What is the meaning of hadith that Islam began as strange and will return to being strange? Also who are the strangers mentioned in hadith?



In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.


There are two issues of clarification here:


The general connotation of the Hadith

And the interpretation of the word “strangers” in Hadith


1. The Hadith mentioned in reference is as follows:

قال رسول الله صلى الله عليه وسلم: بدأ الإسلام غريبا وسيعود كما بدأ غريبا فطوبى للغرباء  

Translation: the Messenger of Allah (peace and salutations be upon him said, “Islam began as something strange and will return as something strange as it began, so give glad tidings to the strangers”.


This narration is authentic and found with slight variations in wording on the authority of Abdullah ibn Mas`ud, Abu Hurairah and Ibn Umar (may Allah be pleased with them all) as recorded in Sahih Muslim (262)[1] ; Sunan at-Tirmidhi (2629) and Musnad al-Imam Ahmad (3814 & 9114)[2].


The narration of Sahih Muslim on the authority of Ibn Umar (may Allah be pleased with him)[3] includes:

وهو يأرز بين المسجدين كما تأرز الحية في جحرها

Translation: It (Islam) will recede between the two mosques just as the serpent crawls back into its hole.


The narration of Sahih Muslim on the authority of Abu Hurairah (may Allah be pleased with him) [4]contains:

إن الإيمان ليأرز إلى المدينة كما تأرز الحية إلى جحرها

Translation: Verily the Iman will recede to Madinah just as the serpent crawls back into its hole.


1. Sheikh Shabbir Ahmad al-Uthmani (may Allah have mercy on him) in Fat`h al-Mulhim bi Sharh Sahih al-Imam Muslim (1: 115) explains:


والظاهر عندي والله أعلم أن هذا وقت خروج الدجال ... فالمراد والله أعلم أن الإسلام يكون موقرا مأمونا من فتنة المسيح الدجال ورعبه في هذين المسجدين المكرمين

Translation: This narration is referring to the era in which Dajjal (the anti-Christ) will appear … Islam will be revered and secured from the trial and awe of Dajjal, the anti-Christ, in these two auspicious mosques [of al-Masjid al-Haram in Makkah al-Mukarramah and al-Masjid an-Nabawi in al-Madinah al-Munawwarah].


In explaining this, Allamah Ali bin Sultan Muhammad al-Qari(may Allah have mercy on him) in Mirqat al-Mafatih Sharh Mishkat al-Masabih[5] explains:

والمراد أن أهل الإيمان يفرون بإيمانهم إلى المدينة وقاية بها عليه

Translation: The believers will flee to Madinah in order to protect and safeguard their Iman by virtue of it


2. Al-Hafidh Ibn Hajar al-Asqalani[6], as also asserted by Qadhi Iyadh and Imam an-Nawawi[7](may Allah have mercy on them all), states:

أي : إنها كما تنتشر من جحرها في طلب ما تعيش به فإذا راعها شيء رجعت إلى جحرها ، كذلك الإيمان انتشر في المدينة ، وكل مؤمن له من نفسه سائق إلى المدينة لمحبته في النبي - صلى الله عليه وسلم - ، فيشمل ذلك جميع الأزمنة لأنه في زمن النبي - صلى الله عليه وسلم - للتعلم منه ، وفي زمن الصحابة والتابعين وتابعيهم للاقتداء بهديهم ، ومن بعد ذلك لزيارة قبره - صلى الله عليه وسلم - والصلاة في مسجده والتبرك بمشاهدة آثاره وآثار أصحابه .  .

Translation: the serpent disperses from its hole to seek sustenance and when is it frightened it returns to seek refuge in its hole. Similarly, Iman will spread from Madinah and every believer has in himself a desire or need driving him back to Madinah due to the love of Prophet Muhammad (peace and salutations be upon him). This encompasses all times. This is because the people were driven to Madinah at the time of Prophet in order to learn from him; in the times of the companions and their followers, to follow their guidance; and in later times, to visit the grave of Prophet (peace and salutations be upon him), to observe salah in his mosque and to gain blessings by witnessing his monuments and the monuments of his companions.


3. Al-Qadhi Iyadh[8] (may Allah have mercy on him) states:

وظاهر الحديث العموم وأن الإسلام بدأ في آحاد من الناس وقلة ثم انتشر وظهر ثم سيلحقه النقص والإخلال حتى لا يبقى إلا في آحاد وقلة كما بدأ

Translation: The outward of the Hadith is inclusiveness. Verily Islam began among individuals and very few people and it then gradually spread and arose. However, thereafter it will be afflicted with paucity and disruption to the extent that once again it will remain only in individuals and few people just as it began.


The explanation of the word “strangers” is expounded by other narrations themselves:

The narrations in Sunan Ibn Majah (3980) and Musnad al-Imam Ahmad (3814) include:

قيل: ومن الغرباء؟ قال: النزاع من القبائل

Translation: He was asked, “Who are the strangers?” He (peace be upon him) replied: those who completely break away and withdraw themselves from their own tribes

Imam al-Harawi[9] (may Allah have mercy on him) states:


أراد بذلك المهاجرين الذين هجروا أوطانهم إلى الله تعالى

Translation: It refers to those migrants who leave their hometowns for the sake of Allah Ta`ala


Al-Imam Ahmad (may Allah have mercy on him) records in his Musnad (6692 & 7125) on the authority of Abd Allah bin Amr al-As (may Allah be pleased with him):

قال رسول الله ذات يوم ونحن عنده طوبى للغرباء فقيل من الغرباء يا رسول الله قال أناس صالحون في أناس سوء كثير من يعصيهم أكثر ممن يطيعهم


Translation: Allah`s Messenger (peace and salutations be upon him) said one day while we were by him, “Blessed are the strangers.” He was then asked: “Who are the strangers, Oh Allah`s Messenger?” He replied: “They are righteous people among many evil people who disobey them more than they obey them.”


Similary, Imam at-Tirmidhi (may Allah have mercy on him) includes a reliable narration in his Sunan (2630):

أن رسول الله صلى الله عليه وسلم قال إن الدين ليأرز إلى الحجاز  كما تأرز الحية إلى جحرها وليعقلن الدين من الحجاز  معقل الأروية من رأس الجبل إن الدين بدأ غريبا ويرجع غريبا فطوبى للغرباء الذين يصلحون ما أفسد الناس من بعدي من سنتي

Translation: Allah’s Messenger (peace and salutations be upon him) said: “The religion will recede to the Hijaz like the serpent recedes into its hole. The religion will cling to the Hijaz like the mountain goat clings to the mountaintop. The religion began strange, and it will become strange again just as it was, so blessed are the strangers who restore what the people corrupt of my Sunnah.”


As the era of Prophet Muhammad and the companions grows longer, evil will increase and righteousness will decrease.

The “strangers” mentioned in the Hadith refers to those righteous individuals who forsake their luxuries, resist the impediments of society discouraging them from practicing Islam, adhere to the teachings of Allah and His Messenger (peace be upon him), and revive the Sunnah while living where evil is rife, the teachings of Islam are assumed to be foreign and abandoned, and there are very few people who agree with them, assist them and revive Islam.



And Allah Ta’āla Knows Best

Hanif Yusuf Patel

Student Darul Iftaa

Checked and Approved by,
Mufti Ebrahim Desai.


[1] [Sahih Muslim bi Sharh an-Nawawi, 1: 453-4, Dar ibn Rajab; Fat`h al-Mulhim bi Sharh Sahih al-Imam Muslim, 1: 115, Dar al-Qalam, Damascus) (Kitab al-Iman)]

[2] Also in [Mirqat al-Mafatih Sharh Mishkat al-Masabih, 1: 243, Dar al-Fikr Beirut]

[3] [Sahih Muslim bi Sharh an-Nawawi, 1: 454; Fat`h al-Mulhim bi Sharh Sahih al-Imam Muslim, 1: 115]

[4] [Sahih Muslim bi Sharh an-Nawawi, 1: 454; Fat`h al-Mulhim bi Sharh Sahih al-Imam Muslim, 1: 116]

[5] [1: 243, Dar al-Fikr, Beirut]

[6] [Fat`h al Bari Sharh Sahih al-Bukhari In Fat`h al-Mulhim bi Sharh Sahih al-Imam Muslim, 1: 116]

[7] [Sahih Muslim bi Sharh an-Nawawi, 1: 455]

[8] [Fat`h al-Mulhim bi Sharh Sahih al-Imam Muslim, 1: 115; Sahih Muslim bi Sharh an-Nawawi, 1: 455]

[9] [Fat`h al-Mulhim bi Sharh Sahih al-Imam Muslim, 1: 115; Sahih Muslim bi Sharh an-Nawawi, 1: 455]

Virtues of Knowledge


Allah (Subhanahu Wa Ta’ala) says:


يرفع اللَّهُ اللذين امنوا و اللذين اوتوا العلم درجات


Translation: “Allah elevates those who believe and those who have been given knowledge in different stages” (Surah Al – Mujaadalah, 11/58)


The above mentioned verse expounds the honour given to an Aalim (Islamic Scholar) over a normal believer. An Aalim (Islamic Scholar) has virtue over a non- Aalim.[1]


Rasullullah (Sallaalahu Alayhi Wa Sallam) said:


فقيه واحد اشد علي الشيطان من الف عابد


Translation: “One person who has understanding of Deen is more severe over Shaytaan than one thousand worshipping slaves” (Mishkaatul – Masaabeeh, 217, 300/1, Kitaabul – Ilm, Daarul – Fikr, Tirmidhi , Ibn Maajah)


Rasulullah (Sallallahu Alayhi Wa Sallam) said:



مَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا، سَهَّلَ اللَّهُ لَهُ طَرِيقًا إِلَى الْجَنَّةِ

[سنن ابن ماجه 1/ 81]


Translation: “That person who treads the path of knowledge, Allah will make his pathway to Jannah (Paradise) easy” (Sunan Ibn Majah, 81/1)


فَضْلَ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى سَائِرِ الْكَوَاكِبِ

[سنن ابن ماجه 1/ 81]


Translation:  “The virtue of the Aalim over the worshipping bondsmen is like the virtue of the Moon over all the Stars” (Sunan Ibn Maajah, 81/1)



When searching for something, the purpose (Maqsood) is highlighted, for example, if a person is ill, his purpose is to get treatment and be cured. For that he will search for a competent and reliable physician.


Allah (Subhanahu Wa Ta’ala) says:


انما يخشي اللَّه من عباده العلماء


Translation: “Only the Ulema fear Allah from his servants” (Surah Al- Faatir, 35/28)


The objective of studying Ilme- Deen is to gain the pleasure and fear of Allah (Subhanahu Wa Ta’ala) which is the apex of knowledge.


You should search and see where this is best achieved.


Muhammad Ibn Seereen (Rahmatullahi Alayhi), a great jurist states: “Indeed this knowledge is your religion, investigate/enquire about those whom you take your religion”[2]


If your teacher is a pseudo Scholar having no Sunnah and Shariah in his life, don’t expect to achieve the Noor (Spiritual light) of Ilm (Knowledge) in you.


The Noor of Ilm goes beyond books and studying.


In the past, the Ulema of Haqq (Truth) did not only focus on studying of books, rather, they stayed in the companionship of a pious and learned Scholar who upheld the Sunnah and Shariah.


Hereunder are a few examples of such illustrious Ulema:



1. Imam Abu Haneefah (Rahmatullahi Alayhi) studied under the tutorship of his Ustaadh (Teacher), Hammad Bin Abi Sulaymaan (Rahmatullahi Alayhi) until he passed away.Imam Abu Haneefah (Rahmatullahi Alayhi) attained many Sifaat(qualities).These qualities were not gained through studying books, rather, they were acquired from the Ustaadh.


3. Imam Muslim (Rahmatullahi Alayhi) studied under the tutelage of Imam Bukhari (Rahmatullahi Alayhi).


4. Imam Muhammed (Rahmatullahi) studied under the tutelage of Imaam Abu Hanefah (Rahmatullahi Alayhi) until he passed away.


5. Haafiz Ibn Hajar Al - Asqalaani (Rahmatullahi Alayhi), the commentator of the famous Al- Jaami – Ul –Saheeh of Imaam Bukhari (Rahmatullahi Alayhi), studied under the tutelage of Allamah Iraaqi (Rahmatullahi Alayhi).


6. In the recent past, Hadhrat Sheikhul Hind Moulana Mahmoodul – Hasan Deobandi (Rahmatullahi Alayhi) studied under the tutelage of Hadhrat Moulana Qaasim Nanotwi (Rahmatullahi Alayhi), the founder of Daarul Uloom Deoband, a famous Islamic Seminary in the Indian Subcontinent from which hundreds of thousands of likeminded Islamic Seninaries have spread across the Globe and are attributed to Darul Uloom Deoband.


7. Sheikhul Islam, Hadhrat Moulana Hussain Ahmed Al – Madani (Rahmatullahi Alayhi) studied under his famed Ustaadh, Hadhrat Sheikhul Hind (Rahmatullahi Alayhi) and stayed in his companionship for the rest of his life.


These luminaries attained True Islamic Knowledge by staying in the company of their tutors who were upright, Pious and upheld the Shariah and Sunnah at all times. This companionship effected their students who also attained the same saintly qualities of Taqwa, Fear of Allah (Subhanahu Wa  Ta’ala, upholding the Shariah and Sunnah, good character, tolerance and many other qualities from their tutors.




Rasullullah (Sallallahu Alayhi Wa Sallam) said:


يحمل هذا العلم من كل خلف عدوله، ينفون عنه تحريف الغالين و انتحال المبطلين و تاويل الجاهلين


Translation: “This Knowledge will be transmitted from every just successor who will negate the distortions of the deviated, the plagiarism of the people on falsehood and the false interpretations of the ignoramuses” (Mishkaatul – Masaabeeh, 248.322/1, ibid)


The above description mentioned in the Hadeeth expounds to us the key attributes and principles of the Ulema of Haqq (Truth).



 و رفع الدرجات تدل علي الفضل. فتح الباري لابن حجر.172/1.دار الحديث.[1]


  وعن ابن سير ين قال : ان هذا العلم دين فانظروا عمن تاخذون دينكم.مسلم.مشكوة المصابيح.273.373/1.[2]


Who has the right to intercede before God in Islām, and for whom?



In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.


Allāh Taālā is deserving of All Praise and All Glory.  Power, Might, Ownership, and Control belong only to Him.  The mountains, the hills, the oceans, the rains, the sun, the moon, and every single creation are subjugated under his command.  Only what He Almighty wills occurs.  His sole intent is existence.  Allāh Almighty declares in the Glorious Qurān:


“His practice, when He intends to do something, is no more than He says, “Be”, and it comes to be.” (Qurān 36/82)


Because Allāh Taālā has created this life as a test, He has given mankind a small portion of free will and choice.  However, very often man gets intoxicated in this free will, thinking he has complete choice, and claims himself to be unstoppable.  But he forgets the reality that it is the Grandeur of Allāh that is governing even his limited free will.


Once the Day of Judgement will commence, this limited free choice that was allotted to man will be taken away.  The accountability of mankind’s deeds will take place.  On that Day, no one will have the right to intercede on behalf of another being.  However, only through the permission and consent of Allāh Taālā, one will be able to intercede.  Almighty Allāh says in the Qurān:


“Who can intercede with Him without His permission?” (Qurān 2/255)


In the narrations of Nabī Sallallāhu Alaihi Wa Sallam, the various intercessors are mentioned.  For example, it comes in a Hadīth that Surah Al-Mulk will intercede on behalf of its reciter until he is forgiven. [1]


With regards to the types of intercessions, Imām An-Nawawī has mentioned in his commentary of Sahīh Muslim, that there will be five: [2]


  • Before the commencement of accountability, mankind will have to wait a long duration which will be very difficult and unbearable.  Then Nabī Sallallāhu Alaihi Wa Sallam will intercede on behalf of every single being, resulting in the commencement of hisāb (accountability).


  • Through the intercession of Nabī Sallallāhu Alaihi Wa Sallam, one large group will enter Jannah without accountability.



  • Nabī Sallallāhu Alaihi Wa Sallam and others to whom Allāh will grant permission will intercede on behalf of those for whom the entry into Jahannam (the fire) was binding.


  • Nabī Sallallāhu Alaihi Wa Sallam, the angels, and other believers will intercede on behalf of those who will have entered into the fire.  Through this intercession, they will be taken out and entered into Jannah.



  • The ranks and levels of the inhabitants of Jannah will be elevated.   



And Allah Ta’āla Knows Best

Mawlana Abdul Azeem bin Abdur Rahman,
Student Darul Iftaa


Checked and Approved by,
Mufti Husain Kadodia.



[1]  حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ قَالَ: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ عَبَّاسٍ الْجُشَمِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثُونَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتَّى غُفِرَ لَهُ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ " (سنن ابن ماجه, ج 2, ص 1244: دار إحياء الكتب العربية - فيصل عيسى البابي الحلبي)


[2]  لَكِنَّ الشَّفَاعَةَ خمسة أقسام أولها مختصة بنبينا صلى الله عليه سلم وَهِيَ الْإِرَاحَةُ مِنْ هَوْلِ الْمَوْقِفِ وَتَعْجِيلُ الْحِسَابِ كَمَا سَيَأْتِي بَيَانُهَا الثَّانِيَةُ فِي إِدْخَالِ قَوْمٍ الْجَنَّةَ بِغَيْرِ حِسَابٍ وَهَذِهِ وَرَدَتْ أَيْضًا لِنَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَدْ ذَكَرَهَا مُسْلِمٌ رَحِمَهُ اللَّهُ الثَّالِثَةُ الشَّفَاعَةُ لِقَوْمٍ اسْتَوْجَبُوا النَّارَ فَيَشْفَعُ فِيهِمْ نَبِيُّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ شَاءَ اللَّهُ تَعَالَى وَسَنُنَبِّهُ عَلَى مَوْضِعِهَا قَرِيبًا إِنْ شَاءَ اللَّهُ تَعَالَى الرَّابِعَةُ فِيمَنْ دخل النار مِنَ الْمُذْنِبِينَ فَقَدْ جَاءَتْ هَذِهِ الْأَحَادِيثُ بِإِخْرَاجِهِمْ مِنَ النَّارِ بِشَفَاعَةِ نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْمَلَائِكَةِ وَإِخْوَانِهِمْ مِنَ الْمُؤْمِنِينَ ثُمَّ يُخْرِجُ اللَّهُ تَعَالَى كُلَّ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ كَمَا جَاءَ فِي الْحَدِيثِ لَا يَبْقَى فِيهَا إِلَّا الْكَافِرُونَ الْخَامِسَةُ فِي زِيَادَةِ الدَّرَجَاتِ فِي الْجَنَّةِ لِأَهْلِهَا (المنهاج شرح صحيح مسلم بن الحجاج, ج 2, ص 39, دار الفوائد)


Dua before Ramadhan


The month of Ramadhan is fast approaching. Preparation should commence in earnest. Indeed every second of Ramadhan is precious and irretrievable.

Ubaadah bin Saamit Radhiyallahu Anhu reports, Rasulullah Sallallahu Alayhi Wa Sallam used to teach us these words (dua) when Ramadhan approached:

اَللَّهُمَّ سَلِّمْنِيْ لِرَمَضَانَ وَسَلِّمْ رَمَضَانَ لِيْ وَسَلِّمْهُ لِيْ مُتَقَبَّلاً

Allahumma Sallimnee Li Ramadhaan Wa Sallim Ramadhaana Lee Wa Sallimhu Lee Mutaqabbala

“O Allah! Safeguard me for the Month of Ramadhaan (by making me see the Month of Ramadhan healthy and fit), and safeguard the Month of Ramadhan for me (by making the conditions in it such that I can take maximum benefit from it) and accept it from me.” (Kanz-ul-ummal)



A narration in Sahīh al-Bukhārī states that Rasūlullāh Sallallāhu Alaihi Wa Sallam did Musāfahah with Abdullāh bin Mas’ūd Radhiyallāhu Anhu using both his hands. The narration is as follows:

وكَفِّي بَيْنَ كَفَّيْهِ (صحيح البخارى، بَابُ المُصَافَحَةِ)

Ibn Mas’ūd Radhiyallāh Anhu states, “My hand was between the two hands of Rasūlullāh Sallallāhu Alaihi Wa Sallam.” (Sahīh al-Bukhārī)

Furthermore, Imām Bukhārī Rahimahullāh states that Hammād bin Zaid, a great Faqīh (Jurist) did Musāfahah with Abdullāh bin Mubārak Rahimahullāh with two hands.[1]

Although it is better that one does Musāfahah with both hands, it is also permissible to do Musāfahah with only the right hand.[2]


And Allah Ta’āla Knows Best

Abdul Azīm bin Abdur Rahman,
Student Darul Iftaa

Checked and Approved by,
Mufti Husain Kadodia.






[1]  وَصَافَحَ حَمَّادُ بْنُ زَيْدٍ، ابْنَ المُبَارَكِ بِيَدَيْهِ (صحيح البخارى، بَابُ الأَخْذِ بِاليَدَيْنِ)


[2]  فتاوى محمودية، ج 19، ص 111، فاروقية

By Faraz Ibn Adam Al- Mahmudi

Darul Iftaa Student

Faculty of Jurisprudence & Islamic Verdicts

10 January 2013




What is the meaning of the hadith regarding migrating to caves and valleys in the age of fitna? What should a common Muslim do nowadays to preserve his Imaan?



In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuhu


Imam Bukhari narrates in his authentic compilation of hadith that the Prophet (Allah bless him and give him peace) said,

 “A time will come that the best property of a Muslim will be sheep, which he will take on the top of mountains and the places of rainfall (valleys) so as to flee with his religion from Al-Fitan (afflictions and trials).” (Sahih al-Bukhari 1/7 Qadeemi kutub khana)[i]

The scholars of Hadith state that the meaning of ‘al-fitan’ is that scenario where there is widespread violation of the laws of Allah Ta’ala.  In addition, for one to practice upon Islam it is extremely difficult and the means to practice are all but gone.  Such a time is regarded as al-fitan.




This hadith is not promoting celibacy.  Instead, it is highlighting the last resort to preserve one’s faith.  (In’aam al-Baari 1/404 Maktabah al-Hiraa)


Furthermore, if a person is trapped in the web of al-fitan and he has the strength and courage to counter these trials, then it will be compulsory for him to try his utmost to vanquish these trials.  If he is weak and unable to face the severity of the trials, it is better for him to migrate.  (Umdah al-Qaari 1/224 Maktabah at-tawfiqiyyah)[ii]


Let alone a common Muslim, every Muslim should constantly be striving to preserve his faith.    There are some deeds every Muslim should do daily without fail to safeguard his/her faith.  Below is a checklist which everybody should try and adhere to.  Every night, take account of yourself and see if you practiced the ‘5 points’.



1)     Men must perform their 5 times salaah in the masjid with the congregation.  Likewise, women should perform 5 times salaah at home in the recommended time.


2)     Recite a portion of the Quran daily according to one’s capacity.



3)     Study the English translation of the Quran for 10-15 minutes daily.  We recommend Ma’ariful Quran by Mufti Muhammad Shafi sahib or Tafseer Uthmani by Maulana Shabeer Ahmed Uthmani sahib (Allah have mercy on them).



4)     To perform zikr (remembrance of Allah) daily.  The recitation of 100 times Salawaat on the Prophet (Allah bless him and give him peace), a 100 times Istighfaar and a 100 times third kalimah some time in the morning and evening.



5)     Do your utmost to fulfil the rights of people.  Do not oppress or hurt anyone.



If there is a downpour of rain and we see shelter, we immediately run to that shelter.  Likewise, when there is a downpour of trials, the shelter is the company of the pious and god-fearing.  Frequent the gatherings of the pious in your locality. 




[i] قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " يُوشِكُ أَنْ يَكُونَ خَيْرَ مَالِ المُسْلِمِ غَنَمٌ يَتْبَعُ بِهَا شَعَفَ الجِبَالِ وَمَوَاقِعَ القَطْرِ ، يَفِرُّ بِدِينِهِ مِنَ الفِتَنِ.(صحيح البخاري ج 1 ص 7 قديمي كتب كانه)

[ii] فيه فضل العزلة في أيام الفتن إلا أن يكون الإنسان ممن له قدرة على إزالة الفتنة فإنه يجب عليه السعي في إزالتها..... والمختار تفضيل الخلطة لمن لا يغلب على ظنه الوقوع في المعاصي (عمدة القاري ج 1 ص 224 مكتبة التوفيقية)


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