(1)

الحَمْـدُ لِلّهِ الّذي أَحْـيانا بَعْـدَ ما أَماتَـنا وَإليه النُّـشور.

Alhamdu lillahil-lathee ahyana baAAda ma amatana wa-ilayhin-nushoor.

‘All praise is for Allah who gave us life after having taken it from us and unto Him is the resurrection.’

(2)

The Prophet  said : ‘Whoever awakes at night and then says:

لا إلهَ إلاّ اللّهُ وَحْـدَهُ لا شَـريكَ له، لهُ المُلـكُ ولهُ الحَمـد، وهوَ على كلّ شيءٍ قدير، سُـبْحانَ اللهِ، والحمْـدُ لله ، ولا إلهَ إلاّ اللهُ واللهُ أكبَر، وَلا حَولَ وَلا قوّة إلاّ باللّهِ العليّ العظيم. 

La ilaha illal-lahu wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa AAala kulli shay-in qadeer, subhanal-lah, walhamdu lillah, wala ilaha illal-lah wallahu akbar, wala hawla wala quwwata illa billahil-AAaliyyil AAatheem.

‘None has the right to be worshipped except Allah, alone without associate, to Him belongs sovereignty and praise and He is over all things wholly capable. How perfect Allah is, and all praise is for Allah, and none has the right to be worshipped except Allah, Allah is the greatest and there is no power nor might except with Allah, The Most High, The Supreme.

…and then supplicates:

رَبِّ اغْفرْ لي.

Rabbigh-fir lee

‘O my Lord forgive me.’

…will be forgiven’

Al-Waleed said, “or he  said: 

‘and then asks, he will be answered.If he then performs ablution and prays, his prayer will be accepted’.”

(3)

الحمدُ للهِ الذي عافاني في جَسَدي وَرَدّ عَليّ روحي وَأَذِنَ لي بِذِكْرِه .

Alhamdu lillahil-lathee AAafanee fee jasadee waradda AAalayya roohee wa-athina lee bithikrih.

‘All praise is for Allah who restored to me my health and returned my soul and has allowed me to remember Him.’

(4)

 إِنّ فِي خَلْقِ السّمَوَ اتِ وَالأرْضِ واخْتِـلافِ اللّيلِ والنّهارِ لآياتٍ لأُولي الألباب …

( آل عمران 190-200)

Inna fee khalqi alssamawati waal-ardi wa-ikhtilafi allayli wa-alnnahari la-ayatin li-olee al-albab…

(From Verse 3:190 till the end of the chapter Ali AAimran)

2. Supplication when wearing a garment

(5)

الحمدُ للهِ الّذي كَساني هذا (الثّوب) وَرَزَقَنيه مِنْ غَـيـْرِ حَولٍ مِنّي وَلا قـوّة . 

Alhamdu lillahil-lathee kasanee hatha (aththawb) warazaqaneehi min ghayri hawlin minnee wala quwwah.

‘All Praise is for Allah who has clothed me with this garment and provided it for me, with no power nor might from myself.’

3. Supplication said when wearing a new garment

(6)

اللّهُـمَّ لَـكَ الحَـمْـدُ أنْـتَ كَسَـوْتَنيهِ، أََسْأََلُـكَ مِـنْ خَـيرِهِ وَخَـيْرِ مَا صُنِعَ لَـه، وَأَعوذُ بِكَ مِـنْ شَـرِّهِ وَشَـرِّ مـا صُنِعَ لَـهُ.

Allahumma lakal-hamdu anta kasawtaneeh, as-aluka min khayrihi wakhayri ma suniAAa lah, wa-aAAoothu bika min sharrihi washarri ma suniAAa lah.

‘O Allah, for You is all praise, You have clothed me with it (i.e. the garment), I ask You for the good of it and the good for which it was made, and I seek refuge with You from the evil of it and the evil for which it was made.’

4. Supplication said to someone wearing a new garment

(7)

تُبْـلي وَيُـخْلِفُ اللهُ تَعَالى .

Tublee wayukhliful-lahu taAAala.

‘May you wear it out and Allah تعالى ******* it (with another).’ The intended meaning: A supplication for long life. “

(8)

اِلبَـس جَديـداً وَعِـشْ حَمـيداً وَمُـتْ شهيداً

Ilbas jadeedan waAAish hameedan wamut shaheedan.

‘Wear anew, live commendably and die a shaheed.’

shaheed:One who dies fighting the kuffar in order to make the word of Allah superior or in defense of Islam. It also has other meanings found in the Sunnah such as: the one who dies defending his life, wealth or family; the woman who passes away due to childbirth; one who drowns…etc.

5. Before undressing

(9)

بِسْمِ الله .

Bismil-lah

‘In the name of Allah.’

6. Before entering the toilet

(10)

(بِسْمِ الله ) اللّهُـمَّ إِنِّـي أَعـوذُ بِـكَ مِـنَ الْخُـبْثِ وَالْخَبائِث .

(Bismil-lah) allahumma innee aAAoothu bika minal-khubthi wal-khaba-ith

‘(In the name of Allah). O Allah, I take refuge with you from all evil and evil-doers.’

7. After leaving the toilet

(11)

غُفْـرانَك .

Ghufranak

‘I ask You (Allah) for forgiveness.’

8. When starting ablution

(12)

بِسْمِ الله .

Bismil-lah

‘In the name of Allah.’

9. Upon completing the ablution

(13)

أَشْهَدُ أَنْ لا إِلَـهَ إِلاّ اللهُ وَحْدَهُ لا شَريـكَ لَـهُ وَأَشْهَدُ أَنَّ مُحَمّـداً عَبْـدُهُ وَرَسـولُـه.

Ashhadu an la ilaha illal-lahu wahdahu la shareeka lah, wa-ashhadu anna Muhammadan AAabduhu warasooluh.

‘I bear witness that none has the right to be worshipped except Allah, alone without partner, and I bear witness that Muhammad is His slave and Messenger.’

(14 )

اللّهُـمَّ اجْعَلنـي مِنَ التَّـوّابينَ وَاجْعَـلْني مِنَ المتَطَهّـرين.

Allahummaj-AAalnee minat-tawwabeena wajAAalnee minal-mutatahhireen.

‘O Allah, make me of those who return to You often in repentance and make me of those who remain clean and pure.’

(15 )

سُبْحـانَكَ اللّهُـمَّ وَبِحَمدِك أَشْهَـدُ أَنْ لا إِلهَ إِلاّ أَنْتَ أَسْتَغْفِرُكَ وَأَتوبُ إِلَـيْك . 

Subhanakal-lahumma wabihamdika ashhadu an la ilaha illa anta astaghfiruka wa-atoobu ilayk.

‘How perfect You are O Allah, and I praise You, I bear witness that none has the right to 

be worshipped except You, I seek Your forgiveness and turn in repentance to You.’[/justify

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leaving the home

(16)

بِسْمِ اللهِ ، تَوَكَّلْـتُ عَلى اللهِ وَلا حَوْلَ وَلا قُـوَّةَ إِلاّ بِالله .

Bismil-lah, tawakkaltu AAalal-lah, wala hawla wala quwwata illa billah.

‘In the name of Allah, I place my trust in Allah, and there is no might nor power except with Allah.’

(17)

اللّهُـمَّ إِنِّـي أَعـوذُ بِكَ أَنْ أَضِـلَّ أَوْ أُضَـل ، أَوْ أَزِلَّ أَوْ أُزَل ، أَوْ أَظْلِـمَ أَوْ أَُظْلَـم ، أَوْ أَجْهَلَ أَوْ يُـجْهَلَ عَلَـيّ .

Allahumma innee aAAoothu bika an adilla aw odal, aw azilla aw ozall, aw athlima aw othlam, aw ajhala aw yujhala AAalay.

‘O Allah, I take refuge with You lest I should stray or be led astray, or slip or be tripped, or oppress or be oppressed, or behave foolishly or be treated foolishly.’

slip: i.e. to commit a sin unintentionally

11. Upon entering the home

(18)

بِسْـمِ اللهِ وَلَجْنـا، وَبِسْـمِ اللهِ خَـرَجْنـا، وَعَلـى رَبِّنـا تَوَكّلْـنا .

Bismil-lahi walajna, wabismil-lahi kharajna, waAAala rabbina tawakkalna.

‘In the name of Allah we enter and in the name of Allah we leave, and upon our Lord we place our trust.’

12. Supplication when going to the mosque

(19)

اللّهُـمَّ اجْعَـلْ في قَلْبـي نورا ، وَفي لِسـاني نورا، وَاجْعَـلْ في سَمْعي نورا، وَاجْعَـلْ في بَصَري نورا، وَاجْعَـلْ مِنْ خَلْفي نورا، وَمِنْ أَمامـي نورا، وَاجْعَـلْ مِنْ فَوْقـي نورا ، وَمِن تَحْتـي نورا .اللّهُـمَّ أَعْطِنـي نورا .

Allahumma ijAAal fee qalbee noora, wafee lisanee noora, wajAAal fee samAAee noora,wajAAal fee basaree noora, wajAAal min khalfee noora, wamin amamee noora ,wajAAal min fawqee noora, wamin tahtee noora, allahumma aAAtinee noora.

‘O Allah, place within my heart light, and upon my tongue light, and within my ears light, and within my eyes light, and place behind me light and in front of me light and above me light and beneath me light. O Allah, bestow upon me light.’

13. Upon entering the mosque

(20)

أَعوذُ باللهِ العَظيـم وَبِوَجْهِـهِ الكَرِيـم وَسُلْطـانِه القَديـم مِنَ الشّيْـطانِ الرَّجـيم،[ بِسْـمِ الله، وَالصَّلاةُ] [وَالسَّلامُ عَلى رَسولِ الله]، اللّهُـمَّ افْتَـحْ لي أَبْوابَ رَحْمَتـِك . 

aAAoothu billahil-AAatheem wabiwajhihil-kareem wasultanihil-qadeem minash-shaytanir-rajeem, [bismil-lah, wassalatu] [wassalamu AAala rasoolil-lah] , allahumma iftah lee abwaba rahmatik.

‘I take refuge with Allah, The Supreme and with His Noble Face, and His eternal authority from the accursed devil. In the name of Allah, and prayers and peace be upon the Messenger of Allah. O Allah, open the gates of Your mercy for me.’

14. Upon leaving the mosque

(21)

بِسمِ الله وَالصّلاةُ وَالسّلامُ عَلى رَسولِ الله، اللّهُـمَّ إِنّـي أَسْأَلُكَ مِـنْ فَضْـلِك، اللّهُـمَّ اعصِمْنـي مِنَ الشَّيْـطانِ الرَّجـيم.

Bismil-lah wassalatu wassalamu AAala rasoolil-lah, allahumma innee as-aluka min fadlik, allahumma iAAsimnee minash-shaytanir-rajeem.

‘In the name of Allah, and prayers and peace be upon the Messenger of Allah. O Allah, I ask You from Your favour. O Allah, guard me from the accursed devil.’

15. Supplications related to the athan (the call to prayer)

(22) 

‘One repeats just as the mu-aththin (one who calls to prayer) says, except when he says:

حَـيَّ عَلـى الصَّلاة (أَو) حَـيَّ عَلـى الْفَـلاح.

Hayya AAalas-salah (or) hayya AAalal-falah

‘come to prayer, come to success’

instead, one should say:

لا حَـوْلَ وَلا قُـوَّةَ إِلاّ بِالله.

La hawla wala quwwata illa billah.

‘There is no might nor power except with Allah.’

(23)

Immediately following the declaration of faith called by the mu-aththin, one says:

وَأَنا أَشْـهَدُ أَنْ لا إِلـهَ إِلاّ اللهُ وَحْـدَهُ لا شَـريكَ لَـه ، وَأَنَّ محَمّـداً عَبْـدُهُ وَرَسـولُه ، رَضيـتُ بِاللهِ رَبَّاً ، وَبِمُحَمَّـدٍ رَسـولاً وَبِالإِسْلامِ دينَـاً .

Wa-ana ashhadu an la ilaha illal-lahu wahdahu la shareeka lah, wa-anna Muhammadan AAabduhu warasooluh, radeetu billahi rabban wabimuhammadin rasoolan wabil-islami deena.

‘And I too bear witness that none has the right to be worshipped except Allah, alone, without partner, and that Muhammad is His salve and Messenger. I am pleased with Allah as a Lord, and Muhammad as a Messenger and Islam as a religion.’

(24)

‘One should then send prayers on the Prophet  after answering the call of the mu-aththin’

(25)

اللّهُـمَّ رَبَّ هَذِهِ الدّعْـوَةِ التّـامَّة وَالصّلاةِ القَـائِمَة آتِ محَـمَّداً الوَسيـلةَ وَالْفَضـيلَة وَابْعَـثْه مَقـامـاً مَحـموداً الَّذي وَعَـدْتَه إِنَّـكَ لا تُـخْلِفُ الميـعاد.

Allahumma rabba hathihid-daAAwatit-tammah, wassalatil-qa-imah ati Muhammadan alwaseelata wal-fadeelah, wabAAath-hu maqaman mahmoodan allathee waAAadtah, innaka la tukhliful-meeAAad.

‘O Allah, Owner of this perfect call and Owner of this prayer to be performed, bestow upon Muhammad al-waseelah and al-fadeelah and send him upon a praised platform which You have promised him. Verily, You never fail in Your promise.’

al-waseelah: A station in paradise.

al-fadeelah: A rank above the rest of creation.

praised platform: One in which all of creation will praise him on, in order to bring about the account quickly and be relieved from the lengthy standing or the role of intercession.

(26)

One should also supplicate for himself during the time between the athan and the iqamah as supplication at such time is not rejected.

16. Supplication at the start of the prayer (after takbeer)

(27)

اللّهُـمَّ باعِـدْ بَيـني وَبَيْنَ خَطـايايَ كَما باعَدْتَ بَيْنَ المَشْرِقِ وَالمَغْرِبْ ، اللّهُـمَّ نَقِّنـي مِنْ خَطايايَ كَمـا يُـنَقَّى الثَّـوْبُ الأَبْيَضُ مِنَ الدَّنَسْ ، اللّهُـمَّ اغْسِلْنـي مِنْ خَطايـايَ بِالثَّلـجِ وَالمـاءِ وَالْبَرَدْ .

Allahumma baAAid baynee wabayna khatayaya kama baAAadta baynal-mashriqi walmaghrib, allahumma naqqinee min khatayaya kama yunaqqath-thawbul-abyadu minad-danas, allahummagh-silnee min khatayaya biththalji walma/i walbarad.

‘O Allah, distance me from my sins just as You have distanced The East from The West, O Allah, purify me of my sins as a white robe is purified of filth, O Allah, cleanse me of my sins with snow, water, and ice.’

(28)

سُبْـحانَكَ اللّهُـمَّ وَبِحَمْـدِكَ وَتَبارَكَ اسْمُـكَ وَتَعـالى جَـدُّكَ وَلا إِلهَ غَيْرُك .

Subhanakal-lahumma wabihamdika watabarakas-muka wataAAala jadduka wala ilaha ghayruk.

‘How perfect You are O Allah, and I praise You. Blessed be Your name, and lofty is Your position and none has the right to be worshipped except You.’

(29)

وَجَّهـتُ وَجْهِـيَ لِلَّذي فَطَرَ السَّمـواتِ وَالأَرْضَ حَنـيفَاً وَمـا أَنا مِنَ المشْرِكين ، إِنَّ صَلاتـي ، وَنُسُكي ، وَمَحْـيايَ ، وَمَماتـي للهِ رَبِّ العالَمين ، لا شَريـكَ لَهُ وَبِذلكَ أُمِرْتُ وَأَنا مِنَ المسْلِـمين . اللّهُـمَّ أَنْتَ المَلِكُ لا إِلهَ إِلاّ أَنْت ،أَنْتَ رَبِّـي وَأَنـا عَبْـدُك ، ظَلَمْـتُ نَفْسـي وَاعْـتَرَفْتُ بِذَنْبـي فَاغْفِرْ لي ذُنوبي جَميعاً إِنَّـه لا يَغْـفِرُ الذُّنـوبَ إلاّ أَنْت .وَاهْدِنـي لأَحْسَنِ الأَخْلاقِ لا يَهْـدي لأَحْسَـنِها إِلاّ أَنْـت ، وَاصْـرِف عَـنّْي سَيِّئَهـا ، لا يَصْرِفُ عَـنّْي سَيِّئَهـا إِلاّ أَنْـت ، لَبَّـيْكَ وَسَعْـدَيْك ، وَالخَـيْرُ كُلُّـهُ بِيَـدَيْـك ، وَالشَّرُّ لَيْـسَ إِلَـيْك ، أَنا بِكَ وَإِلَيْـك ، تَبـارَكْتَ وَتَعـالَيتَ أَسْتَغْـفِرُكَ وَأَتوبُ إِلَـيك .

Wajjahtu wajhiya lillathee fataras-samawati wal-arda haneefan wama ana minal-mushrikeen, inna salatee wanusukee wamahyaya wamamatee lillahi rabbil-AAalameen, la shareeka lahu wabithalika omirtu wa-ana minal-muslimeen. Allahumma antal-maliku la ilaha illa ant. anta rabbee wa-ana AAabduk, thalamtu nafsee waAAtaraftu bithanbee faghfir lee thunoobee jameeAAan innahu la yaghfiruth-thunooba illa ant.wahdinee li-ahsanil-akhlaqi la yahdee li-ahsaniha illa ant, wasrif AAannee sayyi-aha la yasrifu AAannee sayyi-aha illa ant, labbayka wasaAAdayk,walkhayru kulluhu biyadayk, washsharru laysa ilayk, ana bika wa-ilayk, tabarakta wataAAalayt, astaghfiruka wa-atoobu ilayk.

‘I have turned my face sincerely towards He who has brought forth the heavens and the Earth and I am not of those who associate (others with Allah). Indeed my prayer, my sacrifice, my life and my death are for Allah, Lord of the worlds, no partner has He, with this I am commanded and I am of the Muslims. O Allah, You are the Sovereign, none has the right to be worshipped except You. You are my Lord and I am Your servant, I have wronged my own soul and have acknowledged my sin, so forgive me all my sins for no one forgives sins except You. Guide me to the best of characters for none can guide to it other than You, and deliver me from the worst of characters for none can deliver me from it other than You. Here I am, in answer to Your call, happy to serve you. All good is within Your hands and evil does not stem from You. I exist by your will and will return to you. Blessed and High are You, I seek Your forgiveness and repent unto You.’

Allah does not create pure evil which does not have any good or contain any benefit, wisdom or mercy at all, nor does He punish anyone without having commited a sin. Something can be good in terms of its creation when viewed in a particular perspective and at the same time be evil when viewed in another way. Allah created the devil and by him, He tests His servants, so there are those who hate the devil, fight him and his way and they stand at enmity towards him and his followers and there are others who are at allegiance with the devil and follow his steps. So evil exists in His creatures by His will and wisdom, not in His actions or act of creating.

Source: islamhouse.com/

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Top common stories which are mentioned on a good method in The Holy

Book of Islam, particularly, in a chapter of Yousseif, the first story I will mention, that becomes distinguished between all stories of the same time because it is rarely to find a completed story in narration that like this, not only that, but also, after long looking up we found many verses having many stories on several chapters and different persons who chosen by the Creator to proclaim the Islam (the peace) over the whole world and guide them to a good way of Allah for receiving nothing because Allah is the Creator does not need any thing from the created beings, he just send persons for forerunning and preaching them as long as they do bad in their life and show them some of resurrection day marks either they choose the torture or the balefire of the inferno or the luxury and prosperity of the paradise as they were working in the lifetime. However, here I show some real and important stories of the elite men who paid themselves for triumph this religion .

First, I would mention about the complete story of Yousseif(Joseph) . It was played in Palestine and Egypt together with the existence of his father and brothers who counted about 11 from the body of his father. However, it narrated by some narrators who could keep this story completely in a good method, so, the verses of Koran give us information in detail about this story as mentioned.

" When a child Yousseif was born and reached a year of four and near, he has dreamed truly then recounted in the next morning to his father what did he see in the last night " My father, I saw yesterday eleven of planets with the sun and the moon are kneeling to me " then his father told him that " Do not tell your brothers for this dream or you will be fallen in their trap ". Thereafter, one of his brothers perhaps the eldest one told his father that " We will go tomorrow to journey dad, and want Yousseif goes with us for having playing and competition, then, he says that it is regretful to have been swallowed by the wolf in duration of your playing , oh dad we become there losers when it do and how it comes as long as we are together (group), when, they went sharing with him and all purposed to get rid of him as throw him into a deeper well ( in the darkness ) then (the divine teller told their father what do they act for his son) and do not know, then, at their return home back at the night told him in crying aspect that " O, dad we have gone for playing (away) and left Yousseif beside our belongings then (a matter is done) a wolf devoured him we know that you are not able again to trust us even we are true. Therefore, at their coming back they brought with the shirt of him blooded but untrue, then, said (the devil) hid to you the result so the patience is good and Allah is the supervisor on your doing .After a time of throwing the child in a well lonely group of people is going together sent their guide (for having taking some water from a well) then he suspended bucket down and suddenly surprised and found a boy then carried out him from a well and make him as goods (slave)and Allah is the all-knowing for their doing then sold him with cheaper money(little drams),meanwhile, they did not want to survive him with them, someone who bought him told his wife deal him with good manner, perhaps he interests us or we adopt him as kid, therefore, we(as divine teller) placed Yousseif on the earth and learnt him of recitation of speeches to have been speaking well with every one so when he has grown and reached an age of youth, was his last living with a governor of Egypt who supervised on his living himself, meanwhile, he was married a mellow woman and a governor was perhaps, in the same time, aged man and does not care for a sexology, even if, with his legal wife so this reason faced this one. However, when his wife was in age of youth or near she missed for his touching on her body and her spouse cannot do this so she must search on other to do instead her husband when she saw Yousseif with his beauty she wanted him to be as her spouse deal her as her husband on the bed .Whatever, she saw him with surprised staring towards him then she offered her self to him but he refused this because if he did this so he not becomes a prophet of this era because a prophet generally is a chosen man of more created people and must not to make a crime or a case in his life because he is a model of all people sent to the whole people for proclaim . However, when he saw her in this position ran away towards the doors while before she ordered a commission to her slaves for close the gates after his entering to her room so suddenly one of her relatives saw him going out of her room so he told her husband for this issue, then after, she called him again in the same room and before she prepared group of women hold knives in their hands then told him appear yourself Yousseif, thereat, they all were having apples cut in the center by a knife at every one so she suddenly surprised with hemorrhage of their hands for a knife of them that is done due to his beauty was more than every one they met before.

He and she stood before her husband with the judge beside to scrutinize in this case well he asked Yousseif for a day of that a case has been done there. But, before this was Yousseif invocated and supplicated his lord to get him down the jail, at this turning point when he has been jailed with two men who have worked in the royal court the former was working in the kitchen or was a **** and the latter was working a holder of wine-jars of a pharaoh, they saw him kneeling once and invocating other then they formed him as a pious, therefore, they told him their dreams as the first told him that " I have dreamed that I was holding a loaf on my head and some birds having eaten it " while, the other said that but for me " I was pouring a wine into jar of my lord " tell us Yousseif the trustful on those " O, the jail keeper, however, one of you will be reposted back to his career (started to work at feet of his lord once again)as wine-bearer while the other will be crucified and the birds will eat from his head, it's over. However, at the egression who is informed that Yousseif told remind me at your lord, thereupon, the devil acted to forget him so that he set in the jail for a while . However, the king speaks with his court men on a vision of that he was yesterday " I saw seven of fat cows swallowing seven other that are thin, and seven of grown well plants and seven other are not well " O people who is able to verdict my case this if you are real explainers of the dreams, they said it is not dream to explain and we are not real explainers of that dream(we do not know any thing for the knowledge of dreams), thus one of those who had been taken out from the jail, remembered after a time had been gone, a good man who told him about his dream exactly likes what is done with him said that I can do this but send me( to the jail to ask some one is there) Yousseif the trustful tell me on seven of fat cows swallowing seven others(that are thin), and seven of grown well plants and seven other are not (well) to show it to the people at my return, he said you will grow seven years more then what did you grow, you shall leave as it is but some as you need to eat then coming later other bad seven use what did you prepare but little of what did you store then a year comes with pleasure even the people will sink( in the Nile when it overflows ) and compress (the raisin), thereat, a king ordered them to bring him, when a messenger came to him, Yousseif told him go back and tell your lord what about the women whose hands were cut? My lord actually knows on their trick (when they brought in front of the king and he asks them on their hands) what do you say when you asked Yousseif for himself, we said, we swear that we did not see any thing bad on him, the wife of the governor of Egypt said that now the truth has appeared I proposed myself to him and he is real trustful(did not make any thing bad to me) then she confessed by her doing this then a king forgave her and said bring him to make him my own(near to me, may I need him in something), when a king talks to him and said you are now secured, he said make me on the whole treasures of the earth as honest, I am able to do.

Some times later, his brothers entered to him, he knows them well but, otherwise, they for him as unknown, when he prepared their tribe of camels of goods called them again with banning that they did steel a golden object jar of the king, bring me your father's son( because he found the object inside his loading) when do you not bring him to me, no goods for you at me, and do not come here(again), they said we will tell our father on a case, then he told his slaves to load their goods on their camels that perhaps they know it if they return back where their people when they returned back to their dad, as they said, oh, dad the goods is taken and the treasurer there wants my brother to send with us and we will be on him as guards, how to insure you on him as his brother you do, but, Allah is the best guard, when they opened the luggage found the goods is returned so they are enjoyed and told their father send him with us in this journey for having more other goods, I cannot give you your brother but if you give me a promise of Allah but they would narrow you after they do then he device them " O sons, do not enter(his court) through one gate but enter through different gates " when they do that, and Yousseif saw his brother before him, then after, Yousseif comes near to his brother and told him the true of issue.

Thereupon, he wanted to stay his brother with him and does not return with them then Yousseif shot his sight to the slave(to make for himself the following)to put among their luggage a golden jar of a king then make an announcement around the palace of a king that a golden jar of a king was stolen, so on, when they heard on this case informed to have been their journey halted to regain a golden jar of a king back where its last place so Yousseif himself said them check this luggage up for a royal stolen piece a wised man who called by Yousseif started a search with a camel of one of them and did not start with a camel of his brother so when he found a stolen piece in the luggage of his brother's camel then he said for who this camel ? his brother replied and said this is for me so he was taken as arrested in front of the eyes of his other brothers then, an elder brother supplicated him for a while to free(retrieve) his brother while Yousseif said no I cannot, you came here for a case not for steel then an elder one preferred to set down before a gate of the entranceway of Egypt even either his father give him a permission to return back home or I let myself here with no food and drink to get the dead, then at, their return to the palace saw their brother beside a treasurer of Egypt set with pleasure then told them could you remember Yousseif, brother of you, hey are you Yousseif as they said, yes I am, forgive us please, brother, Allah is All-forgiveness, take this shirt and throw it to the eyes of my father and come to here again together with him and his people, when his father had arrived there knelt before him all of his kids, so, he told his father about the young-age dream that was disappeared on his brothers before

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What is time, what causes it? Is it a dimension, can you slow it down or speed it up? When we think of time we tend to think of the ways in which we measure the passing of time, a clock or watch, or we think of a measured interval of time such as an hour or minute. Humankind has always been concerned with time, the passage of time, the measurement of time, and the scientific qualities of time. We talk about time travel, the relativity of time, the direction of time and wheel of time.
There are theories and concepts of time and it is studied in religion, philosophy and science. Time even has economic value. Time is money. Time has social and personal importance; we use our concept of time to place events appointments and milestones in sequence. We order our lives around time, in Islam lives are structured around the daily prayers. In the 11th century, Avicenna doubted the existence of physical time, arguing that time exists only in the mind due to memory and expectation. Islamic and Christian theologians adopted the idea that time is linear. Verses from the Bible tell us there is a time for everything. “To everything there is a season, and a time to every purpose under the heaven” (Ecclesiastes 3:1) 1
1 Bible - American King James version

Time has an intrinsic value that is recognised even in motivational rhymes for adults and nursery rhymes for children. To realise the value of one year, ask a student who has failed that year. To realise the value of one month, ask the mother of a premature baby, and to realise the value of one second ask the survivor of an accident. 2 Both the Quran and the traditions of Prophet Muhammad, may God praise him, make it clear that Islam considers time to a very valuable resource. Believers are encouraged to be conscious of time, to recognise its importance and to organise it wisely. If human beings do not waste or abuse time, but rather think of it as a blessing from God then they have every reason to hope for success both in this life and in the hereafter. “By Al-’Asr (the time). Verily, man is in loss. Except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another to patience.” (Quran 103) Prophet Muhammad instructed his followers and thus the believers to know and value the importance of time in the following traditions. Humankind will remain standing on the Day of Resurrection until he is asked about four things: his life and how he spent it, his youth and how he used it up, his property and how he acquired and managed it and his knowledge and how he utilized it.
There are two of God’s favours that are forgotten by many people; health and free time. 3
Islam teaches us that time passes quickly and can never return, it is irretrievable. It is also the most precious gift that humankind possesses and can be taken from us at any given moment. God is

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2 A motivational rhyme, Author - anonymous 3 Saheeh Al-Bukhari
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the Giver but He is also the Withholder. Time passes swiftly and God reminds us in the Quran that the months and years pass but when we are standing before Him on the Day of Judgement our time on earth will seem as though we had lived, dreamed and worshipped for less than a day. A speaker from among them said, “How long have you stayed (here)?” They said, “We have stayed (perhaps) a day or part of a day.” They said, “Your Lord (alone) knows best how long you have stayed (here). (Quran 18:19) They will say: “We stayed a day or part of a day. Ask of those who keep account.” (Quran 23:113) A believer should not waste precious time on things that will not bring him closer to his Creator. Actions that do not contain a benefit for himself, his society or humankind in general are usually wasted actions, wasted time. Islam categorised things according to their level of importance. The first Muslims used to capture and use every single second of their time. Create Thabit Al-Bunany said, “When my father was on his deathbed, I went to assist him in pronouncing the testimony that there is no god worthy of worship but Allah, but he said, ‘Son! Leave me alone, for I have recited all my supplications five times and I’m on my sixth cycle now.”
Prophet Muhammad also told his followers, “Do not curse time (al-dahr), for God is the one who crafted time. ” 4 Imam An Nawawi commented on this by saying, The meaning of the phrase “for God is the one who crafted time” means that He is the One Who causes those events and accidents to happen, and He is the Creator of all that happens.
Those who understand the value of time should make an effort to organise their time and make realistic plans. The entire life of a

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4 Saheeh Muslim
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believer can be considered worship when that person is conscious of doing only what is pleasing to God. Religious obligations must be a first priority, however God is generous and time that seems so fleeting when we are flittering it becomes filled with blessing when we are using it to please our Creator. The words of God in the Quran and the message of Prophet Muhammad to the believers are clear, we, humankind are told to be conscious of time. God reminds us that life in this world is but temporary and we do not know our appointed time of death. As believers we must never waste or abuse time, rather we must value it as a blessing from God. We must all understand that wasting even a single moment is an opportunity gone, never to return. When our time in this world is up, there is no going back and we will be held accountable for all that we do. Time is indeed precious!

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Even though happiness is perhaps one of the most important things in life, science still can not explain much about it. Its concept itself is elusive. Is it an idea, emotion, virtue, philosophy, ideal, or is it just programmed in the genes? There is no agreed upon definition for it, yet still everyone seems to be selling happiness these days - drug dealers, pharmaceutical companies, Hollywood, toy companies, self-help gurus, and, of course, Disney, creator of the Happiest Place on Earth. Can happiness really be purchased? Is happiness achieved by maximizing pleasure, earning fame and fortune, or living a life of unlimited leisure? The series of articles will briefly explore the evolution of happiness in Western thought, followed by the present cultural understanding in the West. Finally, the meaning and a few means of attaining happiness in Islam will be discussed.

Evolution of Happiness in Western Thought                                  

The Christian idea of happiness was based on a reported saying of Jesus,

“…now is your time of grief, I will see you again and you will rejoice, and no one will take away your joy” (John 16:22)

The Christian idea of happiness was developed over the centuries and, in turn, rested on a theology of sin, which, as St. Augustine explained in The City of God, taught that because of Adam and Eve’s original transgression in the Garden of Eden, true happiness was “unattainable in our present life.” ^[1]

In 1776, Thomas Jefferson, summarizing a good century of reflection on the subject in Europe and America, deemed the “pursuit of happiness” a “self-evident” truth. By this time, the truth of happiness had been declared so often and so confidently that, for many, it scarcely needed evidence. It was, as Jefferson said, self-evident. To secure the “greatest happiness for the greatest number” had become the moral imperative of the century. But just how “self-evident” was the pursuit of happiness? Was it, in fact, so obvious that happiness was our naturally intended end? Christians confessed that human beings pursued happiness during their earthly pilgrimage, but remained skeptical about its attainment. Elsewhere, Jefferson himself was pessimistic whether the chase would ever be brought to a satisfying conclusion. “Perfect happiness...was never intended by the Deity to be the lot of one of his creatures,” he specified in a letter of 1763, adding soberly that even “the most fortunate of us, in our journey through life, frequently meet with calamities and misfortunes which may greatly afflict us.” ^[2] To “fortify our minds” against these attacks, he concluded, “should be one of the principal studies and endeavors of our lives.”

Whereas in the fifth century, Boethius could claim that “God is happiness itself,” ^[3] by the middle of the 19th century, the formula was reversed to read “Happiness is God.” Earthly happiness emerged as the idol of idols, the locus of meaning in modern life, the source of human aspiration, the purpose of existence, the why and the wherefore. If happiness was not, as Freud said, ‘in the plan of Creation,’ ^[4] there were those ready to alter the handiwork of the Maker to put it there by manufacturing, consuming, and exporting it as democracy and free-market economy (materialism). As the philosopher Pascal Bruckner observed, “Happiness is the sole horizon of our contemporary democracies.” As a surrogate religion, materialism relocated God to the shopping mall.

Happiness in Western Culture

In our culture, it is commonly believed that happiness is achieved when you become rich, powerful, or popular. The young want to be that popular pop idol, the old dream of winning the jackpot. We often seek happiness by removing all stress, sadness, and irritations. For some, happiness lies in mood-altering therapies. Eva Moskowitz, a historian, gives some idea of the American obsession with the gospel of therapy: “Today, this obsession knows no bounds…there are more than 260 [different kinds of] 12-step programs in America.” ^[5]

One reason we have so much trouble attaining happiness is that we have no idea about what it is. Consequently, we make poor judgments in life. An Islamic tale illustrates the relationship of judgment with happiness.

“Oh, great sage, Nasrudin,” said

the eager student, “I must ask you a

very important question, the answer

to which we all seek: What is the

secret to attaining happiness?”

Nasrudin thought for a time,

then responded. “The secret of

happiness is good judgment.”

“Ah,” said the student. “But how

do we attain good judgment?

“From experience,” answered

Nasrudin.

“Yes,” said the student. “But how

do we attain experience?’

“Bad judgment.”

An example of our good judgment is knowing that materialistic comforts by themselves do not lead to lasting happiness. Having reached that conclusion by our good judgment, we do not retreat into our comforts. We continue to crave a happiness that seems out of reach. We make more money thinking that is the way to become happy, and in the process neglect our family. Most big events we dream of yield less sustained happiness than we hoped for. In addition to getting less happiness than we expected or hoped for, we frequently do not know exactly what we want, what will make us happy or how to get it. We misjudge.

Enduring happiness does not come from ‘making it.’ Imagine someone could snap their fingers and give you fame, fortune, and leisure. Would you be happy? You would be euphoric, but in the short run. Gradually you would adapt to your new circumstance and life would return to its normal mix of emotions. Studies show that big lottery winners after a few months are no happier than the average person! To recover the joy, you would now need an even higher high.

Consider, too, how we have “made it.” In 1957, our per-person income, expressed in today’s dollars, was less than $8,000. Today it is $16,000. With doubled incomes, we now have double the material goods that money can buy - including twice as many cars per person. We also have microwave ovens, color TVs, VCRs, answering machines, and $12 billion a year worth of brand-name athletic shoes.

So are we happier? No. In 1957, 35 percent of Americans told the National Opinion Research Center they were “very happy.” In 1991, only 31 percent said the same. ^[6] Meanwhile, depression rates have soared.

God’s Prophet of Mercy said:

“True enrichment does not come through possessing a lot of wealth, but true enrichment is the enrichment of the soul.” (Saheeh Al-Bukhari).  

The Merriam Webster online dictionary defines happiness as a state of well being or contentment, a pleasurable or satisfying experience. Philosophers often define happiness in terms of living a good life. Happiness has also been defined as a state of well-being, characterized by emotions ranging from contentment to intense joy.

In the past few years psychologists and researchers have been studying people all over the world to find out what exactly makes us happy. Is it money, attitude, culture, memory, health, or altruism? New findings suggest that actions have a positive effect on happiness. “Yes! Magazine” has come up with a list of scientifically proven strategies for becoming happy.  Not surprisingly they neatly correspond to the way God and His messenger Muhammad, may God praise him, have taught us to behave, which is an indication of the perfection of Islam.

Here in no particular order, are seven “scientifically” proven ways to increase happiness.

1.   Avoid comparisons.

According to Stanford psychologist Sonja Lyubomirsky^[7], focusing on our own personal achievement instead of comparing ourselves to others, leads to greater satisfaction. God says in the Quran,

“Do not strain your eyes in longing for the things that we have given to some groups of them to enjoy, the splendour of the life of this world through which we test them. The provision of your Lord is better and more lasting.” (Quran 20:131)

2.   Smile, even when you don’t feel like it.

“Happy people…see possibilities, opportunities, and success. When they think of the future, they are optimistic, and when they review the past, they tend to savour the high points,” say Diener and Biswas-Diener. ^[8]

Prophet Muhammad , may God praise him, said, “Do not think little of any good deed, even if it is just greeting your brother with a cheerful smile.” ^[9] and “To smile in the face of your brother is charity given on your behalf.” ^[10]

One of Prophet Muhammad’s companions said, “Since the day I accepted Islam, the Messenger of God would never meet me without a smiling face.” ^[11]The late Islamic scholar Sheikh Bin Baaz, may Allah have mercy on him, said, “A smiling face indicates a good quality and causes blessed results – it indicates that one’s heart is free of rancour and it causes affection to grow between people”.

3.   Get out and exercise.

A Duke University study shows that exercise may be just as effective as drugs in treating depression. Prophet Muhammad said: “A strong believer is better and more beloved in the sight of God than a weak believer.” ^[12] He was not only talking in terms of faith and character, but also that optimum health and fitness were desirable traits in a believer.

4.   Make friends and treasure family.

Happier people tend to have good families, friends, and supportive relationships, say Diener and Biswas-Diener. ^[13] “We don’t just need relationships, we need close ones” that involve understanding and caring. Allah, the Exalted, says:

“Worship God and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet). Verily, God does not like those who are proud and boastful.” (Quran 4:36)

Prophet Muhammad said, “Among the things that bring happiness to a believer in this life are a righteous neighbour, a spacious house and a good steed.” ^[14] Islam places great emphasis on the solidarity of families, neighbourhoods and the wider community.

5.   Say thank you like you mean it.

People who keep gratitude journals on a weekly basis are healthier, more optimistic, and more likely to make progress toward achieving personal goals, according to author Robert Emmons^[15].

At the core of the teachings of Islam is the idea that to be happy or content we must be grateful to God, not just for what we perceive to be blessings but for all circumstances. Whatever condition we find ourselves in we are grateful and sure that it is good for us as long as we are following the teachings of God. God said:

“Therefore, remember Me (God) and I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.” (Quran 2:152)

And (remember) when God proclaimed: ‘If you are grateful I will give you more (of My Blessings); but if you are ungrateful verily, My punishment is indeed severe.’ (Quran 14:7)

6.   Give it away, give it away now!

Make altruism, and giving in charity, part of your life, and be resolute about it. Researcher Stephen Post says helping a neighbour, volunteering, or donating goods and services results in a “helper’s high,” and you get more health benefits than you would from exercise or quitting smoking.

Islam encourages people to be generous towards family, friends, neighbours, strangers and even enemies. This is mentioned repeatedly throughout the Quran and the authentic traditions of Prophet Muhammad.

“Say: “Truly, my Lord blesses the provision for whom He wills of His slaves, and also restricts it for him, and whatsoever you spend of anything (in God’s Cause), He will replace it.  And He is the Best of providers.” (Quran 34:39)

The people came to the Prophet Muhammad, and asked, “If someone has nothing to give, what will he do?” He said, “He should work with his hands and benefit himself and also give in charity (from what he earns).” The people further asked, “If he cannot find even that?” He replied, “He should help the needy who appeal for help.” Then the people asked, “If he cannot do that?” He replied, “Then he should perform good deeds and keep away from evil deeds and this will be regarded as a charitable deed.” ^[16]

7.   Put money low on your list of priorities.

People who put money high on their priority list are more at risk for depression, anxiety, and low self-esteem, according to researchers Tim Kasser and Richard Ryan. God’s messenger said, “Be happy, and hope for what will please you. By God, I am not afraid that you will be poor, but I fear that worldly wealth will be bestowed upon you as it was bestowed upon those who lived before you. So you will compete amongst yourselves for it, as they competed for it and it will destroy you as it did them.” ^[17]

Happiness is not only intense joy, it also involves contentment. In the next article we will examine the role of happiness in Islam and discover that following the commandments of God is the path to righteousness, contentment and happiness.

Islam is the religion that is more than a religion; it is the religion that is a complete way of life. Nothing is too small or too big to be covered by the teachings of Islam. Rejoice and be happy, remain positive and be at peace. ^[18]This is what Islam teaches us, through the Quran and the authentic teachings of Prophet Muhammad, may God praise him. Every single one of God’s commandments aims to bring happiness to the individual. This applies in all aspects of life, worship, economics, and society.

“Whoever works righteousness - whether male or female - while he (or she) is a true believer verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).” (Quran 16:97)

As most of us have come to realise, happiness is that ethereal quality that encompasses contentment and peacefulness; it is the soft joy that causes our lips, faces and hearts to smile.  It is determined by faith in God and obedience to Him. Thus happiness embodies the peace security and submission that is Islam. The injunctions and regulations of Islam reinforce the happiness that comes from knowing God and they help to guarantee humankind’s happiness during life in this world. However, Islam also emphasizes that the life of this world is nothing more than a means of attaining the Hereafter. By following the guidelines of Islam it is possible to be happy while awaiting our eternal happiness.

Sometimes, in order to achieve happiness, people attempt to follow complicated paths; they fail to see the easier path that is Islam. Happiness can be found in the solace that comes from being upon the truth.  It can be achieved by sincere worship, hastening to do virtuous, noble and beautiful deeds, and by performing acts of kindness or giving charity. These things all have the potential to make us happy, every day, under any circumstances. Even giving the smallest charity, in order to please God, can bring a smile to your face and a feeling of joy to your heart.

“And the likeness of those who spend their wealth seeking God’s pleasure while they are sure and certain that God will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it.” (Quran 2:265)

Prophet Muhammad said, “Indeed amazing are the affairs of a believer! They are all for his benefit. If he is granted ease then he is thankful, and this is good for him.  And if he is afflicted with a hardship, he perseveres, and this is good for him.” ^[19] The nature of the human condition means that amongst the happiness there may be great sorrow and within the pain and despair there may be great joy. A believer will accept God’s decree for him and lead a happy life free from total despair or unbearable pain.

Islam has the answer to all the problems that afflict humankind, and knowing this leads to happiness, because it allows us to look beyond the need for self-gratification, and the need to acquire possessions.  Following the teaching of Islam and striving to please God is a constant reminder that this life is but a transient pause on the way to life everlasting.  

“But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.” (Quran 20: 124)

God says in the Quran, “Verily! I am Allah! None has the right to be worshipped but I, so worship Me.” (20:14). The key to happiness is knowing and worshipping God.  When one worships and remembers the Creator as He should be worshipped and remembered,  happiness can be observed all around us, at any given moment and even on the darkest night. It is there in the smile of a child, in the touch of a comforting hand, in the rain on parched earth, or in the smell of spring. These things can make our hearts truly happy because they are manifestations of God’s mercy and love. Happiness can be found in worship.

To find true happiness we must seek to know God, especially through His names and attributes. Seeking beneficial knowledge brings happiness. The angels flutter their wings and keep records of those who seek knowledge; the mere thought of this brings a smile of happiness to the face of a believer.  Our righteous predecessors understood the inherent happiness and joy to be found in striving to be close to God.

Outstanding Islamic scholar Ibn Taymiyyah, may God have mercy on him, once said, “I once became ill and the physician told me that reading and giving talks on knowledge would only exacerbate my condition. I told him that I could not abandon these pursuits. I asked him whether the body becomes stronger and sickness is repelled if the soul feels happy and joyful. He replied in the affirmative, so I said my soul finds joy, comfort and strength in knowledge”.

Perfect happiness will only be available to us if we spend life everlasting in Paradise. It is only there that we will find total peace, tranquillity and security. It is only there that we will be free of the fear, anxiety and pain that are part of the human condition. However the guidelines provided by Islam allow us, imperfect humans, to seek happiness in this world. The key to being happy in this world and the next is seeking the pleasure of God, and worshipping Him, without associating partners with Him.

And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” (Quran 2:201)

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[1]City of God, (XIX.4-10).

 (http://www.humanities.mq.edu.au/Ockham/y6705.html)..

[2] Notes for an Autobiography, 1821.

[3] De Consol. iii..

[4] Civilization and Its Discontents, (1930).

[5] In Therapy We Trust: America’s Obsession With Self-Fulfillment.

[6] Center for a New American Dream, 2000 Annual Report.

(http://www.newdream.org/publications/2000annualreport.pdf)

[7]The How of Happiness: A Scientific Approach to Getting the Life You Want, Sonja Lyubomirsky, Penguin Press, 2008

[8] Happiness: Unlocking the Mysteries of Psychological Wealth, Ed Diener and Robert Biswas-Diener, Blackwell Publishing Ltd, 2008

[9] Saheeh Muslim

[10] Saheeh Al-Bukhari

[11] Saheeh Al-Bukhari

[12] Saheeh Al-Bukhari

[13] Happiness: Unlocking the Mysteries of Psychological Wealth, Ed Diener and Robert Biswas-Diener, Blackwell Publishing Ltd, 2008

[14] Reported with a saheeh isnad by al-Hakim.

[15] Thanks!  How the New Science of Gratitude Can Make You Happier, Robert Emmons, Houghton Mifflin Company, 2007

[16] Saheeh Al-Bukhari

[17] Ibid.

[18] Al Qarni, Aaidh Ibn Abdullah, (2003), Don’t be sad.  International Islamic Publishing House, Saudi Arabia.

[19] Saheeh Muslim


Source: islamhouse.com/

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