‎‎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



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

Verification – Shaykh Saalih al-Fawzaan

Verification – Shaykh Saalih al-Fawzaan

Al-Istiqaamah Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Shaykh Saalih al-Fawzaan (hafidahullaah) relates:

“Allaah – the Majestic, the Most High – orders us to verify any news that reaches us concerning a group or party from amongst the Muslims, when an evil news reaches us which necessitates fighting or opposing this group. Allaah – the Mighty, the Most High – orders us not be hasty and rush into this affair, until we have verified the matter.” Allaah – the Most Perfect – said:

“O you who believe! When a wicked person comes to you with some news, ascertain and verify it, less you harm someone in ignorance and then afterwards regret for what you have done.” [Soorah al-Hujuraat 49:6]

Meaning: If some news reaches you about a group or party from amongst the people, concerning an action that they have done and which deserves to be fought against, then do not be hasty about the matter, nor announce war against them, nor attack them – until you have verified the authenticity of the report.”1

Imaam Muslim relates in his Saheeh (no.5):

Abu Hurayrah (radiallaahu ‘anhu) relates that the Prophet (sallaahu ‘alayhi wa sallam) said: 

“It is enough to render a man a liar that he relates everything he hears.”

1. Wujoobut-Tathbbat fil-Akhbaari wa Ihtiraamil-‘Ulemaa (pp.22-23).

Hoping in Allah’s Mercy – Shaykh Ahmad Farid

Hoping in Allah’s Mercy – Shaykh Ahmad Farid

Source: Tazkiyatun-Nufoos (pp.103-107) of Shaykh Ahmad Fareed.


Hope: it is the peaceful state of the heart which awaits what is dear to it. If the means – by which what the heart hopes for may come – are not present, then stupidity and foolishness would be a more accurate name for such a state. Similarly, if there is no doubt that what is being hoped for will definitely occur, then likewise, this state cannot be referred to as hope. For example, it would not be correct to say: I hope that the sun rises today. However, it would be correct to say: I hope that it rains today.

The Scholars who have studied matters pertaining to the heart have said: that this world is like land that is cultivated for its fruits in the Hereafter; and that the heart is like the earth; and that eemaan(faith) is like the seeds; and that acts of obedience are like ploughing and preparing the soil for planting, and digging channels in order to irrigate and bring water to it.

The heart which is in love with this world is like barren land, from which seeds cannot sprout. The Day of Judgement is like the day of harvest – and each person reaps what he sows. And no seed can sprout, except the seeds of eemaan, and eemaan very seldom benefits if the heart is corrupt and has bad qualities.


The example of a servants hope in Allaah’s mercy and forgiveness can be likened to the hope of a farmer: If the farmer searches for fertile soil, then sows it with good and healthy seeds, giving to the seeds what they need at the appropriate time, removing from around them the weeds and anything else that may hinder or ruin their growth, then he sits and waits for the Favour of Allaah – the Most High – with regards to Him keeping away violent storms and other harmful elements, until the seeds have fully ripened and grown – then this type of waiting and expectation can truly be described as hope. However, if the farmer sows the seeds in hard and barren soil, too high up for water to reach it, and he does nothing to care and protect the seed from harm, and then he sits and waits for a good harvest – then this waiting and expectation is not called hope, rather, such waiting is called foolishness and delusion!

So, the term hope only applies to waiting for what is dear or desired, after all the means – that will assist in realising this desire and are within the ability of the person – have been utilised. As for that which is not within the servants ability, then it is left to the favour of Allaah – the Most High – and He is the One who can prevent harmful matters, if He so wishes. So if the servant sows the seeds of eemaan, and waters them with acts of obedience to Allaah, and cleanses his heart from harmful qualities and traits, then waits for the favour of Allaah – the Most High – with regards being granted firmness upon this until death and an excellent end leading to His forgiveness – then such a wait can truly be called hope. Allaah – the Most High – said:

“Indeed those who believe and those who migrate and who make jihaad in the path of Allaah, they are the ones who have the hope of Allaah’s mercy. And indeed Allaah is Oft-Forgiving, Most-Merciful.” [Soorah al-Baqarah 2:218].

The meaning of this being that such people are truly worthy of hoping in Allaah’s mercy. And He did not intend only to particularise them with this, since others also can hope in Allaah’s mercy. However, He particularised them as being those who truly deserve to hope. So the one whose hope in Allaah’s mercy guides him to obedience and deters him from disobedience, his hope is true. And the one whose hope invites him to being immersed in sin and disobedience, is in delusion.

It is also necessary to know that truly hoping in something necessitates three things:

Firstly: Yearning for what one hopes.

Secondly: Fearing to miss gaining it.

Thirdly: Striving to achieve it.

If hope is not connected with any one of these matters, then it is mere wishful thinking, since hope is one thing, and wishful thinking something else. And every person who is hopeful, is also fearful, and whosoever traverses a path, makes haste when he fears that he may miss what he hopes for.

Abu Hurayrah (radiallaahu ‘anhu) relates that Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said:

“Whosoever fears being plunderered by the enemy, sets out in the early part of the night, and whosoever sets out early reaches the destination. Indeed the treasures of Allaah are precious. Indeed the treasures of Allaah is Paradise.” 2

Allaah – the One free from all defects, the Most High – said:

“Say: O My servants who have wronged their souls due to sin. Do not despair in Allaah’s mercy, for indeed Allaah forgives all sins. Indeed He is Oft-Forgiving, Most Merciful.” [Soorah az-Zumar 39:53].

And Allaah – the Mighty and Majestic – said:

“Indeed your Lord is full of forgiveness for mankind, inspite of their wrong-doing.” [Soorah ar-Ra’d 13:6].

‘Umar ibn al-Khattaab (radiallaahu ‘anhu) relates that some prisoners were brought before Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and amongst them was a woman who was frantically searching for someone in the crowd. When she found a baby amongst the prisoners, she took it in her arms, cradled it next to her chest and suckled it. So Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Do you think that this woman would ever throw her child into the Fire?” We said: By Allaah ! Never! So he said: “Allaah is more merciful to His believing servants than that mother could ever be to her child.” 3

Abu Hurayrah (radiallaahu ‘anhu) relates that Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said:

“Indeed before Allaah created the creation, He decreed for Himself ‘Indeed My mercy prevails over My anger.’”4

Anas (radiallanhu ‘anhu) relates that he heard Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) say: 

“Allaah – the Most High – said O son of Aadam! As long as you call upon Me and hope in Me, I shall forgive you for what you have done and I shall not mind. O son of Aadam! If your sins were to reach the clouds of the sky and you were then to ask forgiveness of Me, I would forgive you. O son of Aadam! Were you to come to Me with sins nearly as great as the earth, and were you then to meet Me without committing any shirk (i.e. calling upon someone else, or worshipping someone else) along with Me, I would bring you forgiveness as great as it.”5

Yahyaa ibn Mu’aadh said:

“In my view, the worst kind of self-delusion is to greatly sin, yet hope for forgiveness without feeling any regret; and to hope to draw close to Allaah – the Most High – without obedience to Him; and to await the fruits of Paradise, by planting the seeds for Hell-Fire; and to seek the abode of the obedient ones, by doing acts of disobedience; and to expect a reward, without doing any worthy action; and to hope in Allaah – the Mighty and Majestic – after overstepping the bounds.”

“You hope for salvation but do not tread its path. A ship never sails upon dry land.”6

2. Saheeh: Related by at-Tirmidhee (10/227) and al-Haakim (4/30) who both authenticated it.

3. Related by al-Bukhaaree (10/426) and Muslim (18/80).

4. Related by al-Bukhaaree (13/384) and Muslim (17/68).

5. Saheeh: Related by at-Tirmidhee (no.2805) and Ahmad (5/172). It was authenticated by al-Albaanee in as-Saheehah (no.126).

6. Related by Ibn Hibbaan in Rawdatul-‘Uqalaa (p.284), from the poetry of Abul-‘Atiyyah.

Source: al-Istiqaamah magazine – Issue No.3 – Rabi’ul-Awwal 1417H / August 1996

An-Nawawī and Al-Albānī: on seeking forgiveness for the deceased non-Muslims.

An-Nawawī and Al-Albānī: on seeking forgiveness for the deceased non-Muslims.

‘Alī Ibn Abī Tālib (رضي الله عنه) said: I heard a man seeking forgiveness for his polytheist parents. So I said: “You seek forgiveness for your parents and they are polytheists?!” The man said: “Did not Ibrāhīm (ﷺ) seek forgiveness for his father, and he was a polytheist?” So I informed the Prophet (ﷺ) of that, and the following verse was revealed:

“It is not correct for the Prophet and those who believe to ask Allah’s forgiveness for the polytheists even if they be close kin, after it has become clear to them that they are the dwellers of the Fire [because they died in a state of disbelief]. And the request of forgiveness of Ibrahim for his father was only because of a promise he had made to him. But when it became apparent to Ibrahim that his father was an enemy to Allah, he disassociated himself from him. Indeed Ibrahim was compassionate and patient.” (At-Tawbah 113-114) Reported An-Nasā’ee 1/286; At-Tirmidhee 4/120 and he declared it hasan; Ahmad 771, 1085, Al-Hākim 2/335 who declared it saheeh, and Dhahabee agreed.

Al-Albānī (رحمه الله) said: “The forgiveness referred to here is that which Allah has mentioned at the end of Sūrah Ibrāhīm (14:41) wherein Ibrahim (ﷺ) said:

“Our Lord, forgive me and my parents and the believers the Day the account is established.”

Ibn Abī Hātim reported with an authentic chain of narration as Suyootee stated in Al-Fatāwā (2/419) from Ibn ‘Abbās (رضي الله عنه) who said:

“Ibrāhīm did not cease seeking forgiveness for his father until he died – and when his father died, it was made clear to him that he was an enemy of Allah, so he did not seek forgiveness for him.” (Ahkāmul-Janā’iz, p. 124)

An-Nawawī (رحمه الله) said:

“The funeral prayer over the unbeliever; and supplicating for his forgiveness is forbidden by the text of Qur’ān and by consensus (ijmā’).” (Al-Majmū’ 5/144, 258)

Al-Albānī (رحمه الله) stated:

“I say: from this, you come to know the error of some of the Muslims today who invoke the mercy of Allah and His pleasure upon some of the non-Muslims. And this is something being done plentifully by some [Muslim] journalists. Indeed I have heard that one of the heads of the Arabs who is well known for religiosity invoked the mercy of Allah upon Stalin the communist [1]; both himself and his ideology is the from the severest, most vehement enemies of Islam! And that was a speech delivered in a radio broadcast by this leader upon the occasion of the death of Stalin. And it is not surprising that this ruling is unknown to the likes of this person. However, what is surprising is that some of the Islamic callers have also fallen into this, wherein one of them said in a treatise, “May Allah have mercy upon the [deceased] Bernard Shaw…” [2] And some trustworthy narrators mentioned to me that one of the sheikhs would pray the funeral prayer over those who died from the esoteric (Bātinee) sect of Isma’īlees whilst he himself believes that they are non-Muslims, due to the fact that they don’t believe in the Prayer (Salāh) or the Hajj and they worship a human being! Yet alongside all these he prays over their deceased out of hypocrisy and wishing to impress them. And to Allah is the complaint and His aid is sought.” (Ahkāmul-Janā’iz, p. 124)

[1] Joseph Vissarionovich Stalin (18 December 1878 – 5 March 1953) was the leader of the Soviet Union from the mid-1920s until his death in 1953. Holding the post of the General Secretary of the Central Committee of the Communist Party of the Soviet Union, he was effectively the dictator of the state. Stalin was one of the seven members of the first Politburo, founded in 1917 in order to manage the Bolshevik Revolution, alongside Lenin, Zinoviev,Kamenev, Trotsky, Sokolnikov and Bubnov. Among the Bolshevik revolutionaries who took part in the Russian Revolution of 1917, Stalin was appointed General Secretary of the party’s Central Committee in 1922. He subsequently managed to consolidate power following the 1924 death of Vladimir Lenin by suppressing Lenin’s criticisms (in the postscript of his testament) and expanding the functions of his role, all the while eliminating any opposition. He remained General Secretary until the post was abolished in 1952, concurrently serving as the Premier of the Soviet Union from 1941 onward. (source: wikipedia).

[2] George Bernard Shaw (26 July 1856 – 2 November 1950), known at his insistence simply as Bernard Shaw, was an Irish playwright, critic and polemicist whose influence on Western theatre, culture and politics extended from the 1880s to his death and beyond. He wrote more than sixty plays. (source: wikipedia)



The Prophet (ﷺ) said:

“Whosoever dies whilst making du’aa (invocation, supplication) to others besides Allaah, will enter the HellFire.” {Related by al-Bukhaaree (no.4297), from Ibn Mas’ood رضي الله عنه.}

Anas (رضي الله عنه) related:

“In times of drought, ‘Umar ibn al-Khattaab (رضي الله عنه) used to ask ‘Abbaas ibn ‘Abdul-Muttalib to pray for rain on their behalf. He himself would say: “O Allaah we used to ask Your Prophet to supplicate on our behalf to You, and You would bless us with rain. Now we ask the uncle of our Prophet to supplicate to You on our behalf, so bless us with rain.” Anas said: So they would be blessed with rain.” {Related by al-Bukhaaree (no.1010).}

Sulaym ibn ‘Aamir al-Khabaairee رحمه الله relates:

“That the sky withheld all rain, so Mu’aawiyah ibn Abee Sufyaan went out to pray for rain along with the people of Damascus. So when Mu’aawiyah sat upon the pulpit he said: “Where is Yazeed ibn al-Aswad al-Jurashee?” So the people called him and he came stepping between the people. Then Mu’aawiyah commanded him, so he ascended the pulpit and sat at his feet. Then Mu’aawiyah said: “O Allaah! Today we are asking the best and most noblest amongst us to supplicate to You for us. O Allaah, today we put Yazeed ibn al-Aswad al-Jurashee forward to supplicate to You for us. O Yazeed! Raise up your hands to Allaah.” So he raised up his hands and the people raised up their hands. Then rain-clouds, like large shields, came quickly from the west, and the winds blew, and it rained so much that people could hardly reach their houses.” {Related by Ibn ‘Asskir in Tareekh Dimishq (18/151/1).}

So why didn’t ‘Umar (رضي الله عنه) and the rest of the Companions who were with him, go to the grave of our beloved Prophet (ﷺ); or to the grave of the greatest of the awliyaa Abu Bakr (رضي الله عنه), and make du’aa (supplication) to them for rain? Why? Because they knew that doing so would constitute shirk? Likewise, why didn’t Mu’aawiyah, and those of the righteous people with him, not delegate someone to go to Madeenah – to the grave of the Prophet (ﷺ), or any of the Companions buried there – or directly make du’aa to them from Damascus, in their time of distress and great need? Why? Because they knew that doing so would constitute shirk!

Another point of benefit is the understanding that they (meaning the Companions) didn’t use the name of the dead (in the person of the Messenger ﷺ) to supplicate, rather what they understood as being right and proper in the light of the knowledge of Tawheed is that a person can only make supplication through another person if that other person is living amongst those who are in need and he is capable of fulfilling their need (not asking the person to give them a child or similar request). It is of common practice to hear people making supplication in the form of statements like, “for the sake of the Messenger ﷺ” because they erroneously think that it is proper. Rather, what we should understand is the fact that only Allaah Ta’ala is Capable and Perfect, and He is in no need of an assistant as a means of getting our supplications to be answered. And with Allaah lies all Strength and Might.

Source: Al-Istiqaamah Magazine, Issue No.7

Subhanaka Allaahumma wabihamdika ash’adu an la ilah ila anta astaghfiruka wa atoybu ilayk.

Seeking Forgiveness: The Cure for Individuals and Societies – Al-Istiqaamah Magazine.

Seeking Forgiveness: The Cure for Individuals and Societies – Al-Istiqaamah Magazine

Al-Istiqaamah Magazine, Issue No.8 – Shawwal 1418H / February 1998

Allaah (the Most High) said:

“Seek Allaah’s forgiveness for your sins, Indeed Allaah is Most-Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:106].

“Whosoever does an evil action, or oppresses his ownself through sinning, then seeks Allaah’s forgiveness, will indeed find that Allaah is Most Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:110].

Imaam as-Sa’dee (d.1376H) (rahimahullaah) said:

“Whosoever commits an act of disobedience and plunges himself into sin, but then sincerely does istighfaar (seeks Allaah’s forgiveness) for it – which involves:- [i] affirming that it is a sin, [ii] having regret for doing it, [iii] abstaining from it, and [iv] having a firm resolve not to do it again – then such is the person who has the promise of Allaah’s forgiveness and mercy – and indeed Allaah never breaks His Promise. So Allaah will forgive the sinner, purify him of his sin, and accept from him those righteous action that he had previously done [before committing the sin] …And know that [the term] ‘evil actions’ include, in general, all acts of disobedience, whether minor or major. They are called ‘evil actions’ because of the terrible punishments that they necessitate, and because of their evil effects upon the soul. Likewise [the term] ‘oppressing oneself through wrong-doing’ includes the oppression of committing Shirk (directing worship, or any form of worship, to other than Allaah), as well as the [other forms of injustices] which are lesser than it. These two terms have also been explained in a way whereby one is inclusive of the other.

Evil actions have also been explained here to mean evil actions against people with regards to their blood, property or honour. Oppressing oneself through wrong-doing has [also] been explained here to mean those sins and acts of disobedience that a person commits against Allaah. It is called oppressing oneself because the person’s soul or life is not actually his property so that he may do anything that he likes with it. Rather, this life, or soul, belongs to Allaah (the Most High) Who has given it to the person as a trust, and commanded him to be just and to cling to the Straight Path, both in words and deeds, and has taught this soul what has been commanded for it and the actions that it is required to perform. So a person who does not cling to this [Straight] Path is actually oppressing his ownself, acting treacherously, and swerving from the path of justice and fairness; the opposite of which is injustice and oppression.”1

The Prophet (sallallaahu ‘alayhi wa sallam) said:

Allaah (the Most High) said: O son of Aadam, so long as you call upon Me and hove hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Aadam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Aadam, were you to come to me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me in the worship of Me, I would bring you forgiveness as great as it.”2

Allaah (the Exalted) also said about istighfaar:

“Allaah will not punish them whilst you (the Prophet ‘alayhis-salaam) are amongst them, nor will He punish them whilst they seek Allaah’s forgiveness.” [Soorah al-Anfaal 8:33].

Allaah informs us that there are two factors which are the cause of safety from the terrible punishment of Allaah, and would continue to be so as long as they are present in the Ummah: [i] the Prophet (sallallaahu ‘alayhi wa sallam) being amongst them, and [ii] their seeking Allaah’s forgiveness.

Ibn ‘Abbaas (radiallaahu ‘anhu) said:

“There are two [causes] why the people remained safe, [i] the Prophet (sallallaahu ‘alayhi wa sallam) living amongst them, and [ii] their seeking Allaah’s forgiveness. The Prophet (sallallaahu ‘alayhi wa sallam) has now departed, so all that remains is seeking Allaah’s forgiveness.”3

Thus, the more negligent we become in seeking Allaah’s forgiveness, the more we open up the doors of Allaah’s punishment; both to ourselves as individuals and to the society as a whole. So – O Muslims – let us be mindful!

1. Tayseerul-Kareemur-Rahmaan (p. 164).

2. Saheeh: Related by at-Tirmidhee (no.3540), from Anas (radiallaahu ‘anhu). It was authenticated by Shaykh al-Albaanee in as-Saheehah (nos.127-128).

3. Related by Ibn Katheer in Tafseer Qur’aanul’Adheem, (2/317).

A Precious Gem: Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed – Imam Ibn al Qayyim (رحمه الله)

A Precious Gem: Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed – Imam Ibn al QayyimAL-FAWA’ID: A Collection of Wise Syaings

Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed. If you feel strongly inclined toward it, you should think about the pain it will leave behind. It is necessary to compare the two matters and discover the difference between them.

Suffering pain while worshiping Allah is combined with a good soul that will bear the fruit of pleasure and relief. When the soul finds it heavy and thinks to stop the pain and then compares the end results of the two matters, he will surely prefer the way of hardship.

If you feel pain because of deeds, you should think about the happiness, joy, and pleasure you will gain, then the pain will seem easy to bear. If you get hurt because of abandoning some kind of forbidden pleasure, you should think about the pain that follows it and compare the two kinds.

To make the correct choice, you must know the reasons and consequences of each act and then choose that which is more deserving and useful. Whoever succeeds at doing this, would choose the better and prefer it. Whoever thinks about this Worldly life and the Hereafter, would know that he will never gain either of them except by hardship. He should bear this hardship in order to gain the best and more lasting of them.

Rendered into English by: Bayan Translation Services 

Translation of Umm Al-Qura For Translation, Publishing and Distribution

Adhering to the Sunnah and Reviving it, warning against Bida’ and its People.

Adhering to the Sunnah and Reviving it, warning against Bida’ and its People.

Narrations of the Salaf Part 1 : Adhering to the Sunnah and Reviving it, warning against Bida’ and its People

Translated by Abbas Abu Yahya

1- From Ubay bin Ka’ab –RadhiAllaahu anhu- (d. around 30 A.H.) who said:

‘Upon you is to hold onto the correct path and the Sunnah, since indeed there is none from the slaves of Allaah who is upon the correct path and the Sunnah, and when he remembers Allaah Ta’ala whereby his eyes shed tears due to the fear of Allaah, then the Hell-fire will never touch him.’

[From ‘Zuhud’ by Abu Dawood/199]

2- Abdullah bin Mas’ood –RadhiAllaahu anhu- (d. around 33 A.H.) said:

‘Limiting oneself to the Sunnah is better than striving in Bida’ (innovations).’

[From ‘Zuhud’ by Ahmad/198]

3- Also by Abdullah bin Mas’ood –RadhiAllaahu anhu- (d. around 33 A.H.) that he said:

‘Follow and do not innovate because it is sufficient for you, and every Bida’ is misguidance.’

From Muhammad bin Muslim ibn Shihab Zuhri (d. 124 A.H.) that he said:

‘Adhering to the Sunnah is success.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/56]

4- From Hasan al-Basri (d.110 A.H.) who said:

‘Statements cannot be correct except with actions; Statements and actions cannot be correct except with an intention; and statements, actions and an intention cannot be correct except according to the Sunnah.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/57]

5- From AbdurRahmaan bin ‘Amr al-Aawza’i (d.156 A.H.) that he said:

‘We follow with the Sunnah, where ever it goes.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/64]

6- From Awn bin Abdullaah (d. around 110 A.H.) who said:

‘Whoever dies upon Islaam and the Sunnah, then he has the glad tidings of all that is good.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/67]

7- From Ibn Yahya who said:

‘There is no Path leading to Paradise except the path of those who follow the ‘Athaar (narrations).’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/88]

8- From Mujahid (d. around 110 A.H.) who said:

‘The best worship is having a good opinion which means following the Sunnah.’

[From ‘Hileeyat Al-Awaaliyah’ 3/293 ]

9- From Wahab bin Munabih (d. around 110 A.H.) that he would say:

‘Tooba (a tree in Paradise) is for the one who looks at his own shortcomings rather than the shortcomings of others. Tooba is for the one who humbles himself for Allaah without degrading himself. May Allaah have Mercy on the people of humility and servitude. He gives charity for the wealth gathered in a Halaal way and sits with the people of knowledge and gentleness and wisdom, and the Sunnah is sufficient for him and does not transgress to Bida’.’

[From ‘Hileyat Al-Awaaliyah’ 4/67 ]

10- From Fudayl bin ‘Ayaad (d. around 180 A.H.) who said:

‘Follow the paths of guidance and the few who follow it, and it will not harm you. Beware of the paths of misguidance and do not be deceived by the large number of those destroyed.’

[From ‘al-‘Itissam’ 62 ]

11- From Muhammad Ibn Sireen (d. 110 A.H.) who said:

‘As long as a person is with the ‘Athaar then he is on the Siraat (correct path).’

[From ‘ash-Sharh wal-Ibaanah’161 ]

12- From Muhammad bin Muslim ibn Shihab Zuhri (d. 124 A.H.) who said:

‘Our scholars in the past would say: ‘Indeed adhering to the Sunnah is success.’

[From ‘Hileyat Al-Awaaliyah’]

13- From al-Fudayl bin ‘Ayaad (d. around 180 A.H.) that he would say:

‘Follow a good life: Islaam and the Sunnah.’

[From ‘ash-Sharh wal-Ibaanah’ 174 ]

14- From Muhammad bin AbdurRahmaan Ibn Abi Dhib (d. 157 A.H.) that he read a Hadeeth and it was said to him: ‘Do you take this opinion?’ So he hit the man’s chest and screamed. And he said: ‘I narrate to you from the Messenger of Allaah, (sallAllaahu alayhi wa sallam) and you say that should I accept this? Yes I take this, and that is obligatory for me, and upon everyone who hears it. Indeed Allaah chose Muhammad (sallAllaahu alayhi wa sallam) from the people and guided them by him, and upon his hands, so it is upon the creation to follow him, the obedient ones or the disobedient ones, there is no exit for the Muslim from this.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 7/142 ]

15- From ar-Rabeeya’ bin Sulayman (d. 270 A.H.) who said:

‘A man asked ash- Shaafi’ee about a Hadeeth of the Prophet (sallAllaahu alayhi wa sallam), then the man said to him: ‘And what is your opinion?’

Imam ash- Shaafi’ee trembled, shuddered and said:

‘Which sky will shade me and which earth will carry me if I narrate a Hadeeth from the Messenger of Allaah -sallAllaahu alayhi wa sallam- and say an opinion other than that of the Hadeeth.’ And he said: ‘If you find a Sunnah of the Messenger of Allaah -sallAllaahu alayhi wa sallam- then follow it and do not turn to the saying of anyone.’

[From ‘Hileyat Al-Awaaliyah’ 9/107 ]

16- From Abu Uthmaan al-Hayree (d. 298 A.H.) that he said:

‘Whoever commands the Sunnah upon himself in statements and actions then he speaks with wisdom. And whoever commands al –Hawaa (following of desires) upon himself then he speaks with Bida’.

Allaah Ta’ala said:

<<If they obey you then they will be guided.>>’

[From: ‘Siyaar ‘Alaam an-Nubala’ 14/64 ]

17- From Ayoob as-Sahktiaani (d. 131 A.H.) who said:

‘Indeed from the happiest of the youth and non-Arabs is whom Allaah guides to a scholar from the people of the Sunnah.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 2/60 ]

18-From Ibraheem bin Ishaq bin Ibraheem al-Harbi (d. 285 A.H.) who said:

‘It is necessary for a man if he hears anything of the manners of the Prophet (sallAllaahu alayhi wa sallam) that he holds onto it.’

[From ‘al-Jamia akhlaaq ar-Rawee’ 1/142 ]

19- From al-Hasan (d.110 A.H.) who said:

‘Acting upon a little of the Sunnah is better than acting upon a lot of Bida’.’

[From ‘Shu’ab al-Eemaan’ 7/952 ]

20- From Sa’eed bin al-Musayib (d. 93 A.H.) who said that he saw a man doing a lot of Ruku and Sujood [praying a lot of optional prayers] after the Fajr prayer, so he prohibited him from it. So the man said: ‘O Abu Muhammad, will Allaah punish me for the prayer?’

He answered: ‘No, but for opposing the Sunnah.’

[From ‘at-Tamheed’ 20/104 ]

21- From AbdurRahman bin Mahdi (d. 198 A.H.) that a group of the Ahl-ul-Bida’ were mentioned in front of him and their striving in worship, so he said:

‘Allaah will not accept except that which is upon the Deen and the Sunnah, then he recited: << But the Monasticism which they invented for themselves, We did not prescribe for them>> [Hadeed: 27] So Allaah did not accept that from them and he reprimanded them about it.’

[From ‘Hileyat Al-Awaaliyah’ 9/8 ]

22- From Jafar bin Ahmed bin Sinan (d. 307 A.H.) who said: ‘I heard my father saying:

‘There is not a Mubtadi’ except that he hates the companions of Hadeeth. And if a man innovates a Bida’ then the sweetness of the Hadeeth is torn out from his heart.’

[From: ‘Siyaar ‘Alaam an-Nubala’ 12/245]

23- From Sufyaan ibn Sa’eed ath-Thawri (d. 161 A.H.) who said:

‘Bida’ is more beloved to Iblees (Shaytaan) than sinning. One repents from sinning, and one does not repent from Bida’.’

[From ‘Sharh Usool I’tiqaad Ahl-us-Sunnah’ al –Laalkaee 132 ]

None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī.

None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī

by AbdurRahman.org

Jābir (رضي الله عنه) said: Three days before he died, I heard the prophet (صلّى الله عليه وسلّم) say:

« لاَ يَمُوتَنَّ أَحَدُكُمْ إِلاَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ عَزَّ وَجَلَّ »

[11] None of you should die except while he is having good thoughts about Allah (عزّ وجلّ)

al-Nawawī’s Explanation
The following is again from al-Nawawī’s explanation of Ṣaḥīḥ Muslim.
Regarding the statement of the prophet » None of you should die except while he is having good thoughts about Allah « scholars have said that this is a warning against losing hope and despairing (of Allah’s mercy) and an encouragement to have hope especially at the time of death.
Allah (سبحانه وتعالى) also said in the previous ḥadīth » “I am as my servant thinks of Me.” « and (considering both ḥadīth) scholars explain that » having good thoughts about Allah « means that an individual should expect Allah to have mercy on him and pardon him.
Some scholars have also said that during times of wellbeing and health, an individual should have both hope and fear in Allah and these two feelings should be equally balanced. Others say that one’s fear should be more, but when the signs of death approach, a person’s hope in Allah’s mercy should become stronger. This is because the very purpose of having fear of Allah is to prevent oneself from committing sins and ugly deeds and to increase in obedience and good deeds. And those things are most often not possible during that situation (i.e., during the last moments of one’s death).
Instead, in that situation, assuming good thoughts about Allah is preferable which would cause one to have feelings of destitution and submission and to feel oneself in total need of Allah (تعالى).
The ḥadīth mentioned by Imām Muslim right after this one also supports this understanding:

« يُبْعَثُ كُلُّ عَبْدٍ عَلَى مَا مَاتَ عَلَيْهِ »

Every servant will be resurrected according to what he died upon.[12]

Scholars explain that it means each individual will be resurrected in the same state in which he died. The next ḥadīth (in Imām Muslim’s authentic collection) also supports this:

« إِذَا أَرَادَ اللَّهُ بِقَوْمٍ عَذَابًا أَصَابَ الْعَذَابُ مَنْ كَانَ فِيهِمْ ثُمَّ بُعِثُوا عَلَىأَعْمَالِهِمْ.»

When Allah intends to punish an entire group of people, the punishment afflicts them all, but then each is resurrected according to (his individual) deeds.[13]

And the ḥadīth:

« إِنَّمَا يُبْعَثُ النَّاسُ عَلَى نِيَّاتِهِمْ »

People will only be resurrected upon their (individual) intentions. [14]

al-Manāwī’s Explanation
The following explanation is from al-Manāwī’s, Fayḍ al-Qadīr.
His (صلّى الله عليه وسلّم) statement » None of you should die except while he is having good thoughts about Allah « means: Let none of you die under any circumstance except while in the state of thinking good about Allah (تعالى) in that He will be merciful with you and pardon you. This is because when a person’s time of passing arrives and his journey comes to an end, his fear (of Allah) has no real purpose (to prevent him from bad deeds during life). It would perhaps lead him to despair and to a feeling of restriction of (Allah’s) mercy and bounties.
Whoever at that time, even if his heart were laden with major sins, begins expecting the best (of his Lord) and increases in hope, he has then perfected his provisions for his arrival to his Lord…

al-Ṭībī said:

The prophet (صلّى الله عليه وسلّم) instructs one to ensure he does not die in any state other than expecting and assuming good about Allah. And this does not mean one can change destiny or fate. Rather, what is intended is that an individual is commanded to have good thoughts (about Allah) so that when death overcomes him, he is in such a state.

نسأل الله الغفور الرحيم لتوفيقه على حسن الظنّ به خصوصًا عند الموت
[11] Collected by Muslim.

[12] Ibid.

[13] Ibid.

[14] Collected by Ibn Mājah and al-Albānī says it is authentic in Ṣaḥīḥ Sunan Ibn Mājah (no. 3407).
Source: Excerpted from the article “Thinking Good About Allah” – With Explanations by: Ibn Ḥajar al-‘Asqalānī, al-Nawawī, & al-Manāwī – authentic-translations.com