‎‎Shaykh ‘Abdullāh Al-Bukharee حفظه الله on striving against the soul.


(What is) the way to strive against the soul [Inside] that is ever commanding [One] to do Evil?

Shaykh ‘Abdullah Al-Bukhaaree حفظه الله:

Strive against It.

[Interpretation of the meaning]

“And those who strive for Our sake [from the Messenger sallallaahu alaihi wa sallam, his companions, and those who followed their way], We will most certainly show them our paths.” [Al-‘Ankabut 69]

Every person is such that it is a must that he strive against himself. It is well known that the Nafs al-Ammarah bi-l-Su’ [the soul inside that is ever commanding one to do evil] takes him here and there. So it is upon him to remember that Allāh, Majestic and All-High, sees him and has full knowledge of him. He knows the eyes that betray trusts and that which the chests keep hidden. And that He, Majestic and All-High [is such that] nothing at all escapes Him. So it is upon him to keep bringing to his mind at all times that Allāh sees him and has full knowledge of him; that he fear Him; that he repent to Allāh; that he push his soul to do good, always and ever; and that he strive his utmost against it to do acts of obedience [to Allāh] and make it remain upon acts of obedience.

When he hears the call [to prayer], he gets up and aims to beat others to the mosque; and he prays, if it’s the time for performing one of known routine [Sunnah prayers] or the like of that; he prays [general] voluntary [prayers]; he recites Qur’an; he is ready in the first line [of the congregation], and in this manner, he strives against his soul. And he recites the Qur’an, memorizes from it what he is able to, and shows eagerness to gain [Islamic] knowledge- he strives his utmost against his soul. If he were to tame it just a little, the soul would get tamed: It’s over, it would give in to him. But it needs to be checked on always, on an ongoing basis. Always, and on an ongoing basis.

And let him not feel secure from Allāh’s long plan [that sinners enjoy for a time but finally get the punishment they deserve]. And let him not feel secure from Allāh’s long plan.

We ask Allāh Al-Aiim [the Exalted], Lord of the Great Throne, that He make us and you from those who listen to a speech and follow the best of it.

Translated by Mikail ibn Mahboob Ariff حفظه الله



Order of remembrance after prayer – Sheikh Muhammad Ibn Umar Bazmool حفظه الله

After the prayer, what is the proper order to do the following things, and are they to be done out loud or silently?

* supplications from the Sunnah
* phrases of remembrence (ath-kaar)
* recitation of the last three soorahs of the Qur’aan
* recitation of Aayah Al-Kursee


By Shaykh Muhammad ‘Umar Baazmool حفظه الله, instructor at Umm Al-Quraa University in Makkah.

What seems to be the proper order for these things is as follows:

1) When the Messenger (sallallāhu ‘alayhe wa sallam) finished his prayers, he started with his saying of “Astagh-firullāh” three times. [1]

2) Then he would say “Allāhumma antas-Salaamu wa minkas-Salaam, tabaarakta yaa thal-jalaali wal-ikraam.” [2]

3) Then he would say the other reported supplications, like, “Laa ilaaha ill Allāh wa laa na’budu illaa iyyaah…” [3]

4) Then he would commence making the tasbeehs, saying, “sub-haan Allāh,” “al-hamdu lillāh,” and “Allāhu akbar,” 33 times each. [4]

5) Then he would recite Aayah Al-Kursee, as it is what has been reported that he (sallallāhu ‘alayhe wa sallam) used to recite after each prayer. [5]

As for the recitation of Soorah Al-Ikhlaas, Soorah Al-Falaq, and Soorah An-Naas, then they are to be recited in the morning and in the evening only. It has not been authentically narrated, to the best of my knowledge, that they were recited after each prayer, and Allāh knows best. [6]

And as for the question, “Are these things to be said out loud or quietly?” It has been authentically reported from Ibn ‘Abbaas (may Allāh be pleased with him), as Al-Bukhaaree reported [7], that he said they used to know when the Messenger’s prayer (sallallāhu ‘alayhe wa sallam) was over due to the voices of the Companions making takbeer, meaning the supplications after the prayer.

Imaam Ash-Shaafi’ee, may Allāh have Mercy on him, said that this raising of their voices with takbeer after the prayer was only done sometimes, not always, and it was done to teach the people. Imaam Ash-Shaafi’ee had warned that it is not for the Muslims to raise their voices with these phrases of thikr and supplications, unless there is a need to teach them to the people. If the people are not in need of learning them, then the norm is that a person does not raise his voice, rather he says these things in a silent way so that he himself hears them, and Allāh knows best.

TRANSLATOR: Moosaa Richardson حفظه الله

📓Reference & footnotes

This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh. http://bit.ly/2jB6lFw

🔁Please repost the benefits on your channels and share with your friends

When to perform istikharah? – Sheikh Muhammad Ibn Umar Bazmool حفظه الله answers.

💬 Shaykh Muhammad bin Umar Bazmool حفظه الله said:

❝That al-Istikharah is not done when a person is uncertain about the matter at hand;

because the Prophet [ﷺ] said:

‘If any of you intends to undertake a matter’ and that the whole of the Dua’ indicates to this point.’

So if a Muslim is uncertain about a matter, and he intends to pray al-Istikharah, then he should make a choice between the two matters and then pray al-Istikharah, and then after al-Istikharah he executes that matter, 

and if it was good then Allah تعالى will make it easy for him and bless him in that, and if it was not good for him, then Allah عزَّ و جلَّ turns it away from him and makes easy for him that in which there is good by the permission of Allah سبحانه و تعالى.❞

💬 [Buggeeyat al-Mutattawa’ Fee Salat at-tattawa, (Page: 105)]
Translated By Abbas Abu Yahya


The Sacred Month Of Dhul-Hijjah & It’s Virtues

The First Ten Days Of Dhul Hijjah The Best Days Of The Year by Shaykh Badr ibn Muhammad al-Badr al-‘Anazy – http://store.mpubs.org/the-first-ten-days-of-dhul-hijjah-the-best-days-of-the-year-by-shaykh-badr-ibn-muhammad-al-badr-al-anazy/
From MPUBS.Org

Advice Concerning the First Ten Days of Dhul-Hijjah by Shaykh Saalih Al-Uthaymeen rahimahullah:


Website – DuSunnah.com 

Ten Days of Dhul Hijjah – Umar Quinn hafidhahullah – http://www.spreaker.com/user/masjidrahmah/ten-days-of-dhul-hijjah

Aboo Suhailah Umar Quinn – Twitter.com/AbooSuhailah 

Virtues And Blessings of First 10 Days of Dhul-Hijjah | Shaykh Muhammed al-Aqeel – http://www.miraathpubs.net/en/wp-content/uploads/2012/10/Miraath-Publications-Virtues-and-Blessings-of-First-10-Days-Dhul-Hijjah-Shaykh-Muhammad-al-Aqeel.pdf

From MiraathPubs.Net 

Righteous Actions in Dhul-Hijjah khutbah by Hamza Abdur-Razzaq hafidhahullah:

The virtues of the first ten days of Dhul Hijja – https://www.salaficentre.com/2012/10/the-first-ten-days-of-dhul-hijja-be-eager-to-benefit-from-them-before-they-elapse/

From SalafiCentre.com 

Fasting first ten days of Dhul Hijjah – https://mtws.posthaven.com/fasting-first-ten-days-of-dhul-hijjah

From MTWS.PostHaven.com 

Our Salaf and The First 10 Days of Dhul-Hijjah by Shaykh Fu’ad al-‘Amri – http://mpubs.org/ibaadah/186-audioq-our-salaf-and-the-first-10-days-of-dhul-hijjah-by-shaykh-fuad-al-amri

From MPUBS.Org

The Month of Dhul-Hijjah – https://ah-sp.com/2011/10/28/the-month-of-dhul-hijjah/

From AH-SP.com

KHUTBAH | VIRTUES OF THE FIRST TEN DAYS OF DHUL-HIJJAH – Abu Muadh Taqweem hafidhahullah – http://alhudabolton.com/2017/08/18/khutbah-virtues-first-ten-days-dhul-hijjah/

From AlHudaBolton.com 

The First Ten Days of Thul-Hijjah by Moosa Richardson hafidhahullah:

Moosa Richardson – Twitter.com/1MMeducation 

The Month of Dhul-Hijjah – https://www.troid.ca/ibadah/hajj-and-umrah/1242-the-month-of-dhul-hijjah

From TROID.ca

The mention of the Takbīr is legislated from sunset on the night before the 1st day of Dhul-Hijjah – by Shaikh Khālid Ibn Dahwī adh-Dhafīrī – http://www.abukhadeejah.com/the-mention-of-the-takbir-is-legislated-from-sunset-on-the-night-before-the-1st-day-of-dhul-hijjah-by-shaikh-khalid-ibn-dahwi-adh-dhafiri/

From AbuKhadeejah.com 
For more info go to:
Dhul-Hijjah Fatwas -http://www.alifta.net/Fatawa/fatawaChapters.aspx?languagename=en&View=Tree&NodeID=126&PageNo=1&BookID=10

SaadBurbank.com -https://saadburbank.com/tag/dhul-hijjah/

Dhul-Hijjah -http://www.wrightstreetmosque.com/tag/dhul-hijjah/

Lectures from SalafiSounds.com -http://www.salafisounds.com/tag/dhul-hijjah/

A reminder benefits the believer.

Statements which are better than amassing Gold & Silver

Statements which are better than amassing Gold & Silver
 – Translated by Abbas Abu Yahya

1 – The Hadeeth

Shaddad bin Aws –Radhi Allaahu anhu– said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to me:

‘O Shaddad bin Aws! If you see the people amassing gold and silver then say these statements a lot:

‎اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ، وَأَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ، وَحُسْنَ عِبَادَتِكَ، وَأَسْأَلُكَ قَلْبَاً سَلِيمَاً، وَلِسَانَاً صَادِقَاً، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ، إِنَّكَ أنْتَ عَلاَّمُ الْغُيُوبِ

‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen , and determination in practicing of the Deen and goodness. And I ask of You for that which obligates Your mercy and resolutions for Your forgiveness.

And I ask of You for the capability to be thankful for Your blessings and to worship you in a correct and good way.

And I ask of You for a heart which is purified in belief and free from desires and a truthful tongue.

And ask of You for the best of what You know, and I seek refuge with You from the evil of what You know and I seek forgiveness for that which You know.

Indeed You are the One who knows the unseen.’

2 – Transliteration

Allaahumma innee as-alooka ath-Thabat fil Amr Wa as-Alooka azzeemata Rushd, wa as-alooka Shukra Na’maatuk, Wa husn ibadaateeka, wa as-alooka Lisaanan Saddiqu Wa Qalbun Saleeeman, wa Audhubika min Sharee ma tallumm, Wa as-Alooka min khairi ma Ta’lum, wa astaghfiruka mima Ta’lum, Innaka Anta Alam al- Ghayoob.

3 – Tahkreej

Collected by Tabraani in ‘Mu’ajam al-Kabeer’ (7/335-336), Abu Na’eem in ‘al-Hileeyah’ (1/266), Ibn Aasakir in ‘Tareekh Damishk’. Albaani said this Isnaad is Jayyid, in ‘Silsilah Saheehah’ No. 3228.

Ahmad & an-Nisaee, from ‘Silsilah Saheehah’ No. 3228. Shaykh Albaani originally declared it to be weak in ‘Tammam al-Mina’ p.225, ‘Kalima Tayyib’ 105 and ‘Da’eef al-Jamia’ 1190 then he declared it to be Saheeh lighayrihi in ‘Silsilah Saheehah’ No. 3228 and ‘Taleeqat al-Hasaan’ 931, ’al-Mishkat’ 955.

Shawkani mentioned it in ‘Nail Awtaar’ 92/332 and said the narrators of its chain are trustworthy.

4 – Different Wordings

A – In another narration the Prophet –sallAllaahu alayhi wa sallam– used to teach us to say:

‎اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ لِسَانًا صَادِقًا ، وَقَلْبًا سَلِيمًا ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ

B – As for the wording: ‘If the people gather gold and silver, then gather this du’a’. . . . . ‘ then this is from the wording of the Hadeeth collected by Imam Ahmad whereby Shaddad –Radhi Allaahu anhu– said:
‎سمعت رسول الله صلى الله عليه وسلم يقول إذا كنز الناس الذهب والفضة فاكنزوا هؤلاء الكلمات

‘I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: ‘If the people gather gold and silver, then gather these words. . . . .’

[Collected by Tabraani in ‘Mu’ajam al-Kabeer’, Abu Na’eem in ‘al-Hileeyah’ Ibn Aasakir in ‘Tareekh Damishk’. Albaani said it is Saheeh lighayrihi in ‘Silsilah Saheehah’ and ‘Taleeqat al-Hasaan’ No. 93. ]

C – It has also been collected with similar wordings, as for it being from the du’a’ said in the prayer then this has been collected by Nisa’ee in his ‘Sunnan’ with the wording:
‎(أن رسول الله صلى الله عليه وسلم كان يقول في صلاته…)

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to say in his prayer. . .’

Also narrated ibn Hibban in ‘Saheeh ibn Hibban’ Also narrated by Ahmad with extra wording:
‎وكان رسول الله صلى الله عليه وسلم يعلمنا كلمات ندعو بهن في صلاتنا أو قال في دبرصلاتنا.

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to teach us statements with which we make du’a’ in our prayer or he said at the end of the prayer.’

5 – Explanation

Explanation by Shaykh Muhammad bin AbdurRahmaan al-Mubarakfoori (d. 1353 A.H.) in the explanation of Tirmidhi, ‘Tufhat ul-Ahwaadhi’:

‘and determination in conduct’ – which is seriousness and determination in being correct whereby a person implements all that which is correct from his matters.
 ‘Conduct and being correct’: is righteousness, success and correctness.’

In the narration of Ahmad: ‘I ask of You for strength of perseverance on the Deen and determination in conduct.’

Meaning: having a resolve with the heart upon accomplishment of the matter.
 ‘And I ask of You to be able to be thankful for Your blessings’: meaning: to have the ability to be thankful for Your blessings .
‘And to worship you in a correct and good way.’ meaning: for the worship to take place in a good accepted way. ‘And I ask You for a truthful tongue’ meaning: protected from lying.
‘and for a heart which is correct in Aqeedah’ meaning: secure from corrupt beliefs and secure from desires.
 ‘and I seek refuge with You From the evil of what You know’ meaning: that which You know and I do not know of. 
‘and I seek forgiveness for that which You know’ of me, of my negligence.
‘Indeed You are the One who knows the unseen’ meaning: the hidden things which do not occur from the outset except with the knowledge of The Gentle One and the well informed.’

[From ‘Tuhfatul Ahwaathi’]

6 – Benefits

• Ibn Qayyim aj-Jawzeeyah -RahimahuLlaah- said:

‘As for the slave of Allaah being complete then that is with adhering to the truth and being upright upon it and having a firm resolve. Therefore, whoever does not have a firm resolve then he is deficient.

Whoever has a firm resolve but does not adhere to the truth and is not upright upon it then he is deficient.

So if adhering to the truth and being upright upon it is coupled with having a firm resolve then the fruits of every noble status and perfect condition occur.

This is why in the Prophet’s Dua’ which has been narrated by Imam Ahmad and Ibn Hibban in his book ‘Saheeh’ there occurs : ‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen, and determination in practicing of the Deen and goodness. ‘ and it is known that the tree of strength of perseverance does not stand except upon the tree trunk of patience.’

[Tareeq al-Hijratayn p.400-401]

• Shaykh Ibn Baz advised with memorizing this Dua’ and he said:

‘If you see the people amassing gold and silver then amass this Dua’.’

‎سُبْحَانَكَ اللَّهُمَّ وبَحَمْدكَ أشْهدُ أنْ لا إلهَ إلا أنْتَ أَسْتَغْفِرُكَ وأتُوبُ إِلَيْكَ

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

10 Signs You Have No Al-Walaa Wal-Baraa, By Sh. Saalih Al-Fawzaan حفظه الله 

10 Signs You Have No Al-Walaa Wal-Baraa, By Sh. Saalih Al-Fawzaan حفظه الله 

1) Imitating them in dress and lingo

2) Residing in their lands and not moving from their lands to the lands of the Muslims to save one’s Deen (i.e, hijrah).

3) Travelling to the lands of the kuffaar for tourism and vacation.

4) Helping them, giving them victory over the Muslims, speaking well of them and defending their honour.

5) Seeking their aid, trusting them, putting them in positions to know the secrets of the Muslims and making them advisors.
6) Using their calendar instead of the Islaamic calendar and, more importantly, observing the holidays on their calendar, like Christmas etc.

7) Observing their holidays or helping them to make that celebration or congratulating them for their holidays or just being present at their celebrations.

8) Speaking well of them through what they have of material wealth and being satisfied with their behaviour without looking at their deen which is a false deen.

9) Using their names.

10) Supplicating for them and being compassionate to them.

[Taken from  الإرشاد إلى صحيح الإعتقاد و رد اهل الشرك و الالحاد من باب: مظاهر مولاة الكفار ص ٣١٦

Al-Irshaad chapter of Manifestation of Loyalty to the Disbelievers page 316.]

Responsibility in Knowledge and Da’wah – Ibn Uthaymeen رحمه الله 

Responsibility in Knowledge and Da’wah

‘Alî b. Abî Tâlib – Allah be pleased with him – said:

“Narrate to people what they can understand; do you want Allah and His Messenger ﷺ to be disbelieved?”

Quoted by Al-Bukhârî, Al-Sahîh, Chapter about a person preferring some people with certain knowledge to the exclusion of others.

Ibn Hajr said in Fath Al-Bârî,

“[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.”

Shaykh Muhammad b. Sâlih Al-‘Uthaymîn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alî, he states:

It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”

He goes on to say:

“[The statement of ‘Alî] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’

The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

We learn from this narration (of ‘Alî) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.

{MajmûFatâwâ Ibn ‘Uthaymîn Vol.10 p140.}

Translated by Owais Al-Hashimi

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by AbdurRahman.org

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by AbdurRahman.org

The Explanation of the Creed of the Salaf, by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee (rahimahullaah), as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee (hafidhahullaah).

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Hawd & The Kawthar (The Pool & The River)

[89] They believe in the Hawd [102] and the Kawthar. Also in the entering of a group of Ahl ut-Tawheed into Paradise without account. There will also be a group from them who will have an easy reckoning, without any harm befalling them, or any punishment overtaking them. A group from them who had sinned will enter the Fire, then they will be freed and led out of it and joined up with their brothers who preceded them in entering Paradise. [103]

They (i.e. Ahl Hadeeth) know with certainty and truth that the sinful from amongst the Ahl ut Tawheed will not remain in the Fire eternally, and will not be left there forever. [104] As for the unbelievers, they shall abide in Hell forever and never come out of it nor shall they ever be reprieved. Allaah will never leave in the Fire anyone, who was disobedient from Ahl ul-Eemaan.


[102] TRANSLATORS NOTE: The Messenger of Allaah, (صلى الله عليه وسلم), said:

“My pool takes one month to cross. Its water is whiter than milk and its smell is nicer than musk. Its drinking cups are like the stars in the sky. One who drinks from it will never be thirsty again.” Related by al-Bukhaaree [No.6579]

[103] TRANSLATORS NOTE: Contrary to what the Mu’tazilah say.

[104] TRANSLATORS NOTE: Contrary to what the Khawaarij say.

Listen to the full audio explanation of the Book:


Homeschooling materials for children.

Visit the below websites containing beneficial materials for homeschooling your kids in the proper Islamic way. بارك الله فيكم


Ummassad publications

Things have Changed.

Umm Al-Dardâ` [the Younger] رضي الله عنها reports:

One day, Abû Al-Dardâ` رضي الله عنه came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad صلى الله عليه و سلم except that they pray (salâh) in congregation.”

Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation.

We learn from this narration:

• Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger صلى الله عليه و سلم .

• The noble Companion Abû Al-Dardâ` رضي الله عنه was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` رضي الله عنه intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) رضي الله عنهم it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s رضي الله عنه Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!”

• This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that.

{Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî}