the death of his own two-year old daughter.

5. Be optimistic

  Our On-Going Test

Having hope and being optimistic were two important attitudes the Prophet embraced when facing difficulty.

By Allah, Allah will perfect this matter until the traveler can travel from Sana’a to Hadhramaut fearing no one but Allah and the wolf that may eat his sheep“, The Prophet told Khabbab when he complained to him about the severity of torture he and other Muslims in Makkah were going through. (Al-Bukhari)

It was this hope in Allah, and confidence that there will be ease after difficulty, that kept them going.

This hope was not only kept in the hearts but was also spread through words and attitude. The Prophet mastered optimism and looked for optimism: “Evil omen is false! And I likes Al-fa’l (good omen)” the prophet told his companions. They asked, “What is Al-Fa’l?” He responded, “A good word.” (Muslim)


6. Do not get distracted

One of the very bad consequences of going through difficult times is the amount of distraction the difficulty creates. Ibn Al-Qayim says,

“It is a complete fiasco to be distracted by the blessing away from the One who blesses, and by the trial away from the One who tries.

When the ease comes, the pain will go away and will be forgotten. What remains and will never go away is the tremendous reward one would get.

Sometimes the difficulty itself scares us away from the good we are doing. Allah says,

{And let it never happen that they might turn you away from the revelations of Allah after they have been revealed to you…} (Al-Qasas 28-87)

The prophet never stopped delivering his message because of a personal difficulty he went through or because of a threat or torture he received from his enemies.


7. Expect reward

This was one of the teachings the Qur’an instilled in the hearts of Muslims. Whether the calamity happens naturally, or whether it is due to the harm of others, being patient and perseverant results in a lot of reward. The calamity will eventually be over,

{Indeed with the difficulty there is an ease. Indeed with the difficulty there is an ease.} (Ash-Sharh 94:5-6) 

And when the ease comes, the pain will go away and will be forgotten. What remains and will never go away is the tremendous reward one would get,

{We shall certainly test you by afflicting you with fear, hunger, loss of properties and lives and fruits. Give glad tidings, then, to those who remain patient.

Those, who when any affliction smites them, they say: “Verily, we belong to Allah, and it is to Him we shall return.”

Upon them will be the blessings of their Lord, and it is they who are rightly guided.} (Al-Baqarah 2:155-157)