ummtaalib

Taqwa in the Qur’an Taqwa is mentioned in the Qur’an many times. لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ “It is not taqwa that you turn your faces toward East or West, but it is taqwa to believe in Allah and the Last Day, and the Angels, and the Book and the Messengers, to spend of your substance out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer and practice regular charity; to fulfill the contracts you have made; to be firm and patient, in pain and adversity. Those are the truthful and those are the muttaqun.” [Qur’an 2:177] يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ “O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has Taqwa. Verily, Allah is All-Knowing, All-Aware.” [Qur’an 49:13] يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ "O ye who believe! Observe your duty to Allah. And let every soul look to that which it sendeth on before for the morrow. And observe your duty to Allah! Lo! Allah is informed of what ye do." [Qur'an 59:18] وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ "And vie one with another for forgiveness from your Lord, and for a Paradise as wide as are the heavens and the earth, prepared for those who ward off (evil);" [Qur'an 3:133] وَاتَّقُواْ اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ (...and have Taqwa of Allah that you may be successful.) [part of 2:189] Have Taqwa of Allah, means to do what He has commanded you and refrain from what He has forbidden for you [ibn Katheer] Taqwa in Ahadith عـن أبي ذر جـنـدب بـن جـنـادة ، وأبي عـبد الـرحـمـن معـاذ بـن جـبـل رضي الله عـنهما ، عـن الرسول صلي الله عـليه وسلم ، قـال : ( اتـق الله حيثما كنت ، وأتبع السيئة الحسنة تمحها ، وخالق الناس بخـلـق حـسـن . On the authority of Abu Dharr Jundub ibn Junaadah, and Abu ‘Abd-ir-Rahmaan Mu’aadh bin Jabal (radi allahu anhuma) that the Messenger of Allah (Sallallahu alayhi wa sallam) said : Have Taqwaa (Fear) of Allah [be pious] wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people. The Prophet (صلى الله عليه وسلم) said, “The most common thing which leads people to Paradise is taqwa of Allah and good conduct, and the most common thing which leads people to the Hell Fire is the mouth and the private parts.” [Tirmidhi] Tafseer ibn Kathir mentions that Atiyah As-Sa’di said the Propeht (صلى الله عليه وسلم) said, “The servant will not acquire the status of those with taqwa until he abandons what is harmless out of fear of falling into that which is harmful.” [ibn Majah, Tirmizi]

At-Taqwa Piety / Righteousness / Fear of Allah / God Consciousness

Historic Al-Hudaibiya mosque to be rebuilt JEDDAH: The historic Al-Hudaibiya mosque will be demolished and rebuilt by the Islamic Affairs Ministry and the Saudi Commission for Tourism and National Heritage (SCTNH) to reflect its significance in Islam. The mosque was built on the site where the Prophet (peace be upon him) signed a peace agreement in 628 CE with the pagans of Makkah, which was called the Treaty of Hudaibiya. The area is on the western side of Makkah. Mohammad Al-Reemi, supervisor at the ministry’s branch in Makkah, told the newspaper that there was an agreement with the SCTNH to preserve all ancient mosques and buildings in Makkah and Madinah. A study on the reconstruction has been completed, he was quoted as saying by an online publication recently. Faisal Al-Shareef, director general of the SCTNH in Makkah, said an experienced engineering firm would be brought in to oversee the project using the latest scientific techniques and materials. The SCTNH and the Al-Turath Heritage Foundation has completed the restoration of 21 mosques around the country. The SCTNH, at its 39th meeting recently, has also set up a project to restore other mosques in cooperation with the Islamic Affairs Ministry, to highlight their religious importance. A study to revamp eight mosques has been completed. They are the Al-Baiah mosque in Makkah, and five mosques in the Sabaa Masajid area, which would be completed by the secretariat of Madinah. The Al-Memar and Al-Hanafi mosques in the old part of Jeddah would be restored with support from Custodian of the Two Holy Mosques King Salman. Eighty-seven historic mosques in the Kingdom have been identified for restoration including four in Makkah, eight in Madinah, 14 in Riyadh, five in Qassim, 36 in Asir, six in Tabuk, six in Jazan, four in Najran and four in Baha. arabnews

Words of Wisdom "Utilising means other than the dhikr of Allāh ta'ālā to acquire peace of heart is akin to brushing your difficulties under the carpet. The unease, despite being masked, is still there. It is just like being under anaesthetic; as soon as you ‘wake up’ you will realise that the pain has not gone away." Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh (at-tazkiyah) *Remember that "Dhikr" - Remembrance of Allah, includes many forms of worship including Salaah as well as explained in this post

Another sign of a Stroke Sometimes symptoms of a stroke are difficult to identify. Unfortunately, the lack of awareness spells disaster. The stroke victim may suffer severe brain damage when people nearby fail to recognize the symptoms of a stroke. Remember the '3' steps, STR Now doctors say a bystander can recognize a stroke by asking three simple questions: S *Ask the individual to SMILE. T *Ask the person to TALK and SPEAK A SIMPLE SENTENCE (Coherently) (i.e. Chicken Soup) R *Ask him or her to RAISE BOTH ARMS. If he or she has trouble with ANY ONE of these tasks, call emergency number immediately and describe the symptoms to the dispatcher. New Sign of a Stroke Stick out Your Tongue! NOTE: Another 'sign' of a stroke is this: Ask the person to 'stick' out his tongue. If the tongue is 'crooked', if it goes to one side or the other that is also an indication of a stroke.

Recognising the signs of a stroke NHS UK The signs and symptoms of a stroke vary from person to person but usually begin suddenly. As different parts of your brain control different parts of your body, your symptoms will depend on the part of your brain affected and the extent of the damage. The main stroke symptoms can be remembered with the word FAST - Face-Arms-Speech-Time. Face – the face may have dropped on one side, the person may not be able to smile or their mouth or eye may have drooped. Arms – the person with suspected stroke may not be able to lift both arms and keep them there because of arm weakness or numbness in one arm. Speech – their speech may be slurred or garbled, or the person may not be able to talk at all despite appearing to be awake. Time – it is time to dial 999 immediately if you notice any of these signs or symptoms. It is important for everyone to be aware of these signs and symptoms. If you live with or care for somebody in a high-risk group, such as someone who is elderly or has diabetes or high blood pressure, being aware of the symptoms is even more important. Other possible symptoms Symptoms in the FAST test identify most strokes, but occasionally a stroke can cause different symptoms. Other symptoms and signs may include: complete paralysis of one side of the body sudden loss or blurring of vision dizziness confusion difficulty understanding what others are saying problems with balance and co-ordination difficulty swallowing (dysphagia) a sudden and very severe headache resulting in a blinding pain unlike anything experienced before loss of consciousness However, there are usually other causes for these symptoms.

Five Ways to Achieve Inner Peace Summarized by Samah Syed from the ‘Gateways of Relief and Assistance’ webinar by Shaykh Tameem Ahmadi. It is in the nature of this worldly life that it will be filled with trials and tribulations for every individual, old or young, rich or poor. Allah Most High states in the Qur’an: “And whatever of misfortune befalls you, it is because of what your hands have earned” (Qur’an, 42:30) Thus, we should understand that any calamity that befalls us is often a consequence of our wrongdoings and ultimately this is a calling for us from Allah Most High to turn back to Him. Although we must turn to Allah in both good times and bad, it is especially natural for the human in his desperate and broken state to wholly and completely turn to His Lord in need. Here are five ways through which we can attain nearness to our Lord and thereby attain ultimate peace of heart in times of trial and tribulation: #1 Du’a Allah Most High says in the Qur’an: “And your Lord says: ‘Call on me; I will answer your prayer’ (Quran, 40:60)” Du’a is a direct link to our Creator and is an act of worship that can be done at anytime and anywhere. It is a means by which we can pour our hearts out and rest assured that our affairs will be taken care of by the King of kings. It is stated in a hadith that when Allah Most High sees the hands of the slave lifted up to him He feels shame that He should leave that person’s hands unfilled (Abu Dawud, Tirmidhi). We should therefore keep making du’a with a firm conviction that Allah Most High will most definitely answer it. We must never be despondent and complain that Allah is not answering our du’as. When we ask Him, either Allah gives us exactly what we want, or He doesn’t and instead stores something better for us in the hereafter or He removes some calamity of this life by means of that du’a. Thus, making du’a is a “win-win-win” situation. #2 Reciting Qur’an In the Qur’an there is an invitation of Allah, therefore we should accept the invitation, the way a guest honors the invitation given to him by his host. Abundant recitation of the blessed Book of Allah brings about nur (light) and barakah (blessings) within a person and allows one to attain peace of heart and mind. For every letter we recite, Allah Most High grants us ten hasanat (rewards). The Qur’an is said to be the rope of Allah, and just as a rope is used to pull a fallen individual out of a dark well, the Qur’an is a means of pulling us out from the darkness of all our worries and difficulties. #3 Dhikr Allah Most High says in the Qur’an: “Those who believe, and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest (Qur’an, 13:28).” Allah Most High states that He is with us whenever we remember Him. Thus, what better method of dealing with our sorrows and anxieties than being in the company of our Creator? When we engage in abundant dhikr (remembrance), depression and worry is taken away from the heart and happiness is brought into the heart. We drive away Satan and attain Allah’s pleasure. Our bodies and hearts are strengthened and a nur (light) develops in our hearts and faces. Dependent upon how much dhikr we make, we develop a proximity or closeness to Allah and a mahabbah or love for Allah also forms in our hearts. Dhikr can take many forms, the most common of which are tasbih (SubhanAllah), tahlil (La ilaha il Allah), tahmid (Alhamdullilah), takbir (Allahu Akbar) and istighfar (Astaghfirullah). It is stated in a hadith that just as iron rusts, so too do our hearts and therefore just as iron needs polish, the polish for our rusted hearts is abundant dhikr. Thus we should make use of these “polishes” so that our hearts are constantly renewed and refreshed. #4 Salah Allah Most High says in the Qur’an: “And seek help in patience and As-Salat (Qur’an, 2:45).” Salah or prayer is our daily connection with Allah and has been referred to as the mi’raj or ascension of the believer. Whenever Allah’s Messenger (ﷺ) had any trouble or concern he would quickly resort to salah to gain comfort and clarity. Our daily prayers are our links to Allah and it is in salah where we are the closest to Him. Our prayers (salahs) attract rizq (provisions) and serve as protection for our wealth and material well-being. #5 Salutations upon the Prophet (ﷺ) Allah Most High says in the Qur’an: “Allah and His angels send blessings on the Prophet. Oh you who believe! Send blessings on him, and salute him with all respect (Qur’an, 33:56).” Ubayy ibn Ka’b (may Allah be pleased with him) once came to the Prophet (ﷺ) and asked him how much of his du’a should include salutations upon the Prophet (ﷺ). The Prophet (ﷺ) told him he could include as much as he pleased and if he did more then it would be better for him. Ubayy ibn Kaab (may Allah be pleased with him) then asked him about dedicating a quarter of his du’a to salawat (salutations upon the Prophetﷺ). Allah’s Messenger (ﷺ) gave him the same reply again. He then asked him about half and then two-thirds until he finally asked if he should make his entire du’a dedicated to sending salawat. Allah’s Messenger (ﷺ) told him if he did this then all his worries would be taken care of and all of his sins would be forgiven (Ahmad, Tirmidhi). Thus, we should make it a habit to send abundant salutations on Allah’s Messenger (ﷺ) every day, especially on Fridays. By doing so we would have opened yet another gateway of bringing tranquility and contentment to our hearts. About the Author: Samah Syed Samah is a volunteer and student at Rayyan Institute based in Toronto, Canada. rayyaninstitute

The Fly and Antibiotics What’s in a wing of a fly that led our Noble Prophet Muhammad (Sallallahu Alaihi wa Sallam) to say: “If a fly falls in the vessel of any of you, let him dip all of it (into the vessel) and then throw it away, for in one of its wings there is a disease and in the other there is healing (antidote for it)." (Sahih Bukhari, Volume 7, Book 71, Number 673) Well, look at this short article. The New Buzz on Antibiotics Danny Kingsley - ABC Science Online The surface of flies is the last place you would expect to find antibiotics, yet that is exactly where a team of Australian researchers is concentrating their efforts. Working on the theory that flies must have remarkable antimicrobial defences to survive rotting dung, meat and fruit, the team at the Department of Biological Sciences, Macquarie University, set out to identify those antibacterial properties manifesting at different stages of a fly's development. "Our research is a small part of a global research effort for new antibiotics, but we are looking where we believe no-one has looked before," said Ms Joanne Clarke, who presented the group's findings at the Australian Society for Microbiology Conference in Melbourne this week. The project is part of her PhD thesis. The scientists tested four different species of fly: a house fly, a sheep blowfly, a vinegar fruit fly and the control, a Queensland fruit fly which lays its eggs in fresh fruit. These larvae do not need as much antibacterial compound because they do not come into contact with as much bacteria. Flies go through the life stages of larvae and pupae before becoming adults. In the pupae stage, the fly is encased in a protective casing and does not feed. "We predicted they would not produce many antibiotics," said Ms Clarke. They did not. However the larvae all showed antibacterial properties (except that of the Queensland fruit fly control). As did all the adult fly species, including the Queensland fruit fly (which at this point requires antibacterial protection because it has contact with other flies and is mobile). Such properties were present on the fly surface in all four species, although antibacterial properties occur in the gut as well. "You find activity in both places," said Ms Clarke. "The reason we concentrated on the surface is because it is a simpler extraction." The antibiotic material is extracted by drowning the flies in ethanol, then running the mixture through a filter to obtain the crude extract.When this was placed in a solution with various bacteria including E.coli, Golden Staph, Candida (a yeast) and a common hospital pathogen, antibiotic action was observed every time. "We are now trying to identify the specific antibacterial compounds," said Ms Clarke. Ultimately these will be chemically synthesised. Because the compounds are not from bacteria, any genes conferring resistance to them may not be as easily transferred into pathogens. It is hoped this new form of antibiotics will have a longer effective therapeutic life. (End) Fa Tabarakallahu Ahsanul Khaliqeen (So Glory be to Allah, the best of Creators) Jamiatul Ulama (KZN) Council of Muslim Theologians

Deeds which equal the Reward of Haj

Allah ta'ala accept and make it a means of comfort for those seeking peace

حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ (Allah (alone) is sufficient for us) - Qur'an 3:173 Taken from HERE By leaving your affairs to Allah, by depending upon Him, by trusting in His promise, by being pleased with His decree, by thinking favourably of Him, and by waiting patiently for His help, you reap some of the greater fruits of faith and display the more promonent characteristics of the believer. When you incorporate these qualities into your character, you will be at peace concerning the future, because you will depend on your Lord for everything. As a result, you will find care, help, protection, and victory. When Prophet Ibrahim (as) was placed in the fire, he said, "Allah (Alone) is sufficient for us, and he is the best disposer of affairs (for us)." Thereupon, Allah made the fire to be cool, safe, and peaceful for Prophet Ibrahim (as). When the prophet Muhammad (saw) and his companions were threatened by the impending attack of the enemy, they said words that are related in the first part of this verse: "Allah (Alone) is sufficient for us, and He is the best disposer of affairs (for us).".............................And Allah is the owner of Great Bounty (Qur'an 3:173-74) No person by himself is capable of fighting against the current of misfortune, nor can he fend off the blows of disaster when they strike. This is because man was created weak and fragile. However, when in times of difficulty, the believer places his dependency and trust with his Lord; he knows that all difficulties can be overcome. "And put your trust in Allah if you are believers indeed" (Qur'an 5:23)

Something of benefit to those under going difficulties. Taken from HERE Those moments when your forehead touches the ground when you’re praying, and there’s tears in your eyes. Tonight I feel so weak. I feel so unwanted, and I feel so small. I may over think some certain things, but I could feel that I'm losing things that I love in life. I know nothing is permanent. Everything is for temporary. Human, animals, wealth, health, air, every single thing belongs to ALLAH. I know that. But I don't know why somehow I pray that - this one thing may last. I've been crying for the past 3 days. Don't know the reason why, or maybe I know the reason, but I just pretend like I don't. I can't help myself from praying that I wont lose those precious things in my life. Ya Allah, I've gone too far from what You taught me. Forgive me. Guide me to go to the right path. There's too much love in my heart that I know it wont last. No matter how I want it badly, I know You know whats best for me. Please help me to get through this Ya Allah. 1) WE ALWAYS ASK: Why was I TESTED? AL-QURAN ANSWERS: "Do men think that they will be left alone saying,'We believe', and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false." [29:2-3] 2) WE ALWAYS ASK: Why I never get what I wanted? AL-QURAN ANSWERS: " It is possible that you dislike a thing which is good for you, and that you love a thing, which is bad for you. But Allah knows, while you know not." Surah Al-Baqarah [2:216] 3) WE ALWAYS ASK: Why was I burdened this way? AL-QURAN ANSWERS: "Allah does not place a burden to a soul greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns." Surah Al-Baqarah [2:286]& " So verily, with every difficulty there is relief: (repeated) Verily, with every difficulty there is relief." Surah Al-Insyirah [94:5-6] 4) WE ALWAYS ASK: Why am I losing hope? AL-QURAN ANSWERS: "So lose not heart, nor fall into despair: For you will be superior if you are true in Faith." Surah Al-Imran [3:139] 5) WE ALWAYS ASK: How can I face it? AL-QURAN ANSWERS: " O you who believed! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah that you may prosper." Surah Al-Imran[3:200] & "And seek(Allah's) help with patient, perseverance and prayer: It is indeed hard, except to those who bring a humbly submissive (to Allah)." Surah Al-Baqarah [2:45] 6) WE ALWAYS ASK: What do I get from all these? AL-QURAN ANSWERS: "Indeed, Allah has purchased from the believers their lives and properties (in exchange) for that they will have the garden (of Paradise)..." Surah At-Taubah [9:111] 7) WE ALWAYS ASK: To whom could I depend? AL-QURAN ANSWERS: "(Allah) suffice me: there is no god but He: On Him is my trust- He the Lord of the Throne (of Glory) Supreme." Surah At-Taaubah [9:129] 8)WE ALWAYS ASK: But I can't take it anymore! AL-QURAN ANSWERS: "...and never give up hope of Allah's Soothing Mercy; truly No one despairs of Allah's Soothing Mercy. except Those who have no faith." Surah Yusuf [9:87]& "Despairs not of the Mercy of Allah: for Allah forgives All sins for He is Often- Forgiving, Most Merciful." Surah Az-Zumar [39:53] Ya Allah, make my relationship with You so strong that I don’t need these people or this world. Ya Allah, let me thrive on Your love and the love for Your deen. Alhamdulillah for the beauties of this world You have blessed me with, but, Ya Allah, do not let me get attached to such short-lived materials.

Sunnats and Aadaab of Duaa – Part 8 1. Upon completion of the du’aa, one should rub the palms over the face. عن عمر رضي الله عنه قال : كان رسول الله صلى الله عليه وسلم إذا رفع يديه في الدعاء لم يحطهما حتى يمسح بهما وجهه. ( الترمذي رقم 3386) Hadhrat Umar (Radhiyallahu Anhu) reports that whenever Rasulullah (Sallallahu Alaihi Wasallam) would raise his hands in duaa, he would not lower them until he wiped his hands over his face.” 2. Do not be hasty and impatient for the acceptance and materialising of your du`aa. عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم أنه قال: لا يزال يستجاب للعبد ما لم يدع بإثم أو قطيعة رحم ما لم يستعجل. قيل: يا رسول الله ما الاستعجال؟ قال: يقول: قد دعوت وقد دعوت، فلم أر يستجيب لي، فيستحسر عند ذلك ويدع الدعاء (مسلم رقم 2735) Hadhrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “A person’s duaa will continuously be accepted as long as he does not ask for something sinful or for the cutting of family ties, and as long as he is not hasty (in his duaa).” Rasulullah (Sallallahu Alaihi Wasallam) was asked: “How is a person hasty (in his duaa)?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “A person says, ‘I have made duaa and I have made duaa, yet I do not see my duaa being answered.’ He then gets tired and leaves out duaa.”

Duaa before Sleeping – 2 One should recite the following duaa before going to sleep: بِاسْمِكَ رَبِّي فَاغْفِر لي ذَنْبِي O my Rabb, with Your name (have I lay down to sleep), so forgive my sins عن عبد الله بن عمرو أن النبي صلى الله عليه و سلم كان إذا اضطجع للنوم يقول : باسمك ربي فاغفر لي ذنبي رواه أحمد وإسناده حسن (مجمع الزوائد رقم 17045) Hadhrat Abdullah bin Amr (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would recite the following duaa when retiring to bed: بِاسْمِكَ رَبِّي فَاغْفِر لي ذَنْبِي

Duaa before Sleeping - 1 One should recite the following duaa before going to sleep بِسْمِ اللَّهِ وَضَعْتُ جَنْبِى اللَّهُمَّ اغْفِرْ لِى ذَنْبِى وَأَخْسِئْ شَيْطَانِى وَفُكَّ رِهَانِى وَاجْعَلْنِى فِى النَّدِىِّ الأَعْلَى In the name of Allah Ta’ala have I placed my side down (i.e. I have lay down to sleep), O Allah, forgive my sins, repel my shaytaan from me, and free me (from my burdens and worries), and make me amongst the exalted gathering of servants. عن أبى الأزهر الأنمارى أن رسول الله صلى الله عليه وسلم كان إذا أخذ مضجعه من الليل قال: بسم الله وضعت جنبى اللهم اغفر لى ذنبى وأخسئ شيطانى وفك رهانى واجعلنى فى الندى الأعلى (ابو داود رقم 5056) Hadhrat Abul Azhar Anmaari (Radhiallahu Anhu) reports that when Rasulullah (Sallallahu Alaihi Wasallam) would retire to bed, he would recite the following duaa: بِسْمِ اللَّهِ وَضَعْتُ جَنْبِى اللَّهُمَّ اغْفِرْ لِى ذَنْبِى وَأَخْسِئْ شَيْطَانِى وَفُكَّ رِهَانِى وَاجْعَلْنِى فِى النَّدِىِّ الأَعْلَى Ihyaauddeen

How Do You Keep Up The Memorization Of The Quran During Menstruation Question: If one is memorizing the Quran, how do you keep up the memorization process during menstruation? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. In principle, it is not permissible for a woman in the state of Haidh(menstruation) to recite the Qur’an. However, you may consider the following options in order to keep up the memorization of the Qur’aan: 1. Looking inside the Qur’an without reading the Qur’aan or touching the Qur’an. 2. Listening to someone reading the Qur’aan. It is hoped that the above methods will assist you in keeping up the memorization process. And Allah Ta’āla Knows Best Mufti Ebrahim Desai.

Taking Dispensation from another Madhab Can a Hanafi Student Memorizing the Qur’an follow the Maliki School & Recite during Menstruation? Answered by Shaykh Faraz Rabbani In this particular Girl Qur’an school, where we memorize the Qur’an, teachers allow us to read and memorize the Qur’an while one has her menstrual period. And they base their permission by saying that Imam Malik issued a fatwa, giving permission for a woman to read Qur’an while having her menstrual period. Since our school is in majority “Hanafi” (only 1 or 2 students are Shafii) , and in our madhab we may practice a ruling from another madhab, even without a reason, our teachers say it is valid to follow Imam Malik in his istihad, especially since these girls are trying to memorize the Qur’an in it’s entirety, and some may have long (in days) menstrual periods, which may cause them to forgot what they have memorized because of the large amount of time in between. Though these girls read and memorize the Qur’an during their periods, they hold the Qur’an with a towel, or clothe, where as Imam Malik also gave permission to hold AND read Qur’an in this state. When I asked if I could make amel according to Rasulullah sallallahu aleyhi wa sallam’s hadith, on behalf of not reading the Qur’an during my period, they told me I was making FITNAH amongst them. They asked if I thought I was more ehl-i Takwa than Imam Malik, for not wanting to follow him, and I said, surely not, but that I would like to follow Rasulullah, for Allah says: “Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.” (Al-Ahzaab 33:21) What is the ruling on reading Qur’an during this state? Currently my school now leaves the decision to the student whether to read or not, and I want to know the full fatwa on this topic, to do what is right. I have read many other articles on this issue, but never specifically have I come across a fatwa “for girl students that are studying hifz”, as my teachers put it. Answer: Walaikum assalam, This is a matter of personal choice, at the end of the day. The scholars generally have two ways of dealing with the issue of following another madhhab than one’s own: 1. It is permitted to do so, but without making it a habit to always “seek out” dispensations; 2. One may not do so without a genuine hardship and need, for otherwise it is “following one’s whims,” which the Shariah has interdicted. Generally, my Syrian Hanafi teachers took the former position, though the Indian and Pakistani scholars are firm on the second position. They are both valid ‘ways’ of acting. One should stick to the second way, though, as much as possible, for it is the way of taqwa. (This is something that everyone would agree on.) The scholars of the sunni way agree, though, that the four schools, are all valid to follow, and each represents a sound operationalization of the Qur’an and Sunna, based on the interpretative principles laid down by its mujtahids. As such, a person who follows a position of any one of the four schools cannot be considered to be “going against” the Qur’an or Sunna. A well-versed scholar who understands the primary texts, fiqh, and usul, may disagree with another school, but the agreed-upon principle of sunni fuqaha is: “My position is correct with the possibility of being wrong. The position of others is wrong, with the possibility of being right,” because such differences only arose because of the probabilistic nature of the primary evidences. In the case you mention, it is true that what they mentioned is the position of Imam Malik (Allah be pleased with him), though the majority of the mujtahid imams, including Abu Hanifa and his students, did not agree, because of the primary evidence that points to the contrary. (The Malikis were aware of this evidence, but understood it differently.) Therefore, according to the first understanding (above), you could follow it and there would be nothing wrong with it. Just beware of making it a habit to seek out dispensations, and beware of those who have a habit of handing out fatwas from different schools: it is hard enough for true fuqaha to master one school, let alone four (or more). I specifically asked Shaykh Hassaan al-Hindi, in Damascus, about a sister taking the Maliki dispensation on this issue, and he said that there is nothing wrong with it. I asked, “Sidi, but what if she wants to stick to her madhhab?” He said, “Well, that is her choice.” However, if you don’t feel comfortable or prefer to stick to the second approach, this is being cautious in religion. Just beware, though, of not creating fitna or ‘discussing’ with teachers or students why you are not reciting… This was something posted a while back on the Hanafi fiqh list: Sticking to One School It is not religiously binding on the Muslim to stick to one school on all matters, without exception, as both al-Tahtawi and Ibn Abidin (Allah have mercy on them), the two leading late authorities for fatwa in the Hanafi school, both explain. Rather, there is nothing wrong with taking a dispensation if there is a need; what is impermissible is to make it a habit to seek out dispensations [i.e. even if there is no hardship or need]. The Path of Taqwa The path of taqwa, as the scholars and sufis explain, is to avoid taking dispensations unless there is genuine hardship in following one’s own school. In fact, they say that those who have learned their own school should seek out the strictest positions from other school whenever reasonably possible, so that one’s worship and practice is sound without argument. May Allah grant us beneficial knowledge, and the success to act according to it, on the footsteps of the His Beloved (Allah bless him and give him peace), with the secret of sincerity, without which actions are but lifeless forms. And Allah knows best. Wassalam, Faraz Rabbani Qibla.com Source

Female reciting Quran during her menstruation period According to the four Madhaahib Question: I have heard that a female is allowed to recite Qurān during her monthly menses according to the most authentic of scholarly opinions? Is this true? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. According to the mainstream (majority) opinion, a female is not allowed to verbally recite Qurān during her menses. This is the ruling in accordance with Hanafī Jurisprudence (Fiqh), Shāfiī Jurisprudence (Fiqh), and Hambalī (Fiqh) Jurisprudence.[1] Consider the following texts: Hanafī Jurisprudence Allāmah Sarakhsī, a well known early Hanafī Jurist of the 5th century states the following in his celebrated Jurisprudic Manual named “al-Mabsūt”: وَمِنْهَا أَنَّهَا لَا تَقْرَأُ الْقُرْآنَ (المبسوط للسرخسى، فَصْلٌ الْأَحْكَامُ الَّتِي تَتَعَلَّقُ بِالْحَيْضِ) Among the rulings pertaining to menstruation is that a female is not permitted to recite Qurān during her menses. (al-Mabsūt) Allāmah Marghīnānī Rahimahullāh, a well-known Hanafī Jurist (Faqīh) of the 6th century states: وليس للحائض والجنب والنفساء قراءة القرآن لقوله صلى الله عليه وسلم ” لا تقرأ الحائض والجنب شيئا من القرآن “ (الهداية، باب الحيض والاستحاضة) It is not permissible for a female experiencing Haidh (menstruation), a female experiencing Nifās, and an impure person to recite Qurān. This is so because Rasūlullāh Sallallāhu Alaihi Wa Sallam has stated, “A female in her menses and an impure person must not recite any Qurān. (al-Hidāyah) Shāfiī Jurisprudence Allāmah Shīrāzī Rahimahullāh, a Faqīh of the 5th century states the following regarding the issue according to Shafiī Jurisprudence: وحرم عليها الصوم والطواف وقراءة القرآن (التنبية في الفقه الشافعي،باب الحيض) A female is prohibited from fasting, Tawāf, and recitation of Qurān during her menses. (at-Tambīh) Hambalī Jurisprudence Allāmah Bahūtī, a Hambalī Faqīh of the 11th century states the following in his commentary on Zād al-Mustaqnī: (ومن لزمه الغسل) لشيء مما تقدم (حرم عليه) الصلاة والطواف ومس المصحف و (قراءة القرآن) (الروض المربع شرح زاد المستقنع، باب الغسل) It is prohibited to perform Salāh, perform Tawāf, touch the Qurān, and recite the Qurān for everyone in need of a Ghusl (such as a female experiencing menstruation) (ar-Rawdh al-Murbī) ~~~~ It is important to note that it is necessary for every individual to learn the basic laws and injunctions of Dīn in accordance with any one Madhab (Jurisprudic School of thought). Thereafter, he/she must adhere to that particular Madhab and must not jump from Madhab to Madhab. Kindly refer to the following write-up on the importance of adhering to one Madhab: At the outset, it is important to understand that all four Madhāhib (schools of thought) are on Haqq (the truth). If any individual adheres sincerely to any of the four Madhāhib (Hanafī, Shāfi’ī, Mālikī, and Hambalī), he will be following the right path. After the era of Rasūlullāh Sallallāhu Alaihi Wa Sallam and the Sahābah there was a need to codify Islāmic Fiqh (Jurisprudence). There were many chosen servants of Allāh Ta’ālā who were qualified in the field of Ijtihād i.e. to extract laws directly from Qurān and Hadīth. Among them were the four Imāms, namely Imām Abū Hanīfah, Imām Shāfi’ī, Imām Mālik, and Imām Ahmad bin Hambal Rahimahumullāh. It was the will of Allāh that the Madhāhib of these four great individuals were preserved and passed down from generation to generation. Even today, there are followers of all four schools of thought present in the world. Even though all four schools of thought are genuine, the Ulamā have ruled that it is necessary for a layman to stick to the teachings of one Madhab. The reasons for this are elaborated hereunder: It is prohibited to follow one’s desires Each Madhab is based on certain principles Man has been created for the worship of Allāh and to submit to the will of Almighty Allāh and obey His commands. The Qurān has explicitly prohibited Insān from following his baseless desires. If a layman were to choose between the rulings of the various Madhāhib without expertise in Sharīah knowledge, his criterion to determine which ruling to follow would inevitably be his internal desires. Whichever Madhab he would find to be easier and more accommodating, he would hold on tightly to that view. And in another issue if another Madhab would be more lenient, he would jump to that particular Madhab. With such an attitude, the Dīn of Allāh would become a mere play and game that would be followed by people who are in search of fulfilling their desires rather than sacrificing their desires for Allāh Ta’ālā. Based on this attitude of jumping from Madhab to Madhab, at times one reaches a conclusion that contradicts all scholars and all four Madhabs. This would result in a new and separate Madhab created by himself without having adequate knowledge of Dīn. For example, in the Hanafī Madhab, bleeding nullifies Wudhū while it does not nullify Wudhū according to the Shāfi’ī Madhab. On the other hand, touching a female nullifies Wudhū according to the Shāfi’ī Madhab while it does not nullify Wudhū according to the Hanafī Madhab (even though it is prohibited if one touches a non-Mahram female). Hence, if an individual starts to bleed and chooses to follow the Shāfi’ī view in this regards, his Wudhū is intact. If the same individual touches a female immediately after bleeding, and he chooses to follow the Hanafī stance on this issue, then according to his understanding his Wudhū is still intact. However, in such a scenario, according to both the Hanafī Madhab and Shāfi’ī Madhab the Wudhū of such a person is nullified (Hanafīs due to bleeding and Shāfi’īs due to touching a female), while his Wudhū is still intact according to his own understanding.[2] Another reason why it is necessary to follow one particular Madhab is because the system of each Madhab is based on certain broad principles. Various Juristic rulings flow from these broad principles. Hence, the laws and Masāil of one Madhab are inter-connected in that they flow from the same broad principles. If one was to pick and choose which Madhab to follow for different situations, then he would be causing disruption in the system of principles laid out by the Jurists.[3] Lastly, it is important to note at this juncture that a person who follows a Madhab is in actual fact following the teachings of Rasūlullāh Sallallāhu Alaihi Wa Sallam. He is not following the teachings of the Madhāhib so to say, rather he is following Rasūlullāh Sallallāhu Alaihi Wa Sallam the way it was understood by the Madhab. This is similar to a layman seeking religious advice from a scholar. No one would claim that the man is following the scholar himself, rather he is following the way Dīn was understood and explained by the scholaar. And Allah Ta’āla Knows Best (Mufti) Abdul Azeem bin Abdur Rahman Source

Reciting Quran during menstruation According to the Majority of Scholars Q. A salafi girl said that you can recite Quran Shareef during menstruation while looking into it and not by memory. I know that this is haraam for hanafis. What is the stand of the four imams on this, and how do I prove to her that she is wrong? A. Reciting Quran while looking into it is also deemed to be ‘reciting Quran’, even if it is not from memory. This act of reciting Quran during one’s menses is not allowed according to the majority of scholars, the verdicts are as follows: – Imam Abu Hanifa has considered it to be unlawful (Hidaya; Fathul Qadeer vol.1 pg. 148). Imam Shafi has considered it to be haram and unlawful. This is also the opinion of the great scholars from the Sahabahs and Tabieen like Umar (RA), Ali (RA), Jabir (RA), Hasan Basri, Qatada, Ata, Abul Aaliya, An Nakhi, Saeed bin Jubair, Zuhri, Ishaq and Abu Thaur. (Al Majmoo Sharhul Muhazab vol. 3 pg.282). With respect to the opinion of Imam Ahmad, Imam Tirmizi has recorded him from among those who state that a woman in menses should not recite the Holy Quran, (Tirmizi Chap. ‘What is mentioned about a woman in menses and on in Janabah (major ritual impurity) should not recite the Quran)’. Imam An Nawawi has also stated that one of the opinions of Imam Ahmad and Imam Malik is that it is unlawful(haram) for a woman in menses to recite Quran. (Al Majmoo Sharhul Muhazab vol. 3 pg.282). In Al Mughni, Ibn Qudama has mentioned that the established Mazhab of Imam Ahmad is that a woman in her menses is prohibited from reciting Al Quran. (Al Mughni vol.1 pg144). There is an established opinion of Imam Malik which states that he is of the opinion that a woman in menses can recite the Quran. His evidence for this is that ‘the days of her menses may be long, and prohibiting her from reciting the Quran may cause her to forget it. She is also excused and may have the need to recite the Quran but is incapable of acquiring purity (due to her state)’. From this explaination, we see that from among the four great Imams of Fiqh, only Imam Malik has given an allowance for the menstruating woman to recite Quran. All the others have ruled that she is prohibited from doing so. The evidence for these scholars is a tradition of the Prophet (SAS) which has been recorded by Imam Trimizi, from the tradition of Abdullah bin Umar (RA). This tradition states that Ibn Umar said, ‘the Prophet (SAS) said a woman in menses and a person in Janabah must not read anything from the Quran’. (Tirmizi, Abu Dawood, Ibn Majah). Having recorded this tradition, Imam Tirmizi said, ‘This is the statement of most of the scholars from the companions of the Prophet (SAS), the Tabi’een and those after them like Sufyan Thauri, Abdullah bin Mubarak, Imam Shafi, Imam Ahmad, Ishaq’. (Tirmizi Chap. ‘A woman in menses and person in Janabah (major impurity) must not read the Quran). Although some scholars have considered the above tradition to be weak on account of one of its narrators Isma’eel bin Ayaash, those who have mentioned prohibition have referred to the tradition in which it is clearly evident that a person who is in the state of Janabah (major ritual impurity ) must not read the Quran. In this regard, the tradition of Ali (RA) has been quoted, which states that Ali (R.A.) said ‘The Messenger of Allah (SAS) would recite Quran to us in all states except when he was in Janabah (major ritual impurity being in the state of sexual pollution) (Imam Tirmizi recorded this and then said, ‘This hadith is good and sound Chapter-A man can recite Quran in all states except in the state of Janabah. Ibn Hibban has also considered it to be Saheeh (sound)). Hakim has also considered it Saheeh (sound). Abu Dawood, Nasai and Ibn Majah have also recorded it (Tuhfatul Ahwazi vol.1 pg.476) While commenting on the above hadith, Ibn Qudama states, ‘When this (the prohibition to recite Quran ) is given for one who is in the state of Janabah (ritual impurity after sexual relations) then to a greater extent, it will be given for a woman who is in her menses, since her state of impurity is graver and more major than one who is in the state of sexual pollution. It is on account of the serious/grave nature of her state (menses), sexual relations is totally haram, fasting is prohibited and Salaah has been excused.( Al Mughni vol.1 pg.144). With respect to the opinion that states that she is allowed to recite Quran since the long duration of menses can cause her to forget the Quran, Imam Nawawi has refuted this and has said, ‘As for the fear of forgetting the Quran, this is rare, since the duration of menses is approximately six or seven days, and a woman does not normally forget in this time. ( Al Majmoo Sharhul Muhazzab vol. 3 pg.283 ). The summary of this discussion is that the majority of scholars from the Sahabahs and those afterwards, have all stated that a woman in her menses must not recite the Holy Quran. Some scholars have differentiated between ‘a woman in menses’ and ‘one who is in the state of Janabah’. However, the majority of scholars have considered the both to be on the same level of impurity, and reciting the Holy Quran will be prohibited for both. Ibn Qudama has made this very clear in his book ‘Al Mughni’ (vol. 1 pg.144) Imam Nawawi has also clearly stated that ‘the Jumhoor (majority of scholars) have taken their evidence from the riwayah (tradition) of Abdullah bin Umar (RA). Even if this is accepted to be weak, one must draw analogy upon the person in the state of Janabah’. ( Al Majmoo Sharah Al Muhazzab vol.3 pg.283). Some scholars have also spoken about the tradition of ‘the prohibition for a person in Janabah to recite Al Quran’. Regarding the different statement of scholars regarding the status of this tradition, the author of Tuhfatul Ahwazi (Commentary of Jami At Tirmizi) states, ‘there are a few traditions which speak about the prohibition of reciting Quran by one in the state of Janabah. In all of them, there may be contention, however, they become strong when they are attached to each other (that is, when some are supported by others). All together, they become sound (and authentic), so that evidence/proof be taken from them’. (Tuhfatul Ahwazi vol.1 pg.428) So, like other individual Mas’alas, it seems (from narrations) that a few scholars in the past have adopted the opinion that a menstruating woman can recite the Quran. However, as recorded by Imam Tirmizi, ‘Most of the scholars from the Sahabahs, Tabi’ee, and those after them have clearly stated that a woman in menses must not recite the Quran’ (Tirmizi) Imam An Nawawi has also stated that ‘the majority (Jumhoor) of the scholars have adopted this verdict. (Al Majmoo) And Allah knows best. Mufti Waseem Khan Source

Regarding the prohibition of reciting a portion of the Qur'an for the menstruating woman 'Abdullah ibn 'Umar relates that Prophet Sallallahu alayhi wasallamsaid, "A menstruating women or a seminally defiled person should not recite any part of the Qur'an. (Sunan al-Tirmidhi, Sunan al-Bayhaqi) There are also other hadiths transmitted by Imam Daraqutni, Tirmidhi,Nasa'i, Ibn Maja, Abu Dawud, Ibn Hibban, Hakim and others in this regard (SeeNasb al-Raya]. Shaykh (Mufti) Abdur-Rahman ibn Yusuf Mangera (HA) Taken from here

Aameen to the du'a made at the end. InshaAllah we will be adding other related articles in this topic which we pray will help someone looking for "Peace under Pressure"

Using the example of a pressure cooker which when steam builds up inside, lets out some steam, at first in a low whistling sound which goes higher as pressure builds. If this steam is not released the pressure cooker will explode. Similarly when external pressures begin building the internal stress we should not run away from the pressures or use unhealthy methods to relieve them. Use the techniques shown: Identify the pressures even if you cannot change anything Then manage them by evaluating and embracing mistakes (Muhasabah and Tawbah) Accept the decree of Allah ta'ala and be patient Be forgiving when it involves other people Make "Me time" (Turning to and remembering Allah ta'ala, talking to Him and beseeching Him) Using the above methods, the stress will not be allowed to build up to dangerous levels. A study involving people sitting for an exam showed that when people were happy and at peace they performed better than when they were upset or stressed out. Another group of people who did 15% better were those who meditated before the exam. The meditation which is referred to is where people cut themselves off from the world. In Islam we cut ourselves from the world and connect with Allah ta'ala. Our Deen is so beautiful showing so many therapeutic methods whereby we can be at peace and become better, productive people like precious gems. The mundane pressures of this world will come and go. We should have more concern about how we will face Allah ta'ala and our beloved Nabi Muhammad sallallaahu 'alayhi wasallam! يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً To the righteous it will be said “oh reassured soul, return to your Lord well pleased, and pleasing to Him” [89:27-28] May Allah ta'ala grant us such contentment of the soul that we find eternal peace with Allah ta'ala in the Aakhirah (Hereafter). ~~~ End ~~~

5. Attitude is everything Psychologists: A positive attitude helps one to cope better with high pressure situations. In order to create positive attitudes psychologists advise people to use various methods for motivation. How one perceives the situation is very important. If one takes the pressure and perceives it as a challenge it can make one a better person. Acceptance of a situation which one cannot change in itself eases the situation and helps one to focus the time and energy on things one can change which leads to one's personal, individual and spiritual development. "If only you realise that life is difficult, it would become so easy for you" Islam: Islam teaches us that in worldly matters we should look at those below us and not compare ourselves with those above us however in Deen we should compare ourselves to those who are above us. Comparing ourselves to those who are below us in worldly matters will make us be grateful for what we have while looking at those above us leads to stress because we will feel pressured to reach that status. Looking at the good things in one's life makes a bad situation good and will become a means of de-stressing. In a high pressure situation one can say, "I am in a bad situation, but I am grateful to Allah ta'ala for what I have. " Showing gratitude to Allah ta'ala will increase the good.. Allah ta'ala says in the Noble Qur'an, لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ If you are thankful (for My favors), I will most certainly give you more [14.7] Islam teaches us to be content with the decree of Allah ta'ala and making Shukr (showing gratitude) in good situations whereby Allah ta'ala will increase the blessings and making Sabr (being patient) in difficult situations through which one benefits spiritually. High pressure situations can be utilised to gain a lot of benefit. Allah ta'ala says in a Hadith Qudsi: “I am with those whose hearts are broken for My sake.”

4. Do what you love - "Me time" as known in the West Psychologists: Doing what we love helps a great deal in relieving stress. In the West it is known as "Me time". Women tend to especially need this "Me time" and it could be spending time doing what one loves like going out, having a pedicure/massage, spending time with friends etc. which rejuvenates and helps in dealing with the pressures. One should make pockets of time for things one loves doing throughout the day which helps relieving stress. It could be a few minutes for a tea break or reading a favourite book. phoning a friend etc. Islam: In Islam "Me time" is time with Allah ta'ala, remembering Him as He remembers us when we remember Him and Allah ta'ala remembering us will bring peace in the heart. "فَاذْكُرُونِي أَذْكُرْكُمْ" "Therefore remember Me. I will remember you [2:152] Dhikr (remembrance of Allah ta'ala) leads to peace. Allah ta'ala says in the Noble Qur'an: أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ Verily in the remembrance of Allah do hearts find rest! [13.28] The Dhikr of Allah ta'ala (Remembrance of Allah ta'ala) is "Me time". There are many forms of Dhikr which will lead to "Itminaan", a deep peace in the heart and there will be no anxiety, depression etc. similar to an ocean with some movement on the surface however under the surface the water is calm. The five daily Salaah are the greatest form of remembrance of Allah ta'ala. Allah ta'ala says in the Noble Qur'an: أَقِمِ الصَّلَاةَ لِذِكْرِي establish worship for My remembrance.[20.14] We often perform Salaah for reward and to fulfill an obligation however if we want real peace of heart, we should perform Salaah to remember Allah ta'ala. Our beloved Nabi Muhammad sallallaahu 'alayhi wasallam always turned to salaah in times of difficulty while we turn to other things like the phone or Facebook etc. Just the remembrance of Allah ta'ala i.e. "O Allah! You are there!" Knowing He is there will make the most difficult situation easier to bear. The recitation of the Noble Qur'an is also Dhikr. Alimah S. Ahmed related a story of a woman who suffered twenty years of abuse from her husband. When she revealed her details she didn't appear as though she could've gone through such suffering. On being asked the woman revealed she always grabbed the Qur'an and it was a source of peace for her through the worst of situations. When our beloved Nabi sallallaahu 'alayhi wasallam and his dear friend and companion, Abu Bakr (Radhiyallaahu 'anhu) were hiding in the cave during the Hijrah (Migration to Madeenah Munawwarah) and the disbelievers were right outside the cave, Abu Bakr (Radhiyallaahu 'anhu) naturally felt fear in this high stress situation. He mentioned to Nabi sallallaahu 'alayhi wasallam that if the disbelievers were to look down they would be caught. Allah ta'ala mentions this incident in the Noble Qur'an and says that Nabi Muhammad sallallaahu 'alayhi wasallam said, لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا ۖ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him [9.40] This shows that when a person says, "Allah ta'ala is with me", the immediate result is that peace will descend. Allah ta'ala is always there, we just need to search for Him and anyone who searches for Him, will find Him.