The following is from the English translation of a section of the abridged tafsir based on the book ‘tayseer ila usul it-tafsir’ by Shaykh Ata bin Khalil Abu Rishta.

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ

خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ

“Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe.” {6}

“Allah has set a seal on their hearts and on their hearings, and on their eyes there is a covering. Theirs will be a great torment.” {7}

Allah سبحانه وتعالى explained in the previous verses that the book is from Allah in truth and that there is no doubt in it. He سبحانه وتعالى explained the status of those who are guided by the book and have taqwa, as the successful ones. Then Allah سبحانه وتعالى explained in verses 6 and 7 the situation of those who reject; that warning them does not benefit them, because Allah has sealed their hearts.

These verses are like an answer to a question by one in confusion about his command, asking why did Allah not guide the disbelievers? This is because if the Arabs say “inna ‘Abdallah qaaim” “verily, Abdullah is standing”, then this is an answer to one who is doubtful about the standing and therefore questions Abdullah’s standing. So, when Allah سبحانه وتعالى begins the verse with إِنَّ الَّذِينَ كَفَرُواْ سَوَاءٌ , linguistically it will be according to what has just been mentioned.

“Abdullah qaaim” (Abdullah is standing) is information about his standing.

“inna Abdullah qaaim” (verily Abdullah is standing) is an answer to one questioning about his standing and he is doubtful about it.

“inna Abdullah la-qaaim” (verily Abdullah is not standing) is an answer to one questioning and he is denying the standing. Mubarad said this.

The appearance of the hamzat ut-tasweeyah (أ) along with أَمْ (or) makes them free from the meaning of enquiry, and establishes the equality between both of them, i.e. with regards to the disbelievers, it is the same whether you warn them or not, they won’t believe – thus, equalising between the two situations.

If the word سَوَاءٌ ‘whether’ has the alif al-istifhaam (alif of enquiry) after it, then it must come with أَمْ (or) e.g. سَوَاءٌ عليّ أقمت أم قعدت ‘it is the same to me whether you stood or sat’. If one of two names were joined (عطف) after it, they are عطف joined with و ‘and’, none other, e.g. سَوَاءٌ عندي زيد وعمرو ‘Zaid and Amr are the same to me’. If after it there were two verbs and no istifhaam, then they are عطف joined together with أَوْ (or) e.g. سَوَاءٌ عليّ قمت أو قعدت ‘it is the same to me whether you stood or sat’. If there were two verbal nouns after it, e.g. سَوَاءٌ عليّ قيامك و قعودك ‘it is the same to me whether your standing or your sitting’, then they are عطف joined with و ‘and’ or with أَوْ (or).

Some further issues arise from this discussion.

1. The term الَّذِينَ (those who) is from the forms of generality, so with this meaning Allah سبحانه وتعالى informs us that those who disbelieve will not become believers, whatever the warning or bringing Islam to them. So, is this matter left general or is it specified at all?

This matter is certainly not left general, as Rasul Allah صلى الله عليه وسلم was sent to bring Islam to the disbelievers. Whoever believed from them became a believer and whoever remained, remained on kufr. Therefore, this general text is specified, with the specification being completed here with the mind. The mind can specify the shariah text if the subject matter was the aqeedah, i.e. kufr and iman, because the mind is the way to iman. Similarly, the mind specifies His سبحانه وتعالى saying:

ذَٰلِكُمُ اللَّهُ رَبُّكُمْ خَالِقُ كُلِّ شَيْءٍ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ

“That is Allah, your Lord, the Creator of all things, none has the right to be worshipped but He, so how have you been turned away?” [Al-Ghaafir, 40:62]

So, كُلِّ شَيْءٍ “all things” is general, but it is specified by the mind to other than Allah سبحانه وتعالى. The verse إِنَّ الَّذِينَ كَفَرُواْ “those who disbelieve” is specified by the mind to the tribes of the disbelievers whom Rasul Allah صلى الله عليه وسلم was told would never become believers. It is authentically narrated from Ibn Abbas (ra) that he said: “this verse is about the learned Jews who were at the time of Rasul Allah صلى الله عليه وسلم and did not become believers.” Ar-Rabee’ bin Anas said: “it was sent down about some men from Quraysh who were killed at Badr.” Others said that it is about specific kuffar like Abu Lahab and Abu Jahl… [Tafsir at-Tabari 1:109]

2. Referring the ‘sealing’ back to Allah خَتَمَ اللّهُ عَلَى قُلُوبِهمْ is from the mutashabih (having more than one interpretation). The stronger opinion is that the meaning is that those specific kuffar insisted on their kufr, objecting to the truth, so that was cemented in their hearts, such that it was as if they were created with locked, closed hearts that do not accept iman or guidance. It follows then, that the meaning is majaz (metaphorical) for solidifying their hearts’ and insistence on kufr, is as though Allah created them with that attribute.

The الخَتَمَ (seal) and الغِشَاوَةٌ (the covering) can be used to indicate their dominant determination to disbelieve, so it is as though they are deaf, dumb and blind, as in the verse:

صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ

“deaf, dumb and blind. So they do not understand” [al-baqarah, 2:171]

Allah سبحانه وتعالى mentioned الخَتَمَ (the seal) for القلب (the heart) and السمع (the hearing), and mentioned الغِشَاوَةٌ (the covering) for the sight, due to the suitability of الخَتَمَ, which is locking and stamping with a seal for the heart (the mind).

Because of this, the complete pause after سَمْعِهِمْ:

خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ

is preferred rather than continuing the recitation, because الخَتَمَ is for السمع and القلوب, with the و ‘and’ after it is for initiating a new statement, hence غِشَاوَةٌ has two damma (the grammatical indicator of the beginning part of a new sentence).

القلب is used metaphorically here to mean the mind, due to its similarity in importance to the body. In the language of the Arabs the heart is used metaphorically to mean the mind in more than one situation. The Qur’an was sent down in the language of the Arabs and this usage is in more than one verse. Allah talked of the mind by mentioning the heart in many verses. For example:

فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا

“and have they hearts wherewith to understand” [al-hajj, 22:46]

Comprehension with the hearing and heart (mind) is not limited to only one angle as the sight is. You hear matters from more than one angle and understand them from more than one side, yet you see with your two eyes what is in front of you, i.e. only one angle. So, الخَتَمَ was suitable for القلب and السمع to lock from more than one angle, while الغِشَاوَةٌ (the covering) was suitable for الأبصار (the sight) to lock from one angle. Therefore, الخَتَمَ is not used to describe the eyes at all in the book of Allah, nor in the narrations of Rasul Allah صلى الله عليه وسلم, nor does it exist in the language of anyone of the Arabs, as far as I know.

3. Allah سبحانه وتعالى repeated the word عَلَى “upon”

خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ

to emphasise the severity of الخَتَمَ, as though الخَتَمَ was completed in two places, القلب (the heart) and السمع (the hearing), which is stronger than الخَتَمَ in only one place. For example, the one who protects something by putting it into a locked container inside a locked house, is stronger protection than putting it into a locked container inside an unlocked house. It is the same in this verse. Repeating عَلَى necessitates noticing the meaning of the related action (خَتَمَ), as though it was mentioned twice (i.e. خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ). Therefore, they said about the sentence “مررتُ بزيد وعمرو I happened upon Zayd and Amr” that it is one occasion, whereas the sentence “مررتُ بزيد وبعمرو I happened upon Zayd and upon Amr” that they are two occasions, as though when you repeated the particle you said “مررتُ بزيد ومررتُ بعمرو I happened upon Zayd and I happened upon Amr.” The two occasions is stronger in meaning than just using the عطف joining together without repeating the genitive particle, due to what is in the عطف joining together of the meaning on one occasion or two.

4. Allah brought the words القلوب (hearts) and الأبصار (sight) in their plural forms, while He سبحانه وتعالى brought the word السمع (hearing) in the singular. The word السمع does not come in the whole of the Qur’an al-kareem except in the singular. Some said about that: “السمع is a verbal noun in origin: it is said سمعت الشيئ سمعا وسماعا and the verbal nouns do not come as plurals as they are the names of categories”, except that this is not precise, because “الاسماع” did come in the language of the Arabs, but it is rare and seldom heard.

The preferred opinion is that the differences between people’s thinking and minds in relation to matters, and also their differences in seeing things with the eyes, is more common than their differences in hearing these matters, so the hearts (minds) and sight were made plural, while the hearing was left singular.

Because of that, when العلم i.e. اليقين certainty is mentioned in another verse, such that العلم indicates the lack of differences, so, the hearing, sight and the heart all come in the singular:

وَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً

“And follow not that of which you have no knowledge of. Verily! The hearing, and the sight, and the heart, about each of those you will be questioned.” [Al-Israa, 17:36]

The subject of the heart, hearing and sight

1. In the Qur’an al-kareem comes the mentioning of the hearts first, then the hearing and then the sight when the matter is linked to iman, as the mind is its tool.

خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عظِيمٌ

“Allah has set a seal on their hearts and on their hearings, and on their eyes there is a covering. Theirs will be a great torment.” [al-Baqarah, 2:7]

After

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ

“Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe.” [al-baqarah, 2:6]

ذَٰلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ

أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ ۖ وَأُولَٰئِكَ هُمُ الْغَافِلُونَ

“That is because they loved and preferred the life of this world over that of the Hereafter. And Allah guides not the people who disbelieve. They are those upon whose hearts, hearing and sight Allah has set a seal. And they are the heedless!” [an-Nahl, 16:107-108]

2. If the matter was about other than iman and was about following the warning and guidance, hearing was brought forward, because it is the direct tool for the transmission. Allah سبحانه وتعالى says:

أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً فَمَن يَهْدِيهِ مِن بَعْدِ اللَّهِ أَفَلَا تَذَكَّرُونَ

“Have you seen him who takes his own lust as his god, and Allah knowingly, left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?” [al-Jathiyah, 45:23]

It is transgression due to not heeding the warnings, therefore the end of the verse came with أَفَلَا تَذَكَّرُونَ, so it was suitable here to bring forward the hearing.

3. When Allah سبحانه وتعالى mentioned His favours for his servants, by creating them, He mentioned the hearing, the sight and the heart in order, which points to the order of creating these organs. He سبحانه وتعالى says:

وَاللّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لاَ تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ الْسَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ

“And Allah has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks.” [an-Nahl, 16:78]

وَهُوَ الَّذِي أَنشَأَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَّا تَشْكُرُونَ

“It is He, Who has created for you hearing, sight, and hearts. Little thanks you give.” [al-Mu'minoon, 23:78]

قُلْ هُوَ الَّذِي أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَّا تَشْكُرُونَ

“Say it is He Who has created you, and endowed you with hearing, seeing, and hearts. Little thanks you give.” [al-Mulk, 67:23]

ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِن رُّوحِهِ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَّا تَشْكُرُونَ

“Then He fashioned him in due proportion, and breathed into him the soul, and He gave you hearing, sight and hearts. Little is the thanks you give!” [Sajda, 32:9]

Source: khilafah

Allah’s messenger told the Muslims “He who innovates something in this matter of ours (Islam) that is not of it will have it rejected” Bukhari & Muslim

Imam Ahmad Raza Khan RAH and other religious scholars have discussed about many different schools of thoughts that consider Shaitaan as their guide or Murshid. Muslims should only consult and follow true religion based on Quran and Sunnah. Following the cults will definitely direct Muslims in the wrong directions that will cause the rage of Allah. Followers of cults are the slaves of darkness and illiteracy.

The wicked deceivers criticize the teachings of Ulema. They jeer, mock and spread misconceptions such as Ulema and Fuqraa differ from each other and they have lots of differences in their thoughts and preaching.  These evil jesters question on the most educated and qualified Ulema and cast doubts about their veracity.  They criticize them, declare them as “pundits”, and claim that they should show off their spiritual powers and show evidence in the form of miracles like Prophets of Bani Israel.

Heretics that are self pro-claimed saints Walis and Dervaishs say that following Shari’ah is only essential as long as a person has not found the true path.  Once the person stops searching and have adopted Sufism to become closer to Allah, it is not required. He can stop following Shari’ah once he has done Ba’ait and reached his destination as per his disillusion and ill faith.

So-called Peers is another group of people that is very active in creating misconceptions in the hearts of the innocent Muslims. These are uneducated, uncultured and uncultivated so called Peer’s or Murshids who read various books and claim that they have real knowledge or Ilm e Laduni. In fact, these people only have information collected from various sources. Half truth is more lethal than the whole lie. Moreover, they deny the position of prestigious religious scholars or Iyema karaam and present them as learned and competent faculty in various fields of Shari’ah and Fiqah.

Part 2

Rashaadites or Submitters believe that Rashaad Khalifa is messenger of Allah SWT (Naozbillah). This cult is misguiding Muslims by preaching to emphasize only upon Quran and ignore the sayings our beloved Prophet Muhammad SAAS. They have rejected two of the verses of Holy Quran and have changed the method of ablution and prayers as well.

Habashi or Al Ahbash: are the followers of Abdullah Al-Harawi Al-Habashi also known as Sheikh Al-Fitnah. He was known to have strange characteristics that matched with those of the Jews and invented many innovations.

Ismaili religious group is another cult that is not following the Quran and Sunah. The Ismailis follow Agha Khan who declared him as mazhar of manifest of Allah SWT on earth (Naozbillah).

Believers in Ahmadiyyia or more popular Qadiani Movement in the subcontinent have the most erroneous beliefs. Ahmadi or Qadiani follow the false prophet Mirza Ghulam Ahmad. They have rejected not only Holy Quran but jihad also and believe in the incarnation like the Hindus.

Nation of Islam is another cult that is based on blasphemies and they are definitely not in the circle of Islam with their so-called beliefs. One of the famous Nation of Islam followers was Malcom X who converted from Christian to so-called Muslim. Later on, he embraced Sunni Islam and performed pilgrimage.

The real Islam is the same described by the Holy Quran and Sunah. There is no need of bringing any innovations in Islam but yes, we need to check on our beliefs if they are the same as of the true believers or not.

I woke up to the harsh reality of being alone in this entire world. All my fellow passengers were no more with me. And, I could find no trace of any being near me. I walked for miles and kept on walking on the trodden trails until I reached a spring. I sat on a large rock and put my legs in the freezing water. The icy water was giving me refreshing feelings and let go of the heat escaping through my eyes, hair and from the back of my neck. It was relaxing. I closed my eyes and felt like drowning in the serene numbness. It was reaction of the cold mountain water. My mind was no longer attentive to the pains and the aches. Everything was fading away.

I was losing memories of what had happened to me all these times while I was in the journey. My pains were leaving my body as it turned cold and numb. At last, I am where I meant to be – relaxed – not aware of my surroundings – tired but still keeping little hope inside me. I was near to my destination. Yes, I am finally there.

I had forgotten my path. I was astray but now I feel I am there. The fountain oozing out of the mountainous grounds will take me directly to where I need to belong. I need to belong to those valleys of love where springs and lakes give birth to idyllic banks. I need to belong to those high wild mountains where flowers in vivacious colors bloom at dawn. Where I can touch the clouds and feel the wind beneath my arms, caressing the sides of my body as I spread my arms – I am ready to embrace the realities – no more give me pain – I am ready to jump in the ocean of rainbow colors –  I am absorbing all the energies like a sponge in water. I am flying and flying and flying again.

When a person wakes up after long sleep, he finds out that all he saw or did was in his dream. A long dream that sometimes looks so real. Waking up also means getting rid of false ego – false notions – false truths. The world with its so much charm is nothing more than but beautiful illusion. No one can live in his or her dreams forever. So, one day every being or nafs wakes up to find him all alone in the jungle. He is left alone because all those who were with him left behind, as they could not break the spell. Like that, story where the people were warned not to look back and if they did they would be turned into stones. Same way if the person cannot give up the thoughts of what he left behind he can lose his track and concentration – turn into a stone.

That trodden path or trail is the same track many people before him had walked on. It is full of dangers and risks. It is not easy but every person who wanted to reach the destination had to be on it. Perhaps, the right path is the most difficult thing to follow but those who wanted to reach the fountains of real knowledge or ilm had never left their heart. The springs of Noor or Divine Light ooze out of the illuminated heart. Those who had given up on their Nafs or Ego are the owners of such illuminated hearts. From their heart comes out the wisdom – the true words – the real love and blessed are those who reach to them for the connection of their heart to them.

When the seeker finds the true healer of hearts or Murshid he knows he has come to his final destination. His worldly lust will now leave him forever and he will find peace in the feet of his master or Murshid. The search for Murshid keeps him perturbed and he remains anxious after the awakening begins.  His curiosity never subsides until he drowns him in the waters of spring. He feels calm and relaxed and wants to start from scratch. Knowing only this time he is going to find a way to please Him SWT at last. His quest begins in the dark corners of his heart and ends in the bright circle of Noor. After finding the Murshid he has done him a great big favor and now he can find some time to relax.

The true Murshid will intoxicate him with the true love and let him drown in the ocean of Noor. The real Murshid can adorn his heart with wisdom – let him recognize the true path to reach Falah or the higher level of tranquility and peace. The one who is sent by Allah SWT will release the heart of the seeker of all doubts, fears, and illusions and inform him of the unseen and hidden qualities, attributes and capabilities. He shall remove the veils of darkness and falsehood and at the same time prepare him for the eternal realities.

The seeker will now feel no more lonely and alone. He will find more like him and they are his true relations made by heart. Every seeking heart for truth shall connect the other heart beseeching Divine. The one who has the questions in his or her heart to know the reality of his or her being, presence on earth and the true spirit of Deen should find them true masters to keep them safe. Satanic interventions are stronger in the heart of true seeker so he or she may refrain from all those activities that bring him or her in a problematic situation.

Get in touch with your real healer of heart and get cured by his words, his intentions and prayers. To seek the true healer, Murshid, or teacher there is a way. First of all, Ask Allah ji SWT for the trace of real Murshid for you and then search the person who is following Quran and Sunah in the highest manner and who is soft spoken, well versed with Fiqa, Tafseer and Shira, equipped with latest scientific knowledge, psychology, philosophy, social sciences. The real Murshid will have all the qualities to be superior to others and he will be the true successor of Aqa Kareem our Beloved Prophet Sallalaho alay hi wasalam.

The third pillar of Islam-Zakaat means purity and cleanliness. It simply means to give a portion one’s wealth to the needy and poor people. Zakaat is given to achieve purity and cleanness of the wealth.  Zakaat is mandatory for people who own a minimum amount (Nissab) of wealth for one year.

Importance of Zakaat-

• Zakaat is one of the five foundations that Islam is built on. If one foundation is weak then the whole foundation of Islam gets vulnerable.
• The reason behind Zakaat is to purify the human soul and keep that person from envy, lustfulness, stinginess and greed.
• Zakaat is given to help and fulfill needs of the poor and deprived people.
• Zakaat is given to establish peace and harmony within a community.
• Through Zakaat the distance between rich and poor people gets narrower.
• This system of Zakaat keeps the economy balanced by sharing the wealth of the rich people with the poor ones.
• Zakaat is a test for the human being by Allah. A person who willingly obeys the order makes Allah happy.

These are the reason the Muslim brotherhood sincerely and honestly pay Zakaat to make the world a better place to live in by maintaining peace and helping out the poor.

Islam is the religion of peace. Islam is the only religion which gives the perfect peaceful life to a human.  This religion never supported any type of fighting. It only gives the permission to go for Zihad only for established Islam, but still there are many condition is in there. Now, the general pardon after triumph of Makkah is another example of peaceful Islam.

Before the triumph of Islam, the enemies of Islam did a great harm the greatest prophet Hazarat Muhammad sm. For them Hazrat Muhammad sm did not able to lead his life perfectly. Even, the enemies of Islam made the road imperfect while the last prophet was walking through that road.

While he was in Makkah, enemies of Islam tried to kill him many times. For them Hazrat Muhammad sm left Makkah. These people not only did this harm to Last prophet Hazat Muhammad sm, but they also did a great harm to Islam.  They filled kabba with 360 idols and stones. They killed lots of Muslims. They did not allowed the normal Muslim people to did the normal activities of Islam religion.

Even these enemies did a great harm to this Islam, but after the triumph of Makkah, the greatest prophet Hazrat Muhammad sm, gave a general pardon to all of these enemies. This is an example of peaceful Islam.

Happiness is the only goal on earth that all people without exception are
seeking to attain. Believers and non-believers alike seek to be happy, but
each party is using different methods.

However, only believers can achieve genuine happiness. All forms of
happiness attained without a firm belief in God, the Almighty, are mere
illusions.

*The following are some tips to achieve happiness:*

· Know that if you do not live within the scope of today, your
thoughts will be scattered, your affairs will become confused, and your
anxiety will increase. These facts are explained in the following Ahadith:

“When you are in the evening, do not expect to see the morning, and
when you are in the morning, do not expect to see the evening.” *(Saheeh
Al-Bukhari)*

· Forget the past and all that it contained, focus on the present.

· Do not completely preoccupy yourself with the future and then
discard the present. Be balanced in life, prepare yourself adequately for
all situations.

· Do not be shaken by criticism; instead, be firm. Be sure that in
proportion to your worth, the level of people’s criticism rises. Also, make
good use of criticism in discovering your shortcomings and faults, and let
it drive you toward self-improvement.

· Have complete faith in God and perform good deeds; these are the
ingredients that make up a good and happy life.

· If you desire peace, tranquility and comfort, you can find it all
in the remembrance of God.

· You should know with certainty that everything that happens,
occurs in accordance with the divine decree.

· Do not expect gratitude from anyone.

· Train yourself to be prepared for the worst.

· Perhaps what has happened is in your best interest, even though
you may not comprehend how that can be so.

· Everything that is decreed for the believer is the best for him.

· Enumerate the blessings of God and be thankful for them.

· Remember that you are better-off than many others.

· Relief comes from one hour to the next. Indeed, with each
difficulty there is relief.

· In both times of hardship and ease, one should turn to
supplication and prayer, either patiently contented or thankful.

· Calamities should strengthen your heart and reshape your outlook
in a positive way.

· Do not let trivialities be the cause of your undoing.

· Always remember that your God is Oft-Forgiving.

· Assume an easy-going attitude and avoid anger.

· Life is bread, water and shade; so do not be perturbed by a lack
of any other material thing.

· “And in the heaven is your providence and that which you are
promised.” *(Qur’an 51:22)*

· A daunting misfortune that seemingly will happen usually never
occurs.

· Look at those who have more afflictions and be grateful that you
have less.

· Bear in mind the fact that God loves those who endure trials with
steadfastness, so seek to be one of them.

· Constantly repeat those supplications that the Prophet, may the
mercy and blessings of God be upon him, taught us to say during times of
hardship.

· Work hard at something that is productive, and cast off idleness.

· Do not spread rumors and do not listen to them. If you hear a
rumor inadvertently, do not believe it.

· Know that your malice and your desire to seek revenge are much
more harmful to your health than they are to your antagonist.

· The hardships that befall you atone for your sins, if you endure
with patience.

-by Ayed Al-Qarni