TABLE OF CONTENTS

INTRODUCTION
BIOGRAPHY OF IMÂM GHAZZÂLÎ
On fear
Also on the fear of Allâh I
On patience and illness
On spiritual exercise and base desires
On the subjugation of the soul and the enmity of Satan
On negligence and inattention
On forgetting Allâh, disobedience and hypocrisy
On repentance
On love
On intense love
On obedience to Allâh, love for Him and love for His Messenger r
On Satan and his punishment
On trustworthiness
On offering salâh with submission and humility
On commanding good and prohibiting evil
On the enmity of Satan
On trustworthiness and repentance
On the virtue of showing mercy
On humility in salâh
On backbiting and slander
On zakâh
On adultery
On maintaining family ties and the rights of parents
On being dutiful to parents
On zakâh and miserliness
On having high hopes
On remaining steadfast on obedience and giving up the prohibited
On remembering death
On the heavens and various creations
On the Kursî, ‘Arsh, the close angels, sustenance and tawakkul
On abstaining from the world and its dispraise
Also on dispraise of the world
On the virtue of contentment
On the merit of the poor
On taking a friend apart from Allâh I
On the blowing of the trumpet, the terror, and rising up from the graves
On the passing of judgement on the creation
On the disapproval of wealth
On deeds, the scale, and the punishment of the Hell-fire
On the virtue of obedience
On gratitude
On the disapproval of pride
On pondering and reflecting over the days
On the severity of death
On the grave and questioning in the grave
On the knowledge of certainty, the eye of certainty, and the questioning on
the day of recompense
On the virtue of the remembrance of Allâh I
On the virtues of salâh
On the punishment for he who abandons salâh
On the punishment of Hell
Also on the punishment of Hell
On the virtue of fearing sin
On the virtue of repentance
On the prohibition of oppression
On the prohibition of wronging the orphan
On the disapproval of pride
On the virtue of humility and contentment
On the deception of this world
On the disapproval of the world and being wary of it
On the virtue of charity
On fulfilling the need of a fellow Muslim
On the virtue of wudû’ (ablution)
On the virtue of salâh
On the terrors of the resurrection
On the description of Hell and the scale
On the disapproval of pride and conceit
On kindness to the orphan and abstaining from ill-treatment
On eating the unlawful
On the prohibition of usury
On the rights of the slave
On the disapproval of following desires, and on abstention
On the description of Paradise and the ranks of its inhabitants
On patience, pleasure and contentment
On the virtue of reliance on Allâh I
On the virtue of the musjid
On spiritual exercise and the virtue of people of honour
On îmân and hypocrisy
On the prohibition of back-biting and slander
On the enmity of Satan
On love and taking stock of one’s self
On adulterating the truth with falsehood
On the virtue of offering salâh in congregation
On the virtue of the night salâh
On the punishment of worldly ‘ulamâ’
On the virtue of good character
On laughing, crying, and clothing
On the virtue of the Qur’ân, the virtue of knowledge and the‘ulamâ’
On the virtue of salâh and zakâh
On obedience to parents and the rights of children
On the rights of neighbours and kindness to the poor
On the punishment for the one who drinks wine
On the mirâj (ascension) of the Prophet
On the virtues of Friday
On the right of the wife over the husband
On the right of the husband over the wife
On the virtue of jihâd
On the plotting of Satan
On simâ‘
On the prohibition of innovation and following desires
On the virtue of Rajab
On the virtue of Sha‘bân
On the virtue of Ramadân
On the virtue of the night of Power
On the virtue of ‘îd
On the virtue of the first ten days of Dhul Hijjah
On the virtue of ‘Âshûrâ’
On the virtue of hosting the poor
On speaking at a funeral and at the grave
On fearing the punishment of Hell
On the scale and the bridge
On the demise of the Prophet
An Exposition of the Hearts

Imam Al-Ghazali
 COPYRIGHT
Islam Digital

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 PUBLISHER
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 INTRODUCTION
All praise is due to Allâh, peace and salutations upon our leader
Muhammad, the Messenger of Allâh, upon his family, his Companions, his
followers, and those who trod the path of guidance as taught by him.

This book, “Mukâshafah al-Qulûb al-Muqarrib ilâ Hadrah ‘Allâm al-

Ghuyûb”, is the abridged version of the book “ Mukâshafah al-Qulûb al-
Akbar” by Imâm Abû Hâmid Muhammad ibn Muhammad al-Ghazzâlî. This
book comprises 111 chapters explaining conduct, manners, virtues of deeds,
acts of obedience and the importance of doing them, acts of disobedience
and the importance of abstaining from them, matters concerning this world,
death, the grave, the hereafter, the reckoning [of deeds], and the reward or
punishment that will be meted out.

Al-Ghazzâlî commences each chapter by explaining the topic and

introducing its theme. He then quotes Qur’ânic verses and Prophetic
Traditions in this regard. He then follows all this with statements, anecdotes
and stories from some Sahâbah, Tâbi‘în and righteous people. All these
serve to awaken the souls, embellish the hearts, remind us of Allâh , His
greatness, might, power, and His disposition among His creation. In this
book of his, al-Ghazzâlî follows the course of the Qur’ân and Sunnah
regarding which our leader, the Messenger of Allâh said: “I have left
among you something which if you hold on to after me, you will never go
astray, the Book of Allâh and my Sunnah.”

May Allâh inspire us to practise on His Book and the Sunnah of His
Prophet in our beliefs, the Sharî‘ah, our character, manners,
methodology, society and life so that we can become as Allâh willed us to
be – the best nation sent for the guidance of mankind. We ask Allâh to
guide us through His guidance, to engulf us with His mercy, to forgive us,
our parents and all Muslims. Salutations to our leader Muhammad, the
unlettered Prophet, to his family, his Companions, and those who follow in
goodness till the day of reckoning.
Dr. Shaykh Muhammad Rashîd Qubbânî

Prof. of Islamic Sharî‘ah

College of Rights

Beirut Arabic University.

 BIOGRAPHY OF IMÂM GHAZZÂLÎ
He is Abû Hâmid Muhammad ibn Muhammad al-Ghazzâlî, who is given
the title of Hujjatul Islam, Zayn ad-Dîn at-Tûsî, al-Faqîh ash-Shâfi‘î.[1] He
was born in Tûs [2] in the year 450 A.H.

It is related that his father was a righteous person who only ate from the
earnings of his own hands. He used to spin wool and sell it in his shop.
When death approached him, he made a bequest that his two sons [Abû
Hâmid] and Ahmed should be under the care of a friend of his who was a
sûfî and a very good person. He said to his friend: “I am extremely sad that
I was unable to learn to write. I would now like to make up for this loss of
mine by teaching these two sons of mine. You should therefore teach them
and you may use all the wealth that I leave behind for this purpose. When
the father passed away, this sûfî devoted himself to teaching them till all
that little wealth which the father had left for his sons was used up. He
therefore said to the two boys: “You should know that I have spent all that
belonged to you. I am a very poor person and am unable to help you. I
therefore feel that you should admit yourself in a madrasah (religious
school). You will thus be students who will also receive food which will
help you in your time (in the madrasah).” Both the boys did this and this
was the cause of their good fortune and high status. Al-Ghazzâlî used to
relate this incident and say: “We sought knowledge not for Allâh [i.e. for
food] but Allâh made it such that this seeking of knowledge be solely for
Him.”

It was the habit of al-Ghazzâlî’s father to frequent the jurists and to sit in
their company. He used to serve them abundantly, endeavour to do good to
them, and spend on them whatever he could. When he used to hear their
speech, he would cry and beseech Allâh and ask Him to bless him with a
son who would be an orator, and to make him a jurist.Allâh accepted both
these supplications of his: as for Abû Hâmid, he was the most proficient
jurist from among his contemporaries and he was the imâm of his time. As
for Ahmed, he became a great orator: dumb rocks would become soft at
hearing his admonitions, and the hearts of those who were present in his
assemblies would tremble. [3]

In his youth, al-Ghazzâlî studied a bit of jurisprudence under Ahmed

Muhammad ar-Râdhkânî. He then went to Naysâbûr and remained in the
company of Imâm al-Haramayn Abû al-Ma‘âlî al-Juwaynî. He worked very
hard till he gained a mastery in the juridical schools, differences, debating
and logic. He also studied wisdom and philosophy and mastered all these
sciences. He fully understood the speech of the scholars of these sciences
and applied himself to refuting them and proving their claims to be
baseless. He wrote books on each of these sciences in a most beautiful way
and presented them in a wonderful manner.

Al-Ghazzâlî was extremely intelligent, correct in his opinions, possessed a

strong memory, far-sighted, went into the depths of meanings, and a debater
who provided solid proofs.[4]

When Imâm al-Haramayn al-Juwaynî passed away, al-Ghazzâlî left in order

to go to the minister, Nizâm al-Mulk. The latter’s assembly was one of great
scholars. Al-Ghazzâlî debated with the 'ulamâ’ of this assembly and his
speech overpowered them. They all acknowledged his virtue and Nizâm al-
Mulk looked up to him with respect and honour. He then appointed him as a
teacher in his Madrasah Nizzâmîyyah in Baghdad in the year 484 A.H. [5]

Al-Ghazzâlî went to Baghdad with great adornment and the people gave
him a grand welcome. His opinions were well accepted and his following
increased to such an extent that it even superseded the following that was
enjoyed by the leaders and ministers. [6] The people were attracted to his
beautiful speech, his excellent virtues, his eloquence, the fine points that he
made and his subtle references. The people loved him greatly. He took up
the responsibilities of teaching knowledge and imparting it through
teaching, issuing fatwâs and writing. He enjoyed great fame, a high status,
exclusive authority and great popularity. He became an icon of his time and
people from distant places used to travel to meet him.

Eventually, he distanced himself from every form of fame and left all these
things behind him. He then travelled to the House of Allâh in Makkah and
then went for the pilgrimage in Dhul Hijjah 488 A.H. He appointed his
brother as his deputy teacher in Baghdad.

After his return from the pilgrimage in 489 A.H. he went to Damascus and
remained there for a few days. He then went to Bayt al-Maqdis [in
Jerusalem]. He remained in solitude with his Sustainer for some time and
then returned to Damascus. He remained in seclusion in the eastern minaret
of theJâme‘ musjid [of Damascus] and that was his place of residence. [7]

One day, he coincidentally went to the Madrasah Amîniyah and overheard

the teacher saying: “al-Ghazzâlî said…” – the teacher was teaching
something of al-Ghazzâlî’s teachings. [On hearing this], al-Ghazzâlî feared
haughtiness and therefore left Damascus. He then began travelling to
different places. He went to Egypt and then turned towards Alexandria. He
remained there for some time. It is said that he wanted to go to Sultân
Yûsuf ibn Tâshifîn, the Sultan of Morocco, when he heard of the latter’s
justice. But then news of the latter’s death reached him. Al-Ghazzâlî
continued travelling to different places when he eventually returned to
Khurâsân and taught in the Madrasah Nizzâmîyyah in Naysâbûr for a short
while.

He then returned to Tûs and established a madrasah for jurists next to his
house and a khânqâh for the sûfîs. He distributed his time in reciting the
Qur’ân, sitting in the company of the pious, teaching students, and
remaining constant in offering salâh, fasting and other acts of worship. He
continued in all this till he was engulfed by the mercy and pleasure of
Allâh. He passed away in Tûs on Monday, 14 Jumâdâ al-Ukhrâ 505 A.H. at
the age of 55.[8]

Abû al-Faraj al-Jauzî says in his book, ath-Thabât ‘inda al-Mamât: Ahmed,
the brother of Imâm al-Ghazzâlî says: “When it was fajr time on Monday
morning, my brother, Abû Hâmid, performed ablution and said: ‘Bring me a
kafan (shroud).’ He took it, kissed it and placed it on his eyes. He then said:
‘I hear and obey the call to go to the Master [Allâh].’ He then stretched out
his legs, faced the qiblah and passed away before sunrise. May Allâh
sanctify his soul.” [9]
The famous poet and literateur, Abû al-Muzaffar Muhammad al-Abyûrdî
elegized al-Ghazzâlî in the following poem:

“He passed away. And I have now been struck by one of the greatest losses.
There is no one among people who can take his place.”

After al-Ghazzâlî passed away, Imâm Ismâ‘îl al-Hâkimî, gave an example

of him through the words of Abû Tammâm from a famous poem of his:

“I was astonished at my patience after him when he died. When previously

I used to shed tears of blood at his absence. All this is because all the days
have become astonishing. So much so that there is nothing astonishing left.”

Al-Ghazzâlî was buried on the outskirts of at-Tâbarrân, a district of Tûs.

May Allâh have mercy on him. [10]

The following are some of al-Ghazzâlî’s sayings and statements as recorded

by az-Zabîdî in his book “ Ittihâf as-Sâdah al-Muttaqîn bi Sharh Ihyâ’
‘Ulûm ad-Dîn”. These sayings of his portray the extent of his knowledge,
his perception and his deep understanding.

The light of knowledge is not concealed from the hearts because of

miserliness and stinginess from the true giver [Allâh]. Rather it is concealed
because of the filth, dirt and preoccupation that is in the hearts. This is
because hearts are like containers. As long as they are filled with water, no
air can get in. When the heart that is occupied with things apart fromAllâh,
recognition of His greatness cannot enter it.

Lustre of the hearts and eyes is acquired through remembrance [of Allâh].
And none can acquire this except those who have taqwâ (fear and
consciousness of Allâh). So taqwâ is the door to remembrance. And
remembrance is the door to illumination. And illumination is the door to the
supreme triumph.

The heart of a believer does not die. His knowledge does not become wiped
out at the time of death. His purity does not become turbid. This is what al-
Hasan referred to when he said: “The soil does not devour the place of
îmân.”

As long as you see the 'ulamâ’ differing with each other, harbouring
jealousy towards each other and are not friendly with each other, you should
know that they have purchased this worldly life in exchange for the
hereafter. And so, they are losers.

The most foolish of people is he who has the strongest belief with regard to
his own virtue. The person with the firmest intelligence is the one who
rebukes his self the most.

As long as you see a person harbouring evil thoughts about Allâh, and
looking for faults, you should know that he is internally vile. On the other
hand, a true believer has a clear heart with regard to the entire creation.

The reality of remembrance [of Allâh] cannot be realized in the heart except
after inhabiting it with taqwâ and purifying it from reproachable traits. If
not, this remembrance will merely be [like a person] speaking to himself.
This has no power over the heart nor can it repulse Satan.

Just as your supplications are not answered because the prerequisites of

supplication are not present, in like manner you remember Allâh and Satan
does not flee from you because the prerequisites of remembrance are not
present.

If the soul is not stopped from some of the lawful things, it will desire the
unlawful things.

Total happiness lies in a person having control over his soul. And
wretchedness lies in his soul having control over him.
The person who habituates his self in pondering over the majesty and
greatness of Allâh and the kingdom of His earth and sky, this will become
more enjoyable to him than every other single bounty. This enjoyment in
the astonishing things about His kingdom will be forever. It will be even
more enjoyable than the enjoyment of looking at the fruits and gardens of
Paradise with his open eyes. If this is the condition of such persons in this
world, what do you think will be their state when the veil is removed in the
hereafter [and they are able to see Allâh]?

At the time of death, only three qualities remain with a person: (1) Purity of
the heart. By this I mean, its purity from the filth of this world. (2) His
attachment to the remembrance of Allâh. (3) His love for Allâh. Purity of
the heart can only be attained by abstaining from the desires of this world.
Attachment to the remembrance of Allâh can only be attained by engaging
in excessive remembrance of Allâh. Love for Allâh can only be attained by
recognition [of Allâh]. This recognition can only be attained by constant
reflection.

The 'ulamâ’ of the hereafter are recognized by their marks of tranquillity,

submission and humility. As for being loud-mouthed, constantly laughing,
anger and fury in one’s actions and speech – these are all the results of
arrogance and negligence. And these are the ways of those who are
engrossed in this worldly life.

Al-Ghazzâlî made an extraordinary supplication which people of cognition

experienced at the time of poverty. The supplication is as follows:

“O Allâh! O You who are rich! O You who are praiseworthy! O You who
initiates! O You who causes to return! O You who are merciful! O You who
are loving! Let me suffice with the lawful which You provided me so that I
have no need for the unlawful. Let me suffice with Your obedience so that I
have no need to disobey You. And through Your grace, make me
independent of all apart from You.”

Al-Ghazzâlî said: “Whoever makes this supplication after the Friday prayer
and remains constant in this supplication,Allâh will make him independent
of His creation and provide him with sustenance from sources which he did
not even imagine.”

Al-Ghazzâlî wrote many books. The most important of them being the
following:

Ihyâ ‘Ulûm ad-Dîn.

Maqâsid al-Falâsifah.

Al-Munqidh min ad-Dalâl wa al-Mufsih ‘an al-Ahwâl.

Mukâshafah al-Qulûb al-Muqarrib ilâ Hadrah ‘Allâm al-Ghuyûb.

This last book is the one that is before us at present. It is a book that is
extremely beneficial. It explains for the people the virtues of deeds, morals
and all other acts of obedience. We ask Allâh to benefit thereby His servants
and to reform thereby their condition. Allâh alone is the guide towards the
straight path. And all praise is due to Allâh alone.

Muhammad Rashîd Qubbânî.

All praise is due to Allâh who meticulously planned the universe, who
created the earth and the heavens, who sent down water from the clouds,
who caused seeds and plants to grow, who apportioned the sustenance and
provisions, and who rewarded for good deeds. Salutations and peace on our
leader Muhammad, who came with manifest miracles, and from whose
effulgence the universe acquired existence.

This is a book which I condensed from the unique and beautiful book titled
Mukâshafah al-Qulûb al-Muqarrib ilâ Allâm al-Ghuyûb, which is attributed
to Shaykh al-Ghazzâlî. I gave it the same title as the original. I seek refuge
in Allâh from polytheism and sins. I condensed this book into 111
chapters so that the people of knowledge and understanding may remember
what it contains.
ON FEAR
It is stated in a Tradition from the Prophet that he said: “Allâh created
an angel having a wing extending till the east and a wing extending till the
west. Its head is beneath the throne [of Allâh] while its legs are beneath the
seventh earth. It has feathers equal to the number of the creation of Allâh.
When a man or woman from my ummah sends salutations to me, Allâh
commands this angel to dive in an ocean of light which is beneath the
throne. It dives into this ocean and then comes out. It then flaps its wings,
and so a drop [of water] falls from each and every feather. Allâh then
creates from every drop, an angel who seeks forgiveness for him [who sent
salutations upon me] till the day of resurrection.”

Some wise men have said that the soundness of the body lies in less food,
the soundness of the soul lies in abstaining from sins and the soundness of
one’s Islam lies in sending salutations to the best of the creation
[Muhammad].

Allah says:

“O you who believe! Fear Allâh, and a soul should be mindful of what it
has sent forth for tomorrow.”

In other words, what deeds it has done for the day resurrection. This means
that you should firmly believe and do acts of obedience so that you may get
the reward thereof on the day of resurrection.

“And fear Allâh, for surely Allâh is fully aware of all that you do.” (Sûrah
al-Hashr, 59: 18) – be it good or evil.
This is because the angels, the skies, the earth, the night and the day will all
bear testimony on the day of resurrection as regards what man did – be it
good or evil, acts of obedience or acts of disobedience. So much so that
even his body parts will bear testimony against him. The earth will bear
testimony in favour of a believer and ascetic person. The earth will say: “He
offered salâh on me, he kept fast, he performed the pilgrimage, he waged
jihâd.” On hearing this, the believer and ascetic person will be overjoyed.

The earth will also bear testimony against the unbeliever and sinner. It will
say: “He performed acts of polytheism on me, he committed adultery, he
consumed intoxicants, he consumed the unlawful.” O destruction on such a
person if the most Merciful of those who show mercy were to interrogate
him in the accounting of his deeds.

A true believer is he who fears Allâh with every part of his body. The jurist
Abû al-Layth said: “An indication of fear of Allâh manifests itself in seven
things.

(1) His tongue which prevents him from lying, backbiting, slander, false
accusation and vain talk. At the same time, it keeps him preoccupied in the
remembrance of Allâh, the recitation of the Qur’ân and acquisition of
knowledge.

(2) His heart from which enmity, slander and jealousy towards one’s fellow
brothers comes out. This is because jealously wipes out good deeds.

The Messenger of Allâh said: ‘Jealousy devours good deeds just as the
fire devours fire wood.’

You should know that jealousy is from among the major ailments in the
hearts. And the ailments of the hearts cannot be treated except through
knowledge and practising on that knowledge.

(3) His eyes. He should therefore not look at the unlawful be it of food,
drink, clothing and other things. He should neither look at this world with
desire. Rather, when he looks at this world, it should be by way of
contemplation. He should neither look at those things that are unlawful to
him.
The Messenger of Allâh said: ‘He who fills his eyes with the unlawful,
Allâh will fill his eyes on the day of resurrection with the fire.’

(4) His stomach. Nothing unlawful should go into his stomach, for this is a
major sin. The Messenger of Allâh said: ‘When a morsel of unlawful
food goes into the stomach of a person, every angel in the earth and heaven
curses him as long as that morsel remains in his stomach. If he dies in that
state, his abode is Hell.’

(5) His hand. He should therefore not extend his hand towards anything that
is unlawful. Rather, he should extend it towards all that entails the
obedience of Allâh. It is narrated from Ka‘b al-Ahbâr that he said: ‘Allâh
created a mansion of green chrysolite. This mansion has 70 000 houses and
each house has 70 000 dwellings. None shall enter this mansion except he
to whom the unlawful was offered but he shuns it out of the fear of Allâh.’

(6) His feet. He should therefore not walk towards the disobedience of
Allâh. He should rather walk towards the obedience and pleasure of Allâh.
And towards sitting in the company of the 'ulamâ’ and the righteous
servants of Allâh.

(7) His obedience. His obedience should be solely for the sake of Allâh. He
should fear showing off and hypocrisy. If he does all this, he will be from
among those regarding whom Allâh said: ‘The hereafter with your
Sustainer is for those who constantly fear Him.’ [11] He says in another
verse: ‘Those who constantly fear Him shall be in gardens and fountains.’
[12] He says: ‘Those who constantly fear Him shall be in gardens and
bliss.’ [13] He says: ‘Those who constantly fear Him shall be in a place of
security.’ [14] It is as though Allâh is saying that on the day of resurrection
they will be saved from the fire. It is the duty of a believer to possess both
fear and hope. He should therefore hope for the mercy of Allâh and should
not despair of it. Allâh says: ‘Do not despair of the mercy of Allâh.’ [15] He
should worship Allâh, abstain from his evil deeds and repent to Allâh.

While Dâ’ûd was sitting in his hermitage reciting the Zabûr, he saw a
red insect in the ground. He thus thought to himself: “What was the purpose
of Allâh in creating this insect?” Allâh gave this insect the power to speak
and so it said: “O Prophet of Allâh! As for my days, my Sustainer has
inspired me to say:

“Glory to Allâh. All praise to Allâh. There is none worthy of worship but
Allâh. Allâh is the greatest.”

A thousand times each day. As for my nights, my Sustainer has inspired me

to say:

“O Allâh! Send salutations and peace on Muhammad, the unlettered

Prophet, his family and his Companions.”

A thousand times each night. As for you, what do you say whereby I could
benefit from you?” Dâ’ûd regretted considering this insect as
insignificant. He feared Allâh, repented to Him and placed his trust in Him.

When Ibrâhîm used to think of his mistakes, he would fall unconscious

and the trembling of his heart would be heard for one square mile. Allâh
sent Jibra’îl to him. The latter went to him and said: “The almighty
[Allâh] conveys peace to you and says: ‘Have you seen a bosom friend
fearing his bosom friend?’ [Ibrâhîm ] replied: ‘O Jibra‘îl! When I think
of my mistakes and I ponder over the consequences thereof, I forget about
my friendship [with Allâh].’”

These are the conditions and states of the Prophets, the friends of Allâh, the
righteous people and those who have renounced this world. Ponder and
reflect over this.
ALSO ON THE FEAR OF ALLÂH I
Abû al-Layth rahmatullâhi 'alayh said: “Allâh has angels in the seven
heavens who are in prostration since the very time Allâh created them [and
they will continue to be in prostration] till the day of resurrection. Violent
fear seizes them from merely thinking about acting against the orders of
Allâh . On the day of resurrection they will raise their heads and say:
“Glory be to You! We did not worship You as we ought to have worshipped
You.” This is a manifestation of Allâh’s words:

“They fear their Sustainer from above them and they carry out whatever
they are ordered.” (Sûrah an-Nahl, 16: 50)

In other words, they do not disobey Allâh even for the blink of an eye.
The Messenger of Allâh said: “When the body of a person trembles out
of the fear of Allâh , sins fall off him just as leaves fall off a tree.”

It is related that a person’s heart became attached to a woman. This woman

came out for some work of hers. This man went with her. When he was in
solitude with her in the jungle and the people were all asleep, the man
expressed his secret [of loving her] to her. So the woman said to him: “Go
and see if all the people have fallen asleep.” The man was overjoyed by her
words and thought that she had accepted him. He therefore went and
checked around the entire residential area. He saw that all the people were
asleep. He returned to her and informed her that all the people were in fact
sleeping. She said to him: “What do you have to say about Allâh . Is He
sleeping at this hour?” The man replied: “Allâh does not sleep. Neither
does slumber nor sleep overtake Him.” So the woman said: “Surely He who
never slept and never sleeps is watching us even if people do not see us. He
is therefore more deserving of being feared.” The man then left her out of
fear of the Creator. He repented and returned to his land. When he passed
away, someone saw him in a dream and asked him: “What did Allâh do
to you?” He replied: “Allâh forgave me because of my fear [of Him] and
because of my leaving that sin.”

There was a pious man in the Banî Isrâ’îl who had many children. He was
afflicted by poverty and was reduced to compulsion. He therefore sent his
wife in search of something for her children. She went to the house of a
businessman and asked him for something which she could feed her
children. The man replied: “Yes, [I will give you something], but will you
agree to have intercourse with me?” The woman remained silent and
returned to her house. She saw her children screaming out and saying: “O
our mother! We are going to die out of hunger. Give us something to eat.”
So she went back to the businessman and informed him about her children.
He said to her: “Will my wish be fulfilled?” She replied: “Yes.” When he
went in privacy with her, she began trembling with such force that her limbs
were on the verge of coming out of their joints. So he asked her: “What is
wrong with you?” She replied: “I fear Allâh.” The man said: “You are
fearing Allâh despite the poverty which you are experiencing. I have a
greater duty to fear Allâh than you.” And so he abstained from her and gave
her whatever she needed. She returned with lots of goods to her children.
On seeing all this, they were overjoyed. Allâh then inspired Mûsâ
saying: “Go to such and such person and inform him that I have forgiven
him his sins.” Mûsâ went to him and said: “You probably did some
good which is only known to you and Allâh.” The man then related his
story to Mûsâ . The latter said to him: “Surely Allâh has forgiven
you all your sins.”

It is reported from the Prophet that he said: Allâh says: “I do not

combine two forms of fear and two forms of peace for My servant. The one
who fears Me in this world, I give him peace in the hereafter. The one who
does not fear Me in this world, I cause him to fear on the day of
resurrection.”

Allâh says:
“Do not fear people, but fear Me.” (Sûrah al-Mâ’idah, 5: 44)

He says in another verse:

“Do not fear them but fear Me if you are truly believers.” (Sûrah Âl ‘Imrân,
3: 175)

‘Umar used to fall down unconscious out of fear when he would hear a
verse from the Qur’ân. One day he took a straw of grass and said: “If only I
was a straw of grass and I was not worthy of any mention. If only my
mother did not give birth to me. He would cry profusely to the extent that
his tears would flow from his eyes. There were two streaks of black lines on
his face due to excessive crying.

The Messenger of Allâh said: “The person who cries out of the fear of
Allâh will not enter the fire until milk goes back into the teat.” [It is
impossible for milk to go back into the teat.]

It is related in Raqâ’iq al-Akhbâr that a person will be brought on the day of

resurrection and his evil deeds will be more [than his good deeds]. He will
be ordered to be taken to the fire. One of his eye lashes will speak and say:
“O my Sustainer! Your Messenger, Muhammad , said: ‘Whoever cries
out of the fear of Allâh, Allâh will make that eye unlawful to the fire.’ And
I cried out of Your fear. Allâh will forgive him and save him from the
fire by the blessing of a single eye lash which used to cry out of the fear of
Allâh in this world. Jibra’îl will announce: “Such and such person
gained salvation through a strand of hair.”

It is related in Bidâyah al-Hidâyah that on the day of resurrection, Hell will

be brought while it will be sighing deeply. Every single nation will then
bow down on its knees out of awe of Hell. Allâh says: “You will see
every nation sitting on its knees.” [16] In other words, every nation will be
on its knees, summoned to give an account [of its deeds]. When they are
brought before the fire, they will hear its fury and moaning. Its moaning
will be heard from a journey of 500 years. Every single person, even the
Prophets, will say: “O what is going to happen to me, what is going to
happen to me!?” Only the choice of Prophets [Muhammad ] will say:
“O what is going to happen to my ummah, what is going to happen to my
ummah?” A fire will then come out from Hell which will be as huge as
mountains. The followers of Muhammad will try to repulse it and they
will say: “By the right of those who used to offer salâh, those who used to
give in charity, those who used to fear, and those who used to keep fast, we
order you to go back.” But it will not go back. Jibra’îl will call out:
“The fire is going after the followers of Muhammad.” He will then bring a
bucket of water and give it to the Messenger of Allâh and say: “O
Messenger of Allâh! Take this and pour it onto the fire.” He will pour it and
the fire will immediately subside. The Messenger of Allâh will then
ask: “What water is this?” Jibra’îl will reply: “This water is the tears of
the sinners from your ummah who cried out of the fear of Allâh . I have
just been commanded to give it to you to pour it onto the fire so that it may
subside by the permission of Allâh .” The Messenger of Allâh used
to make the following supplication: “O Allâh! Bless me with eyes that cry
out of Your fear before a time when there are no tears.”

A poet says:

“O my eyes! Why do you not cry over my sins. My life has slipped through
my hands without even realizing it.”

It is related with regard to Muhammad ibn al-Mundhir rahimahullâh that

when he used to cry, he would wipe his face and beard with his tears, and
say: “I have heard that the fire will not devour a place which tears have
touched.” It is therefore the duty of a believer to fear the punishment of
Allâh and to stop his soul from base desires. Allâh says:
“As for he who transgressed and preferred the life of this world, Hell alone
is his abode. As for he who feared standing before his Sustainer and
stopped his soul from desires, then Paradise alone is his abode.”(Sûrah an-
Nâzi‘ât, 79: 37-41)

The one who desires to be saved from the punishment of Allâh and to
acquire His reward and mercy should bear patiently the hardships of this
world, he should patiently obey Allâh and abstain from sins.

It is related in Zahr ar-Riyâd that the Prophet said: “When the people of
Paradise enter Paradise, the angels meet them with every type of good and
bounty. Minarets are placed before them and carpets are laid out. Various
types of food and fruits are brought for them. Together with these bounties
will be the damsels of Paradise. Allâh will say: “O My servants! What
are these damsels when this is not the place for them?” They will all reply:
“We were made a promise, and its time has come.” Allâh will then say
to the angels: “Raise the veils from the faces.” The angels will ask: “O our
Sustainer! How can they see You when they were sinners?!” Allâh will
reply: “Raise the veils for they were certainly those who engaged in [My]
remembrance, who prostrated [before Me], who cried in the world out of
desire to meet Me.” The veils will be raised, they will look and immediately
fall into prostration before Allâh . Allâh will say to them: “Raise
your heads for this is not the place for doing deeds. This is the place of
conferring honour.” Allâh will then appear before them and say to them
with delight: “Peace be on you O My servants! I am pleased with you. Are
you pleased with Me?” They will reply: “Why should we not be pleased
with You when You have given us that which no eye has ever seen, that
which no ear has ever heard of, and that which no heart has even thought
about?” This is what is meant by the words of Allâh : “Allâh is pleased
with them and they are pleased with Him.” [17] And the words: “Peace! A
greeting from a Merciful Sustainer.” [18]
ON PATIENCE AND ILLNESS
The person who wants to save himself from the punishment of Allâh and
gain His reward and mercy, and enter His Paradise should restrain his soul
from worldly desires, and exercise patience over the difficulties and
hardships of this world. Allâh says: “Surely Allâh loves those who are
patient.”[19] Patience is of different types: patience in the obedience of
Allâh, patience in abstaining from His prohibitions, patience at the time of
an affliction, patience at the very beginning of an affliction. The person who
exercises patience in the obedience of Allâh , then on the day of
resurrection Allâh shall give him 300 stages in Paradise, the distance
between each stage being equal to the distance between the earth and the
heavens. The person who exercises patience in abstaining from the
prohibitions of Allâh , then on the day of resurrection Allâh shall give
him 600 stages, the distance between each stage being equal to the distance
between the seventh heaven and the seventh earth. The person who
exercises patience over an affliction, then on the day of resurrection Allâh
shall give him 700 stages in Paradise, the distance between each stage
being equal to the distance between the throne [of Allâh] and the ground.

It is reported from the Prophet that Allâh says: “When a servant is

afflicted by a calamity and he turns to Me, I shall give him before he even
asks Me, and I shall accept his supplication even before he supplicates to
Me. And when a servant is afflicted by a calamity and he turns to the
creation to My exclusion, I shall shut the gates of the heavens upon him.” It
is therefore incumbent on an intelligent person to exercise patience on an
affliction and to abstain from complaining. In so doing, he will save himself
from the punishment of this world and of the hereafter. This is because the
greatest calamities and afflictions befell the Prophets and the friends of
Allâh .

Junayd Baghdâdî rahimahullâh said: “A calamity is the light for those who
have recognized Allâh , an awakening for those who desire Him, a
source of righteousness for the believers, and a source of destruction for
those who are negligent of Allâh . None will experience the sweetness of
îmân until calamity afflicts him, he is pleased with it and he exercises
patience over it.”

The Messenger of Allâh said: “The person who falls ill for a single
night and remains patient [over this illness] and is pleased with [this decree]
of Allâh shall come out of his sins as the day his mother gave birth to
him. Therefore if any of you falls ill, you should not hope for well-being.”

Ad-Dahhâk rahimahullâh said: “A person who is not put through a test

either by some affliction, worry or calamity every forty days, then there is
no good for him in the sight of Allâh .”

Mu ‘âdh ibn Jabal said: “When Allâh tests a believing servant with
illness, He says to the angel on his left, “stop recording his [evil] deeds”
and He says to the angel on his right: ‘Record all the best deeds that he used
to do [when he was sound and healthy].’”

It is stated that the Prophet said: “When the servant of Allâh falls ill,
Allâh sends two angels to him and says to them: ‘Go and see what My
servant is saying.’ If he says ‘all praise is due to Allâh’, that is conveyed to
Allâh although He is fully aware of what he said. Allâh then says: ‘I
have taken it upon Myself that if I cause this servant of Mine to die, I will
admit him into Paradise. And if I cure him, I will give him flesh better than
what he has, and blood better than what he has, and I will forgive him his
sins.’”

It is related that there was a very sinful person among the Banî Isrâ’îl. He
refused to abstain from his sins and acts of disobedience to such an extent
that the people of his town got tired and fed up with him. And they were
unable to stop him from these practices of his. And so they supplicated and
beseeched Allâh . Allâh inspired Mûsâ informing him thus:
“There is a sinful youngster among the Banî Isrâ’îl. Expel him from their
town so that the fire does not afflict them because of his sins.” Mûsâ
came and expelled him [from that town]. This youth then went to another
village. Allâh ordered Mûsâ to expel him from that village as well.
Mûsâ expelled him again. So he went to a desert where there was no
one living – no vegetation, no animals, no birds, nothing at all. This person
then fell ill in that deserted place. He had no one to come to his assistance.
He fell to the ground and placed his head on the soil. He then said: “If my
mother was present by my head, she would have had mercy on me and she
would have cried at my disgrace. If my father was present, he would have
helped me and seen to my affairs. If my wife was present, she would have
cried at being separated from me. If my children were present, they would
have cried behind my funeral bier and they would have said: ‘O Allâh!
Forgive our poor, weak, sinful and disobedient father who was expelled
from his town to a village and from the village to a desert, and from this
desert he is leaving this world to go to the hereafter totally despondent.’ O
Allâh! You have cut me off from my parents, my children and my wife.
Now do not cut me off from Your mercy. You have burnt my heart by
separating them from me. Now do not burn me with Your fire because of
my sins.’ So Allâh sent a woman of Paradise in the form of his mother,
a woman of Paradise in the form of his wife, young boys in the form of his
sons and an angel in the form of his father. They all came and sat around
him and cried over him. On seeing this, he said: ‘This is my father, my
mother, my wife and my children who have come to see me.’ He feels very
contented at this and is conveyed to the mercy of Allâh – completely
pure and forgiven of all his sins. Allâh then inspired Mûsâ saying to
him: ‘Go to such and such desert, to such and such spot, for one of My
close friends has passed away. Go to him, see to his affairs and bury him.’
When Mûsâ reaches that spot, he sees the very same youngster whom
he had expelled from the town and then from the village by the order of
Allâh . And he sees the women of Paradise sitting around him. On seeing
all this, Mûsâ says: ‘O Allâh! Is this not the very same person whom I
had expelled from the town and then from the village by Your order?!’
Allâh replies: ‘O Mûsâ! I had mercy on him and forgave him because of
his crying and moaning at that spot, and because of his exile from his town,
his mother, his father, his children and his wife. And I sent a woman of
Paradise in the form of his mother, an angel in the form of his father, and a
woman of Paradise in the form of his wife so that they may all seek mercy
over his disgrace during this exile of his. For surely when an exiled person
passes away, the people of the heavens and the earth cry over him out of
mercy for him. So how can I not show mercy to him when I am the most
Merciful of those who show mercy?’”

When an exiled person is in the throes of death, Allâh says: “O My

angels! This exiled person and traveller has left his children, his family, his
parents. When he dies, there will be no one to cry and grieve over him.”
Allâh then makes one of the angels in the form of his father, one in the
form of his mother, one in the form of his child, one in the form of one of
his relatives. They all go to him. He opens his eyes and sees his parents and
relatives. He is thus heartened by this and his soul leaves him with joy and
happiness. Then when his funeral bier is carried, they walk behind it and
they supplicate in his favour at his graveside till the day of resurrection.
This is the meaning of the words of Allâh : “Allâh is extremely kind to
His servants.” [20]

Ibn Atâ rahimahullâh said: The sincerity or insincerity of a person becomes

clear during times of affliction and times of prosperity. The person who is
grateful during times of prosperity and sorrowful during times of affliction
is a liar [and insincere person]. If a person has all the knowledge of the
entire human race and of the jinn, and thereafter the winds of affliction
blow upon him and he complains over what has afflicted him, then neither
his knowledge nor his deeds will help him in any way.

It is stated in a Hadîth Qudsî that Allâh says: “The person who is not
pleased with My decision and is not grateful for what I have bestowed upon
him should look for a Lord apart from Me.”

Wahb ibn Munabbih rahimahullâh narrates that a Prophet worshipped Allâh

for 50 years. So Allâh inspired to him saying: “I have certainly
forgiven you.” He asked Allâh : “O my Sustainer! Why are you
forgiving me when I have never committed a sin?” So Allâh ordered a
vein of his to palpitate fiercely. Consequently, he did not sleep that night.
When the morning angel came to him, he complained to him about the
palpitation of his vein. The angel replied: “Your Sustainer says to you that
your worship of 50 years does not equal this complaint about this vein of
yours.”
ON SPIRITUAL EXERCISE AND BASE DESIRES
Allâh inspired to Mûsâ saying: O Mûsâ! If you desire that I be
closer to you than your speech is to your tongue, and the whispering of your
heart is to your heart, and your soul is to your body, and your sight is to
your eyes and your hearing is to your ears, then send excessive salutations
to Muhammad . Allâh says: “A soul should see what it has sent
forward for tomorrow.” [21] In other words, what deeds it has done for the
day of resurrection.

O man! You should know that the soul that has been commanded to evil is a
greater enemy to you than Satan and that Satan gets the upper hand over
you through the whims and desires of the soul. Your soul should therefore
not delude you with false hopes and deception. This is because the nature of
the soul is to feel self-satisfied, to be negligent, to enjoy rest, idleness and
laziness. Its invitation is therefore baseless and everything from it is a
deception. If you are pleased with it and follow its dictates, you will be
destroyed. If you are negligent in taking it to account, you will drown. If
you are unable to act against it and follow its desires, it will drive you
towards the fire. There is no return for the soul towards good. It is the head
of trials and tribulations, the mine of disgrace, the treasure house of Satan,
and the source of every evil. None but its Creator truly knows it. Fear Allâh
for surely Allâh knows all that you do. In other words, be it good or
evil. When a servant ponders over his life that has passed in search of his
hereafter, this pondering will be a cleansing of the heart.

The Messenger of Allâh said: “Pondering for a little while is better than
a year’s worship.” As stated in the Tafsîr of Abû al-Layth. It is therefore the
duty of an intelligent person to repent from past sins and to ponder over
those things that will take him closer [to Allâh ] and with which he will
gain salvation in the hereafter. He should also curtail all his hopes, hasten in
repentance, engage in the remembrance of Allâh , abstain from the
prohibitions, impose himself to patience, and abstain from following the
desires of the soul. This is because the soul is an idol. The one who
worships the soul is actually worshipping an idol. And the person who
worships Allâh with devotion, he is the one who has subjugated his
soul.

It is related that Mâlik ibn Dînâr rahimahullâh was walking in the market-
place of Basra. He saw some figs and desired to eat them. He took out his
shoes, gave them to the green-grocer and said to him: “Give me the figs.”
The green-grocer looked at the shoes and said that they are not worth
anything. So Mâlik continued on his way. Someone said to the green-
grocer: “Don’t you know who that was?” He replied: “No.” When he was
informed that it was Mâlik ibn Dînâr, the green-grocer placed the basket [of
figs] onto the head of his slave and said to him: “If he [Mâlik] accepts this
from you, I will free you.” The slave ran behind Mâlik ibn Dînâr and said to
him: “Accept this from me.” But he refused to accept it. The slave said:
“Accept it because your acceptance will buy my freedom.” Mâlik ibn Dînâr
replied: “I took an oath that I will not sell my Islam for figs and that I will
not eat figs till the day of reckoning.”

It is related that Mâlik ibn Dînâr rahimahullâh fell ill, which eventually
caused his death. He desired to have a bowl of honey and milk so that he
could dip hot bread into it. His servant went and brought it for him. Mâlik
ibn Dînâr took it, looked at it for quite some time and said: “O my soul!
You remained patient for 30 years. There is just one hour of your life left
now.” He threw the bowl from his hands, exercised patience and passed
away. This is the condition of the Prophets, the friends of Allâh, the truthful
ones, those who love Allâh , and those who renounce the pleasures of
this world.

Sulaymân , the son of Dâ’ûd said: “The one who subjugates his
soul is more stronger that the person who conquers a city all by himself.”

‘Alî ibn Abî Tâlib said: “Me and my soul are just like a shepherd. Every
time a shepherd herds his flock from one side, they begin spreading out
from the other side. The person who kills his soul will be enshrouded with
the shroud of mercy and buried in the land of honour. And the one who kills
his heart will die in the shroud of curse and buried in the land of
chastisement.”

Yahyâ ibn Mu‘âdh ar-Râzî rahimahullâh said: “Endeavour against your

soul through obedience and spiritual exercise. Spiritual exercise entails
sleeping less, speaking less, bearing the insults of people and eating less.
Less sleep creates purity in intentions. Speaking less creates security from
hardships. Bearing the insults of people enables you to reach your goals.
And eating less causes the death of your desires. This is because excessive
eating causes the heart to become hard and to lose its lustre. The light of
wisdom is in hunger while eating to one’s fill causes one to go further away
from Allâh .”

The Messenger of Allâh said: “Illuminate your hearts through hunger,

fight against your souls through hunger and thirst, and constantly knock on
the door of Paradise through hunger. This is because the reward for this is
equal to the reward of a person striving in the cause of Allâh . There is
no deed more beloved to Allâh than hunger and thirst. The person who
fills his stomach and loses the sweetness of the different acts of worship
will never enter the kingdom of the heavens.”

Abû Bakr as-Siddîq said: “I never ate to my fill from the time I
embraced Islam so that I may experience the sweetness of worshipping my
Sustainer. And I never quenched by thirst from the time I embraced Islam
out of my desire to meet my Sustainer. This is because excessive eating
causes decrease in worship. This is because when a person eats excessively,
his body feels heavy, sleep overtakes him and his limbs become lazy. He
therefore cannot do anything even if he tries hard to do so. The only thing
he can do is sleep. He thus becomes like a corpse that has been flung
down.” As stated in Minhâj al-‘Âbidîn.

It is stated that Luqmân, the wise, said to his son: “Do not sleep too much
nor eat too much. For the person who does both excessively will come on
the day of resurrection devoid of good deeds.” As stated in Munyah al-
Muftî.
The Messenger of Allâh said: “Do not kill the hearts through excessive
eating and drinking. This is because the heart dies like a plant when it is
watered excessively.”

Some righteous people have likened this by saying that the stomach is like a
pot beneath the heart. When this pot boils, the steam reaches the heart. Too
much of steam [and smoke] blackens the heart and makes it filthy.
Excessive eating causes less understanding and less knowledge. This is
because gluttony removes intelligence.

It is related that Satan appeared before Yahyâ , the son of Zakarîyyâ

. Satan had plucks of animals on his body. Yahyâ asked him:
“What is this?” He replied: “These are base desires through which I hunt
man.” Yahyâ asked him: “Do you find any of these on me?” He
replied: “No. However, one night you ate to your fill and so we made it too
heavy for you to offer salâh.” Yahyâ said: “I will certainly never eat to
my fill again.” Satan said: “I will certainly not advise anyone again.”

This is the condition of a person who never ate to his fill throughout his life
except for one night. What can be said of the person who never remained
hungry in his life and yet desires to worship Allâh ?!!

It is also related that one night Yahyâ , the son of Zakarîyyâ , ate
barley bread to his fill. He therefore missed his worship of that night. Allâh
said to him: “O Yahyâ! Did you find a house better for you than My
house? Did you find protection better for you than My protection?…I take
an oath by My honour and My grandeur, if you were to merely take a peek
at Paradise and Hell, you will shed pus instead of tears, and you will wear
steel instead of course woollen clothes.”
ON THE SUBJUGATION OF THE SOUL AND THE ENMITY OF
SATAN
It is the duty of an intelligent person to overpower the desire of the soul
with hunger. This is because hunger results in subjugating the enemy of
Allâh . The Messenger of Allâh said: “Satan flows in the body of
man just as blood flows in his body. So constrict his passage ways with
hunger.” The closest to Allâh on the day of resurrection is he who
remained hungry and thirsty for lengthy periods. The greatest cause of
destruction for man is the desire of the stomach. It was because of this that
Âdam and Hawwâ were removed from an abode of stability to an
abode of humiliation and poverty when Allâh prohibited them from
eating from a particular tree. It was their desire that overpowered them to
such an extent that they ate thereof and their private parts thereby became
exposed. The stomach in reality is the fountain of desires.

Some wise people have said that the person whose soul overpowers him
becomes a prisoner in the love of its desires, confined in the prison of its
sins, and it prevents his heart from benefits. The person who irrigates the
land of the limbs with desires has in fact planted in his heart the tree of
remorse.

Allâh created the creation under three categories. (1) He created the
angels, gave them intelligence but did not give them desires. (2) He created
animals, gave them desires but did not give them intelligence. (3) He
created humans and gave them intelligence and desires. So the person
whose desires overpower his intelligence, then animals are better than him.
And the person who intelligence overpowers his desires, then he is better
than angels.

Ibrâhîm al-Khawwâs said: I was near Mt. Lukkâm when I saw a

pomegranate. I desired to have one and so I took one. When I split it [and
ate some], I found it to be sour. I continued on my way and left the
pomegranate aside. I then saw a man fallen to the ground with hornets on
him. I said to him: “Peace be on you.” He replied: “Peace be on you as well,
O Ibrâhîm.” I asked him: “From where do you know me?” He replied:
“When a person recognizes Allâh , nothing remains concealed from
him.” I said to him: “I see you enjoy a special status with Allâh . So why
do you not ask Him to save you from these hornets?” He replied: “I see you
also enjoy a special status with Allâh . So why do you not ask him to
save you from your desire for pomegranates? The desire for pomegranates
is such that the person will experience its pain in the hereafter. As for the
stinging of hornets, the pain of this is experienced in this world. The
stinging of hornets is on the souls while the stinging of desires is on the
hearts.” I then continued and left him.

Desires can reduce kings to slaves while patience can raise slaves to kings.
Do you not ponder over the story of Yûsuf and Zulaykhâ? Yûsuf
became the ruler of Egypt because of his patience. On the other hand,
Zulaykhâ became disgraced and humiliated. And she was reduced to a poor,
old blind woman because of her desire. This is because Zulaykhâ did not
exercise patience over her love for Yûsuf .

Abû al-Hasan ar-Râzî relates that he saw his father in his dream two years
after the latter passed away. His father was wearing clothes of tar. So he
said to him: “O my father! How is it that I see you wearing clothes of the
inmates of Hell-fire?” He replied: “O my son! My soul dragged me towards
the fire. O my son! You should therefore be on your guard from the
deception of your soul:

“I have been put through a test by four things. They gained the upper-hand
because of my severe wretchedness and distress. These four things are
Satan, the world, my soul and desires. How can I save myself when all of
them are my enemies? I see my thoughts and fantasies inviting towards
desires in the darkness of desires and opinions.”

Hâtim al-Asamm rahimahullâh said: “My soul is my fort, my knowledge is

my weapon, my sin is my loss, Satan is my enemy, while I myself am
treacherous to my soul.”

A man who truly recognized Allâh said: “Jihâd is of three types: (1)
Jihâd against the unbelievers. This is the obvious and open jihâd as stated
by Allâh : ‘They wage jihâd in the cause of Allâh.’ [22] (2) Jihâd against
the deviated people through knowledge and proof, as stated by Allâh :
‘dispute with them in a manner that is best.’ [23] (3) Jihâd against the soul
that always commands towards evil, as stated by Allâh : ‘Those who
strive for Our sake, We shall certainly guide them to Our paths.’[24]

The Messenger of Allâh said: ‘The best form of jihâd is jihâd against
the soul.’ When the Companions y used to return from waging jihâd against
the unbelievers, they would say: ‘We have returned from a minor jihâd to a
major jihâd.’ They labelled jihâd against desires, the soul and Satan a major
jihâd because jihâd against them is continuous. On the other hand, jihâd
against the unbelievers is applicable at certain times and not applicable at
others. Furthermore, the mujâhid sees his enemy while he does not see
Satan. Jihâd against an enemy which he can see is easier against an enemy
which he cannot see. The other reason is the Satan has help from your soul
while the unbeliever does not have help from your soul. Jihâd against Satan
is therefore more difficult. Another reason is that if you kill an unbeliever,
you will receive victory and booty. If the unbeliever kills you, you will
receive martyrdom and Paradise. On the other hand, you are unable to kill
Satan. And if Satan kills you, you will fall into the chastisement and
punishment of Allâh . As the saying goes: “The person whose horse flees
from him in the battlefield falls into the hands of the unbelievers. And the
person whose îmân flees from him falls into the wrath of the Almighty
Allâh.” We seek refuge in Allâh from this.

The person who falls into the hands of the unbelievers does not have his
hands tied to his neck, nor are his feet fettered, nor does his stomach go
hungry, nor does his body go naked. As for the person who falls into the
wrath of the Almighty, his face becomes black, his hands are tied to his
neck with chains, his feet are fettered with chains of fire, his food is the fire,
his drink is the fire, and his clothes are of fire.
ON NEGLIGENCE AND INATTENTION
Negligence increases remorse. Negligence removes bounties and comes as
a barrier in fulfilling service [to Allâh ]. Negligence increases jealousy.
Negligence increases rebuke and regret.

It is related that a pious person saw his teacher in his dream and so he asked
him: “What is your greatest remorse?” The teacher replied: “The remorse of
negligence.”

It is related that a pious person saw Dhû an-Nûn Misrî rahimahullâh in his
dream so he asked him: “What did Allâh do to you?” He replied: “He
made me stand before Him and said to me: ‘O you who used to claim! O
liar! You claimed to love Me but then you became unmindful of me?’”

A poet says:

“You are in negligence and your heart is inattentive. Your entire life has
passed while your sins are still the same.”

It is related that a pious man saw his father in his dream so he asked him:
“O my father! How are you and what condition are you in?” He replied: “O
my son! We lived in the world in a state of negligence and we died in a state
of negligence.”

It is stated in Zahr ar-Riyâd that Ya‘qûb was friendly with the angel of
death. One day the latter came to visit him so Ya‘qûb asked him: “O
angel of death! Have you come to visit me or have you come to take my life
away?” He replied: “I have come to visit you.” Ya‘qûb said to him: “I
am asking you for one favour.” He asked: “And what is that?” Ya‘qûb
said: “You must inform me when my time draws near and you decide to
take away my life.” He replied: “Okay, I will send you two or three
messengers.” Then when his time came to an end, the angel of death came
to him. Ya‘qûb asked him: “Have you come to visit me or have you
come to take my life away?” He replied: “I have come to take your life
away.” Ya‘qûb asked him: “Did you not tell me that you will send two
or three messengers to me [when my time comes to an end]?” The angel of
death replied: “I had done that: your hair became grey after it was black.
Your body became weak after it was strong. Your body became bent after it
had been upright. O Ya‘qûb! These are my messengers whom I send to man
before death [comes to them].”

A poet says:

“Time and days have passed, and the sins have been committed. The
messenger of death has come but the heart is still negligent. Your comforts
in this world are a deception and a source of remorse. For you to live in this
world forever is impossible and baseless.”

Abû Alî ad-Daqqâq rahimahullâh said: “I went to visit a pious man when
he had fallen ill. He was a very senior teacher and his students were sitting
around him while he was crying. He had reached an extremely old age. So I
said to him: ‘O Shaykh! What is the reason for your crying? Is it over this
world?” He said: “Not at all. Rather I am crying over the fact that I missed
my salâh.’ I said: ‘How can that be when you were regular in your salâh?’
He replied: ‘Because I remained this entire day without prostrating except
in negligence and I raised my head [from prostration] in negligence. And
here I am now dying in a state of negligence. He then heaved a deep sigh
and began saying the following poem:
“I pondered over my resurrection and my day of reckoning. The light of my
cheek is lying prone in the grave. I am all alone and lonely after all the
honour and status which I enjoyed. I am responsible for my sins and the soil
is my pillow. I pondered over the lengthy reckoning [of deeds] and the
presentation thereof. And my disgraceful position when I will be given my
book of deeds. However, I have hope in You, my Sustainer and my Creator,
that O my Allâh, You will forgive me my sins.”

It is mentioned in ‘Uyûn al-Akhbâr that Shaqîq al-Balkhî rahimahullâh

said: People make three statements which they are very used to in their
actions: (1) They say “we are the slaves of Allâh” yet they do actions of
free people. So this is contrary to their statement. (2) They say: “Allâh has
guaranteed our sustenance.” Yet their hearts are only satisfied with this
world and gathering all its vanities. This is also contrary to their statement.
(3) They say: “It is inevitable for us to die.” Yet they do deeds of a person
who is not going to die. This is also contrary to their statement. Therefore,
my dear brother, you should think with which body you are going to stand
before Allâh , with which tongue you are going to answer Him, and what
are you going to say when He questions you about every single thing – big
and small. You should therefore prepare answers for the questions, and
ensure that the answers are correct. Fear Allâh for He is fully aware of
all that you do – be it good or evil. Allâh then admonishes the believers that
they should not abandon His orders and that they should believe in Him as
one both in secrecy and in public.

The Prophet said: “It is written on the side of the throne [of Allâh ]: I
am obedient to the one who obeys me, I love the one who loves me, I
accept the supplication of the one who supplicates to me, and I forgive the
one who asks me for forgiveness.”
It is therefore the duty of an intelligent person to obey Allâh with fear,
with sincerity in obedience to Him, with being pleased with whatever He
has decided, with being patient over whatever He afflicted him with, with
being grateful over His bounties, and with being content with what He
gives.

Allâh says: “He who is not pleased with My decision, who is not patient
over what I afflicted him with, who is not grateful over My bounties and
who is not content with what I give him, then he should look for a Sustainer
apart from Me.”

A person said to Hasan al-Basrî rahimahullâh: “I do not experience any

enjoyment in obedience [to Allâh ].” So he said to him: “You probably
looked at someone who does not fear Allâh.” Worship demands that you
abandon everything solely for Allâh .

A person said to Abû Yazîd rahimahullâh: “I do not experience any

enjoyment in obedience [to Allâh ].” So he said to him: “That is because
you are worshipping [acts of] obedience and not worshipping Allâh .
Worship Allâh so that you experience enjoyment in [acts of]
obedience.”

It is related that a person commenced salâh and when he came to the words
“You alone do we worship”, the thought crossed his mind that he is really
worshipping Allâh . An announcement was made in his heart: “You are
lying. You are actually worshipping the creation.” So he repented and
remained aloof from people. He then started his salâh again and when he
came to the words “You alone do we worship”, an announcement was
made: “You are lying. You are actually worshipping your wealth.” So he
gave all his wealth in charity. He then started his salâh again and when he
came to the words “You alone do we worship”, an announcement was
made: “You are lying. You are actually worshipping your clothing.” So he
gave all his clothes in charity except what he really needed. He then started
his salâh again and when he came to the words “You alone do we worship”,
an announcement was made: “Now you are speaking the truth. You are
really worshipping your Sustainer.”
It is stated in Raunaq al-Majâlis that a person lost his saddle-bags and did
not know who took them away from him. When he started offering his
salâh, he remembered [who had them]. When he completed his salâh, he
said to his slave: “Go to such and such person and ask him to return the
saddle-bags.” His slave said to him: “When did you remember this?” He
replied: “When I was in my salâh.” The slave said: “O my master! [when
you were in salâh] you were seeking your saddle-bags, and you were not
seeking the Creator.” His master freed him because of his firm belief.

It is therefore the duty of an intelligent person to leave this world and

worship Allâh . He should ponder over what lies before him and desire
the hereafter.

Allâh says: “He who desires the plantation of the hereafter, We give him
more in his plantation. And he who desires the plantation of this world”[25]
, i.e. the pleasures of clothing, food and drink of this world, “We give him
some of it and there is no share whatsoever for him in the hereafter.” [26] In
the sense that love for the hereafter is removed from his heart. It is for this
reason that Abû Bakr spent 40 000 dînârs on the Prophet in secrecy
and 40 000 dînârs in public – to the extent that there remained nothing with
him. As for the Prophet , he shunned the world, its desires and its
pleasures – he and his family. It is for this reason that when the Prophet
got his daughter, Fâtimah radiyallâhu 'anhâ, married to ‘Alî , her dowry
was merely a tanned piece of sheep leather and a leather pillow whose
filling was fibres.
ON FORGETTING ALLÂH, DISOBEDIENCE AND HYPOCRISY
A woman came to Hasan al-Basrî rahimahullâh and said: “I had a young
daughter who passed away. I would like to see her in my dream. So I have
come to you to teach me what I could resort to in order to see her.” So he
taught her and she saw her daughter in her dream: the daughter was wearing
clothes of tar, there was an iron collar around her neck and fetters on her
feet. The woman went and informed Hasan al-Basrî about this and he
became very distressed over what he heard. After some time, Hasan al-
Basrî saw her in Paradise with a crown on her head. She said: “O Hasan!
Do you not know me? I am the daughter of the woman who came to you
and told you certain things.” He asked her: “What has caused you to
become as I see you at present?” She replied: “A man passed by us and sent
salutations to the Prophet . There were 550 people in the graveyard who
were being punished [the punishment of the grave]. So an announcement
was made: “Remove the punishment from them by the blessing of the
salutation of this person.” On account of this one salutation of one person
they received forgiveness. So won’t the person who is sending salutations
for the past fifty years receive intercession on the day of resurrection?

Allâh says: “Do not be like those who forgot Allâh.” In other words, do
not be in disobedience like the hypocrites who abandoned the orders of
Allâh , who acted against Him, who took enjoyment from the desires of
this world and who were inclined towards its deception.

The Messenger of Allâh was asked about a believer and a hypocrite. So

he said: “The believer’s main concern is in salâh and fasting. While the
hypocrite’s main concern is food and drink like an animal, abandoning
worship and salâh. The believer is engrossed in charity and seeking
forgiveness. While the hypocrite is engrossed in greed and hopes. The
believer is despondent of everything but Allâh while the hypocrite
hopes from everyone but Allâh . The believer sacrifices his wealth for
his religion while the hypocrite sacrifices his religion for his wealth. The
believer feels safe from everyone but Allâh while the hypocrite fears
everyone but Allâh . The believer does good but still cries [before Allâh
] while the hypocrite does evil yet he laughs [about it]. The believer
loves to be alone and in solitude while the hypocrites loves to intermingle
and be in company. The believer sows but fears destruction while the
hypocrite uproots and hopes for a harvest. The believer commands and
prohibits as a religious duty and he reforms, while the hypocrite commands
and prohibits merely for leadership and he causes corruption. In fact, he
commands evil and prohibits good.Allâh says:

“The male hypocrites and the female hypocrites are all the same: they
enjoin what is evil and prohibit what is good, and they close their hands.
They forgot Allâh, so Allâh forgot them. Surely the hypocrites, it is they
who are disobedient. Allâh has promised the male hypocrites, the female
hypocrites and the unbelievers the fire of Hell, abiding therein. It is
sufficient for them.Allâh has cursed them, and for them is a permanent
punishment.” (Sûrah at-Taubah, 9: 67, 68)

Allâh says:

“Allâh shall gather the hypocrites and unbelievers in Hell all together.”
(Sûrah an-Nisâ’, 4: 140)

This is if they died on their unbelief and hypocrisy. Allâh mentioned the
hypocrites first because they are worse than the unbelievers. And He made
the fire the abode of both groups. Allâh says:

“The hypocrites shall be in the lowest level of the fire and you will never
find a helper for them.” (Sûrah an-Nisâ’, 4: 145)

The word (hypocrite) is linguistically derived from the word .

It is said that the jerboa (a nocturnal rodent) burrows two holes in the
ground. One is called and the other is called . This rodent
portrays itself from one hole but exits from the other [thereby deluding its
enemies]. It is for this reason that a hypocrite is called a munâfiq – he
portrays himself as a Muslim but comes out of Islam towards unbelief.

A Hadîth states: “The hypocrite is like a sheep between two flocks of sheep.
Sometimes it will graze with one flock and sometimes it will graze with the
other flock. It is not at ease with either flocks because it is a stranger not
belonging to either flock. Similar is the case of a hypocrite – he is not
totally at ease with the Muslims nor with the unbelievers.”

Allâh created the Hell-fire which has seven gates. Allâh says: “It has
seven gates.” [27] These gates are made of steel, with a layer of curse. Their
outer surface is of copper while the under surface is of lead. There is
punishment in its very essence while there is wrath above it. The ground of
Hell-fire is of copper, glass, steel and lead. The fire is above the inmates of
Hell and beneath them as well. The fire is also to their right and their left.
Its levels are one above the other. Allâh prepared the lowest level for the
hypocrites.

It is stated in a Tradition that Jibra’îl came to the Messenger of Allâh

. The latter said to him: “O Jibra’îl! Describe the Hell-fire and its heat to
me.” He replied: “Allâh created the Hell-fire and kindled it for 1000
years until it became red. He then kindled it for another 1000 years until it
turned white. He then kindled it for another 1000 years until it turned black.
And so it is pitch black. I take an oath by that being [Allâh ] who sent
you with the truth that if a garment of the inmates of Hell were to appear
before the inhabitants of this world, they would all die together. If a bucket
of its drink were to be poured on all the waters of the world, whoever drinks
it will be killed. If one arm’s length of its chain which Allâh mentioned
in the Qur’ân “in a chain whose length is 70 arms length” [28] – the extent
of one arm length is between east and west – were to be placed on the
mountains of this world, they would all melt. If a person is put into the
Hell-fire and is then removed, the people of this world will all die on
account of the offensive odour that he will emit.”

The Messenger of Allâh then asked Jibra’îl : “Describe to me the

gates of Hell. Are they like these gates of ours?” He replied: “No. Instead,
they have levels some of which are lower than others. The distance between
one gate and the next is a journey of 70 years. Each door is 70 times hotter
than the one next to it.” He also asked him about the inhabitants of these
gates. He replied: “As for the lowest level, in it are the hypocrites. The
name of this level is al-hâwiyah. Allâh says: “The hypocrites are in the
lowest level of the fire.” [29] In the second level are the polytheists. The
name of this level is al-jahîm. In the third level are the Sabeans. The name
of this level is saqar. In the fourth level is Satan – curse be on him – and the
Mageans who followed him. The name of this level is lazâ. In the fifth level
are the Jews. The name of this level is al-hutamah. In the sixth level are the
Christians. The name of this level is as-sa‘îr.” Jibra‘îl then remained
silent. So the Messenger of Allâh said to him: “You did not inform me
about the inmates of the seventh level.” Jibra’îl replied: “O
Muhammad! Do not ask me about them.” He said: “You must certainly
inform me.” Jibra’îl said: “In this [seventh] level are those from your
ummah who committed major sins and passed away without having
repented.”

It is related that when this verse was revealed: “There isn’t anyone among
you who will not pass it”, [30] the fear of the Prophet over his ummah
became intense and he cried profusely. So the person who truly recognizes
Allâh , the severity of His power and might, fears Allâh intensely and
he cries over his soul and his excesses even before he can see these
difficulties, even before he can physically see that frightful abode [Hell],
before the veils can be lifted when he is presented before the avenging and
almighty [Allâh ], and before he is ordered to be flung into the Hell-fire.
Many an old man in the Hell-fire will cry out: “O my old age and grey
hair!” Many a youth in the Hell-fire will cry out: “O my youth!” Many a
woman in the Hell-fire will cry out: “O my disgrace! O my degradation and
disclosure!” Their faces and bodies will be blackened and the backs will be
broken. Their elders will not be honoured, their young will not be shown
mercy and their women will not be covered.

O Allâh! Save us from the Hell-fire, from the chastisement of the Hell-fire
and from every deed that will take us closer to the Hell-fire. Admit us into
Paradise with the righteous ones through Your mercy, O the mighty, the
forgiving! O Allâh! Conceal our weaknesses, turn our fears into peace, lift
us up from our shortfalls, and do not disgrace us before You, O the most
Merciful of those who show mercy. And peace and salutations upon our
leader Muhammad , his family and his Companions.
ON REPENTANCE
Repentance is incumbent on every Muslim male and female. Allâh says:
“turn to Allâh in repentance, a sincere repentance.” [31] This verse issues
an order which shows that it is incumbent. Allâh says: “Do not be like
those who forgot Allâh”, in other words, they made a covenant with Allâh
and then flung His Book behind their backs, “and so they forgot their
own selves”. [32] In other words, their condition caused them to forget their
selves to the extent that they did not prohibit their selves and did not do any
good for their selves.

The Messenger of Allâh said: “The person who loves to meet Allâh,
Allâh loves to meet him. The person who dislikes to meet Allâh, Allâh
dislikes to meet him.”

“It is they who are the deviated ones.” In other words, those who go against
His obedience, who break their promises. In other words, they deviate from
the path of guidance, mercy and forgiveness.

A fâsiq is of two types. One is an unbeliever. The other is an insolent and

shameless deviated person. The fâsiq who is an unbeliever is the one who
does not believe in Allâh, His Messenger, who leaves the path of guidance
and treads the path of deviation. Allâh says: “So he turned away from
the command of his Sustainer.” In other words, he left the path of obedience
when his Sustainer ordered him to believe. As for the insolent and
shameless deviated person, he is the one who consumes intoxicants, who
eats the prohibited, who commits adultery, who disobeys Allâh , who
leaves the path of worship and enters the path of sinning, but does not
commit acts of polytheism.

The difference between the two is that the fâsiq who is an unbeliever cannot
hope for his forgiveness unless he bears testimony [to the oneness of Allâh
and the prophet-hood of Muhammad ] before death comes to him.
As for the insolent and shameless deviated person, he can hope for his
forgiveness through repentance and remorse before death.

It should be borne in mind that forgiveness can be hoped for every sin
whose source is personal desire. And that forgiveness cannot be hoped for
every sin whose source is pride. The source of Satan’s disobedience was
pride. It is therefore necessary that you repent from your sins before death,
out of hope that Allâh will accept you. Allâh says: “It is He who
accepts repentance of His servants, who pardons evils, and knows whatever
you do.” [33] In other words, He overlooks what they did by accepting
repentance.

The Messenger of Allâh said: “The person who repents from a sin is
like a person who committed no sin.”

It is related that there was a person who, whenever he committed a sin,

would record it in a register. One day he committed a sin and opened his
register in order to record it. But he found it blank except for the words of
Allâh : “for it is for such that Allâh shall transform their bad deeds into
good deeds.” [34] In other words, He changes polytheism into îmân,
adultery into forgiveness, disobedience into protection and obedience.

It is related that on one occasion ‘Umar ibn al-Khattâb was walking in

the alleys of Madinah when a youth was walking towards him, carrying a
bottle under his clothes. ‘Umar said to him: “O youth! What are you
carrying under your clothes?” There was alcohol in that bottle, so the youth
felt ashamed to say that he was carrying alcohol. He therefore said silently:
“O my Allâh! Do not disgrace and humiliate me before ‘Umar. Conceal my
sin before him and I will never consume alcohol again.” He then said to
‘Umar: “O Leader of the Believers! I am carrying vinegar.” He said to the
youth: “Show me so that I could have a look at it.” The youth opened the
bottle before him and when ‘Umar saw it, it had become vinegar. Look at a
creation who repented out of fear of another creation, and so Allâh changed
his alcohol into vinegar because of his sincere repentance. If a sinful person
who is completely bankrupt of good deeds makes a sincere repentance and
is remorseful of his sins, Allâh will change the alcohol of his sins into
vinegar of obedience.

Abû Hurayrah reports: “After offering the ishâ salâh with the
Messenger of Allâh one night, I went out. On the way I saw a woman
who said to me: ‘O Abû Hurayrah! I have committed a sin. Is there any way
of repentance for me?’ I said: ‘What sin have you committed?’ She replied:
‘I committed adultery and then killed my child which was born from this
adultery.’ I said to her: ‘You are destroyed and you have also destroyed [the
child]. I take an oath by Allâh that there is no way of repentance for you.’
She continued on her way in a swoon. I then thought to my self: ‘How can I
issue a verdict when the Messenger of Allâh is in our midst? So I
returned to him and informed him of what transpired. You are destroyed and
you have destroyed [this woman]. Don’t you know this verse: “Who invoke
no other sovereign with Allâh and do not kill the soul which Allâh has
forbidden except for a just cause. And they do not commit adultery.
Whoever does that has fallen into sin. The punishment will be doubled for
him on the day of resurrection and he shall remain therein disgraced. Except
he who repented and believed and did some good deeds – for it is for such
that Allâh shall transform their bad deeds into good deeds. And Allâh is
forgiving, merciful.” [35] I then went out asking: Who will direct me to the
woman who asked me a question? [I went about searching for her in search
earnest that] even the children began saying that Abû Hurayrah is gone
mad. I eventually found her and informed her of what the Messenger of
Allâh said. She groaned out of delight and said: ‘I have an orchard
which I am giving as charity for the pleasure of Allâh and His
Messenger .’”

It is related with regard to ‘Utbah al-Ghulâm rahimahullâh that he was a

shameless sinner, well known for causing corruption and drinking alcohol.
One day he went to the assembly of Hasan al-Basrî rahimahullâh when the
latter was explaining the verse: “Has not the time come for the believers
that their hearts submit for the remembrance of Allâh?” [36] In other words,
has not the time come for their hearts to fear? In explaining this verse,
Hasan al-Basrî rahimahullâh delivered a very eloquent speech to the extent
that he caused the people to cry. A youth from among them stood up and
said: “O pious person from among the believers! Will Allâh accept a
shameless sinner like me if I repent?” He replied: “Yes. Allâh will
accept the repentance of your shameless sinning.” When Utbah al-Ghulâm
heard this, his face turned yellow, he began trembling fiercely, he screamed
out and fell unconscious. When he regained consciousness, Hasan al-Basrî
rahimahullâh went to him and said these couplets:

“O youth who is disobedient to the Lord of the throne. Do you know what
the punishment is for those who are sinners? It is the blazing fire for the
disobedient ones. This fire has a moaning sound and fury on the day when
the sinners will be dragged by their forelocks. If you think you can patiently
bear the fires, then disobey Him. If not, then distance yourself from
disobedience. Why have you mortgaged your soul by earning these sins?
Now make an all out effort to rescue yourself.”

On hearing this, ‘Utbah gave out a loud scream and fell unconscious. When
he regained consciousness, he said: “O Shaykh! Will the merciful Allâh
accept the repentance of an evil and wicked person like me?” The Shaykh
replied: “Who but the forgiving Allâh can accept the repentance of an
uncouth servant?” He then raised his head and made three supplications: (1)
“O Allâh! If You accept my repentance and forgive me my sins, then
honour me with understanding and memory so that I could memorize all
that I hear of knowledge and the Qur’ân. (2) O Allâh! Honour me with a
beautiful voice so that every person who hears my recitation will increase
the softness of his heart even if he is a hard hearted person. (3) O Allâh!
Honour me with lawful sustenance and provide me with sustenance from
avenues I did not even imagine.” Allâh accepted all his supplications to
the extent that his understanding and memory increased, when he used to
recite the Qur’ân, everyone who heard his recitation would repent, and
daily a bowl of curry and two round-flat breads would be placed by his
house without anyone knowing who placed it there. He remained in this
condition till he left this world. This is the condition of the person who
turns to Allâh in repentance. Allâh does not waste the reward of he
who does good.

An âlim was asked whether a servant can know whether his repentance has
been accepted or rejected. He replied: “We cannot say for certainty. But
there are signs and indications for this: he must see himself protected from
sinning, he must see joy having disappeared from his heart, that Allâh is
watching him, he must be keeping close company with the pious while
distancing himself from sinners, he must consider the little of this world to
be a lot while he must consider a lot of deeds of the hereafter to be little, he
must see his heart engrossed in what Allâh made incumbent on him, he
must be safeguarding his tongue, he must be in constant reflection, always
sorrowful and regretful over his past sins.
ON LOVE
It is mentioned that a person saw an ugly picture in the desert so he asked:
“Who are you?” It replied: “I am your evil deeds.” He asked: “How can I
save myself from you?” It replied: “Sending salutations on the Prophet
.” The Messenger of Allâh said: “Sending salutation on me will be light
on the sirât. Whoever sends 80 salutations on me on Friday, Allâh will
forgive him the sins of 80 years.”

It is related that a person was neglectful of sending salutations on our leader

Muhammad . One night he saw the Prophet in a dream in such a
state that the Prophet paid no attention to him. So he said: “O
Messenger of Allâh! Are you angry with me?” He replied: “No.” The man
said: “Then why are you not looking at me?” He said: “Because I do not
recognize you.” The man said: “How can you not recognize me when I am
a person from your ummah? And the ulamâ have narrated that you
recognize yourummah better than how a mother recognizes her child?” He
said: “The ulamâ are correct. But you do not remember me with salutations.
And my recognition of members of my ummah is according to how much
salutations they send to me.” The man then got up from his sleep and made
it incumbent upon himself to send 100 salutations to the Prophet daily.
And so he did that. He then saw the Messenger of Allâh after that in a
dream and he said to him: “Now I recognize you. And I will intercede on
your behalf.” This is because he now became a beloved of the Messenger of
Allâh .

Allâh says: “If you have love for Allâh…” The circumstances behind
the revelation of this verse is that when the Messenger of Allâh invited
Ka‘b ibn al-Ashraf and his friends to Islam, they replied: “We are like the
children of Allâh and we love Allâh far more intensely.” So Allâh said
to His Prophet : “If you have love for Allâh then follow my way.” On
my religion for I am the Messenger of Allâh, I am conveying His message
to you and I am His proof against you. “so that Allâh may love you and
forgive you your sins. And Allâh is forgiving, merciful.” [37] The
believers’ love for Allâh entails obeying His commands, giving
preference to obedience to Him, and seeking His pleasure. Allâh’s love for
the believers entails His praising them, rewarding them, pardoning them,
showering them with His mercy, protecting them and inspiring them to do
good.

The Imâm [Ghazzâlî] says in his Ihyâ: Whoever claims four things without
doing four things is a liar. Whoever claims to love Paradise without doing
acts of obedience is a liar. Whoever claims love of the Prophet without
loving the 'ulamâ’ and the poor is a liar. Whoever claims fear of the Hell-
fire without abstaining from sins is a liar. Whoever claims love of Allâh
but complains when any calamity afflicts him is a liar. Râbi‘ah said:

“You disobey Allâh and yet you claim love for Him. I take an oath that this
is a very strange way of thinking. Had your love been true, you would have
obeyed Him. Surely the lover obeys the one whom he loves.”

The indication and sign of love is agreement with the beloved and
abstaining from contradicting him.

It is related that a group of people went to ash-Shiblî rahimahullâh so he

asked them: “Who are you?” They replied: “We are the ones who love
you.” He turned around and then pelted them with stones and so they fled
from him. He said to them: “Why are you fleeing from me? If you really
loved me, you would not flee from my affliction.” Ash-Shiblî rahimahullâh
then said: “The people of love drank the cup of love and so the earth and
lands became constricted upon them. They recognized Allâh as He
ought to be recognized. They wandered in His grandeur and were at a loss
in His might. They drank the cup of His love and they drowned in the ocean
of His intimacy and they took delight in speaking to Him in privacy.” He
then said the following couplets:
“O my Master! The remembrance of love has made me intoxicated. Have
you ever seen a lover not intoxicated [in his love]?”

It is said that when a camel becomes intoxicated [with love], it does not eat
fodder for 40 days. And if several times the normal load that it carries were
to be loaded on it, it will carry it. This is because when the thought of its
beloved stirs in its heart, it does not like to eat fodder and does not even
bother about the heavy weight that is loaded onto it. All this is because it is
longing for its beloved. If a camel can abandon its desire [for food] and
carry a heavy weight because of its beloved, have you left the desire to
commit an unlawful act for the sake of Allâh ? Have you abstained from
food and drink for the sake of Allâh ? Have you borne heavy weights
[responsibilities] on your selves for the sake of Allâh ? If you have not
done any of these good acts which I have mentioned, then your claim has
no meaning whatsoever. It is of no use in this world, in the hereafter, with
the creation, nor with the Creator.

‘Alî said: “The person who yearns for Paradise hastens towards good
deeds. The person who fears the Hell-fire prohibits his self from desires.
The person who is convinced of death, considers all pleasures to be
insignificant.”

Ibrâhîm al-Khawwâs was asked about love so he said: “Love entails wiping
out all your intentions, burning all attributes and needs, and drowning
oneself in the ocean of mere indications.”
ON INTENSE LOVE
Love refers to the inclination of one’s nature towards something from which
you take joy. If that inclination is emphasised and very strong, it is known
as ‘ishq. It goes beyond the limits to the extent that the lover becomes a
slave of his beloved and he spends whatever he owns for the sake of the
beloved. Have you not seen how Zulaykhâ loved Yûsuf to such an
extent that all her wealth and beauty was finished [because of this love].
She had precious stones and necklaces equivalent to the load of 70 camels.
She spent all this wealth for the love of Yûsuf . Whoever said to her: “I
have seen Yûsuf”, she would give that person a necklace that would make
him rich. She continued doing this until nothing was left. She used to name
everything with the name “Yûsuf”. She thus forgot everything but him
because of her intense love for him. When she used to raise her head
towards the sky, she would see his name written on the stars.

It is narrated that when she embraced Islam and married him, she secluded
herself from him and remained in solitude for the worship of Allâh .
Yûsuf would invite her to his bed during the day and she would refuse
him till the night. When he would invite her at night, she would delay for
the next day. She said to him: “O Yûsuf! I used to love you before I truly
recognized Allâh . Now that I have truly recognized Him, my intense
love for Him has left no room for me to love anyone else. And I do not
want anyone in exchange for Him.” Yûsuf eventually said to her: “It is
Allâh who has ordered me. He has informed me that He is going to
enable you to give birth to two sons whom He is going to make Prophets.”
She replied: “If Allâh has commanded you this and has made me a means
for this, then I obey the command of Allâh .” It was only then that she
went to him.

It is related that Majnûn [who used to love Laylâ profusely] was asked:
“What is your name?” He replied: “Laylâ.” One day he was asked: “Has
Laylâ passed away?” He replied: “Laylâ is in my heart. She did not die. I
am Laylâ.” One day he passed by the house of Laylâ and began looking at
the sky. Someone said to him: “O Majnûn! Do not look at the sky, rather
look at the wall of Laylâ’s house, perhaps you will see her.” He replied: “To
look at the star whose shadow is falling on the house of Laylâ is sufficient
for me.”

It is related that Mansûr al-Hallâj rahimahullâh was imprisoned for 18

days. Ash-Shiblî rahimahullâh went to visit him and said: “O Mansûr!
What is the meaning of love?” He replied: “Do not ask me today, ask me
tomorrow.” The following day they took him out of prison and placed the
leather mat for his execution. Ash-Shiblî rahimahullâh passed by him so he
called out: “O Shiblî! The beginning of love is a burning desire and the end
of it results in death.”

This is a reference to what happened to al-Hallâj rahimahullâh who felt that

everything apart from Allâh was false and untrue. And he knew for
certainty that Allâh alone was the truth. When the certainty of Allâh’s
name al-Haqq – the True One – was realized by him, he even forgot his
own name. So when he was asked: “Who are you?” He replied: “I am al-
Haqq.”

It is reported that the authenticity of love can be gauged through three

qualities: (1) The lover must give preference to the speech of his beloved
over the speech of others. (2) He must give preference to being in the
company of his beloved over the company of others. (3) He must give
preference to the pleasure of his beloved over the pleasure of others…as
stated in the book, al-Muntahâ. It is stated that love entails the removal of
all veils and the exposition of all secrets. And that the ecstasy of love entails
the inability of the soul to bear the overpowering of yearning when a person
experiences the sweetness of remembrance [of Allâh ] to such an extent
that if one of his limbs are cut off he neither feels it nor perceives it.

It is related that a person was having a bath in the Euphrates river when he
heard a person reciting this verse: “You stand aside today, O sinners!” [38]
On hearing this verse, he began trembling to such an extent that he drowned
and died. Muhammad ibn Abdillâh al-Baghdâdî says: “In Basra I saw a
youth standing on a high roof, looking down at the people and saying:
‘Whoever dies as a lover should die like this. There is no good in love
without death.’ He then threw himself and died.”

Al-Junayd rahimahullâh said: “Tasawwuf entails giving up testing.”

It is related that Dhû an-Nûn al-Misrî rahimahullâh entered the Sacred

Musjid [of Makkah] and saw a youth naked, lying down and sick under a
pillar. He was moaning from a heart that was sorrowful. He says: “I
approached him and greeted him. I said to him: ‘Who are you, O boy!’ He
replied: ‘I am a stranger, a lover.’ I understood what he was saying so I said
to him: ‘I am also like you.’ He began crying and I also began crying on
seeing him crying. He said: ‘Are you also crying?’ I replied: ‘I am just like
you.’ He then cried even louder and gave out a screeching scream and
passed away there and then. I placed my garment over him and went out in
order to purchase a shroud for him. I purchased it and returned to him and
saw that he was not there. So I said to myself: ‘Glory to Allâh.’ I then heard
someone calling out: ‘O Dhû an-Nûn! Satan looked for this stranger in this
world but did not find him. Mâlik [the keeper of Hell] looked for him but
did not find him. Ridwân, [the keeper of Paradise] looked for him in
Paradise but did not find him.’ I asked: ‘So where is he?’ I then heard
someone calling out: ‘Sitting in a seat of truth, in the presence of a
sovereign who has control over all.’ [39] This was because of his intense
love [for Allâh], his abundant obedience to Him and his swift repentance to
Him. As related in the book, Zahr ar-Riyâd.

A shaykh was asked about a true lover. He replied: “He mixes very little
with people, he remains a lot in solitude, he is always in thought, he is
outwardly silent, he does not really see when he looks, he does not hear
when he is called, he does not understand when he is spoken to, he does not
grieve when afflicted by a calamity, when afflicted by hunger he does not
even realize it, when he has no clothes he does not perceive this, when
someone is abusive towards him he does not fear, he looks at Allâh in
his hours of solitude and likes to be in company with Him, he speaks to
Him in privacy, and he does not dispute with the people of this world in
their worldly matters.”

Abû Tawwâb an-Nakhshabî wrote the following lines on the signs of love:
“Do not be deluded for there are signs of a true lover. He has the means of
gaining gifts from the beloved. Among them are his enjoyment when He
afflicts him with calamities. His happiness at everything that he does. When
He holds back from giving him, he considers this to be an accepted gift. He
considers poverty to be an honour and a quick way of acquiring piety.
Among the signs is that you see him bent on obeying his beloved [Allâh]
even if some one persists in censuring him. Among the signs is that he is
seen to be smiling while his heart is anxious about his beloved [Allâh].
Among the signs is that he is seen to be trying to comprehend the speech of
the one who tries to ask him a question. Among the signs is that he is seen
to pay no attention to his appearance, fully thinking [and guarding]
everything that he is to say.”

Îsâ happened to pass by a youth who was watering an orchard. So this

youth said to Îsâ : “Ask your Sustainer to provide me with an atom’s
weight of His love.” Îsâ said to him: “You will not be able to bear an
atom’s weight.” So he said: “Okay, half an atom’s weight.” Îsâ said: “O
my Sustainer! Provide him with half an atom’s weight of Your love.” Îsâ
then continued on his way. After a very long time, he happened to pass
by that place where he had met that youth. So he inquired about him. Some
people said to him: “He became insane and went away to the mountains.”
Îsâ asked Allâh to show this youth to him. He directed him to a
spot among the mountains. He saw the youth standing on a rock staring at
the skies. Îsâ greeted him but he did not reply. So he said: “I am Îsâ.”
Allâh inspired to Îsâ saying: “How can that person who has half an
atom’s weight of My love ever hear the speech of humans? I take an oath by
My honour and My grandeur, if I were to cut him with a saw he will not
even know that.”

The person who makes three claims without purifying himself from three
things is in deception. (1) The person who claims to experience the
sweetness of the remembrance of Allâh while he loves this world. (2)
The person who claims to love sincerity and devotion in his deeds while he
loves people to honour him. (3) The person who claims to love his Creator
without suppressing his soul.

The Messenger of Allâh said: “There will come a time when my

followers will love five things and forget five things: (1) They will love this
world and forget the hereafter. (2) They will love wealth and forget the
reckoning. (3) They will love the creation and forget the Creator. (4) They
will love sins and forget about repentance. (5) They will love mansions and
they will forget the graveyard.”

While admonishing a youth, Mansûr ibn ‘Ammâr said to him: “O youth! Do

not let your youth deceive you. For many a youth delayed repentance, had
long hopes but did not think about his death.” The youth said: “I will repent
tomorrow or the day after tomorrow.” The angel of death came to him when
he was neglectful of repentance. He thus entered the pit of the grave –
where neither wealth, slaves, children, father nor mother could be of any
avail to him. Allâh says: “The day when neither wealth nor offspring
will be of any avail. Except he who comes before Allâh with a sound
heart.” [40]

O Allâh! Enable us to repent before death, remind us when we become

neglectful, and benefit us with the intercession of our Prophet, the best of
the Messengers .

The true quality of a believer is that he repents on that very day at that very
time, that he is remorseful over his sins, that he is pleased with the basic
food of the world, that he does not become engrossed in this world, that he
rather becomes engrossed in doing deeds for the hereafter, and that he
worships Allâh with sincerity.

There was a stingy hypocrite who took an oath to divorce his wife is she
were to give anything in charity. A beggar came to his door and said: “O
people of this house! I ask with the right of Allâh that you should give me
something.” So the woman gave him three flat round loaves of bread. The
hypocrite met him on the way and asked him: “Who gave you this bread?”
He replied: “A woman from such and such house gave it to me.” He was
referring to the hypocrite’s house. The hypocrite went to his house and
asked his wife: “Did I not take an oath to you that you should not give
anything to anyone?” She replied: “I gave it for the pleasure of Allâh.” The
hypocrite went and kindled the oven until it became extremely hot. He then
said to his wife: “Get up and throw yourself into this oven for the pleasure
of Allâh.” The woman got up and took her jewellery. The hypocrite said:
“Leave the jewellery one side.” She replied: “The lover beautifies himself
for his beloved. And I am going to visit my beloved.” She then flung herself
into the oven. The hypocrite shut the door of the oven onto her and went
away. After three days the hypocrite came and opened the door of the oven
only to find the woman safe and sound by the power of Allâh . The man
became extremely surprised at this. Someone called out to him saying:
“Don’t you know that the fire does not burn Our beloved ones?”

It is related the Âsiyah, the wife of Pharaoh, had been concealing her îmân
from Pharaoh. When he came to know of this, he ordered that she should be
tortured. And so, they tortured her with various types of punishments. He
ordered her to renounce her faith but she refused. He then ordered that
stakes be brought and they struck her with them on her sides. He again
ordered her to renounce her faith. She replied: “You know that my soul and
heart are under the protection of my Sustainer. If you cut me piece by piece
it will only increase my love [for Allâh ].” Mûsâ passed by her so
she called out: “O Mûsâ! Tell me, is my Sustainer pleased with me or angry
with me?” Mûsâ replied: “O Âsiyah! The angels of the heavens are
anxiously waiting for you. And Allâh is mentioning you with pride. So
ask whatever you want and it will be fulfilled.” She said: “O my Sustainer!
Build for me a house with You in Paradise and rescue me from Pharaoh and
his deeds, and rescue me from the people who are wrongdoers.”[41]

Salmân says that Pharaoh’s wife used to be tortured in the sun. But
when they [her torturers] used to turn away from her, the angels would
shade her with their wings. And she used to see her dwelling in Paradise.
Abû Hurayrah reports that Pharaoh pegged four stakes for his wife and
forced her to lie down and made her chest to go round like a millstone. And
he made her face the intense heat of the sun. She raised her head towards
the sky and said: “O my Sustainer! Build for me a house with You in
Paradise and rescue me from Pharaoh and his deeds, and rescue me from
the people who are wrongdoers.”

Al-Hasan says: “Allâh saved her in a most honourable manner and

raised her to heaven where she is eating and drinking. In this is proof that
seeking refuge in Allâh , begging to Him, and asking Him to rescue one
from trials and tribulations are all acts that have been the way of the
righteous and the practice of the believers.
ON OBEDIENCE TO ALLÂH, LOVE FOR HIM AND LOVE FOR HIS
MESSENGER R
Allâh says: “If you have love for Allâh then follow my way so that
Allâh may love you.” [42] You should know that a servant’s love for Allâh
and His Messenger entails obedience to them and following their
orders. And that Allâh’s love for His servants entails His blessing them with
forgiveness. It is said that when a person realizes that real perfection
belongs to none but Allâh and that all the perfection that he sees in
himself or in others is from Allâh and through Him, then his love will
only be for Allâh and solely for His pleasure. This demands the will to
obey Him and the desire to do all that He consents to. It is for this reason
that love is explained as the will to obey and it has been made a requirement
for following the Messenger of Allâh in worshipping Him and urging
one to obey Him.

Al-Hasan reports: “Some people in the era of the Messenger of Allâh

said: ‘O Muhammad! We certainly love our Sustainer.’ So Allâh
revealed the above verse.” Bishr al-Hâfî rahimahullâh says: “I saw the
Prophet in a dream so he asked me: ‘O Bishr! Do you know why Allâh
raised you above your contemporaries?’ I replied: ‘No. O Messenger of
Allâh.’ He said: ‘On account of the services you rendered to the righteous,
the advice you gave to your fellow brothers, your love for your companions
and those who follow my Sunnah, and your following of my Sunnah.’”

The Messenger of Allâh said: “Whoever revives my Sunnah has in fact

loved me. And he who loves me shall be with me in Paradise on the day of
resurrection.”

It is stated in famous Traditions that the person who holds on to the Sunnah
of the leader of the creation and the leader of the Messengers at a time when
the creation has become corrupt and people are following divergent ways,
he will receive the reward of 100 martyrs.

The Messenger of Allâh said: “Everyone of my ummah shall enter

Paradise except he who refuses.” He was asked: “Who is the one who
refuses?” He said: “He who obeys me shall enter Paradise. He who
disobeys me has in fact refused. Every act that is not in accordance with my
Sunnah is an act of disobedience.”

A person said: “If you see a shaykh flying in the air, walking on water,
eating fire, or any other similar act, while he leaves out one of the
incumbent duties of Allâh or intentionally leaves out one of the
Sunnahs, you should know that he is a liar in his claims, and that these acts
of his are not miracles. They are merely lures towards destruction. We seek
refuge in Allâh from such a person.”

Al-Junayd rahimahullâh said: “No one reached Allâh except through Allâh.
And the manner of reaching Allâh is obedience to the Messenger of
Allâh .”

Ahmad al-Hawârî rahimahullâh said: “Every act that is not in accordance

with the Sunnah is baseless. As the Messenger of Allâh said: ‘Whoever
destroys my Sunnah, my intercession becomes prohibited on him.’” As
related in Shir‘ah al-Islâm.

It is related that a man saw some mad people doing things which he did not
know about. So he went and informed Ma‘rûf al-Karkhî rahimahullâh
about this. The latter smiled and said: “O my brother! Allâh has lovers who
are small and big, intelligent and mad-men. What you have seen is from
mad-men.”

It is stated that al-Junayd rahimahullâh said: “Our teacher as-Surî

rahimahullâh became ill and we did not know what medication to give for
his illness nor did we know the reason behind his illness. Someone
recommended an expert physician so we took a bottle of his urine. The
physician looked at the bottle and began staring at it for quite some time.
He then said: ‘This is the urine of a person who truly loves Allâh.’ Al-
Junayd says: ‘I was stunned [at hearing this] and fell unconscious. The
bottle also fell from my hand. I then returned to as-Surîy rahimahullâh and
informed him of what transpired. On hearing this he smiled and said: ‘The
physician has a very good sight.’ I said: ‘O teacher! Love becomes apparent
in one’s urine as well?’ He replied: ‘Yes.’”

Al-Fudayl rahimahullâh said: “If someone asks you if you love Allâh ,
then remain silent. Because if you reply in the negative, you will be making
a statement of unbelief. If you reply in the affirmative your description of
yourself will not be that of those who truly love Allâh. You should then
beware of hatred.”

Sufyân rahimahullâh said: “The person who loves he who loves Allâh
has in fact loved Allâh . The person who honours he who honours Allâh
has in fact honoured Allâh .”

Sahl rahimahullâh said: “The sign of love for Allâh is love for the
Qur’ân. The sign of love for Allâh and love for the Qur’ân is love for
the Prophet . The sign of love for the Prophet is love for his Sunnah.
The sign of love for his Sunnah is love for the hereafter. The sign of love
for the hereafter is hatred for this world. The sign of hatred for this world is
that it is only considered to be a means and a conveyance to the hereafter.”

Abû al-Hasan az-Zunjânî rahimahullâh said: “The foundation of worship is

on three pillars: the eye, the heart and the tongue. The eye for admonition,
the heart for contemplation, and the tongue for honesty, glorifying and
remembering Allâh . Allâh says:

“O believers! Remember Allâh with unceasing remembrance, and continue

glorifying Him at morning and evening.” (Sûrah al-Ahzâb, 33: 41-42)
It is related that Abdullâh and Ahmad ibn Harb stopped at a place. Ahmad
ibn Harb cut a blade of grass from the ground. So Abdullâh said to him:
“By doing this, five points are written against you: (1) You have occupied
your heart with something thereby preventing you from glorifying your
Master. (2) You have habituated your soul to occupy itself in something that
does not entail remembrance of Allâh . (3) You have made this to
become a way which others will follow you in. (4) In so doing, you would
be preventing others from glorifying Allâh . (5) You have subjugated
your self to the proof of Allâh against you on the day of resurrection.”
As related in Raunaq al-Majâlis.

As-Surîy rahimahullâh said: “I saw that al-Jurjânî rahimahullâh had some

sawîq (a kind of mush made of wheat or barley, with sugar and dates) from
which he would constantly eat. I said to him: ‘Why do you not eat some
other food as well?’ He replied: ‘I calculated that the difference in time
between chewing food and swallowing this sawîq, was 90 tasbîhs (saying
glory to Allâh). I therefore never chewed any bread for the last 40 years.’”

It was the habit of Sahl ibn Abdillâh to eat every 15 days. When the month
of Ramadân would come, he would have just one meal [for the entire
month]. At times he would do without food for 70 days. [He had habituated
himself to this to such an extent] that if he ate, he would become weak. And
if he remained hungry, he would become strong. Abû Hammâd al-Aswad
remained in al-Musjid al-Harâm for 30 years. He was never seen to eat or
drink. And not a single moment of his was devoid of the remembrance of
Allâh .

It is related that ‘Amr ibn ‘Ubayd would only leave his house for three
reasons: (1) To offer the salâh in congregation. (2) To visit the sick. (3) To
attend a funeral. He used to say: “I see that people are thieves and highway
robbers. Life is a valuable jewel. No price can be attached to it. It is
therefore appropriate to fill thereof a treasure that will remain in the
hereafter. You should know that the one who desires the hereafter has to
abstain from this worldly life so that his main concern remains one. And
that his internal self should not differ from his outward. One cannot
safeguard his condition without controlling his inner and outward selves.”
Ibrâhîm ibn al-Hâkim said: “When sleep would overtake my father, he
would go to the sea and swim therein. The fish of the sea would gather
around him and swim with him.”

It is related that Wahb ibn Munabbih asked Allâh to take away his sleep
at night. He thus did not sleep at night for 40 years.Hasan al-Hallâj tied
himself from his ankle to his knee with 13 chains. With those chains he
used to offer 1000 rak‘ats of salâhevery night. In the beginning stages, al-
Junayd rahimahullâh would go to the market, open his shop, go inside,
close the curtain [to the shop], offer 400 rak‘ats of salâh and then return to
his house. Habshî ibn Dâ’ûd rahimahullâh offered the fajr salâh with the
ablution of the ‘ishâ salâh for a period of 40 years. It is the duty of a
believer to always be in a state of purity. Every time his wudû(ablution)
breaks, he should perform a fresh ablution and offer two rak‘ats of salâh.
He should always try to face the qiblah whenever he is sitting, and imagine
himself to be sitting in front of the Messenger of Allâh . That he is
before the Messenger of Allâh and that he is watching him. A person
should do this so that he develops Allâh-inspired peace of mind and dignity
in all his actions. He should bear difficulties, do not confront the one who
does harm to him, and forgive everyone who harms him. He should not
become self-conceited nor proud of his knowledge. This is because conceit
is one of the attributes of Satan. He should look at himself as being totally
insignificant while he should look at the pious servants with respect and
honour. The person who does not recognize the sanctity of the pious ones,
Allâh will deprive him of their company. The person who does not
recognize the sanctity of obedience will have the sweetness of obedience
removed from his heart.

A person asked Fudayl ibn ‘Iyâd rahimahullâh: “O Abû ‘Alî! When does a
person become a righteous person?” He replied: “If advice is in his
intention, fear in his heart, honesty on his tongue, and good deeds in his
limbs.” When the Prophet went onmi‘râj, Allâh said to him: “O
Ahmad! If you want to become the most pious person, detach yourself from
the world and yearn for the hereafter.” He said: “O my Allâh! How should I
detach myself from the world?” Allâh said: “Only take from the world
that which would suffice you your food, drink and clothing. Do not store for
tomorrow, and be constant in My remembrance.” He asked: “O my Allâh!
How can I be constant in Your remembrance?” He replied: “By secluding
yourself from people. Make salâhyour sleep and hunger your food.”

The Messenger of Allâh said: “Detachment from this world provides

comfort to the heart and body. Hankering after this world causes abundant
worry and grief. Love for this world is the cause of every sin while
detachment from this world is the source of every good and obedience.”

It is related that a pious servant of Allâh happened to pass by a group in

which there was a physician who was describing an illness and the
medication for it. So he said to the physician: “O you who treats bodies, do
you treat hearts as well?” He replied: “Yes. Tell me what is its ailment?” He
replied: “Sins have caused it to become dark. It has therefore become hard
and course. Is there any treatment for it?” The physician replied: “The
treatment for it is submission [before Allâh ], beseeching [Him], seeking
forgiveness night and day, hastening towards the obedience of the Mighty
and Forgiving [Allâh], and asking pardon from the Almighty, all-Powerful
[Allâh]. This is the treatment for the hearts and the cure will come from the
unseen.” On hearing this, the pious man screamed out, continued on his
way, crying, and said: “What a good physician you are. You have correctly
diagnosed the treatment for my heart.” The physician replied: “This is the
treatment for the heart of the one who repented and returned with his heart
to al-Barr – the Good, the One who accepts repentance.”

It is related that a person purchased a slave. The slave said: “O my master! I

am making three conditions with you. (1) You must not stop me from
offering the compulsory salâh when its time comes. (2) You can order me to
do whatever you want during the day, but do not ask me to do anything at
night. (3) You must provide separate quarters in your house for me. These
quarters must be such that no one but myself can go to it.” The person
replied: “I accept all these conditions.” He then said to the slave: “Go and
check out the living quarters and choose one for yourself. He found one that
was ruined. So he said: “I take this one.” The master said: “O slave! You
have chosen one that is ruined.” He replied: “O master! Don’t you know
that a ruined place in the sight of Allâh is a garden.” So this slave used to
serve his master during the day and set aside the night for the worship of his
Sustainer. One night the master began walking around and came to the
room of the slave. He found that the room was illuminated. The slave was
in prostration. There was a candle of light on his head which was suspended
between the heavens and earth. The slave was talking to Allâh and
beseeching Him and saying: “O my Allâh! You have made incumbent upon
me to fulfil the rights of my master and to serve him by day. Were it not for
that, I would have spent all my day and night in Your service. So forgive
me, O my Sustainer!” The master continued watching his slave right till
dawn. The candle of light returned and the roof of the house closed. The
master returned and informed his wife of what he saw. The following night
he took his wife by the hand and led her to the slave’s room door. They both
saw the slave in prostration with the candle of light on his head. They stood
by the door, watching him and crying right till the morning. He then called
his slave and said to him: “You are free for the sake of Allâh so that you
can be free for the worship of that being to whom you were asking
forgiveness. The slave raised his hands towards the sky and said:

“O the one who knew my secret! The secret has now been exposed. Now I
do not want to live after it has been exposed.”

He then said: “O my Allâh! I ask you for death.” The slave then fell down
dead. This is the condition of the righteous, those who love Allâh and
those who seek Him alone.

It is stated in Zahr ar-Riyâd that Mûsâ had a friend whose company he

used to like. One day he said: “O Mûsâ! Supplicate to Allâh that I be
able to recognize Him as He ought to be recognized.” Mûsâ
supplicated in his favour and the supplication was accepted. So this friend
went away into the mountains, living with wild animals. Mûsâ could
not find him, so he said: “O my Sustainer! My brother and my friend. I am
missing him.” An answer was given: “O Mûsâ! The person who truly
recognizes me will never remain in the company of the creation.”
It is related that Yahyâ and Îsâ were walking in the market when a
woman knocked into them. Yahyâ said: “By Allâh! I did not even
perceive her.” So Îsâ said: “Glory to Allâh! Your body is with me, but
where is your heart?” He said: “O my cousin! If my heart were to find
tranquillity with someone other than my Sustainer for even the blink of an
eye, I would imagine that I did not truly recognize Allâh .”

It is said that true recognition entails divorcing this world and the hereafter,
and devoting oneself solely to Allâh . And that the person be intoxicated
with the drink of love [of Allâh ] and that he only becomes sober when
he sees Allâh . It is then that he will enjoy a special illumination from his
Sustainer.
ON SATAN AND HIS PUNISHMENT
Allâh says: “If you turn away”, in other words, if you turn away from
the obedience of Allâh and His Messenger , “then surely Allâh does
not like the unbelievers.” In other words, He does not forgive them and
does not accept their repentance as He did not accept the repentance of
Satan because of his unbelief and his haughtiness. But He turned in
repentance to Âdam and accepted his repentance because he confessed
to committing the sin, expressed remorse over its commitment, and
reproached himself. All this despite the fact that what he did was not really
a sin because the Prophets are protected from sin, according to the
correct opinion, they do not commit acts of disobedience ever – not before
prophet-hood nor after it. Rather it looks and appears like a sin. It is for this
reason that he and his wife, Hawwâ , said: “O our Sustainer! We have
wronged ourselves. If You do not forgive us and have mercy on us, we shall
certainly be among the losers.”[43] He thus expressed remorse, hastened
towards repentance and was not despondent of the mercy of Allâh .
Allâh says: “Do not despair of the mercy of Allâh.” [44]

As for Satan, he did not confess to his sins, he did not express any remorse
over them, he did not reproach himself and he did not hasten towards
repentance. Instead, he felt satisfied with the mercy of Allâh and was
haughty. So the person who is like Satan will not have his repentance
accepted. As for he who is like Âdam , Allâh will accept his
repentance. This is because when the origin of disobedience is desire, its
forgiveness can be hoped for. But when the origin of disobedience is
haughtiness, its forgiveness cannot be hoped for. The origin of Âdam’s
disobedience was desire while that of Satan was haughtiness.

It is related that Satan came to Mûsâ and said to him: “You are the one
whom Allâh chose for His message and spoke to you?” Mûsâ replied:
“Yes. So what do you want and who are you?” Satan replied: “O Mûsâ! Say
to your Sustainer that one of His creation has asked Him for repentance.”
So Allâh inspired to Mûsâ saying to him: “Say to him that I have
accepted what he has asked. But order him, O Mûsâ, to prostrate to the
grave of Âdam. If he prostrates to his grave, I will accept his repentance
and forgive him his sins.” Mûsâ informed Satan thereof but he became
angry, displayed his haughtiness and said: “O Mûsâ! I did not prostrate
before him in Paradise, how can I prostrate before him when he is dead?”

It is related that the punishment will be made very severe on Satan when he
is in the Hell-fire. He will be asked: “How did you find the punishment of
Allâh?” He will reply: “The severest that it can ever be.” It will be said to
him: “Âdam is in the gardens of Paradise. Prostrate before him and seek
forgiveness so that you may be forgiven.” But he will refuse to do so. The
punishment will be increased upon him 70 000 times more than what all the
other inmates of the Hell-fire are experiencing. It is stated in a Tradition
that Allâh will remove Satan from the Hell-fire every 100 000 years. He
will bring Âdam before him and order Satan to prostrate before him.
He will refuse and will be returned to the Hell-fire.

My beloved brothers, if you want to save yourself from Satan then hold on
fast to the Master [Allâh ] and seek refuge in Him. On the day of
resurrection, a chair of fire will be placed and Satan, may he be cursed, will
sit on it. All the other devils and unbelievers will gather around him. He
will speak like the braying of a donkey and say to them: “O people of the
fire! How did you find what your Sustainer had promised you.” They will
reply: “We found it to be true.” He will then say: “Today is a day in which I
am despondent of mercy.” Allâh will then order the angles to strike him
and his followers with hammers of fire. They would then fall into Hell for
forty years and will never hear the order to come out of it forever. We seek
refuge in Allâh from it. It is mentioned that Satan will be brought
forward on the day of resurrection and he will be ordered to sit on a chair of
fire with a necklace of curse around his neck. Allâh will order the
zabâniyah (angels appointed to fling the damned into Hell) to drag him out
from that chair and to fling him into Hell-fire. They will go and grab him in
order to fling him but they will not be able to do so. Allâh will then
order Jibra’îl together with 80 000 angels to do that but they will not be
able to do so. Allâh will then order Isrâfîl and then ‘Izrâ’îl -
each of them with 80 000 angels but they will not be able to do so. Allâh
will then say to all of them: “Even if several times the angels which I have
created got together in order to fling him into Hell, they will not be able to
do so as long as the necklace of curse is around his neck.”

It is related that Satan’s name in the lowest heaven was al-‘Âbid – the one
who worships [Allâh ]. In the second heaven his name was az-Zâhid –
the one who is an ascetic. In the third heaven his name was al-‘Ârif – the
one who has recognized [Allâh ]. In the fourth heaven his name was al-
Walîyy – the one who is a friend [of Allâh ]. In the fifth heaven his name
was at-Taqîyy – the one who fears [Allâh ]. In the sixth heaven his name
was al-Khâzin – the one who is a treasurer. In the seventh heaven his name
was‘Azâzîl. In the al-Lauh al-Mahfûz (the Preserved Tablet) his name was
Iblîs. All along, he was unmindful of his final destiny. Allâh ordered him
to prostrate before Âdam . He replied: “Are You giving him superiority
over me whereas I am better than him? You created me from fire while You
created him from soil.” Allâh replied: “I do whatever I will.” Satan
considered himself to be superior and therefore turned his back to Âdam
out of pride and haughtiness. He remained standing stubbornly while
the angels prostrated. When they raised their heads and saw that he did not
prostrate while they were in prostration, they fell into prostration a second
time in order to express their gratitude to Allâh . Satan remained
disinterested in them, not intending to follow them nor remorseful over his
refusal. And so, Allâh distorted his beautiful appearance to that like a
pig. His head was like that of a camel, his chest like the hump of a camel,
his face was between these two like that of a monkey, his eyes were split
vertically along the length of his face, his nostrils were open like the cup of
a cupper, his lips were like that of an ox, his teeth were sticking out like
those of a pig, his beard had seven strands of hair. Allâh then expelled
him from Paradise, in fact from the skies, in fact from the earth to the
islands. He therefore only enters earth very stealthily. Allâh cursed him
till the day of recompense because he became of the unbelievers. Now look
at him: he had a beautiful appearance, four wings, abundant knowledge,
engaged in abundant worship [of Allâh ], the peacock of the angels and
the greatest one among them, the leader of the archangels, and various other
accolades. But none of these availed him in any way whatsoever. In this is
an admonition and a reminder.

It is stated in a Tradition that when Satan became deluded, Jibra’îl and

Mîkâ’îl began crying. Allâh asked them: “Why are you crying?”
They replied: “O our Sustainer! We do not feel safe from Your delusion.”
Allâh replied: “This is how you should always be. Do not feel safe from
My delusion.”

It is related that Satan said: “O my Sustainer! You expelled me from

Paradise because of Âdam. I cannot overpower him unless You give me
power over him.” Allâh said: “I give you power over him, i.e. over his
progeny because the Prophets are protected [by Allâh ].” Satan said:
“Give me more power.” Allâh said: “Every time a child is born from
Âdam’s progeny, two from your progeny will be born.” Satan said: “Give
me more power.” Allâh said: “Their chests will be your abodes. You can
flow through them as blood flows through the body.” Satan said: “Give me
more power.” Allâh said: “You may take help against them from your
aides who are either riders or walkers. You may cause them to earn and
spend their wealth in unlawful ways. You may induce them to get children
through unlawful means, e.g. intercourse during menstrual periods. You
may urge them towards polytheism by naming their children with names
like ‘Abd al-‘Uzzâ [name of an idol], you can lead them astray by causing
them to follow deviant religions, undertaking despicable occupations, doing
reprehensible deeds, by making false promises to them such as having
hopes in the intercession of gods and relying on the honour and nobility of
forefathers, and by delaying repentance through long hopes.” All this was
said to him like a threat, e.g. when you say to a person: “Do whatever you
like [I am not bothered, for you will see the consequences thereof].
On hearing the above conversation, Âdam said: “O my Sustainer! You
have given him such power over me that I cannot repulse him except
through Your help.” Allâh said: “If any child is born from your progeny,
I will appoint angels to safeguard him.” Âdam said: “Give me more.”
Allâh said: “The reward of good deeds will be multiplied ten-fold.”
Âdam said: “Give me more.” Allâh said: “I will not remove from
your progeny the ability to repent as long as their souls remain in their
bodies.” Âdam said: “Give me more.” Allâh said: “I will forgive
them openly.” Âdam said: “You have given me enough.”

Satan said: “O my Sustainer! You appointed Messengers among the

progeny of Âdam and revealed Books to them. So who are my
messengers?” Allâh said: “The fortune tellers.” Satan said: “And what
are my books?” Allâh said: “Tattoos.” Satan said: “What is my Hadîth?”
Allâh said: “Lies.” Satan said: “What is my Qur’ân?” Allâh said:
“Poetry.” Satan said: “Who is mymu’adhdhin (one who calls towards
prayer)?” Allâh said: “Flutes (musical instruments).” Satan said: “What
is my musjid?” Allâh said: “The market places.” Satan said: “What is
my house?” Allâh said: “The toilet.” Satan said: “What is my food?”
Allâh said: “The food on which My name is not taken.” Satan said:
“What is my drink?” Allâh said: “Intoxicating drinks.” Satan said:
“What are my snares [and traps]?” Allâh said: “Women.”
ON TRUSTWORTHINESS
Allâh says:

“We offered the trust to the heavens, the earth and the mountains but they
refused to bear it and they were afraid of it.” (Sûrah al-Ahzâb, 33: 72)

In other words, they will not be able to fulfil it, and would thereby be
eligible for the wrath of Allâh . Alternatively, they feared that they
would breach this trust. The meaning of amânah (trustworthiness) in this
verse is obedience and religious duties which result in either reward [for
carrying them out] or punishment [for not carrying them out]. Al-Qurtubî
said: “Trustworthiness encompasses all the duties of Islam. This is the
unanimous opinion of the 'ulamâ’. But there are differences with regard to
certain details.” Ibn Mas‘ûd said: “This refers to trustworthiness in
matters of wealth such as items kept for safekeeping, etc.”

It is also related from Ibn Mas‘ûd that trustworthiness is applicable in

all religious duties, but that the severest of all is trustworthiness in matters
of wealth.

Abû Dardâ’ said: “Taking a bath after being in a state of impurity is also
an act of trustworthiness.”

Ibn ‘Umar said: “The first thing that Allâh created from man was his
private part. On creating it, He said: ‘This is a trust which I have given you
custody of. You should therefore not taint it with anything but what is right.
If you safeguard this trust, I will safeguard you.’” The private part is thus a
trust, the ears are a trust, the eyes are a trust, the tongue is a trust, the
stomach is a trust, the hands and feet are trusts. The person who does not
possess this quality of trustworthiness is actually devoid of îmân.

Al-Hasan said: “Trustworthiness was presented to the heavens, the earth

and the mountains but they trembled at accepting it because of the heavy
responsibility. Allâh said to them: “If you do well, I will reward you, if
you do bad, I will punish you.” They replied: “No. [We do not want this
responsibility].” Mujâhid said: “When Allâh created Âdam , he
presented it to him and also said the same thing to him.” Âdam said: “I
will bear its responsibility.” It is clear that offering this trustworthiness to
the heavens, earth and mountains was one of choice and not an imposition.
Had it been imposed upon them, they would not have refused to bear it. Al-
Qufâl and others said: “The presentation that is mentioned in this verse is
actually a parable. In other words, the heavens, the earth and the mountains,
despite their massive bodies, had it been possible to bear them with this
responsibility, they would have felt it too heavy because of the great
responsibility there is in fulfilling the dictates of the Sharî‘ah and the
reward and punishment that all this entails. In other words, bearing such a
responsibility is such a serious matter that even the heavens, the earth and
the mountains ought to fail to bear it. Man took up this responsibility. Allâh
says: “Man undertook to bear it.” In other words, Âdam accepted
this responsibility after it was offered to him in the world of progenies when
his progeny was issuing forth from him, and when Allâh took the
covenant from them. “He is very merciless, ignorant.” [45] In other words,
in bearing this responsibility, he has been very merciless to himself. He is
also ignorant of the seriousness of what he has borne, or he is ignorant of
the order of his Sustainer.

Ibn ‘Abbâs relates: “Trustworthiness was presented to Âdam and

he was told: “Accept it together with its responsibilities. If you obey, I will
forgive you but if you disobey, I will punish you.” He replied: “I accept it
together with its responsibilities.” The time between ‘asr (afternoon) and
the night of that day did not even pass when Âdam ate of the forbidden
tree. Had it not been for the fact that Allâh saved him with His mercy,
accepted his repentance and guided him, [he would have been destroyed].
The word amânah (trustworthiness) is derived from the word îmân.
Therefore, the person who safeguards the trust of Allâh ,Allâh will
safeguard his îmân. The Messenger of Allâh said: “The person who
does not possess the quality of trustworthiness is actually devoid of îmân.
And the person who does not possess the quality of fulfilling trusts is
actually devoid of Islam.”

A poet says:

“Destruction to that person who is pleased with treachery as a way of life.

Who alienates himself from safeguarding [the quality of] trustworthiness.
He rejects piety and a sense of honour. The afflictions of time therefore fall
upon him one after the other.”

Another poet says:

“Can the person who adopts treachery as his trait ever be considered to be a
suitable person? That he is always seen to be overpowered by calamities.
Calamities continuously afflict with their torments that person who acts
treacherously with regard to a responsibility [which he is shouldered with]
or that person who violates a trust.”

The Messenger of Allâh said: “The believer has a natural disposition

for every characteristic except treachery and lying.” The Messenger of
Allâh said: “My ummah will always experience goodness as long as it
does not consider trustworthiness to be an item of value [and therefore very
rare] and as long as it does not consider charity to be a tax.” The Messenger
of Allâh said: “Fulfil the trust to the one who has faith in you, and do
not act treacherously towards the one who acts treacherously towards you.”
The Sahîh of Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh
narrate on the authority of Abû Hurayrah who said that the Messenger
of Allâh said: “The signs of a hypocrite are three: (1) When he speaks,
he lies. (2) When he promises, he breaks his promise. (3) When he is
entrusted, he acts treacherously.” In other words, if anyone entrusts him
with a secret, he acts treacherously by mentioning the secret to others.
When he is entrusted with an item, he acts treacherously by refusing to
acknowledge it, by not safeguarding it as it ought to be safeguarded, and by
using it without permission.

The safeguarding of trusts is an attribute of the close angels, the Prophets,

the Messengers and a characteristic of the pious and righteous servants.
Allâh says: “Allâh commands you to fulfil the trusts to their rightful
owners.” The commentators state that this verse comprises many
fundamentals of the Sharî‘ah and that the addressees of this verse are the
general masses, the leaders and everyone else. It is the duty of the leaders to
mete out justice on behalf of the oppressed and to display his rights for this
is a trust. It is also their duty to protect the belongings of the Muslims,
especially of the orphans. It is the duty of the 'ulamâ’ to teach the masses
the injunctions of Islam. It is a trust for whose protection Allâh chose
the 'ulamâ’. It is the duty of the father to watch his children by ensuring that
he teaches them proper manners. This is a trust on his shoulder. The
Messenger of Allâh said: “Each one of you is a shepherd, and each one
of you is accountable for his flock.”

It is stated in Zahr ar-Riyâd that a person will be brought forward on the

day of resurrection. He will be made to stand beforeAllâh . Allâh will
ask him: “Did you reject the trust of such and such person?” He will reply:
“No. O my Sustainer!” Allâh will order an angel to hold this person by
his hand and to take him to the Hell-fire. He will then show him
trustworthiness in its physical form in the depth of the Hell-fire. He will
then continue falling into it for 70 years until he reaches its depth. He will
then climb up with trustworthiness. When he reaches the uppermost portion
of the Hell-fire, his feet will slip and he will fall into it again for the same
number of years. He will then climb up and fall again. This will continue
till the kindness of his Sustainer gets hold of him through the intercession of
the Messenger . The person to whom he owed that trust will then be
pleased with him.

Salamah narrates: While we were sitting with the Prophet , a

janâzah (dead body) was brought so that the salâh may be performed for it.
The Messenger of Allâh asked: “Does he have any debts?” The people
replied: “No.” The Messenger of Allâh then performed the salâh.
Thereafter, another janâzah was brought. The Messenger of Allâh
asked: “Does he have any debts?” The people replied: “Yes.” The
Messenger of Allâh asked: “Has he left behind anything?” The people
replied: “Three dinars.” The Messenger of Allâh then performed the
salâh. Thereafter a third janâzah was brought. The Messenger of Allâh
asked: “Does he have any debts?” The people replied: “Yes.” The
Messenger of Allâh asked: “Has he left behind anything?” The people
replied: “No.” The Messenger of Allâh said: “You may perform the
salâh for your companion [I am not going to do so].”

Qatâdah says that a person asked: “O Messenger of Allâh! If I were to

be killed in the cause of Allâh while I endure [the hardships of fighting]
patiently, expecting reward [from Allâh ], moving forward, not fleeing
[from the battlefield], will Allâh wipe out from me my sins?” The
Messenger of Allâh said: “Yes.” When the person turned to leave, he
called him back and said: “Allâh will forgive every sin of a martyr
except for debts.”
ON OFFERING SALÂH WITH SUBMISSION AND HUMILITY
Allâh says:

“Successful indeed are the believers. Who are humble in their salâh.”
(Sûrah al-Mu’minûn, 23: 1-2)

You should know that there are those who consider humility from among
the acts of the heart, like fear and dread. While there are those who consider
it to be from among the acts of the limbs, like remaining still, abstaining
from turning about and playing about. The scholars differ with regard to it
being from among the compulsory injunctions of salâh or from among its
merits. Those who consider it to be compulsory cite the following Hadîth as
their proof: “It is not lawful for a person to do anything but that which
confines him in salâh.” And the Qur’ânic verse: “Establish the salâh for My
remembrance.” [46] Negligence [and absent mindedness] are the opposites
of remembrance. It is for this reason that Allâh said: “Do not be of those
who are negligent.” [47]

Al-Bayhaqî rahimahullâh narrates on the authority of Muhammad ibn Sîrîn

rahimahullâh who said: I have been informed that when the Messenger of
Allâh used to offer salâh, he would raise his eyes towards the sky. And
so the verse was revealed. ‘Abdur Razzâq adds: [Allâh ] ordered him
with humility. He therefore directed his eyes towards the spot of his
prostration. Al-Hâkimrahimahullâh and al-Bayhaqî rahimahullâh narrate
on the authority of Abû Hurayrah who said: “When he used to offer
salâh, he would raise his eyes towards the sky. This verse was then
revealed. He therefore lowered his head.”

It is narrated on the authority of al-Hasan that the Prophet said: “The

similitude of the five salâhs are like a copiously flowing stream flowing in
front of the house of one of you, wherein he takes a bath five times each
day. Will any filth remain on his body?” In other words, the salâhs purify
him from sins – none of them remain apart from major sins. This is if the
person offers his salâh with humility and presence of heart. If not, the salâh
is flung back at him.

The Messenger of Allâh said: “The person who offers two rak‘ats
(units) of salâh without thinking about anything of this world therein, his
previous sins are forgiven.”

The Messenger of Allâh said: “The salâh has been made compulsory,
the pilgrimage and circuiting (tawâf) [of the Ka‘bah] has been ordered, and
the other rites of the pilgrimage have been promulgated in order to establish
the remembrance of Allâh . So if this objective and purpose is not found
in this heart of yours, and if you have no awe and dread for [Allâh ], then
of what value is this remembrance of yours?”

The Messenger of Allâh said: “The person whose salâh does not
prohibit him from shamelessness and evil will be distancing himself further
away from Allâh .”

Bakr ibn ‘Abdillâh said: “O man! If you want to go to your Master without
seeking permission and speak to Him without any interpreter, you can do
so.” He was asked: “How is that possible?” He replied: “You must perform
a perfect ablution and enter your place of salâh. If you do so, you would
have entered on your Master without seeking permission and you would be
speaking to Him without any interpreter.”

‘Â’ishah radiyallâhu 'anhâ said: “The Messenger of Allâh used to

engage in conversations with us and we would converse with him. But
when the time of salâh came, it was as though he did not know us and we
did not know him because he was so engrossed in the grandeur of Allâh
.”

The Messenger of Allâh said: “Allâh does not look at the salâh
wherein the person does not enter with his heart and body together.”
When Ibrâhîm used to offer salâh, the trembling of his heart could be
heard for two miles. When Sa‘îd at-Tanûkhî used to offersalâh, his tears
would not stop flowing from his cheeks to his beard.

The Messenger of Allâh saw a person playing with his beard while he
was in salâh, so he said: “Had this person’s heart submitted [before Allâh
], his body parts would also have submitted [and he would have
remained still in his salâh].”

It is related that when the time of salâh approached, ‘Alî would tremble
and the colour of his face would change. Someone would ask him: “What is
wrong, O leader of the faithful!” He would reply: “The time has come for a
trust which Allâh offered to the heavens, the earth and the mountains,
but they refused to bear it, and were afraid of it. Whereas I [man], bore this
responsibility.”

It is related that when ‘Alî ibn al-Husayn used to perform the ablution, his
face would turn yellow. His family members would ask him: “What is this
that overtakes you at the time of performing ablution?” He would reply:
“Do you know in front of whom I intend standing?”

It is related that Hâtim al-Asamm was asked about his salâh. He replied:
“When the time of salâh comes, I perform a complete ablution, go to the
spot where I want to offer salâh and then sit down there till my limbs are
fully settled. I then stand up for salâhwith this in mind that the Ka‘bah is in
front of me, the sirât (the bridge over Hell which every single person will
have to cross) is beneath me, Paradise is to my right, Hell-fire is to my left,
the angel of death is behind me, and that this is my last salâh. I then have
both hope and fear in my heart. I then say Allâhu Akbar (Allâh is the
greatest) with determination, I recite the Qur’ân with deliberation, I bow
down with humility, I prostrate with submission, I sit on my left foot with
its upper surface spread on the ground while my right foot is upright,
resting on its big toe. I then follow this salâh with total devotion [to Allâh
]. Thereafter, I do not know whether this salâh has been accepted from
me or not.”
Ibn ‘Abbâs said: “Two rak‘ats of salâh of average length offered with
reflection are better than offering salâh the entire night while the heart is
neglectful.”

The Messenger of Allâh said: “There will come towards the end of time
people from my ummah who will come to the musjids, sitting therein in
circles. They will only talk about the world and love for the world. Do not
sit in their company for Allâh has no need for such people.”

Al-Hasan narrates that the Prophet asked: “Should I not inform you of
the worst thief?” They asked: “Who is he, O Messenger of Allâh?” He
replied: “He is the one who steals from his salâh.” They asked: “How does
he steal from his salâh?” He replied: “He does not perform the bowing and
prostrating postures of salâh with perfection.”

The Messenger of Allâh said: “Salâh is the first thing a person will be
reckoned for on the day of resurrection. If he performed it with perfection,
the reckoning will be made easy for him. But if there was any shortcoming
in it, Allâh will say to His angels: ‘Does this servant of Mine have any
optional salâh. If he has, complete the compulsory salâh with it.’”

The Messenger of Allâh said: “A servant does not receive a greater gift
than the permission to offer two rak‘ats of salâh which he performs.”

When ‘Umar ibn al-Khattâb would intend to offer salâh, his body parts
would tremble and his teeth would chatter. Someone asked him about this
so he replied: “The time has come to fulfil a trust and to perform a duty.
And I do not know how I am fulfilling it.”

It is related with regard to Khalaf ibn Ayyûb that he was standing in salâh
when a hornet stung him. Blood began to flow [from that sting] without his
even perceiving it. This continued until Ibn Sa‘îd came out and informed
him thereof. He then washed his garment. Someone said to him: “A hornet
stings you, blood flows from your body and you still did not perceive all
this?!” He replied: “Can a person even perceive such a thing when he is
standing before the Mighty King [Allâh ], when the angel of death is
directly behind him, when the Hell-fire is to his left and the sirât is beneath
him?!”

A gangrenous sore appeared on the hand of ‘Amr ibn Dharr. He was a very
ascetic person who was fully engaged in the worship [of Allâh ]. The
physicians said to him: “This hand will have to be cut off.” He said to them:
“Cut it off.” They replied: “We will have to tie you with ropes before
cutting it off.” He replied: “Instead of that, when I commence my salâh, you
must cut it off.” When he commenced his salâh, his hand was cut off
without his even perceiving it.”
ON COMMANDING GOOD AND PROHIBITING EVIL
Anas ibn Mâlik narrates that the Messenger of Allâh said: “The
person who sends one salutation to me, Allâh creates from the breath of
the person a white cloud. Allâh then commands it to take from the ocean
of mercy. It takes thereof and Allâh then commands it to rain down [the
mercy]. It then rains down. Whichever drop falls on land, Allâh creates
gold from there. Whichever drop falls on a mountain, Allâh creates
silver from there. Whichever drop falls on an unbeliever, Allâh blesses
him with îmân.”

Allâh says: “You are the best of nations, appointed for mankind.” [48]
Al-Kalbî said: “This verse explains the position of thisummah in its virtue
over other nations. In it is proof that this Islamic nation is the best of
nations without exception. And that this superiority is shared by the early
members of this ummah and by the latter members when compared to other
nations. Even though there may be differences in status within this ummah
as mentioned with regard to the higher status of the Sahâbah y over others.
The meaning of the word “appointed” is that this ummah has been
appointed for the benefit and welfare of mankind in all eras to the extent
that it is distinguished and recognized in this regard. The verse continues:
“you command good, you prohibit evil, and you believe in Allâh.” This
sentence explains why they are the best of nations and that they will remain
so as long as they uphold these qualities. Allâh thus made them the best
of nations for the nations because they command good, they prohibit evil,
and they fight the unbelievers so that they may believe. So their benefit
goes to others. Just as the Messenger ofAllâh said: “The best of people
is he who benefits people. And the worst of people is he who harms
people.” The words “you believe in Allâh” mean that you affirm the
oneness of Allâh , you remain steadfast on this, and that you affirm that
Muhammad is the Prophet of Allâh . This is because the person who
does not believe in Muhammad actually does not believe in Allâh
because he alleges that the miraculous signs which he brought were from
his own side [and not from Allâh ].

The Messenger of Allâh said: “Whoever from among you sees an evil
should change it with his hand. If he is unable to do so, then with his
tongue. If he is unable to do so, then with his heart. And this is the weakest
stage of îmân.” In other words, it is the weakest act of the believers. Some
scholars are of the opinion that the duty of changing evil with the hand
[physical power] rests with the rulers. With the tongue, with the 'ulamâ’.
And with the heart, with the masses. Others state that whoever is able to
change the evil in whatever way, that becomes incumbent upon him. Allâh
says: “Help each other in good deeds and in piety. Do not help each
other in sin and oppression.” [49] Among the ways of helping each other is
to prompt others towards good, to make easy the ways of goodness, and to
block the ways of evil and enmity to the best of one’s ability. The
Messenger of Allâh said: “Allâh fills with peace and îmân the heart
of a person who reprimands another who commits an innovation. Allâh
will give sanctuary on the day of resurrection to the person who disgraces
another who commits an innovation. The person who commands good and
prohibits evil is the deputy of Allâh on earth, the deputy of His Book
and the deputy of His Messenger .”

Hudhayfah is reported to have said: “There will come upon the people a
time when the dead body of a donkey would be more beloved to them than
a believer who commands them and prohibits them.” Mûsâ asked: “O
my Sustainer! What is the reward of the person who invites his fellow
brother, commands him to do good and prohibits him from evil?” Allâh
replied: “I will record in his favour one year’s of worship for every word
that he uttered and I would feel ashamed to punish him with My fire.” It is
stated in a Hadîth Qudsî that Allâh said: “O man! Do not be a person
who delays repentance, has high hopes and returns in the hereafter without
any [good] deeds. He speaks as though he is a great worshipper [of Allâh
] while his deeds are those of hypocrites. When he is bestowed with
bounties, he is not content. When bounties are withheld from him, he is not
patient. He loves the righteous people but is not among them. He abhors the
hypocrites but is among them. He commands good but does not do it
himself. He prohibits evil but does not abstain from it himself.”

‘Alî says that he heard the Messenger of Allâh saying: “Towards the
end of time such people will come who will be young in age and deficient
in intelligence. They will utter the best of words which do not even go
beyond their throats. They will deviate from Islam just as an arrow deviates
from its target.”

The Messenger of Allâh said: “On the night when I was taken up to the
heavens [the night of mi‘râj], I saw people whose lips were being cut off
with scissors of fire. I asked: ‘Who are these people, O Jibra’îl?’ He replied:
‘These are the orators [and lecturers] from your ummah who command the
people to do good while they forget their own selves.’ Allâh says: “Do
you order the people to piety and forget yourselves, while you read the
Book? Then why do you not think?” [50] In other words, you recite the
Book of Allâh but you do not act on what is in it. They used to order the
people to give in charity while they themselves did not give in charity. It is
therefore the duty of the believers to command good and prohibit evil
without forgetting their own selves. Allâh says: “The believing men and
the believing women are helpers of each other. They enjoin the good and
prohibit the evil, they establish salâh…”[51] Allâh describes the
believers in this verse as being those who command good. So the person
who abstains from commanding good is out of this group of believers who
are described in this verse. Allâh rebukes those who abstain from
commanding good. He says: “They would not prevent one another from the
evil which they committed. How evil is that which they were doing!” [52]

It is narrated on the authority of Abû Dardâ’ who said: “You should

certainly command good and certainly prohibit evil, or else, Allâh will
empower over you an oppressive ruler who neither respects your elders nor
shows mercy to your youngsters. Your best people will supplicate to Allâh
but their supplications will not be answered. They will ask for help, but
no help will be given to them. They will ask for forgiveness, but they will
not be forgiven.”

‘Â’ishah radiyallâhu 'anhâ narrates that the Messenger of Allâh said:

“Allâh inflicted a punishment on a village in which there were 18 000
people who did [good] deeds like Prophets.” The Companions asked: “Why
was this so, O Messenger of Allâh?” He replied: “They would not become
angry for the sake of Allâh [when His commands were disobeyed], they
did not command good and abstained from prohibiting evil.” Abû Dharr al-
Ghifârî says that Abû Bakr said: “O Messenger of Allâh! Is there
any jihâd apart from fighting the polytheists?” The Messenger of Allâh
replied: “Yes, O Abû Bakr! Allâh has on earth muhâhidînwho are better
than martyrs who are alive and provided with sustenance from Allâh .
They walk on the surface of the earth whileAllâh boasts about them
before the angels of Paradise. Paradise is adorned for them just as Umme
Salamah beautifies herself for the Messenger of Allâh.” Abû Bakr
asked: “O Messenger of Allâh! Who are these people?” He replied: “They
are the ones who command good, prohibit evil, who love for the sake of
Allâh and hate for the sake of Allâh .” The Messenger of Allâh
then said: “I take an oath in the name of that being in whose control is my
life, that such a person will be in a room above other rooms, above the
rooms of the martyrs. Each room will have 300 doors made of sapphires
and green emeralds. Each door will have a special light. The person will
marry 300 000 maidens of Paradise (hûrs) who would lower their gazes.
Each time he turns to one of them and looks at her, she will say to him: ‘Do
you remember such and such day in which you commanded good and
prohibited evil?’ Each time he turns to one of them, she will remind him of
the place in which he commanded good and prohibited evil.”

It is stated in a Tradition that Allâh said: “O Mûsâ! Did you ever do any
deed for My sake?” Mûsâ replied: “I offered salâh for You, I kept fast
for You, I gave in charity for Your sake, I prostrated before You, I praised
You, I recited Your Book and I remembered You.” Allâh said: “O Mûsâ!
As for the salâh, it is a proof for you. As for fasting, it is a shield for you.
As for charity, you shall receive shade for that. As for glorifying Me, you
shall receive trees in Paradise for that. As for your reciting My Book, you
shall receive the maidens of Paradise and palaces for that. As for
remembering Me, you shall receive illumination for that. Now what have
you done solely for Me?” Mûsâ replied: “O my Sustainer! Show me a
deed which I can do solely for You.”Allâh replied: “O Mûsâ! Have you
ever befriended a friend solely for Me? Have you ever considered someone
to be an enemy solely for Me?” Mûsâ thus realized that the greatest of
deeds is loving solely for the pleasure of Allâh and hating his enemies
solely for the pleasure of Allâh.

Abû ‘Ubaydah ibn al-Jarrâh said: “I asked, O Messenger of Allâh!

Which martyr is the most honourable in the sight of Allâh ?” He replied:
“A person who stands before an unjust ruler and commands him to do good
and prohibits him from evil. [On hearing this], the unjust ruler kills him. If
he does not kill him, his deeds are not recorded as long as he lives.”

Al-Hasan al-Basrî rahmatullâhi 'alayh said that the Messenger of Allâh

said: “The best martyr from my ummah is a person who stands before an
unjust ruler and commands him to do good and prohibits him from evil, and
so he kills him for that. The position of such a martyr is in Paradise between
Hamzah and Ja‘far .”

Allâh inspired to Yûsha‘ ibn Nûn saying to him: “I am going to

destroy 40 000 of the best people from your nation and 60 000 of the worst
people from your nation.” He replied: “O my Sustainer! It is understood if
you destroy the worst ones. But what is wrong with the best ones [that You
are destroying them]?” Allâh replied: “They did not get angry for My
sake. Instead they used to eat and drink with these evil ones [without
prohibiting them from their evil].”

Anas relates: “We asked: ‘O Messenger of Allâh! Should we not

command good only when we ourselves act on all good deeds first? And
should we not prohibit evil only when we ourselves abstain from all evil
deeds firsts?” The Messenger of Allâh replied: “You should command
good even if you do not practice on all of it yourselves. And you should
prohibit evil even if you do not abstain from all of it yourselves.”

A person advised his sons with the following: “If any of you decides to
command good, he should habituate himself to remain patient and rely on
Allâh for reward. This is because the person who relies on Allâh for
reward, he will not feel any pain and difficulty.”
ON THE ENMITY OF SATAN
It is the duty of a believer to love the 'ulamâ’ and the righteous, to
constantly sit in their company, to ask necessary questions, to take
admonition from their words of advice, to abstain from evil deeds, and to
consider Satan to be an enemy. Allâh says:

“Satan is certainly an enemy to you. So consider him to be an enemy.”

(Sûrah Fâtir, 35: 6)

In other words, consider him to be an enemy by obeying Allâh , do not

obey him in matters that entail the disobedience of Allâh , be cautious of
him in all your matters, actions and beliefs from the depths of your hearts.
When you do an act, be vigilant of him for he would probably incorporate
showing off in that act and would beautify evil deeds before you. Seek
assistance from your Sustainer against him.

‘Abdullâh ibn Mas‘ûd said: “The Messenger of Allâh drew a line

and said: “This is the path of Allâh .” He then drew lines to the right and
left of this line and said: “On each of these paths that are running across is a
Satan who is inviting towards it.” He then recited this verse: “This is My
straight path. Follow it, then, and do not follow other paths which would
deviate you from the path of Allâh.”[53] The Messenger of Allâh thus
explained to us the numerous paths of Satan.

It is related that the Prophet said: “There was a monk from the Banî
Isrâ’îl. Satan went to a young girl, throttled her and put it into the minds of
the people that she can only be treated by this monk. They therefore took
her to him. He refused to accept her. But they persisted until he accepted.
When she was with him for her treatment, Satan beautified for him her
closeness [to him]. Satan continued doing so until the monk had intercourse
with her and she fell pregnant. Satan then whispered thoughts into his mind
and said to him: “Now you are going to be disgraced. Her family people are
going to come, you should therefore kill her. If they ask you about her, tell
them that she passed away.” So he killed her and buried her. Satan then
went to her family and whispered into their hearts saying: “The monk made
her pregnant, killed her and then buried her.” Her family members went to
the monk and asked him about their daughter. He replied that she passed
away. They grabbed him in order to kill him. Satan went to the monk and
said to him: “I am the one who throttled her and I am the one who put it
into the minds of the people to bring her to you. You should therefore obey
me and you will be saved. I am the one who can rescue you from them.”
The monk asked: “What must I do?” Satan replied: “Prostrate before me
two times.” The monk did this and Satan said: “I distance myself from
you.” It is with regard to this that Allâh says: “Similar to the norm of
Satan when he says to man: ‘Become an unbeliever.’ Once he becomes an
unbeliever, he says: ‘I distance myself from you.’” [54]

It is related that Satan asked Imâm Shâfi‘î rahimahullâh: “What do you

have to say about that being who created me as he liked, used me in
whatever he liked, and after that, he has the right to admit me into Paradise
if he wills or into Hell-fire if he wills? Would you say that he has acted
justly or wrongly?” Imâm Shâfi‘î rahimahullâh pondered over this question
and said: “If he created you for whatever you wish, then he has wronged
you. If he created you for whatever he wishes, then he is not questioned
about whatever he does.” On hearing this, he dwindled till he became
nothing. He then said: “O Shâfi‘î, I take an oath by Allâh, that through this
question of mine I have removed 70 000 ardent worshippers from the
register of worship.”

You should know that the heart is like a fort and that Satan is an enemy who
wants to get into this fort, take possession of it and control it. In order to
safeguard the fort from the enemy, its doors, entrances and gaps will have to
be guarded. The person who does not know these doors [and entrances]
cannot guard them. So safeguarding the heart from the whisperings of Satan
is an incumbent duty on every person. The means to fulfilling an incumbent
duty are also incumbent. In order to repulse Satan, a person has to have full
knowledge of how he enters the hearts. Having knowledge of these
entrances is therefore an incumbent duty. The entrances and doors through
which Satan enters are actually attributes of a person. And these are many.

Among them are anger and lust. Anger is the disaster of the intellect. When
the intellect becomes weak, the armies of Satan attack. Whenever man
becomes angry, Satan plays with him just as a child plays with a ball. It is
mentioned that a pious servant of Allâh asked Satan: “Show me how
you overpower man.” He replied: “I overpower him at the time of anger and
when he follows his lust.”

Among them is the attribute of intense greed. As long as a person is

desirous of everything, his greed makes him blind and deaf. It is at this time
that Satan finds an opportunity. He beautifies before a greedy person
everything that would convey him to his desire, even though it may be an
evil and immoral act.

It is related that when Nûh boarded the ship, he carried with him a pair
from each species as Allâh had ordered him. He then saw an old man on
the ship whom he did not recognize. Nûh said to him: “Why have you
come aboard?” He replied: “I have come in order to afflict the hearts of
your companions. Their hearts will thus be under my control while their
bodies will be under your control.” Nûh said: “Get out from here, O
enemy of Allâh! Surely you are the accursed [Satan].” Satan said to him:
“There are five things with which I destroy man. I will inform you of three
of those things and not inform you of the other two.”Allâh inspired to
Nûh saying: “You do not need to know those three things. But tell him
to inform you of the other two.” So Nûh said to him: “What are those
two things?” Satan replied: “They are two things that cannot be rejected.
They are two things that cannot remain behind. They are the things with
which I destroy people. The two things are greed and jealousy. It was
through jealousy that I was cursed and became accursed. As for greed: the
entire Paradise was made lawful to Âdam except for one tree. It was
through greed that I was able to delude him.”

Among them is eating a stomach full, even though the food may be lawful
and pure. This is because eating a stomach full strengthens the desires and
these desires are the weapons of Satan.

It is related that Satan came before Yahyâ . The latter saw that Satan
had plucks of everything on his body. He asked him: “O Satan! What are
these plucks?” He replied: “These are the desires with which I hunt
mankind.” Yahyâ asked: “Do you have any of my plucks there?” He
replied: “Perhaps you ate a stomach full which caused you to feel heavy and
uncomfortable in offeringsalâh and remembering Allâh .” Yahyâ
asked: “Is there anything else?” He replied: “No.” Yahyâ said: “I take
an oath that I will never fill my stomach with food.” Satan said to him: “I
take an oath that I will never advise a Muslim.”

Among them is the love to have beautiful utensils, clothing and to adorn
and decorate the house. When Satan sees that this quality has overpowered
the heart of a particular person, he settles down and establishes himself in
that person’s heart. He then continually invites him towards building the
house, beautifying its roofs and walls, expanding it, etc. He also invites him
towards beautifying himself with clothing and animals. He causes the
person to undergo losses throughout his life in fulfilling all these demands.
Once he gets him involved in all this, he does not have to go that person a
second time because these very demands [and desires] lead him to fulfil
other demands. This continues till his death. He thus dies in the path of
Satan and in following his desires. An evil destiny is thus feared from all
this. We seek refuge in Allâh .

Among them is greed with people. Safwân ibn Sulaym narrated that Satan
came before ‘Abdullâh ibn Hanzalah and said to him: “O Ibn Hanzalah!
Remember this one thing which I will teach you.” He replied: “I have no
need for what you have to say.” Satan said: “At least listen [to what I have
to say]. If you think it is good, you may accept it. If not, you may reject it.
O Ibn Hanzalah! Do not ask anyone apart from Allâh with earnestness. And
watch what your condition is when you become angry. Because I take
possession of you when you become angry.”

Among them is haste and not remaining steadfast in matters. The

Messenger of Allâh said: “Hastiness is from Satan while watchfulness
[and prudence] is from Allâh .” It is at the time of haste that Satan
spreads his evil on man from avenues he does not even realize.

It is related that when ‘Îsâ ibn Maryam was born, all the smaller devils
came to Satan and said to him: “All the idols have bowed their heads.”
Satan said: “Some great event has taken place. Wait here [I am coming just
now].” He flew from east to west but did not find anything. He then
discovered that ‘Îsâ had just been born and that the angels had
completely surrounded him. Satan returned to the smaller devils and said:
“A Prophet has been born last night. Whenever a woman fell pregnant and
gave birth, I was certain to be present there. Except for this particular birth.
You should therefore not have much hope of idols being worshipped after
today. However, you may approach [and entice] mankind through hastiness
and frivolity.”

Among them are dirhams, dînârs and all types of wealth including
merchandise, animals and properties. The more a person has over and above
his essential amount of food and basic needs, the more Satan finds a place
to inhabit [a person’s life]. Thâbit al-Bunânî said: “When the Messenger of
Allâh was commissioned as a Prophet, Satan said to his smaller devils:
“A certain incident has taken place. Go and see what it is.” They all
dispersed and searched until they could discover nothing. They returned to
him and said: “We do not know.” Satan said to them: “I will go and bring
you some information.” He went and returned, and said to them: “Allâh has
commissioned Muhammad .” Satan then began dispatching his smaller
devils to the Companions of the Prophet [in order to delude them], but
these devils would return losers and say: “We have never met anyone like
this before. We delude them and then they stand up for their salâh. This
salâh then wipes out whatever we achieved.” Satan said to them: “Be a bit
patient with regard to them. Perhaps Allâh will open the world to them [by
giving them material wealth], we will then be able to achieve our goals
from them.”

Among them are stinginess and fear of poverty. It is these qualities that
prevent a person from spending and giving in charity. It is these qualities
that urge man towards hoarding, accumulating and a painful punishment.
From among the calamities of stinginess is the intense desire to remain in
the market places [and businesses] in order to amass wealth. And these
market places [and businesses] are the nesting places of Satan and his
armies.

Among them is fanaticism in particular ways of thinking and desires, in

bearing malice towards adversaries, and looking down at them. These are
qualities that destroy both – the worshippers [of Allâh ] and also those
who disobey Him. Al-Hasan said: “It has reached us that Satan said: ‘I
enticed the followers of Muhammad with sins, but they broke my back
with seeking forgiveness [from Allâh ]. I then enticed them with sins for
which they do not seek forgiveness from Allâh. These sins are desires.’ The
accursed Satan is correct in this regard because they do not know that these
are among the means that drags them towards sins. How, then, can they
seek forgiveness?!”

Among them is harbouring bad thoughts about Muslims. It is necessary to

abstain from this and to abstain from accusing evil people. Whenever you
see a person harbouring evil thoughts about people in order to look for their
faults, you should know that he is internally depraved. And that this
depravity of his is rearing itself from within him. It is therefore the duty of
man to sever these avenues from the heart. Engaging in the remembrance of
Allâh will help him in this regard.

Ibn Ishâq said: When the unbelievers from the Quraysh saw the
Companions y emigrating, and they realized that Muhammad now has
Companions from other tribes, they became wary of his emigration, and
they knew that he has now decided to go to war against them. The Quraysh
therefore gathered in Dâr an-Nadwah which was actually the house of
Qusayy ibn Kilâb. It was given this name of Dâr an-Nadwah because
members used to gather there and confer with each other. The Quraysh
would never decide any matter but in this place. They would not admit a
non-Qurayshî if he had not yet reached the age of 40. A Qurayshî younger
than that would be admitted. They admitted Abû Jahl and gathered on a
Saturday. It is for this reason that Saturday is referred to as a day of plotting
and deception. Satan also joined them. He appeared in the form of a Najdî
shaykh. He was able to enter by standing at the entrance of the house in the
form of a senior shaykh, wearing a four-sided garment of course fabric or
one that was made of silk. They asked him: “From where is the shaykh?”
Satan replied: “From Najd. I heard the reason for which you have gathered,
so I came in order to hear what you have to say. Perhaps my opinion and
advice will also be heard.” They said: “You may enter.” He then entered and
they began conferring with regard to the Prophet . They were a hundred
of them. According to others, they were 15. Abû al-Buhayrî, who was killed
as an unbeliever in the battle of Badr said: “Tie him [Muhammad ] in
chains and lock the door to the room in which he is. Then wait, just as what
had happened to the poets before him.” The Najdî shaykh said: “This is not
a good idea. By Allâh, if you tie him in chains and lock him up, his
Companions will certainly come to know of this. They will then pounce on
you and rescue him from your very hands. A large number will then rally
around him and they will overpower you. This is not a good idea. You
should rather think of some other way.”

Al-Aswad ibn Rabî‘ah ibn ‘Amr al-‘Âmirî said: “We will take him out of
our midst and banish him from our land. We will then not bother about
where he goes to.” The Najdî shaykh, may Allâh curse him, said: “By
Allâh, this is not a good idea. Don’t you see how well he speaks, what a
sweet tongue he has, and how he subdues the hearts of people with what he
says? By Allâh, if you do this, I would expect him to go to one of the Arab
tribes, he would then subdue them with his talks, they would follow him
against you, he would then come with them against you, they would then
snatch away your authority from your very hands, and they would do to you
whatever he likes. You should rather think of some other idea.”

Abû Jahl said: “By Allâh, I have a very good idea concerning him. I do not
think you ever thought about it. I think you should take a young lad who is
strong, of high and well-balance lineage from each tribe. Each of these
youngsters should then be given an extremely sharp sword. They should
then go to him, strike him as a single person and kill him. We would then
have dispensed with him. The shedding of his blood would be shared by all
the tribes, so the Banû ‘Abd Manâf will not be able to fight against all the
tribes, and we will not have to pay the blood money to them.”
The Najdî shaykh, may Allâh curse him, said: “This is the best idea. I
cannot think of any other opinion.” So they all agreed to kill the Messenger
of Allâh and they dispersed from there. Jibra’îl then went to the
Prophet and said to him: “Tonight you should not sleep on the bed
which you normally sleep on.” When night came, the unbelievers gathered
at his door, waiting for him to fall asleep so that they could pounce on him.
The Messenger of Allâh ordered ‘Alî to sleep in his place. He
covered himself with a green garment belonging to the Messenger of Allâh
. Later on, ‘Alî used to wear this garment for the Friday and ‘Îd
prayers. ‘Alî was thus the first person who ransomed himself for the
sake of Allâh and thereby protected the Messenger of Allâh . ‘Alî
says the following poem in this regard:

“I protected with my self, the best who walked on land, the best who
circuited the Ancient House [Ka‘bah] and the [Black] stone. The Messenger
of Allâh feared that they were plotting against him. So the almighty Allâh
rescued him from the plot. The Messenger of Allâh slept peacefully in the
cave – he was fully protected under the protection and cover of Allâh. I
spent the night being cautious of them, and they did not expect me [to be
there]. I had already accustomed my self to be prepared for death and
imprisonment.”

The Messenger of Allâh then came out through the door while Allâh
had snatched away their eyesight. Not a single one from among them
saw him. He then sprinkled some soil which he had in his hand, onto their
heads. At the same time, he was reading these words of Allâh : “Yâ
Sîn… Then We covered them from above, so they cannot see anything.”
[55]

The Messenger of Allâh then proceeded to wherever he intended to go.

In the meantime, a person who was not with this group [that intended to kill
Muhammad ] came to them and asked them: “What are you waiting for
over here?” They replied: “Muhammad.” He said: “Allâh made you losers.
By Allâh, he came out before you and did not leave you without placing
some soil on each of your heads. He then proceeded to wherever he
intended. Don’t you see what you have?” Each of them began placing his
hand on his head and he found soil on it. They then began peeping into the
house and they saw ‘Alî on the bed, covered with the garment of the
Messenger of Allâh . They said to themselves: “This is certainly
Muhammad who is sleeping with his garment on himself.” They continued
thinking this to themselves till morning. ‘Alî then got up from the bed.
When they saw him, they said: “The person who came and informed us was
correct.” It was with regard to this incident that Allâh revealed this
verse: “When the unbelievers plotted against you in order to take you
captive or kill you or expel you. They plotted and Allâh also plotted. And
the strategy of Allâh is the best.” [56]

A poet says:

“Do not be perturbed, for after difficulty there is ease. Everything has an
appointed time and a destiny. For whatever that is destined in our lives,
there is someone who is supervising it. And Allâh has a plan above our
plans.”

Allâh then permitted His Prophet to emigrate. Ibn ‘Abbâs says

that it is in this regard that Allâh says: “Say: ‘O my Sustainer! Make me
enter in a true manner, make me leave in a true manner, and bestow upon
me, from You, a helpful authority.’”[57] Jibra’îl ordered the Messenger
of Allâh to ask Abû Bakr to accompany him on this journey.

Al-Hâkim narrates on the authority of ‘Alî that the Prophet said to

Jibra’îl: “Who is going to emigrate with me?” He replied: “Abû Bakr as-
Siddîq.” The Messenger of Allâh informed ‘Alî of his departure and
ordered him to remain behind so that he could return all the goods and
valuables that had been entrusted to the Messenger of Allâh by the
people.

At-Tabarânî narrates a Hadîth of Asmâ’ radiyallâhu 'anhâ: “The Prophet

used to come to us in Makkah twice every day – morning and evening.
When it was that day [of emigration] he came to us in the afternoon. So I
said: ‘O father! Here is the Messenger of Allâh with his head covered,
coming at a time that he never used to come to us.’ Abû Bakr said:
‘May my parents be sacrificed for him. Some important matter has certainly
brought him at this hour.’ ‘Â’ishah radiyallâhu 'anhâ says: ‘The Messenger
of Allâh came, sought permission to enter, Abû Bakr gave him
permission and so he entered. Abû Bakr moved from his bed and the
Messenger of Allâh sat on it. He then said to Abû Bakr: ‘Ask those who are
here to go out.’ Abû Bakr said: ‘These are your family members, i.e.
‘Â’ishah and Asmâ’.’ In another narration, Abû Bakr said: ‘There is
nothing to fear, they are merely my two daughters.’ The Messenger of Allâh
said: ‘I have been given permission to depart.’ Abû Bakr asked:
‘May my parents be sacrificed for you, can I accompany you, O Messenger
of Allâh?’ He replied: ‘Yes.’ ‘Â’ishah radiyallâhu 'anhâ says: ‘I saw Abû
Bakr crying and I never thought anyone could cry out of happiness.’ Abû
Bakr said: ‘May my parents be sacrificed for you O Messenger of Allâh,
take one of these two riding camels of mine.’ The Messenger of Allâh
replied: ‘No. I will pay for it.’ In another narration, he said: ‘I will take it at
its price, if you will.’ The Messenger of Allâh paid for it so that his
emigration toAllâh may be with his own self and his own wealth, out of
his sole desire, and in order to perfect the merit of emigrating toAllâh .
‘Â’ishah radiyallâhu 'anhâ says: ‘We prepared the two camels as quickly as
we could. We prepared some food for them and placed it in a bag.’ Al-
Wâqidî adds: ‘The bag contained a sheep that was cooked.’ ‘Â’ishah
radiyallâhu 'anhâ says: ‘Asmâ’ then cut a portion of her belt and used it to
tie the mouth of the bag. It was because of this that she was given the title
of Dhât an-Nitâqayn (the woman who has two belts). The Messenger of
Allâh and Abû Bakr departed and then concealed themselves in the
cave of Thaur for three days. This is the name of a mountain in Makkah.
Thaur ibn ‘Abd Manât had settled in this mountain and it was therefore
named after him.

It is related that the Messenger of Allâh and Abû Bakr came out at
night from a small door at the back of Abû Bakr’s house and then
proceeded to the cave. It is related that Abû Jahl met them but Allâh
made him blind to them so that they could continue on their journey. Asmâ’
bint Abî Bakr radiyallâhu 'anhâ said: “Abû Bakr left with 5000
dirhams. When the Quraysh found that the Messenger of Allâh was
missing, they searched for him high and low in Makkah. They sent trackers
in every direction in order to search for his tracks. The tracker who went in
the direction of Mt. Thaur found his tracks and he continued following
these tracks till the trail stopped. When he reached Mt. Thaur, and his
departure weighed heavily on the Quraysh and they became perturbed by it,
they offered a ransom of 100 camels for whoever returns him to them.

It is related that when he and Abû Bakr entered the cave, Allâh
caused a tree to grow at the entrance of the cave. This tree thereby
concealed the cave from the eyes of the unbelievers. Allâh ordered a
spider to spin a web at the mouth of the cave. He sent two wild doves who
made a nest at the entrance. These are the things which turned the
polytheists away from this cave. It is stated that the doves that are found in
the Haram (the precinct of the Ka‘bah) are from the progeny of these two
doves.

The Quraysh youths from each sub-tribe then went forth with their sticks,
canes and swords. One of them reached the cave, looked at it and saw the
two wild doves at its entrance. He then returned to his companions and they
asked him: “What have you found?” He replied: “I saw two wild doves and
I gauged that there is no one inside.” The Messenger of Allâh heard
what he said and knew immediately that Allâh protected him from them.
Another said: “Go into the cave.” Umayyah ibn Khalaf said: “What is the
need for you to go into the cave? It has a spider’s web that is even older
than Muhammad [ ]. Had he entered the cave, the eggs would have been
broken and the spider’s web would have been disturbed.” All this was even
more effective than combating the unbelievers with armies. Ponder over
how the tree concealed the hunted and caused the hunter to get lost. Then
came the spider which sealed off the entrance by spinning its web so that
the tracks became lost to the tracker. This act of the spider earned great
honour for it. Ibn an-Naqîb says in a poem:

“When the silkworm spins silk, wearing this silk is beautiful in everything.
But the spider is greater than the silkworm because of the web it spun at the
head of the Prophet .”

Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh narrate on

the authority of Anas who said that Abû Bakr narrated to him:
“When we were in the cave, I said to the Prophet : ‘If any of them
[unbelievers] looks down at his feet, he will see us.’ So the Messenger of
Allâh said: ‘What do you think? With every two people, Allâh is the
third.’ One of the biographers relates that when Abû Bakr said this to
the Messenger of Allâh , he replied: ‘If they came to us from here, we
will escape from here.’ When Abû Bakr looked at the other end of the
cave, he saw that it was open, the ocean was right next to it, and a ship was
anchored at its shore. Al-Hasan al-Basrî rahmatullâhi 'alayh says that when
Abû Bakr and the Messenger of Allâh were walking that night
towards the cave, Abû Bakr would walk for some time in front of the
Messenger of Allâh . After that, he would walk for some time behind
the Messenger of Allâh . So the latter asked him the reason for this. Abû
Bakr replied: “When I think of the fact that they are in search of you, I
walk behind you [because they will come from the back, and I will be there
before they come to you]. When I think of the fact that they are lying in
wait for you, I walk in front of you [because they will approach from the
front, and I will be there before they come to you].” The Messenger of
Allâh replied: “If anything were to happen, I would like you to come to
my defence [because I have full trust in you].” Abû Bakr replied:
“Indeed, [I will do so]. I take an oath by that Being who sent you with the
truth.” When the two reached the cave, he said: “You wait here, O
Messenger of Allâh, so that I may clean the cave and make it safe for you.’
Abû Bakr went in and made it safe for the Messenger of Allâh . He
began searching for holes in the cave. Each time he discovered a hole, he
cut a piece of cloth from his garment and sealed the hole. He continued
doing so until he used up his entire garment. One hole was left, so he placed
his heel on it so that nothing harmful would come out and harm the
Messenger of Allâh .

The Messenger of Allâh then entered, placed his head in the lap of Abû
Bakr and fell asleep. Abû Bakr was stung in his foot which had been
sealing the hole but he did not move for fear that the Messenger of Allâh
might wake up. Tears fell from his face onto the face of the Messenger
of Allâh . So he said: “What has happened to you, O Abû Bakr?” He
replied: “May my parents be sacrificed for you, I have been stung.” The
Messenger of Allâh wiped the spot of that sting with his saliva and Abû
Bakr no longer felt any pain. How beautiful the words of Hassân ibn
Thâbit are:

“One of the two [Abû Bakr ] was in the high cave, when the enemy
walked around it when he climbed the mountain. His love for the
Messenger of Allâh was well known among everyone. He never considered
anything equal to this love.”
The Messenger of Allâh left Makkah on a Thursday and left the cave
on Monday. He remained in the cave for three days. He left on the 1 st of
Rabî‘ al-Awwal and entered Madinah on Friday, the 12th of Rabî‘ al-Awwal.

It is related that a very pious man by the name of Zakarîyyâ fell extremely
ill and the time of his death drew near. His friend came to him while he was
in the throes of death. He made him read the kalimah (the first tenet of
Islam) but he turned his face away and did not say anything. The friend did
this a second time, but again he turned his face away. The friend did this a
third time and the man said: “I am not going to say it.” Consequently, his
friend fell unconscious. After some time, the pious man felt a bit of relief,
he opened his eyes and asked: “Did you tell me anything?” Those who were
present replied: “Yes. We made you read the kalimah three times but you
turned away the first two times, and on the last time you said: ‘I am not
going to say it.’” The pious man said: “Satan, may Allâh’s curse be on him,
came to me with a bowl of water and stood on my right hand side. While he
was shaking the bowl, he asked me: ‘Do you need some water?’ I replied:
‘Indeed.’ He said: ‘You must first say that ‘Îsâ is the son of Allâh.’ I
therefore turned away from him. He then came to me from the direction of
my feet and asked me the same question. Again I turned away from him.
The third time he asked me the same thing, so I said: ‘I am not going to say
it.’ He therefore threw the bowl to the ground and turned away fleeing from
here. I thus refused Satan and not you all. I now bear testimony that there is
none worthy of worship but Allâh, and I bear testimony that Muhammad
is His servant and Messenger.’”

It is related on the authority of ‘Umar ibn ‘Abd al-‘Azîz rahimahullâh that a

person asked Allâh to show him the place where Satan is in the heart of
man. In his dream, the person saw the body of a man that was like crystal
clear glass – his internal organs could be seen from the outside. He saw
Satan in the form of a frog sitting on his left shoulder, close to his ear. Satan
had a long, thin trunk which he inserted from the man’s left shoulder to his
heart, whispering to him. When the person engaged in the remembrance of
Allâh, Satan withdrew from there.

O Allâh! Do not empower any rebellious Satan over us, nor any human who
is jealous of us. Help us to engage in Your remembrance and in expressing
gratitude to You through the honour of the seal of Your Prophets and
Messengers, Muhammad .
ON TRUSTWORTHINESS AND REPENTANCE
It is narrated on the authority of Muhammad ibn al-Munkadir who said: I
heard my father saying: while Sufyân ath-Thaurîrahimahullâh was
circuiting the Ka‘bah, he saw a person sending salutations to the Prophet
at every step that he took. I said to him: “O person! You are not saying
the tasbîh (glorification of Allâh) nor the tahlîl (to say that there is none
worthy of worship butAllâh), yet you are fully engrossed in sending
salutations to the Prophet . Do you have any reason for this?” He asked:
“MayAllâh protect you, who are you?” I replied: “I am Sufyân ath-Thaurî.”
He said: “Were it not for the fact that you are among the most pious
personalities of your time, I would not inform you about myself nor would I
share my secret with you.” He then said to me: “My father and I left in
order to perform the pilgrimage to the House of Allâh . On our journey,
my father fell ill. I tended to him, but he eventually passed away. When he
passed away, his face turned dark in colour. So I said to my self: ‘To Allâh
we belong and to Him is our return.’ I then covered his face. Sleep overtook
me and I slept with much grief. In my sleep, I saw a man – I never saw a
person more handsome than him, wearing cleaner clothes than him, and
having a better fragrance than him. He walked forward until he came to my
father. He uncovered his face, passed his hand over his face and it
immediately became illuminated. He then turned around to go back. So I
held on to his garment and asked: ‘O servant of Allâh! Who are you
thatAllâh has been so kind to my father through you, in this strange
land?’ He replied: ‘Don’t you know me? I am Muhammad ibn ‘Abdillâh [
], the person to whom the Qur’ân was revealed. Your father used to
commit excesses against himself, but he used to send abundant salutations
to me. So when this calamity [of his face turning dark due to sins] afflicted
him, he sought help from me. I come to the assistance of those who send
abundant salutations to me.’ I then got up from my sleep and saw that my
father’s face had become illuminated.’”
‘Amr ibn Dînâr narrates on the authority of Abû Ja‘far that the Prophet
said: “The person who forgets to send salutations to me has in fact lost the
path to Paradise.”

You should know that the word amânah (trustworthiness) is derived from
the word amn. When a person possesses this quality of amânah he is safe
from refusing to fulfil the truth. The opposite of this is khiyânah (treachery,
cheating). This word is derived from the word khawan which means a
shortfall or a shortcoming. If you cheat someone in anything, you have
actually caused a shortfall or shortcoming to him. The Messenger of Allâh
said: “Deception, betrayal and treachery will all be in the Hell-fire.”
The Messenger of Allâh said: “He who deals with people without
wronging them, and speaks to them without lying to them, then he is from
among those whose sense of honour is complete, whose justice has become
obvious, and whose brothers is incumbent.”

A Bedouin praised a people by saying: “They are extremely fond of

trustworthiness. They therefore do not act treacherously when they are
given a responsibility. They do not encroach on the sanctity of a Muslim,
therefore no responsibility remains unfulfilled by them. They are therefore
the best of peoples.” I [Imâm Ghazzâlî rahimahullâh] say: “These people
whom the Bedouin praised have long expired. Therefore, all that we see
today are wolves in clothing.” A poet says:

“On whom can a person rely when he has any problem? From where can an
honourable, free person find a [true] friend when people, except a few, have
become wolves on whose bodies is clothing?”

Another poet says:

“Those people have long gone, who, at the time of their death, it is said: ‘If
only the lands and all that is in them were reduced to bits.’”

Hudhayfah says that the Messenger of Allâh said: “Trustworthiness

will be raised [removed from society]. People will engage in transactions
with each other and hardly anyone from among them will fulfil the trusts.
[Trustworthiness will become so rare] that people will say: ‘In such and
such family there is a trustworthy person.’”

You should know that repentance is incumbent based on certain verses of

the Qur’ân and certain Ahâdîth. Allâh says: “Repent to Allâh altogether,
O believers, perhaps you will be successful.” [58] This is an order that is
all-encompassing. Allâh says: “O believers! Turn to Allâh in
repentance with a sincere repentance.” [59] The word “sincere” means
totally devoted to Allâh , free from all taints. The following verse
portrays the merit of repentance. Allâh says: “Surely Allâh loves those
who repent and He loves those who keep themselves pure.” [60] The
Messenger of Allâh said: “A repentant person is the beloved of Allâh
, and the person who repents from a sin is like one who has no sin
whatsoever.” The Messenger of Allâh said: “Allâh is more pleased
with the repentance of a believing person than a person who [was travelling
and] stopped over at a deserted and destructive spot together with his camel
on which was all his food and drink. He places his head in order to rest and
falls asleep. When he gets up, he sees that his camel [together with all his
possessions] has disappeared. He goes in search of it till the intense heat,
thirst and whatever else Allâh imposes upon him [forces him to return to
the original spot]. He says to himself: ‘I will return to my original spot
[where I lost my camel] and I will sleep away till I die.’ And so, he places
his head on his forearm in order to die. He then wakes up and sees his
camel right in front of him, with all his food and drink on it. So Allâh is
far more happier with the repentance of a believing person than this
traveller with finding his camel.”
It is narrated on the authority of al-Hasan that when Allâh accepted the
repentance of Âdam , the angels congratulated him, Jibra’îl and
Mîkâ’îl came down to him and said: “O Âdam! May you rejoice with
Allâh’s acceptance of your repentance.” Âdam said: “O Jibra’îl! If after
this repentance there is any question, then what is my position?” Allâh
revealed to him saying: “O Âdam! You have given your progeny the legacy
of tiredness and fatigue while I have given them the legacy of repentance.
So whoever from among them calls to Me, I will respond to his call just as I
responded to your call. Whoever asks me for forgiveness, I will not be
niggardly towards him for I am extremely close, and I accept repentance. O
Âdam! I raise the repentant ones from their graves while they are rejoicing
and laughing. And their supplications are accepted.”

The Messenger of Allâh said: “Allâh extends His hand with

repentance to the person who commits a sin at night till the morning, and
for him who commits sin during the day till the night. [Allâh will
continue doing so] till the sun rises from the west [shortly before the
resurrection].” Extension of the hand is an allusion to seeking repentance.
The person who seeks repentance is beyond he who is still approaching to
seek repentance. This is because at times the one who is approaching is not
really seeking. As for he who is seeking repentance, he has already passed
the stage of approaching [to seek repentance].

The Messenger of Allâh said: “If you were to commit sins to the extent
that they reach the skies and then you express remorse [over committing
them], Allâh will accept your repentance.”

The Messenger of Allâh said: “A person commits a sin and goes to

Paradise on account of it.” He was asked: “How is that possible, O
Messenger of Allâh?” He replied: “His attention is directed towards
repenting and fleeing from that sin until he enters Paradise.”

The Messenger of Allâh said: “The expiation for sinning is to be

remorseful.”
The Messenger of Allâh said: “The person who repents from a sin is
like one who has committed no sin.”

It is related that an Abyssinian asked: “O Messenger of Allâh! I used to

commit acts of immorality. Is there repentance for me?” He replied: “Yes.”
This Abyssinian turned away and then returned and asked: “O Messenger of
Allâh! When I used to commit these immoral acts, was Allâh watching
me?” He replied: “Yes.” This Abyssinian screamed out with such force that
he passed away in the process.

It is related that when Allâh cursed Satan, he asked Him for respite. So
Allâh gave him respite till the day of resurrection. He said: “By Your
honour, I will come out of the heart of mankind as long as there is life in
him.” Allâh said: “By My honour and My greatness, I will give
mankind the veil of repentance as long as there is life in him.”

The Messenger of Allâh said: “Good deeds wipe out evil deeds just as
water washes off filth.”

Sa‘îd ibn al-Musayyib relates that Allâh revealed the following verse
with regard to a person who used to sin, then repent, sin again and repent
again. The verse is: “He forgives those who turn to Him.” [61]

Al-Fudayl rahimahullâh said: “Allâh says: ‘Give glad tidings to the

sinners that when they repent, I accept their repentance. And warn the
truthful that if I were to remove from them My justice, I would punish
them.”

‘Abdullâh ibn ‘Umar said: “The person who thinks of a sin [which he
committed], feels pain for committing it, and his heart trembles at it, then
such a sin is wiped out from his book of deeds.”

It is related that a Prophet committed a mistake. Allâh revealed to him

saying: “By My honour, if you commit that mistake again I will punish
you.” The Prophet said: “O my Sustainer! You are You, and I am I [a
human]. By Your honour, if You do not protect me, I will certainly commit
that mistake again.” And so, Allâh protected him.

It is related that a person asked Ibn Mas‘ûd about a sin by which he was
pained, if there was the possibility of repentance for him. Ibn Mas‘ûd
turned away from him. He then turned towards him and saw that his eyes
were tearing. He said to him: “Paradise has eight gates – all of them are
opened and closed except for the gate of repentance. This gate has an angel
that is appointed over it. It is never closed. You should therefore continue in
your [good] deeds and do not despair.”

It is related that there was a youngster in the Banî Isrâ’îl who worshipped
Allâh for 20 years. He then disobeyed Allâh for 20 years. He then
looked at himself in the mirror and saw grey hairs in his beard. He did not
like what he saw. He said: “O myAllâh! I obeyed You for 20 years. I then
disobeyed You for 20 years. If I return to You, will You accept me?” He
heard a voice without seeing who it was: “When you loved Us, We loved
you. When you left Us, We left you. When you disobeyed Us, We gave you
respite. If you return to Us, We will accept you.”

It is related on the authority of Ibn ‘Abbâs that the Messenger of Allâh

said: “When a person turns in repentance to Allâh ,Allâh accepts
his repentance and He causes the angels who record his deeds to forget the
sins which they had recorded, and He causes his body parts to forget the
evil deeds which they committed, and He causes the place in the earth and
the sky to also forget. Allâh does all this so that he may come to Him on
the day of resurrection without anyone or anything from the creation being
able to testify against him.”

It is related on the authority of ‘Alî that the Prophet said: “Four

thousand years before the creation could be created, the following was
inscribed around the throne of Allâh : ‘I am extremely forgiving to the
person who repents, believes, does good deeds, and remains on guidance.’”
You should know that to repent from both major and minor sins
immediately is an incumbent duty. Persisting in committing minor sins
causes them to be enumerated among major sins. Allâh says:

“Those who, when they commit an open sin or commit an evil to

themselves, they remember Allâh and seek forgiveness for their sins. And
who is there that forgives sins except Allâh? And they do not persist in what
they have done while they know.” [62]

A sincere repentance entails a person repenting externally and internally,

expressing remorse, and having no intention of repeating that sin. The
similitude of a person who repents outwardly only is like that of a dunghill
over which a sheet of silk is spread. People look at it and admire it. But
once the sheet is removed, [and they see what is beneath it], they turn away
in disgust. In like manner, people look at those who portray outward
obedience. When the veil is uncovered on the day of resurrection, the day
when secrets are exposed, the angels will turn away in disgust from them. It
is for this reason that the Messenger of Allâh said: “Allâh does not
look at your outward appearances, rather He looks at your hearts.”

Ibn ‘Abbâs said: “Many a repentant person will come on the day of
resurrection thinking that he is a repentant person but he is not really a
repentant person. This is because he did not fortify the doors of repentance
with remorse, the determination not to repeat that sin, the determination to
redress the wrongs that he did to people if possible, and to seek to absolve
himself from them if possible, if not, to engage in abundant forgiveness for
himself and for them so that they may be pleased with him.” Forgetting sins
is one of the vilest of evils. It is therefore the duty of an intelligent person to
take account of himself and not to forget his sins. A poet says:

“O sinner who can count his sins. Do not forget your sins and remember all
your past sins. Repent to Allâh before death [overtakes you]. Reprimand
yourself, O disobedient one. And confess [your sins] if you really have to
confess them.”

The jurist, Abû al-Layth rahimahullâh, narrates: ‘Umar went crying to

the Messenger of Allâh . The Messenger of Allâh asked him: “Why
are you crying, O ‘Umar?” He replied: “O Messenger of Allâh! There is a
youth by the door who has burnt my heart by his crying.” The Messenger of
Allâh said: “Bring him in, O ‘Umar!” The youth came inside while he
was still crying. The Messenger of Allâh asked him: “Why are you
crying, O youth?” He replied: “O Messenger of Allâh! The large number of
sins is causing me to cry. And I fear the wrath of the Mighty [Allâh ] on
me.” The Messenger of Allâh said: “Have you ascribed any partner to
Allâh?” He replied: “No.” He asked: “Did you kill anyone with any just
cause?” He replied: “No.” The Messenger ofAllâh said: “Allâh shall
certainly forgive your sins even if they are equal to the seven heavens, the
seven [layers] of earth and the mountains.” The youth said: “My sins are
greater than that.” The Messenger of Allâh asked: “Are your sins
greater or thekursî (chair of Allâh)?” He replied: “My sins.” The Messenger
of Allâh asked: “Are your sins greater or the ‘arsh (throne ofAllâh)?”
He replied: “My sins.” The Messenger of Allâh asked: “Are your sins
greater or your Allâh, i.e. His pardon?” He replied: “Allâh is indeed
greater and mightier.” The Messenger of Allâh said: “Well, none can
forgive great sins except the Lord who is great, in other words, who is very
great in His pardon.” The Messenger of Allâh then asked him: “Tell me
about your sin.” He replied: “I am shy of you, O Messenger of Allâh!” He
said: “Even then, tell me.” The youth said: “O Messenger ofAllâh! I used to
excavate graves for the last seven years. When one young girl from the
Ansâr passed away, I excavated her grave, took her shroud and continued
for a short distance. Satan then overpowered me and so I returned to her and
engaged in sexual intercourse with her. I then continued for a short distance
when the very same girl stood up and said: ‘Woe to you, O youth! Are you
not ashamed of Allâh who takes the wrong doer to task on behalf of the one
who has been wronged? You have left me here naked among the dead, and
you left me in a state of impurity before Allâh ?” [On hearing this], the
Messenger of Allâh jumped up and pushed him saying: “O sinner! You
are certainly deserving of the Hell-fire. Get away from me.” The youth left
in repentance before Allâh for 40 days. On the completion of 40 days,
he raised his head towards the heavens and said: “O theAllâh of
Muhammad, Âdam and Ibrâhîm! If You have forgiven me, then inform
Muhammad and his Companions [that You have forgiven me]. If not,
send down a fire from the skies and burn me with it and save me from the
punishment of the hereafter.” Jibra’îl came down to the Prophet
and said: “O Muhammad! Your Sustainer conveys greetings to you and asks
you: ‘Have you created the creation?’ The Messenger of Allâh replied:
“Rather it is He who created me and them, and provided for me and for
them.” Jibra’îl said: “Allâh says: ‘I have accepted the repentance of
the youth.’” The Prophet then called the youth and gave him the glad
tidings that Allâh accepted his repentance.

It is related that there was a person during the era of Mûsâ who could
not remain steadfast on his repentance. Each time he repented, he broke it.
He remained in this way for 20 years. Allâh revealed to Mûsâ
saying: “Say to such and such servant of Mine that I am angry with him.”
Mûsâ conveyed this message to the person. The latter became grieved
and went away into the desert saying: “O my Allâh! Is Your mercy finished
or has my disobedience harmed You? Have the treasures of Your pardon
become empty or are You acting stingily towards Your servants? Which sin
can be greater than Your pardon whereas kindness is from among Your
ancient attributes while wickedness is from among my recent attributes?
Can my attribute overpower Your attribute? If You veil Your mercy from
Your servants, in whom can they hope from? If You repulse them, to whom
can they go to? O my Allâh! If Your mercy is finished and there is no
alternative but to punish me, hold back from all Your servants for I have
ransomed myself for them.” Allâh said to Mûsâ : “Go to him and
tell him this: ‘If your sins were to fill the entire earth, I would forgive you
your sins for you have recognized Me as a being who possesses absolute
power, pardon and mercy.”
The Messenger of Allâh said: “There is no sound more beloved to
Allâh than the sound of a sinful person seeking repentance, saying: ‘O
my Sustainer.’ Allâh replies: ‘Here I am O my servant! Ask whatever you
want. In My sight, you are like some of My angels. I am to your right, to
your left, above you, and very close to the depths of your heart.’ O My
angels! Bear witness that I have forgiven him.’”

Dhû an-Nûn Misrî rahimahullâh said: Allâh has servants who planted
trees of sins like weak hearts. They then irrigated these hearts with the
water of repentance. They then bore the fruits of remorse and grief. They
then became insane without any insanity, and foolish with neither
foolishness nor dumbness. In fact, they are the eloquent and articulate
persons who have truly recognized Allâh and His Messenger . They
then drank with the cup of purity and thereby inherited patience despite
lengthy periods of trials and tribulations. Their hearts then became
infatuated with sovereignty [of Allâh ] and their thoughts began delving
in the secrets of the might [of Allâh ]. They then sought shade beneath
the tents of remorse and they read the record of misdeeds. This caused their
souls to tremble till they reached the high mantles of asceticism by
accepting piety. In so doing, even the bitterness of abstaining from the
world seemed sweet to them and even the coarseness of their resting place
seemed soft and comfortable to them. They eventually attained the rope of
salvation and the knot of peace and security. Their souls then proceeded
freely in the lofty positions till they settled down in the gardens of bliss.
They dived in the sea of life and filled up the trenches of fear. They crossed
the bridges of desires till they disembarked in the courtyard of knowledge.
They drank from the fountain of wisdom, they boarded the ship of
intelligence, they set sail with the winds of salvation in the sea of peace till
they reached the gardens of comfort and the source of honour and dignity
[Allâh ].
ON THE VIRTUE OF SHOWING MERCY
The Messenger of Allâh said: “None but the person who is merciful
shall enter Paradise.” The Companions y said: “O Messenger of Allâh! All
of us are merciful.” He replied: “A merciful person is not he who shows
mercy to himself alone. Rather, a merciful person is he who shows mercy to
himself and to others as well.” The meaning of showing “mercy to himself”
is that he shows mercy to himself from the punishment of Allâh by
abstaining from sins, repenting when committing them, doing good deeds,
and being sincere in doing good deeds. The meaning of showing mercy to
others is that the person should not strive to harm a fellow Muslim.

The Messenger of Allâh said: “A true Muslim is he from whose hands

and tongue people are safe.” A person should also show mercy to animals.
He should not impose upon them tasks that are beyond their capability.

It is related that the Messenger of Allâh said: “While a person was

travelling on a road, severe thirst overtook him. He found a well in which
he descended and drank thereof. He then came out and saw a dog panting
out of thirst. He thought to himself: ‘This dog is experiencing the same
thirst that I had experienced.’ He therefore filled his leather sock with
water, held it by his mouth and gave the water to the dog. Allâh was
grateful for this act of his and therefore forgave him.” The Companions
asked: “O Messenger of Allâh! Are we also rewarded for showing kindness
towards animals?!” He replied: “Reward can be obtained from every living
creature.”

Anas ibn Mâlik narrates: “While ‘Umar was patrolling at night, he

passed by a group of travellers who had stopped over. He feared that
someone might try to steal from them. He met ‘Abd ar-Rahmân ibn ‘Auf
and so the latter asked him: “What has brought you out at this hour, O
Leader of the Believers?” He replied: “I passed by a group of travellers who
have stopped over. I thought to myself that if they spent the night here, they
would fall asleep. I fear that someone might try to steal from them. Let’s go
and keep guard for them.” They proceeded and sat close to the group of
travellers, guarding them until when dawn broke, ‘Umar announced: O
group of travellers! Prepare for salâh. When he saw them moving about and
making preparation, he turned and left.” It is our duty to emulate the
Companions y for Allâh praises them by saying that they show mercy to
each other. They used to show mercy to the Muslims and to the entire
creation. They even showed mercy to the unbelievers who were under their
protection (the dhimmîs).

It is related that ‘Umar saw a dhimmî going around begging. This person
was a very old man, so ‘Umar said to him: “We have not been just to
you. We took taxes from you as long as you were young. Now that you
have gone old, we have abandoned you.” ‘Umar then ordered that the
person’s daily food be provided from the Islamic treasury (bayt al-mâl).

Al-Hasan rahimahullâh narrates that the Messenger of Allâh said: “The

generous persons of my ummah will not enter Paradise merely due to
excessive salâh and fasting. Rather, they will enter Paradise because of the
purity of their chests, their generosity and their mercy towards all the
Muslims.”

The Messenger of Allâh said: “Those who show mercy are shown
mercy by the Merciful [Allâh]. Show mercy to those who are on earth, the
being [Allâh] who is in the heavens will show mercy to you.”

The Messenger of Allâh said: “The person who does not show mercy
will not have mercy shown to him. The person who does not forgive will
not be forgiven.”

Mâlik ibn Anas narrates that the Messenger of Allâh said: “There
are four rights which Muslims have over you: you help the one who does
good, you seek forgiveness for the one who commits a crime, you visit the
one who is ill, you love the one who is repentant.”

It is related that Mûsâ asked: “O my Sustainer! On what basis did You

make me Your chosen one?” Allâh replied: “On account of the mercy
you show to My creation.”

It is related that Abû Dardâ’ used to follow some children and purchase
from them the little birds which they had captured. He would then release
these birds and say: “Go and live.”

The Messenger of Allâh said: “The similitude of Muslims in their

mutual mercy towards each other, their mutual love for each other and their
mutual relationships with each other is like that of a body. If one part of the
body complains, the entire body responds with fever and sleeplessness.”

An ardent worshipper from the Banî Isrâ’îl passed by a sand-hill. At that

time, the Banî Isrâ’îl was experiencing intense hunger. He therefore wished
to himself that had this sand-hill been flour, it would have satiated the
hunger of the Banî Isrâ’îl. Allâh revealed to a Prophet of the Banî Isrâ’îl
saying: “Go and say to such and such person that Allâh has made
incumbent upon you a certain reward equivalent to that sand-hill had it
turned into flour and your satiating the hunger of the people.” It is for this
reason that the Messenger of Allâh said: “The intention of a believer is
better than his deeds.”

It is related that one day ‘Îsâ came out and met Satan who had some
honey in one hand and ash in the other. So he asked him: “What are you
doing with this honey and ash, O enemy of Allâh?” He replied: “This honey
I place on the mouths of those engaged in back-biting so that they may
continue in this act. As for the ash, I smear it on the faces of orphans so that
people abhor them.”

The Messenger of Allâh said: “When an orphan is struck, the throne of

the Merciful [Allâh] trembles on account of the orphan’s crying. Allâh
then says: ‘O My angels! Who has caused this child whose father has been
buried in the ground to cry?’”

The Messenger of Allâh said: “When a person gives refuge to an

orphan by giving him food and drink, Allâh makes Paradise incumbent
on such a person.”

It is related in Raudah al-'Ulamâ’ that when Ibrâhîm intended to eat,

he would walk a mile or two in search of someone who would eat with him.
One day, ‘Alî began crying. Someone asked him the reason, so he
replied: “No guest has come to me for the past seven days. I therefore fear
that Allâh has disgraced me.”

The Messenger of Allâh said: “The person who feeds a hungry person
solely for the pleasure of Allâh , Paradise becomes incumbent on him.
The person who refuses food to a hungry person, Allâh refuses him His
grace on the day of resurrection and punishes him in the Hell-fire.”

The Messenger of Allâh said: “A generous person is close to Allâh,

close to Paradise, close to people, far from the Hell-fire. A miserly person is
far from Allâh, far from Paradise, far from people, close to the Hell-fire.”

The Messenger of Allâh said: “An ignorant but generous person is

more beloved to Allâh than an ardent worshipper who is miserly.”

The Messenger of Allâh said: “When the day of resurrection takes

place, four persons will enter Paradise without any reckoning: (1) an ‘âlim
who practises on his knowledge, (2) a person who performs the pilgrimage
and does not commit any obscenity or act of disobedience till he dies, (3) a
martyr who fights on the battlefield in order to raise the authority of Islam,
(4) a generous person who earned wealth from lawful sources and spent it
in the cause of Allâh without any show. These four will argue with each
other as to which of them should go first into Paradise.”

Ibn ‘Abbâs narrates that the Messenger of Allâh said: “Allâh has
special servants whom He showers with bounties for the benefit of people.
The person who acts miserly in distributing these bounties to the people,
Allâh takes away those bounties from him and hands them over to
someone else.”
The Messenger of Allâh said: “Generosity is one of the trees of
Paradise with its branches reaching down to earth. The one who holds on to
one of its branches, that branch guides him towards Paradise.”

Jâbir narrates: Someone asked: “O Messenger of Allâh! Which deeds

are the best?” He replied: “Patience and generosity.”

Al-Miqdâm ibn Shurayh narrates from his father who narrates from his
grandfather who said: “I asked: ‘O Messenger of Allâh! Show me an act
that would admit me into Paradise.’ He replied: ‘From among the things
that make the forgiveness [of Allâh ] incumbent is feeding food [to
people], spreading the greeting of peace, and speaking good words.”
ON HUMILITY IN SALÂH
It is related in a Tradition that Jibra’îl came one day to the Prophet
and said: “O Messenger of Allâh! I saw an angel in the heavens, sitting on a
bed with 70 000 angels around him in rows, serving him. Every time this
angel takes a breath, Allâh creates an angel from that breath of his. Now
I saw that angel on a bare mountain, his wings broken and crying. When he
saw me, he asked: ‘Will you intercede on my behalf?’ I asked: “What is
your crime?” He replied: ‘I was sitting on this bed of mine on the night of
mi‘râj when Muhammad passed by me, and I did not stand out of
respect for him. So Allâh punished me in this way and placed me in this
place as you can see.’ I submitted before Allâh and interceded on his
behalf. Allâh said: ‘O Jibra’îl! He will only be forgiven when he sends
salutations to Muhammad.’ So that angel sent salutations to you. Allâh
pardoned him and caused his wings to grow again.”

You should know that it is related that the first thing that will be looked into
from the deeds of a person on the day of resurrection is his salâh. If it is
found to be complete, it and all his other deeds will be accepted from him.
If it is found to be deficient, it and all his other deeds will be rejected.

The Messenger of Allâh said: “The similitude of the obligatory salâh is

like that of a scale. He who fills it, it will show the full weight.”

Yazîd ar-Ruqâshî said: “The salâh of the Messenger of Allâh was

complete, as though it was weighed exactly.”

The Messenger of Allâh said: “Two people from my ummah will stand
up for salâh, their bowing and prostrating will be the same, yet the
difference in their respective salâhs will be as vast as the distance between
the heavens and the earth.” Referring to the difference in humility.
The Messenger of Allâh said: “On the day of resurrection, Allâh
will not look at a person who does not straighten his back between the
bowing and prostrating postures.”

The Messenger of Allâh said: “The person who offers his salâh at its
appointed time, makes a complete ablution for it, fulfils its bowing and
prostrating postures completely, and fulfils it with humility, it will be raised
white and luminous. It will say: ‘MayAllâh protect you as you protected
me.’ The person who offers his salâh at its inappropriate time, does not
make a complete ablution for it, does not fulfil its bowing and prostrating
postures completely, and does not fulfil it with humility, it is raised black
and dark. It will say: ‘May Allâh destroy you as you destroyed me.’ Till it
goes wherever Allâh wills, it is then folded like a worn out garment and the
person’s face is struck with it.”

The Messenger of Allâh said: “The worst thief is he who steals from his
salâh.”

Ibn Mas‘ûd said: “Salâh is a scale. The one who fills it, it will show the
full weight. The one who gives less of it, he knows whatAllâh says in this
regard: ‘Destruction to those who give short measure.’” [63]

Some 'ulamâ’ say: “The similitude of a person offering salâh is like that of
a businessman who does not make any profit until his capital is pure.
Similar with a person offering salâh. His optional salâh is not accepted until
he fulfils his obligatory salâh.”

When the time of salâh used to come, Abû Bakr would say: “Stand
before the fire of your Sustainer which you kindled, and extinguish it [with
salâh].”

The Messenger of Allâh said: “Salâh entails calmness and humility.”

The Messenger of Allâh said: “The person whose salâh does not stop
him from obscenity and evil only gets further away fromAllâh . And the
salâh of the one who is inattentive [in his salâh] will not stop him from
obscenity and evil.”

The Messenger of Allâh said: “Many a person standing in salâh gains

nothing from it except tiredness and fatigue.” He is referring to the person
who is inattentive in his salâh.

The Messenger of Allâh said: “A person does not gain anything from
his salâh except that in which he was fully aware.”

People who have truly recognized Allâh said: “Salâh entails four things:
(1) commencing with full knowledge and cognisance, (2) standing with
humility, (3) fulfilling [the different postures] with respect [for Allâh ],
(4) completing it with fear.”

A shaykh said: “The person whose salâh is not confined to the reality of
salâh, his salâh becomes corrupt.”

The Messenger of Allâh said: “There is a river in Paradise called al-

Afyah. In it are the maidens of Paradise whom Allâh created from
saffron. They play with pearls and sapphires. They glorify Allâh in 70
000 different languages. Their voices are more beautiful than the voice of
Dâ’ûd . They say: ‘We are for him who offered his salâh with humility
and presence of heart.’ Allâh says: ‘I will cause such a person to live in
My house and I will make him from among My visitors.’”

It is related that Allâh revealed to Mûsâ saying: “O Mûsâ! When

you remember Me, do so in a way that your body parts tremble. And at the
time of remembering Me, you should be humble and calm. When you
remember Me, let your tongue be behind your heart [subservient to your
heart]. When you stand before Me, stand like a submissive slave. Converse
with Me with a fearful heart and a honest tongue.”

It is related that Allâh revealed to him saying: “Say to the disobedient

ones from your ummah not to remember Me because I have taken an oath
upon Myself that the person who remembers Me, I shall remember him. So
if they [disobedient ones] remember Me, I shall remember them with
curses.” This is with regard to a disobedient person who is not inattentive in
his remembrance. What about that person who is both inattentive and also
disobedient?!

Some Companions y said: “People will be raised on the day of resurrection

in a manner similar to their appearance in salâh – as regards tranquillity,
calmness, experiencing the bounty and enjoyment of salâh.”

The Prophet saw a person playing with his beard while offering salâh.
So he said: “If this person’s heart had submitted [beforeAllâh in salâh] the
rest of his body parts would also have submitted [by remaining still].”

The Prophet said: “The person whose heart is not submissive, his salâh
is rejected.” You should know that in several versesAllâh praises those
who are humble and submissive in salâh: “Who are humble in their salâh.”
[64] “who are mindful of theirsalâh.”[65] “who remain constant in their
salâh.” [66]

It is said that those who offer salâh are many, but those who are humble in
their salâh are few. Those who perform the pilgrimage are many, but those
who are devoted are few. Birds are many, but nightingales are few. 'Ulamâ’
are many, but those who practise on their knowledge are few.

Salâh is the place of submissiveness, the source of humility and submission.

And this is the sign of acceptance. It should be known that there is a
prerequisite for the validity of salâh and a prerequisite for the acceptance of
salâh. The prerequisite for the validity of salâh is fulfilling its obligatory
acts. The prerequisite for the acceptance of salâh is humility. Allâh says:
“Successful indeed are the believers. Who are humble in their salâh.” [67]

The other prerequisite for the acceptance of salâh is piety (taqwâ). Allâh
says: “Allâh only accepts from the pious ones.” [68]
The Messenger of Allâh said: “The person who offers two rak‘ats of
salâh with his heart directed towards Allâh comes out from his sins like
the day his mother gave birth to him.”

You should know that it is the preoccupying thoughts that enter the heart
that distract you in salâh. These thoughts therefore have to be repulsed.
These are at times repulsed by offering salâh in a dark place, or in a place
that is devoid of other distractions such as sounds, carpets that have certain
designs on them, and abstaining from wearing beautiful clothing which
could distract a person if he were to look at them in salâh. It is related that
the Prophet wore a garment having designs on it, given to him by Abû
Jahm. He offered salâh with it and after his salâh he removed it saying: “Go
and give it back to Abû Jahm for it just now distracted me from my salâh.”
The Messenger of Allâh ordered his sandal straps to be replaced with
new ones. He then looked at these new straps while he was in his salâh. He
ordered that these new straps be removed and the old ones brought back.
The Messenger of Allâh was wearing a gold ring before gold could be
made unlawful for men. While he was sitting on the pulpit he threw it out
and said: “This ring has distracted me. One moment I am looking at it and
the next moment I am looking at you.”

Another person narrates that he was offering salâh in his orchard with the
date-palms fully laden with fruit. He looked at the fruit and admired them.
He thus forgot how many rak‘ats of salâh he offered. He mentioned this to
‘Uthmân and said: “I am giving this orchard in charity. Use it for the
cause of Allâh .” ‘Uthmân then sold it for 50 000 dinars.

A pious person of the past said: “Four things are loathsome in salâh: turning
around, wiping the face, levelling the ground [when there are pebbles, etc.
on it], and offering salâh at a place where people will pass in front of you.”

The Messenger of Allâh said: “Allâh turns His attention towards a

person offering salâh as long as he does not turn around.”

When Abû Bakr was in his salâh, it was as though he was a stake [that
was struck into the ground]. Some of them used to remain so still in their
bowing posture that birds used to sit on them as though they were inanimate
objects [having no movement whatsoever]. One’s nature demands that all
this should be followed when standing before a person whom you respect in
this world. How then can this not be required when standing before the king
of kings [Allâh ]?

The following is written in the Taurâh: “O man! Do not be incapable of

standing before Me, offering salâh and crying. For I amAllâh who is very
close to your heart, and through the unseen I can see My light.”

It is related that ‘Umar said the following while on the pulpit: “A

person’s sideburns become grey in Islam without his perfecting a salâh for
Allâh .” He was asked: “How is that?” He replied: “He does not perfect
his humility in it, submissiveness in it, nor his attention to Allâh in it.”

Abû al-‘Âliyah was asked about this verse: “Who are neglectful of their
salâh.” [69] He replied: “He is the one who is neglectful in his salâh in the
sense that he does not know how many rak‘ats he completed, two or three,
three or four.” Al-Hasan said: “He is the person who is neglectful of the
time of salâh to the extent that it expires.”

The Messenger of Allâh said: “Allâh says: ‘My servant cannot save
himself from Me except by fulfilling what I have made incumbent upon
him.’”
ON BACKBITING AND SLANDER
You should know that Allâh specifically denounced backbiting in His
Book and compared the backbiter to the person who eats the flesh of a
corpse. Allâh says: “nor backbite one another. Would any one of you
like to eat the flesh of his brother who is dead?” [70]

The Messenger of Allâh said: “The following is unlawful to every

Muslim concerning his fellow Muslim: his blood, his wealth and his
honour.”

The Messenger of Allâh said: “Beware of backbiting for it is more

serious than adultery.” A person may commit adultery and repent, and Allâh
may accept his repentance. As for the person who backbites, he will not
be forgiven until the person whom he had backbitten does not forgive him.
It is said that the person who backbites people is like a person who sets up a
catapult and catapults right and left [without really aiming]. He thereby
even strikes his own good deeds [and destroys them].

The Messenger of Allâh said: “Whoever strikes his fellow brother with
backbiting in order to discredit him, Allâh will cause him to stand on the
bridge of Hell-fire on the day of resurrection until he retracts from what he
said.”

The Messenger of Allâh said: “Backbiting entails mentioning qualities

about your fellow brother which he dislikes.” In other words, irrespective of
whether you speak about some defect in his body, his lineage, his actions,
his speech, his religious matters, his worldly matters, and even his clothing,
his outer garment or his animal. In fact, some past scholars state that if you
say: “Such and such person’s garment is long or short”, it will be
considered to be backbiting. How much more serious it will then be if you
mention something which he dislikes about his own self?!
It is related that a short woman came to the Prophet for some work.
When she left, ‘Â’ishah radiyallâhu 'anhâ said: “How short she is!” The
Messenger of Allâh replied: “You have backbitten her, O ‘Â’ishah!”

The Messenger of Allâh said: “Beware of backbiting for it has three

harms: (1) the person’s supplications are not answered, (2) his good deeds
are not accepted, (3 evil deeds are piled upon him.”

The Messenger of Allâh said the following in denouncing slander: “The

worst person on the day of resurrection shall be the two-faced person. He is
the slanderer who comes to these people with a certain face, and goes to
those people with another face. The person who is two-faced in this world
shall have two tongues of fire on the day of resurrection.”

The Prophet said: “The slanderer will not enter Paradise.” If it is asked
what is the wisdom behind Allâh creating every creation with either the
power of speech or without the power of speech, while the fish has no
tongue whatsoever, it will be said that it is because when Allâh created
Âdam , He ordered the angels to prostrate before him. They all did so
except for Satan.Allâh therefore cursed him, expelled him from Paradise
and distorted him. He fell to earth and went to the oceans. The first thing
that he saw was the fish. He informed it of the creation of Âdam and
said to it: “Âdam will hunt and capture the animals of the sea and land.”
The fish conveyed this news about Âdam to the animals of the sea, so
Allâh snatched its tongue away.

It is related that ‘Amr ibn Dînâr said: A person from Madinah had a sister
living on the outskirts of Madinah. She complained [of some illness] so he
used to go to visit her. She then passed away. He shrouded her and carried
her to the grave. When she was buried, he returned to her family. He then
remembered that he had a bag which was with him which he dropped in the
grave. He asked one of his friends to help him, and so the two of them went
to the grave and dug it up. They then found the bag. The person then said to
his friend: “Move aside so that I may see in what condition she is.” He then
removed some of the covering that was on the actual place where she was
placed and saw that it was a blazing fire. He returned to his mother and
asked her: “Tell me, how had my sister been living?” She replied: “Your
sister used to go to the doors of the neighbours, place her ears against the
doors so that she could hear what they were saying and then slander them.”
The man realized that this was the reason for her punishment in the grave.
So whoever wishes to be safe from the punishment of the grave should
abstain from slander and backbiting.

It is related that Abû al-Layth al-Bukhârî left for the pilgrimage. He placed
two dirhams in his pocket and took an oath that if he were to backbite about
anyone during his forward or return journey from Makkah, it will become
incumbent upon him to give these two dirhams in charity for the pleasure of
Allâh . So he went to Makkah and eventually returned to his house, with
his two dirhams still in his pocket. Someone asked him about this, so he
replied: “I would rather commit adultery 100 times than backbiting a single
time.”

Abû Hafs al-Kabîr said: “I would rather not fast in the month of Ramadân
than backbiting about someone.” He then said: “The person who backbites
about a jurist (faqîh) will come on the day of resurrection with the
following written on his face: ‘This person has no hope of the mercy of
Allâh.’”

Anas ibn Mâlik said that the Messenger of Allâh said: “On the night
of mi‘râj, I passed by some people who were scratching their faces with
their nails and eating corpses. So I asked: Who are these people, O Jibra’îl?
He replied: ‘These are the people who eat the flesh of people in the world.’”

Al-Hasan said: “Backbiting is far swifter in causing harm to the Islam of

a person than a germ that enters the body.”

Abû Hurayrah said: “One of you sees the filth in his fellow brother’s
eye but he does not see the calamity in his own eye.”

It is related that Salmân was on a journey with Abû Bakr and ‘Umar
and he used to prepare the meals for them. They stopped over at a place
and Salmân was unable to provide them with any food. They sent him to the
Prophet to see if he has any food. He did not find anything with him
and therefore returned to them. Consequently, Abû Bakr and ‘Umar
said: “Even if he [Salmân] went to a certain well for water, its water would
run dry.” This verse was then revealed: “nor backbite one another. Would
any one of you like to eat the flesh of his brother who is dead? You will
abhor it.” [71]

Abû Hurayrah narrates that the Messenger of Allâh said: “Whoever

eats the flesh of his brother in this world [by backbiting],Allâh will
present before him his flesh on the day of resurrection and say to him: ‘Eat
his flesh while he is dead for you ate it when he was alive.’ The person will
then have to eat it. The Messenger of Allâh then recited this verse: “nor
backbite one another. Would any one of you like to eat the flesh of his
brother who is dead?”

It is related from Jâbir ibn ‘Abdillâh al-Ansârî that the smell of

backbiting used to be clearly recognized in the era of the Messenger of
Allâh because it [backbiting] was so rare. As for these times, backbiting
has become so common and the noses are so filled with it that the smell of
it cannot even be recognized. This is similar to a person who enters a house
where tanners live. He cannot remain in that house because of the smell and
stink [that is emitted when leather is tanned]. On the other hand, the
inhabitants of that house [are living a normal life], eating and drinking
therein, without that stinking smell getting to them. This is because their
noses are filled [and used] to it. Similar is the case with backbiting in these
times of ours.

Ka‘b said: “I read in a book that the person who passes away repentant
from backbiting will be the last to enter Paradise. And the person who
passes away persistent in backbiting will be the first to enter Hell-fire.”

Allâh says: “There is great destruction for every such person who is a
backbiter, slanderer.” [72] In other words, the worst punishment is meted
out to the backbiter. A backbiter is he who speaks ill of you in your absence
while the slanderer is he who speaks ill of you in your face. This verse was
revealed with regard to al-Walîd ibn al-Mughîrah who used to speak ill of
the Messenger of Allâh and the Muslims in their faces. Although the
reason for its revelation is specific, this warning can be all-inclusive and
applicable to everyone.

The Messenger of Allâh said: “Beware of backbiting because it is

worse than adultery.” The Companions asked: “How can backbiting be
worse than adultery?” He replied: “A person commits adultery and repents
thereafter. Allâh accepts his repentance. As for the person who
backbites, he is not forgiven until the person whom he spoke ill of does not
pardon him.” It is therefore incumbent on the backbiter to regret and repent
in order to come out of the grasp of Allâh , and then to absolve himself
from the person whom he spoke ill of so that he may come out of his
wrongdoing.

The Messenger of Allâh said: “The person who backbites his fellow
Muslim, Allâh will turn his face towards his back on the day of
resurrection.” It is therefore the duty of the backbiter to seek forgiveness
from Allâh before he even gets up from that place wherein he engaged
in backbiting and even before this backbiting reaches the person whom he
spoke ill of. This is because if he repents before it reaches the person whom
he spoke ill of, his repentance is accepted. But if it reaches him, he is not
absolved of the sin by repentance until the person absolves him. In like
manner, when a person commits adultery with a married woman and her
husband comes to know of it, the sin of this cannot be absolved by
repentance as long as the husband does not forgive him. As for missing out
salâh, not paying zakâh, not fasting, nor performing the pilgrimage – these
are not absolved by repentance. Rather, a person has to make up for
whatever he has missed of these duties by making qadâ (fulfilling) of them.
Allâh knows best.
ON ZAKÂH
Allâh says: “Who continually pay the zakâh.” Abû Hurayrah
narrates that the Messenger of Allâh said: “A person who owns gold
and silver and does not pay his dues thereof, sheets of fire will be rolled out
for him on the day of resurrection and he will be burned thereby in the fire
of Hell. His body will then be expanded to cover these sheets even if they
are many in number. Each time these sheets become cool, they will be
reheated for him, on a day that is equivalent to 50 000 years. This will
continue until judgement is passed on all the creation. He will then see his
path – either to Paradise or to the Hell-fire.”

Allâh says: “And those who hoard up gold and silver and do not spend it
in the path of Allâh, give them glad tidings of a painful punishment. On
[that] day their wealth shall be heated in the fire of Hell, and with it shall be
branded their foreheads and their sides and their backs. [They shall be told:]
‘This is what you had hoarded up for yourselves. Now taste what you have
been hoarding.’” [73]

The Messenger of Allâh said: “Destruction to the wealthy ones from

the poor ones on the day of resurrection. The poor ones will say: ‘They did
not give us our dues which were incumbent on them.’ Allâh will say:
‘By My honour and grandeur, I will bring you close to Me, and I will
distant them [the wealthy ones] from me.’ The Messenger of Allâh then
recited this verse: ‘And those in whose wealth there is a due portion for the
beggar and the dispossessed.’” [74]

It is related that on the night of mi‘râj, the Messenger of Allâh passed

by a people who had patches on their backs and fronts. They were grazing
like cattle among the darî‘ (a thorny tree in Hell), the zaqqûm (an infernal
tree with extremely bitter fruit) and the hot rocks of Hell. He asked: “Who
are these people, O Jibra’îl?” He replied: “These are the people who do not
fulfil the charity of their wealth. Allâh did not wrong them for Allâh
does not wrong His servants.”

It is related that a group of Tâbi‘în left in order to visit Abû Sinân. When
they went to him and sat near him, he said to them: “Come, let’s go visit a
neighbour of ours whose brother passed away. We will console him.”
Muhammad ibn Yûsuf al-Quryânî says: “So we got up with him and went
to that neighbour. We found him crying profusely and very much perturbed
by the death of his brother. We therefore began consoling and comforting
him. But he was not accepting any consolation nor any comforting.” So we
said to him: “Don’t you know that there is no escape from death?” He
replied: “Indeed. However, I am crying because of the punishment that my
brother is receiving by day and night.” We asked him: “What!? Has Allâh
allowed you to look into the unseen?” He replied: “No. But when I buried
him, levelled the soil over him and the people left, I remained seated at his
graveside. Suddenly I heard a voice saying: ‘Oh! They have left me alone to
suffer the punishment whereas I used to fast and offer salâh.’ His words
caused me to cry. I then dug out his grave in order to see what was
happening to him. Suddenly I saw the grave glittering with fire, and a
necklace of fire around his neck. My brotherly affection prompted me to
help him, so I extended my hand in order to remove this necklace from his
neck. When I tried doing that, my fingers and hand got burnt.” He then
showed us his hand which was black and burnt. “I then filled the soil back
onto him and returned. So how can I not cry over his condition, and not
grieve over him?” We asked him: “How your brother in this world?” He
replied: “He never used to give the zakâh of his wealth.” We replied: “This
is the proof of the words of Allâh : ‘Those who are miserly with that
which Allâh has given them through His grace should not think that this
miserliness is good for them. Instead, it is extremely evil for them. That
wealth in which they are miserly will be made into a necklace and hung
around their necks on the day of resurrection.’ As for your brother, the
punishment has been hastened for him in his very grave till the day of
resurrection. We then left him and went to Abû Dharr , the Companion
of the Messenger of Allâh . We related to him the story of this person
and said to him: ‘How is it that a Jew or a Christian passes away but we do
not see this happening to him?’ He replied: ‘There is no doubt whatsoever
that they [Jews and Christians] will be in the Hell-fire. However, Allâh
shows you this with regard to the believers so that you may take an
admonishment. Allâh says: ‘The signs have come to you from your
Sustainer. Whoever, then, sees them, does so for himself. And whoever
remains blind, does so to his own detriment. And I am not a guardian over
you.’ [75]

It is related that the Prophet said: “The person who refuses to give the
zakâh is like a Jew and a Christian in the sight of Allâh . The person who
refuses to pay the ‘ushr (one tenth of tax on produce of the land) is like a
Magaen in the sight of Allâh. The person who refuses to give the zakâh and
‘ushr from his wealth is cursed by the angels and the Prophet . And his
testimony is not accepted.” He also said: “Glad tidings to him who gives the
zakâh and ‘ushr. Glad tidings to the one who has no punishment of zakâh
and no punishment on the day of resurrection. Whoever gives the zakâh of
his wealth, Allâh will raise from him the punishment of the grave, Allâh
will make his flesh unlawful to the Hell-fire, He will make Paradise
incumbent on him without any reckoning, and he will not experience any
thirst on the day of resurrection.”
ON ADULTERY
Allâh says: “Who guard their private parts.” [76] In other words, they
guard their private parts from immoral acts and all that is not lawful to
them. Allâh says in another verse: “do not approach shameful deeds –
what is apparent thereof and what is concealed.” [77] In other words, what
is major, i.e. adultery, and what is minor, i.e. kissing, touching, looking.

The Messenger of Allâh said: “The hands commit adultery, the feet
commit adultery and the eyes commit adultery.”

Allâh says: “Say to the believers to lower their gazes and to safeguard
their private parts. In this there is much purity for them.” [78]

Allâh commands the men and women to lower their gazes from the
unlawful and to safeguard their private parts from the unlawful. Allâh
made adultery unlawful through many verses.

Allâh says: “And they do not commit adultery. Whoever does that has
fallen into sin.” [79] Another meaning of the word “sin” in this context is
punishment in the Hell-fire. It is said that it also refers to a valley in Hell. It
is said that it also refers to a pit in Hell. When it is opened, the inmates of
Hell scream out because of its terrible smell.

One of the Companions y said: “Beware of adultery for it entails six things,
three in this world and three in the hereafter. As for the three in this world,
they are: (1) decrease in sustenance, (2) curtailment of one’s lifespan, (3)
darkness of the face. As for the three in the hereafter, they are: (1) the wrath
of Allâh , (2) a very strict reckoning, (3) entry into Hell.”

It is related that Mûsâ asked: “O my Sustainer! What is the punishment

for the person who commits adultery?” Allâh replied: “I will make him
wear an armour of fire. If this armour were to be placed on a lofty
mountain, it will be reduced to ashes.”

It is related that an immoral woman is more beloved to Satan than a

thousand immoral men. It is stated in al-Masâbîh that the Messenger of
Allâh said: “When a person commits adultery, his îmân leaves him and
remains above his head like a cloud. When he leaves that act, îmân returns
to him.”

The book, al-Iqnâ‘, states that the Prophet said: “There is no sin that is
more serious in the sight of Allâh than a sperm which a person places in
the womb of someone who is unlawful to him.”

Homosexuality is more severe than adultery. Anas ibn Mâlik narrates

that the Prophet said: “The person who commits homosexuality will not
get the fragrance of Paradise although its fragrance is experienced from the
distance of a journey of 500 years.”

Qâdî Imâm rahimahullâh said: “I heard a shaykh saying: ‘There is one

Satan with every woman, while there are 18 Satans with every young boy.’”
It is related that the person who kisses a young boy with desire, Allâh
shall punish him in the Hell-fire for 500 years. The person who kisses a
woman with desire is like one who committed adultery with 70 virgins. The
person who commits adultery with a virgin is as though he committed
adultery with 70 000 non-virgins.

It is stated in Raunaq at-Tafâsîr that al-Kalbî said: The first person to

commit homosexuality was Satan, may Allâh curse him. He appeared
before the people in the form of a young, handsome boy and then invited
them to himself. So they married him and this became their habit with every
stranger. Allâh sent Lût to them. He prohibited them from this act
and invited them towards the worship of Allâh . He warned them that if
they persisted in their sin, the punishment of Allâh will descend upon
them. They replied: “Bring the punishment of Allâh upon us if you are
really truthful.” Lût then asked Allâh to help him against them. He
said: “O my Sustainer! Help me against these corrupt people.” Allâh
ordered the skies to rain down stones upon them. Each stone was imprinted
with the name of the person who was to be pelted with it. This is the
meaning of the words: “Marked by your Sustainer.” [80] In other words,
they had marks (or signs) in the treasures of Allâh or in His orders.

It is related that a businessman from Lût’s people was in Makkah [at

the time of the punishment that was inflicted on the people]. So a stone
came to strike him in the sanctuary of Makkah. The angels said to this
stone: “Return from where you have come because this person is in the
sanctuary of Allâh .” The stone returned and remained waiting between
the heavens and earth outside the sanctuary of Makkah for 40 days. When
the man completed his business and left, the stone struck him outside the
sanctuary and destroyed him.

When Lût left the town his wife also followed him. He had prohibited
all those who followed him from turning around [and looking at the
punishment that was befalling the people]. They all obeyed except for his
wife. When she heard the punishment descending, she turned around and
said: “O my people!” A stone came and struck her head, thereby killing her.

Mujâhid rahimahullâh says: “When the people woke up in the morning,

Jibra’îl went to the town and uprooted it from its pillars. He then
inserted his wings from beneath and carried the entire town on the edges of
his wings. He then climbed up with it towards the sky to such an extent that
the inhabitants of the sky heard the quacking of their ducks and the barking
of their dogs. He then turned the town upside down. The first to fall down
was their canopies. No nation was punished in this way. Allâh then
blotted out their eyesight. Their town was then turned upside down. This
town comprised of five districts, the biggest of which was Sodom. It is said
that it had a population of 400 000.
ON MAINTAINING FAMILY TIES AND THE RIGHTS OF PARENTS
Allâh says: “Continually fear Allâh through Whom you ask of one
another, and be mindful of your relatives.” [81] In other words, fear
breaking off ties with your relatives.

Allâh says: “It is also expected of you that when you are given
authority, you will cause corruption in the land and sever your relations
Such are those whom Allâh cursed. He thus made them deaf and made their
eyes blind.” [82]

Allâh says: “Who break the covenant of Allâh after its strengthening,
and sever that which Allâh has ordered to be joined and make mischief in
the land, it is they who are the losers.” [83]

Allâh says: “Those who break the covenant of Allâh after its
strengthening, and sever that which Allâh ordered to be joined, and make
mischief in the land, it is they who are cursed and for them is an evil
abode.” [84]

Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh narrate on

the authority of Abû Hurayrah that the Messenger of Allâh said:
“Allâh created the entire creation. When He completed creating them,
family ties stood up and said: ‘This is the place of the person who seeks
refuge in You from being severed.’ Allâh said: ‘Yes. Will it not please
you that I maintain those who maintain ties with you and I sever those who
sever you?’ Family ties replied: ‘Indeed.’ Allâh said: ‘That will be for
you.’ The Messenger of Allâh then said: ‘Read the following verse if
you wish: ‘It is also expected of you that when you are given authority, you
will cause corruption in the land and sever your relations Such are those
whom Allâh cursed. He thus made them deaf and made their eyes blind.’”
[85] This Hadîth is also related by Imâm Tirmidhî rahimahullâh who said
that it is a good and authentic Hadîth. It is also related by Imâm Ibn Mâjah
rahimahullâh. Al-Hâkim rahimahullâh also narrated it and said that it has
an authentic chain of narrators.

Abû Bakrah says that the Messenger of Allâh said: “There is no sin
more deserving to be punished for in this world together with the
punishment that is in store in the hereafter than rebellion and severing of
relationships.” Another Hadîth states: “The person who severs will not enter
Paradise.” Sufyân said: “In other words, the person who severs
relationships.”

Imâm Ahmad rahimahullâh narrates through reliable narrators that the

Messenger of Allâh said: “The deeds of mankind are presented every
Thursday and the night before Friday. The deeds of the person who severs
relationships are not accepted.”

Ibn Hibbân rahimahullâh and others narrate that the Messenger of Allâh
said: “Three types of people will not enter Paradise: the one who is
addicted to intoxicants, the person who severs relationships and the person
who believes in magic.”

Imâm Ahmad rahimahullâh, Ibn Abî Dunyâ rahimahullâh and al-Bayhaqî

rahimahullâh narrate that the Messenger of Allâh said: “A group from
this ummah will spend the night eating, drinking, playing and amusing
themselves. The next morning they would have been distorted into monkeys
and pigs. The punishments of being swallowed by the earth and pelted will
afflict them to such an extent that people will say: ‘So and so family was
swallowed by the earth last night. The house of so and so was swallowed by
the earth last night. Stones will be sent upon them from the skies as they
were sent upon the people of Lût . These stones will rain upon specific
tribes and specific houses. A wind that is devoid of any goodness which
destroyed the ‘Âd nation will be sent upon specific tribes and specific
houses on account of their consuming intoxicants, wearing silk, taking
singing women, devouring interest, severing family ties, and another
practice which Ja‘far [the narrator forgot].”
At-Tabarânî rahimahullâh narrates in his al-Awsat that Jâbir said:
“Once, the Messenger of Allâh came to us when we were sitting
together. He addressed us saying: ‘O group of Muslims! Fear Allâh and
maintain your family ties for there is no reward swifter than maintaining
family ties. Beware of rebellion for there is no punishment swifter than the
punishment for rebellion. Beware of disobeying parents. Surely the
fragrance of Paradise is experienced from a distance of 1000 year’s journey.
By Allâh, the person who disobeys his parents, the person who severs
family ties, an old man who commits adultery, and the person who allows
his lower garment [pants or trousers] to drag below his ankles will not
experience the fragrance of Paradise. Surely, pride is reserved for Allâh, the
Sustainer of the worlds.”

Al-Asbahânî rahimahullâh narrates: “We were sitting with the Messenger

of Allâh when he said: ‘A person who has severed family ties should
not sit with us today.’ So a young man got up from the circle and went to an
aunt of his with whom he had some argument. He asked her for forgiveness
and she forgave him. He then returned to the assembly. The Prophet
then said: ‘The mercy of Allâh does not descend on a people among
whom a person who severs family ties is sitting.’”

At-Tabarânî rahimahullâh narrates: “The angels do not descend on a people

among whom a person who severs family ties is sitting.”

At-Tabarânî rahimahullâh narrates through an authentic chain on the

authority of al-A‘mash who said: “Ibn Mas‘ûd was sitting after the fajr
salâh in a circle of people. He said: ‘I take an oath in the name of Allâh
that the person who has severed family ties should leave our assembly
because we want to supplicate to our Sustainer, for surely the gates of the
heavens are closed to the person who severs family ties.’”

Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh narrate:

“Family ties is suspended to the throne of Allâh saying: ‘MayAllâh
maintain the person who maintains me. May Allâh sever the person who
severs me.’” This Hadîth is also narrated by Imâm Abû Dâ’ûd
rahimahullâh and Imâm Tirmidhî rahimahullâh. The latter says that this is
a good and authentic Hadîth.

‘Abd ar-Rahmân ibn ‘Auf says: “I heard the Messenger of Allâh

saying: ‘Allâh says: ‘I am Allâh. I am the merciful. I created family ties and
derived its name from My name. So I shall maintain he who maintains it,
and sever he who severs it.’”

Imâm Ahmad rahimahullâh narrates through an authentic chain that the

Messenger of Allâh said: “The worst form of interest is looking out for
ways to unduly disparage a Muslim. This family ties is an interlocking tree
from the Merciful [Allâh]. Allâh makes Paradise unlawful to the person
who severs it.”

Imâm Ahmad rahimahullâh and Ibn Hibbân rahimahullâh narrate that the
Messenger of Allâh said: “Family ties is an interlocking tree from the
Merciful. It says: ‘O my Sustainer! I have been severed. O my Sustainer! I
have been wronged. O my Sustainer! I have been oppressed. O my
Sustainer! O my Sustainer!’ Allâh replied by saying: ‘Are you not
pleased that I will maintain he who maintains you, and sever he who severs
you?’”

Al-Bazzâr rahimahullâh narrates that the Messenger of Allâh said:

“Family ties is a curved needle holding on to the throne ofAllâh . It
speaks with an eloquent tongue: ‘O Allâh! Maintain the one who maintains
me, sever the one who severs me.’ Allâh replies: ‘I am the Merciful, the
Beneficent. I derived the name family ties from My name. Therefore, I shall
maintain he who maintains it and sever he who severs it.’”

Al-Bazzâr rahimahullâh narrates that the Messenger of Allâh said:

“There are three things that are holding on to the throne ofAllâh : (1)
Family ties. It says: ‘O Allâh! I am holding on to You, I should therefore
not be severed.’ (2) Trustworthiness. It says: ‘O Allâh! I am holding on to
You, I should therefore not be cheated.’ (3) Bounties. It says: ‘O Allâh! I
am holding on to you, ungratefulness should therefore not be shown to
me.’”

Al-Bazzâr rahimahullâh and al-Bayhaqî rahimahullâh narrate that the

Messenger of Allâh said: “A stamp is suspended on the pillar of the
throne. When family ties complains, when evils are committed and when
people become audacious towards Allâh , He send this stamp in order to
stamp the person’s heart [who commits any of these sins]. He therefore
cannot comprehend anything thereafter.”

Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh narrate that

the Messenger of Allâh said: “He who believes in Allâh and the last
day should be hospitable to his guest. He who believes in Allâh and the
last day should maintain his family ties. He who believes in Allâh and
the last day should say good words or else, remain silent.”

Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh narrate that

the Messenger of Allâh said: “He who likes that his sustenance be
expanded for him and his life-span be extended should maintain his family
ties.”

Abû Hurayrah narrates: I heard the Messenger of Allâh saying: “He

who likes that his sustenance be expanded for him and his life-span be
extended should maintain his family ties.” Narrated by Imâm Bukhârî
rahimahullâh. The words as related by Imâm Tirmidhî rahimahullâh are:
“Learn of your lineage whereby you could maintain your family ties. Surely
the maintaining of family ties creates love among the family, increases
wealth and gives extension in life-span.”

‘Abdullâh ibn Ahmad rahimahullâh narrates in Zawâ’id al-Musnad, al-

Bazzâr rahimahullâh through a good chain, and al-Hakim rahimahullâh
narrate that the Messenger of Allâh said: “He who likes that his life-
span be extended, his sustenance be expanded and an evil death be repulsed
from him should fear Allâh and maintain his family ties.”
Al-Bazzâr rahimahullâh and al-Hâkim rahimahullâh narrate that the
Messenger of Allâh said: “The following is written in the Taurâh: ‘He
who likes that his life-span and sustenance be expanded should maintain his
family ties.’”

Abû Ya‘lâ rahimahullâh narrates that the Messenger of Allâh said: “It
is through charity and maintaining family ties that Allâh gives expansion
in life, repulses an evil death, and repulses disliked and dangerous things.”

Abû Ya‘lâ rahimahullâh narrates on the authority of a person from

Khath‘am who said: “I came to the Prophet while he was in the
company of his Companions. I said to him: ‘Are you the one who claims
that you are the Messenger of Allâh?’ He replied: ‘Yes.’ I asked: ‘O
Messenger of Allâh! Which deeds are the most beloved in the sight of
Allâh?’ He replied: ‘Belief in Allâh.’ I asked: ‘Then which deed, O
Messenger of Allâh?’ He replied: ‘Maintaining family ties.’ I asked:
‘Which deeds are most disliked to Allâh ?’ He replied: ‘Ascribing
partners to Allâh.’ I asked: ‘Then which deed, O Messenger of Allâh?’ He
replied: ‘Severing family ties.’ I asked: Then which deed, O Messenger of
Allâh?’ He replied: ‘Commanding evil and prohibiting good.’”

Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh narrate: A

Bedouin came to the Messenger of Allâh while he was on a journey, he
took hold of the camel’s halter or its reins and then said: “O Messenger of
Allâh! Or, O Muhammad! Tell me of something that would take me closer
to Paradise and further away from the Hell-fire.” The Prophet stopped,
looked among his Companions and said: “This person has been inspired, or
he has been guided. What was your question?” He repeated it, so the
Prophet said: “That you worship Allâh without ascribing anything
to Him, you establish the salâh, you give the zakâh and you maintain family
ties…You may now leave the camel.” Another narration states: “and you
maintain your family ties.” When this person turned around to leave, the
Messenger of Allâh said: “If he holds on to what I ordered him, he shall
enter Paradise.”
At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:
“Allâh causes a people to inhabit homes and increases wealth for them,
and He never looked at them with hatred from the time He created them.”
He was asked: “How is that, O Messenger of Allâh?” He replied: “Because
of their maintaining their family ties.”

Imâm Ahmad rahimahullâh narrates that the Messenger of Allâh said:

“The person who has been blessed with kindness has been given his share
of the best of this world and the hereafter. Maintaining family ties, being a
good neighbour and having good character are qualities that cause homes to
be inhabited [closely knit families] and increase the life-span.”

Abû ash-Shaykh rahimahullâh, Ibn Hibbân rahimahullâh and al-Bayhaqî

rahimahullâh narrate: “O Messenger of Allâh! Who is the best of people?”
He replied: “He among you who is most fearful of his Sustainer, who
maintains family ties the most, who commands good the most, and who
prohibits evil the most.”

At-Tabarânî rahimahullâh and Ibn Hibbân rahimahullâh narrate on the

authority of Abû Dharr who said: “My beloved friend, [the Messenger
of Allâh ] advised me to adopt certain good qualities: he advised me not
to look at he who is above me. I should rather look at he who is below me.
He advised me to love the poor and to remain close to them. He advised me
to maintain my family ties even if they turn away. He advised me not to fear
the criticism of critics in matters concerning Allâh . He advised me to
say the truth even if it is bitter. He advised me to read the following
supplication profusely for it is one of the treasures of Paradise:

“There is no strength and power except from Allâh.”

Imâm Bukhârî rahimahullâh, Imâm Muslim rahimahullâh and others

narrate on the authority of Maymûnah radiyallâhu ‘anhâ that she freed a
girl that belonged to her without seeking permission from the Prophet .
When it was her day in which he came to her, she said to him: “O
Messenger of Allâh! Did you hear that I freed the girl that belonged to me?”
He replied: “Yes. However, had you given her to your maternal aunts, it
would have been more rewarding for you.”

Ibn Hibbân rahimahullâh and al-Hâkim rahimahullâh narrate that a person

came to the Prophet and said: “I have committed a very serious sin. Is
there a chance for me to repent?” He asked: “Do you have a mother?” He
replied: “No.” He asked: “Do you have a maternal aunt?” He replied:
“Yes.” He said: “Go and be dutiful to her.”

Imâm Bukhârî rahimahullâh and others narrate that the Messenger of Allâh
said: “A person who maintains family ties with those who maintain
them with him is not a true maintainer of family ties. Rather, a true
maintainer is he who maintains ties with those who sever ties with him.”

Imâm Tirmidhî rahimahullâh narrates: “Do not be opportunists by saying:

‘If people are good to us, we will be good to them. If they wrong us, we
will wrong them.’ Rather, you should habituate yourselves into doing good
to those who are good to you, and that if they wrong you, you do not wrong
them.”

Imâm Muslim rahimahullâh narrates [that a person asked]: “O Messenger

of Allâh! I have relatives with whom I maintain family ties. However, they
sever ties with me. I do good to them, but they do harm to me. I am
forbearing towards them, but they act ignorantly towards me.” He replied:
“If you really are as you say, then it is as though you are placing hot ash in
their mouths.Allâh will always remain your helper against them as long
as you remain like this.”

At-Tabarânî rahimahullâh, Ibn Khuzaymah rahimahullâh and al-Hâkim

rahimahullâh narrate: “The best charity is to one’s relative who bears
internal enmity towards you.” This is the meaning of the Prophet’s
words: “That you maintain family ties with those who sever them.”

Al-Bazzâr rahimahullâh, at-Tabarânî rahimahullâh and al-Hâkim

rahimahullâh narrate that the Messenger of Allâh said: “If three
qualities are found in a person, Allâh will give him a very easy
reckoning and enter him into Paradise by His mercy.” The Companions y
asked: “What are these qualities, O Messenger of Allâh?” He replied: “You
give to the one who deprives you, you maintain family ties with the one
who severs them, and you pardon the one who wrongs you. If you do this,
He will admit you into Paradise.”

Imâm Ahmad rahimahullâh narrates on the authority of ‘Uqbah ibn ‘Âmir

who said: “I met the Messenger of Allâh so I held his hand and
asked: ‘O Messenger of Allâh! Tell me what the most virtuous deeds are.’
He replied: ‘O ‘Uqbah! Maintain family ties with the one who severs you,
give to the one who deprives you, pardon the one who wrongs you.’” al-
Hâkim rahimahullâh adds: “Listen! The person who desires that his life-
span be extended and his sustenance be expanded should maintain his
family ties.”

At-Tabarânî rahimahullâh narrates: “Should I not show you the noblest

qualities of this world and the hereafter? Maintain family ties with the one
who severs you, give to the one who deprives you, and pardon the one who
wrongs you.”

At-Tabarânî rahimahullâh narrates: “The most virtuous of deeds is that you

maintain family ties with he who severs you, you give to the one who
deprives you and you pardon the one who is abusive towards you.”

Al-Bazzâr rahimahullâh narrates: “Should I not show you that with which
Allâh raises the ranks?” And according to a narration of at-Tabarânî:
“Should I not inform you of that with which Allâh elevates buildings
and raises the ranks?” The Companions yreplied: “Indeed, O Messenger of
Allâh!” He replied: “You be forbearing to the one who acts ignorantly
towards you, you pardon the one who wrongs you, you give to the one who
deprives you, you maintain family ties with the one who severs you.”

Imâm Ibn Mâjah rahimahullâh narrates that the Messenger of Allâh

said: “The good that is swiftest in procuring reward is being dutiful and
maintaining family ties. The evil that is swiftest in procuring punishment is
rebellion and severing family ties.”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“There is no sin more deserving that its punishment be hastened in this
world together with the punishment that is in store for him in the hereafter
than severing family ties, treachery and lying. And the good that is swiftest
in procuring reward is maintaining family ties. So much so that even if
members of a family are sinful, their wealth increases and their numbers
increase if they maintain family ties.”
ON BEING DUTIFUL TO PARENTS
Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh narrate on
the authority of Ibn Mas‘ûd who said: I asked the Messenger of Allâh
: “Which deed is the most beloved to Allâh ?” He replied: “Offering
salâh at its appropriate time.” I asked: “Then which deed?” He replied:
“Being dutiful to parents.” I asked: “Then which deed?” He replied:
“Waging jihâd in the cause of Allâh .”

Imâm Muslim rahimahullâh and others narrate: “A child cannot

compensate his father unless he finds him enslaved, and so he purchases
him and frees him.”

Imâm Muslim rahimahullâh narrates: “A person came to the Messenger of

Allâh and said: “I pledge allegiance to you on emigrating and waging
jihâd. I seek reward from Allâh [for this].” The Messenger of Allâh
asked: “Are any of your parents living?” He replied: “Yes. In fact both of
them are living.” The Messenger of Allâh asked: “And you seek reward
from Allâh?” He replied: “Yes.” The Messenger of Allâh said: “Go
back to them and remain a good companion to them.”

Abû Ya‘lâ rahimahullâh and at-Tabarânî rahimahullâh narrate: “A person

came to the Messenger of Allâh and said: “I wish to go out for jihâd but
I am unable to do so.” He asked: “Are any of your parents alive?” He
replied: “My mother.” He said: “AskAllâh to assist you in being dutiful
towards her. If you are dutiful to her, you will be a person who is
performing the pilgrimage, the lesser pilgrimage (‘umrah) and waging
jihâd.”

At-Tabarânî rahimahullâh narrates: A person asked: “O Messenger of

Allâh! I want to wage jihâd in the cause of Allâh.” He asked: “Is your
mother alive?” He replied: “Yes.” He said: “Remain at her feet, for that is
where Paradise lies.”
Imâm Ibn Mâjah rahimahullâh narrates: “A person asked: ‘O Messenger of
Allâh! What is the right of parents over their children?’ He replied: ‘They
are your Paradise and your Hell-fire.’”

Imâm Ibn Mâjah rahimahullâh, Imâm Nasa’î rahimahullâh and al-Hâkim

rahimahullâh narrate: A person asked: “O Messenger ofAllâh! I am
deciding to go for jihâd. I have come to consult with you in this regard.” He
asked: “Do you have a mother?” He replied: “Remain constantly with her,
for Paradise lies at her feet.” In another authentic narration: He asked:
“Do you have parents?” He replied: “Yes.” He said: “remain constantly
with them, for Paradise lies beneath their feet.”

Imâm Tirmidhî rahimahullâh narrates on the authority of Abû ad-Dardâ’

that a person came to him and said: “I have a wife and my mother is
ordering me to divorce her.” I said: “I heard the Messenger of Allâh
saying: ‘The parent is the centre door to Paradise. If you wish, you may
destroy that door or you could safeguard it [the choice is yours].’”

Ibn Hibbân rahimahullâh narrates that a person came to Abû Dârdâ’ and
said: “My father persisted upon me to marry a particular woman. Now that I
am married to her, he is ordering me to divorce her.” Abû Dardâ’
replied: “I am not ordering you to disobey your parent nor am I ordering
you to divorce your wife. However, if you wish, I can relate what I heard
from the Messenger ofAllâh . I heard him saying: ‘The parent is the
centre door to Paradise. If you wish, you may safeguard that door or if you
wish, you could destroy it.’” I think ‘Atâ’ [the narrator] said: “The person
divorced her.”

Imâm Tirmidhî, Imâm Nasa’î, Imâm Ibn Mâjah, Imâm Abû Dâ’ûd and Ibn
Hibbân rahimahumullâh narrate that Ibn ‘Umar said: “I had a wife
whom I loved. But ‘Umar [my father], disliked her. He therefore asked me
to divorce her. But I refused. ‘Umar went to the Messenger of Allâh and
related this to him. The Messenger of Allâh said to me: ‘Divorce her.’”

Imâm Ahmad rahimahullâh narrates: “He who would like that his life-span
be extended and his sustenance be expanded should be dutiful to his parents
and maintain his family ties.”

Abû Ya‘lâ rahimahullâh, al-Hâkim rahimahullâh and others narrate that the
Messenger of Allâh said: “Glad tidings to the person who is dutiful to
his parents. Allâh gives him extension in his life-span.”

Imâm Ibn Mâjah rahimahullâh, Ibn Hibbân rahimahullâh and al-Hâkim

rahimahullâh narrate that the Messenger of Allâh said: “A person is
deprived of sustenance because of a sin that he commits. Nothing but
supplication can repulse fate. Nothing but being dutiful can extend the life-
span.”

Al-Hâkim rahimahullâh narrates that the Messenger of Allâh said:

“Abstain from committing indecency with the women of others, people will
abstain from committing indecency with your women. Be dutiful to your
parents, your children will be dutiful to you. He to whom his fellow Muslim
comes, should accept him irrespective of whether he was right or wrong. If
he does not do this, he will not come to the fount [of abundance on the day
of resurrection].”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“Be dutiful to your parents, your children will be dutiful to you. Desist from
other women, people will desist from your women.”

Imâm Muslim rahimahullâh narrates that the Messenger of Allâh said:

“May his nose be soiled in the ground. May his nose be soiled in the
ground. May his nose be soiled in the ground.” He was asked: “Who, O
Messenger of Allâh?” He replied: “He whose both parents or one of them
reaches old age in his presence but he is still unable to enter Paradise. Or,
they do not admit him into Paradise.”

At-Tabarânî rahimahullâh narrates: The Prophet climbed the pulpit and

said: “Amen. Amen. Amen.” He then said: “Jibra’îl came to me and
said: ‘O Muhammad! The person whose either parent gets old and he is not
dutiful to him, shall enter the Hell-fire when he dies. May Allâh keep him
far away [from His mercy]. Say, Amen.’ So I said: ‘Amen.’ He then said:
‘O Muhammad! The person who experiences the month of Ramadân and
passes away without being forgiven is entered into the Hell-fire. MayAllâh
keep him far away [from His mercy]. Say, Amen.’ So I said: ‘Amen.’ He
then said: ‘The person in whose presence your name is mentioned and he
does not send salutation to you, shall enter the Hell-fire when he dies. May
Allâh keep him far away [from His mercy]. Say, Amen.’ So I said:
‘Amen.’”

Ibn Hibbân rahimahullâh also narrated this Hadîth but he narrates it thus:
“The person whose parents or either one of them gets old and he is not
dutiful to them, shall enter the Hell-fire when he dies. May Allâh keep him
far away [from His mercy]. Say, Amen.’ So I said: ‘Amen.’”

Al-Hâkim rahimahullâh and others narrated this Hadîth as follows: “When

I climbed the third step [of the pulpit], he said: ‘The person whose both
parents or either one of them gets old in his presence and they are unable to
admit him into Paradise.’ I said: ‘Amen.’”

At-Tabarânî rahimahullâh narrates as follows: “The person whose parents

or either one of them gets old and he is not dutiful to them shall enter the
Hell-fire. May Allâh keep him far away [from His mercy]. And may He
destroy him.’ I said: ‘Amen.’”

Imâm Ahmad rahimahullâh narrates that the Messenger of Allâh said:

“When a person frees a Muslim slave the latter will be his ransom from the
Hell-fire. The person who has either of his parents and is still not forgiven,
may Allâh keep him far away [from His mercy] and may He destroy him.”

Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh narrate that a

person asked: “O Messenger of Allâh! Who is the most deserving of my
companionship?” He replied: “Your mother.” He asked: “Then who?” He
replied: “Your mother.” He asked: “Then who?” He replied: “Your mother.”
He asked: “Then who?” He replied: “Your father.”

Imâm Bukhârî rahimahullâh and Imâm Muslim rahimahullâh narrate on

the authority of Asmâ’ bint Abî Bakr radiyallâhu ‘anhâ who said: “My
mother came to visit me during the era of the Messenger of Allâh when
she was still a polytheist. I therefore went to ask him the ruling in this
regard. I said to him: ‘My mother has come to visit me while she is averse
to Islam. Shall I maintain my ties with my mother?’ He replied: ‘Yes,
maintain your ties with your mother.’”

Ibn Hibbân rahimahullâh and al-Hâkim rahimahullâh narrate that the

Messenger of Allâh said: “The pleasure of Allâh lies in obtaining the
pleasure of the parent, or he said, the parents. The displeasure of Allâh
results from the displeasure of the parent, or he said, the parents.”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“Obedience to Allâh lies in obedience to the parent, or he said, the parents.
Disobedience to Him lies in disobedience to the parent, or he said, the
parents.”

Al-Bazzâr rahimahullâh narrates that the Messenger of Allâh said:

“The pleasure of the Sustainer lies in the pleasure of the parents and the
displeasure of the Sustainer lies in the displeasure of the parents.”

Imâm Tirmidhî rahimahullâh, Ibn Hibbân rahimahullâh and al-Hâkim

rahimahullâh narrate: A person came to the Prophet and said: “I have
committed a very serious sin. Will my repentance be accepted?” He asked:
“Do you have a mother?” He replied: “No.” He asked: “Do you have a
maternal aunt?” He replied: “Yes.” He said: “Be dutiful to her.”

Imâm Abû Dâ’ûd rahimahullâh and Imâm Ibn Mâjah rahimahullâh narrate
that a person asked: “O Messenger of Allâh! Is there any way of showing
my duty to my parents after they have passed away?” He replied: “Yes. You
must supplicate for them, seek forgiveness for them, fulfil their promises
after them, maintain the family ties that can only be done through them, and
honour their friends.” Ibn Hibbân narrates this Hadîth with some addition:
“[On hearing this], the man said: ‘O Messenger of Allâh! There is so much
that I can do, and how nice all this is!’ He said: ‘So act on all this.’”

Imâm Muslim rahimahullâh narrates that a Bedouin person met ‘Abdullâh

ibn ‘Umar on the road to Makkah. ‘Abdullâh ibn ‘Umar greeted him
and put him on the donkey which he was riding. He also gave him a turban
which he was wearing. Ibn Dînâr says: “We said to ‘Abdullâh ibn ‘Umar:
May Allâh set right your affairs. He is a Bedouin and these Bedouins are
happy with a little [did you have to do so much for him?]’ ‘Abdullâh ibn
‘Umar replied: ‘This person’s father was a friend of [my father] ‘Umar
ibn al-Khattâb and I heard the Messenger of Allâh saying: ‘One of
the best ways of duty is for the child to maintain ties with the friends of his
father.’”

Ibn Hibbân rahimahullâh narrates on the authority of Abû Burdah who

said: “When I came to Madinah , ‘Abdullâh ibn ‘Umar came to meet me.
He then said: ‘Do you know why I came to meet you?’ I replied: ‘No.’ He
said: ‘I heard the Messenger of Allâh saying: ‘The person who would
like to maintain ties with his father in his grave should maintain ties with
his father’s friends after his death.’ Now my father, ‘Umar, and your father
were very close friends and brothers. I therefore desired to maintain these
ties.”

There is a famous Hadîth narrated by Imâm Bukhârî rahimahullâh, Imâm

Muslim rahimahullâh and others: There were three persons from one of the
nations before us. They went out walking and moving about in search of
sustenance for their families. Suddenly it began raining heavily so they sort
refuge in a cave in a mountain. After they entered it, a rock fell on the
mouth of the cave and sealed the entrance [whereby they could not come
out]. So they said to themselves: ‘There is nothing that can save you from
this rock except supplicating to Allâh through your good deeds.’ In
another narration, one of them said to the others: ‘Look at your good deeds
which you did solely for Allâh and then supplicate to Him through these
good deeds. Perhaps He will move this rock.’ Another narration states that
one of them said: ‘Our footsteps have been wiped out [by the rain, so no
one can know that we are here] and the rock has fallen on the mouth of the
cave. None but Allâh knows your position. Therefore supplicate to Allâh
through the deed which you consider to be most effective.’ So one of
them said: ‘O Allâh! I had very old parents. It was my habit not to give milk
to my family and possessions [slaves and animals] before giving them to
drink. One day, the quest for pastureland caused me to go out quite far. I
therefore only returned home when they [my parents] had already fallen
asleep. I milked the animal for their evening drink and found them [still]
sleeping. I did not want to wake them up nor did I want to have my evening
drink before them – neither me nor my family and possessions [slaves and
animals]. I therefore remained with the bowl in my hand, waiting for them
to wake up. [I continued waiting] until the break of dawn. My parents then
woke up and drank their milk. O Allâh! If I did this solely for Your
pleasure, then remove this rock which has entrapped us.’ The rock then
moved a little, but they were unable to come out. Another narration states:
‘I had small children. I used to tend to the sheep. When I returned in the
evening, I would milk the sheep, commence with my parents, giving them
to drink before my children. One day the quest for pastureland caused me to
go out quite far. I therefore only returned late in the evening. I found them
already sleeping. I milked the animals as I used to and I brought the milk to
them. I stood at their bed side not wanting to wake them up from their
sleep. At the same time, I did not want to give the children the milk before
giving it to my parents. The children were crying at my feet [out of hunger].
I continued waiting for them and they continued sleeping till the break of
dawn. O Allâh! If You know that I did this solely for Your pleasure, remove
this rock from us so that we can see the sky.’ Allâh moved the rock
slightly so that they could see the sky.

The second person mentioned how he abstained from committing adultery

with his cousin. The third person mentioned how he invested his labourer’s
wage [for the benefit of his labourer]. The entire rock then moved and they
were able to come out walking.
ON ZAKÂH AND MISERLINESS
Allâh says: “Those who are miserly with that which Allâh has given
them through His grace should not think that this miserliness is good for
them. Instead, it is extremely evil for them. That wealth in which they are
miserly will be made into a necklace and hung around their necks on the
day of resurrection.”[86] Allâh says: “And destruction to the polytheists
who do not give the zakâh.” [87]

The Messenger of Allâh said: “When a person does not give the zakâh
for his wealth, it will be transformed into a huge and bald person who will
be neck-laced around him on the day of resurrection.”

The Messenger of Allâh said: “O group of Muhâjirûn (Emigrants)!

There are five qualities which if you are tested with and if they afflict you, I
seek refuge in Allâh that you experience these five qualities. (1) When
indecency [and immorality] becomes prevalent in a people to the extent that
they openly announce it, then various illnesses which were unheard of
among past peoples will spread among them. (2) When they give less in
weight and measure, they shall experience droughts, difficulties in earning a
living and the tyranny of rulers. (3) When they refuse to pay the zakâh of
their wealth, they shall be denied rains from the skies. Were it not for the
animals, they would never receive any rain. (4) When they break the
ordinance of Allâh and His Messenger , foreign enemies will be
given free reign over them and who would then take away some of the
things which they possess. (5) When their leaders do not pass judgement in
accordance with the Book of Allâh , Allâh shall cause differences in their
ranks.”

The Messenger of Allâh said: “Allâh abhors the person who is

miserly in his life time but generous at the time of his death.”
The Messenger of Allâh said: “There are two qualities that should
never be combined in a believer: miserliness and bad character.”

The Messenger of Allâh said: “Allâh has taken an oath that a miser
will not enter Paradise.”

The Messenger of Allâh said: “Beware of miserliness for it caused a

nation to refuse to pay their zakâh, it caused them to sever their family ties,
and it caused them to shed their blood.”

The Messenger of Allâh said: “Allâh created wretchedness and

surrounded it with miserliness and wealth.”

Al-Hasan rahimahullâh was asked about miserliness. He replied: “It entails

a person considering whatever he spent to be a loss and whatever he held
back to be a source of honour.” The essence of miserliness is love of
wealth, having high hopes, fear of poverty and love of children.”

A Hadîth states that children cause a person to become cowardly and

miserly. Among people is he who has no concern whatsoever about giving
the zakâh of his wealth, being kind to his own self and even to his own
family. His enjoyment and desire is in looking at his money and it being in
his possession. This, despite the fact that he knows that he is going to die. It
is with regard to such people that a poet says:

“O my brother! From among people is he who is an animal in the form of

an intelligent, watchful human. He is afflicted with every calamity in his
wealth [to such an extent] that when he is afflicted by his religion, he does
not even perceive it.”

Another poet says:

“Miserliness is a serious affliction that is not befitting a person of self-
honour, intelligence and Islam. The person who prefers miserliness despite
having abundance and modernity, then I take an oath that he is certainly
deceived. O the wretchedness of the person who refuses to fulfil the rights
of both the worlds – after having Islam, he purchases this world with
something paltry.”

Another poet says:

“If wealth is of no use to a friend, if it is not given to a relative, and if it is

not used to help a needy person to get back on his feet, then the
consequence of this wealth is that it will go into the share of the inheritor’s
palm. As for the miserly person whose wealth has been inherited [by
others], his consequence will be remorse.”

Bishr rahimahullâh said: “Meeting a miserly person is a painful experience

and looking at him hardens the heart.” The Arabs used to consider
miserliness and cowardice to be serious blemishes. A poet says:

“Spend and do not fear poverty for the provisions from the Merciful have
already been distributed among the servants. Miserliness is of no use in a
world that is turning away. Spending will be of no harm while you are
moving forward.”
Another poet says:

“I see people friendly towards those who are generous. As for the miserly
person, I see that he has no friend whatsoever in the entire universe. I have
seen miserliness disgracing those who are miserly. I therefore honoured my
self [through generosity] lest I am referred to as a miser.”

It is sufficient for a miser to be considered to be a mean person by way of

hoarding wealth for others [those who will inherit it from him], that he
bears the ignominy of his own suffering [by not spending on his own self as
well], and does not experience the enjoyment of his abundance and well-
being. It is with regard to people like him that Wakî‘ said:

“He is mean and he continues hoarding in abundance for his inheritors and
repels his protectors. Like a hunting dog, which despite starving itself,
holds on to its prey so that others may eat it.”

There is a saying that the wealth of a miser rejoices by an incident [that

would cause the wealth to come out of his hands] or by an inheritor [who
would inherit that wealth]. Imâm Abû Hanîfah rahimahullâh said: “I cannot
see myself doing justice to a miser because miserliness prompts him to
make a minute investigation. He would then take more than what is his due
out of fear that he may be cheated. Therefore, a person who is like this
cannot be completely trustworthy.”

Yahyâ met Satan so he asked him: “O Satan! Tell me who is most

beloved to you and who is most abhorred in your sight.” He replied: “The
most beloved to me is a believer who is a miser. The most abhorred in my
sight is the open sinner who is generous.” Yahyâ asked him: “Why is
this so?” He replied: “Because the miserliness of a miser has sufficed me.
While the open sinner who is generous – I fear that Allâh will look at him
while he is generous and then turn to him.” Satan then turned away and
said: “Were it not for the fact that you are Yahyâ, I would not have informed
you.”
ON HAVING HIGH HOPES
The Messenger of Allâh said: “The two things which I fear most
against you are high hopes and following of desires. High hopes cause a
person to forget the hereafter while following desires turns him away from
the truth.”

The Messenger of Allâh said: “I guarantee three people with three

things. For he who is engrossed in this world, he who hankers after it, and
he who is covetous of it. [I guarantee these three things]: poverty after
which there is no prosperity, occupation from which there is no rest, worry
from which there is no escape.”

It is related with regard to Abû Dardâ’ that when he went toHims he

said to the residents of this city: “Are you not ashamed of yourselves? You
are constructing buildings in which you will not live, you are hoping that
which you cannot achieve, and you are hoarding that which you cannot eat.
Surely those who were before you built fortified buildings, they hoarded a
lot, and they had very high and lengthy hopes. However, their dwellings
became graves, their hopes became deceptions and all that they hoarded
perished.”

‘Alî ibn Abî Tâlib said to ‘Umar : “If you want to meet your two
companions [the Messenger of Allâh and Abû Bakr ], you should
patch your clothing, you should mend your shoes, you should shorten your
hopes, and you should eat less than your fill.”

Âdam advised his son, Shîth , with five things and ordered him to
give this advice to his progeny after him. He said: “Say to your children: (1)
Do not rely and depend on this world, for I relied on the everlasting
Paradise and so Allâh expelled me from it. (2) Do not act on the desires
of your women, for I acted on the desire of my woman and I ate from the
[forbidden] tree, and so I had to regret. (3) Every action that you intend
doing, think about its consequence. Had I thought about the consequence of
my action, I would not have been afflicted with what I was afflicted. (4)
When your heart trembles at doing something, desist from it. When I ate
from the tree, my heart trembled but I did not desist. And so, remorse
afflicted me. (5) Consult others in your matters, for had I consulted the
angels, I would not have been afflicted with what I was afflicted.”

Mujâhid rahimahullâh said that ‘Abdullâh ibn ‘Umar said to him:

“When you get up in the morning, do not think about the evening. When
evening comes, do not think about the next morning. Take maximum
benefit from your life before death overtakes you. Take maximum benefit
from your health before illness overtakes you. For you do not even know
what your name is going to be tomorrow.”

The Messenger of Allâh asked his Companions y: “Does each one of

you want to go into Paradise?” They replied: “Yes, O Messenger of Allâh!”
He said: “Shorten your hopes and feel shy for Allâh as you ought to feel
shy.” They said: “All of us are shy of Allâh .” He said: “That is not
shyness. True shyness of Allâh means that you remember the graves and
the calamities, that you safeguard the stomach and whatever it holds, and
that you safeguard the head and whatever it contains. Whoever desires the
honour of the hereafter abstains from the splendour of this world. It is then
that a person is truly shy of Allâh . And it is through this that a person
acquires the true friendship of Allâh .”

The Messenger of Allâh said: “The first well-being of this ummahshall

be through abstinence and conviction. The destruction of the latter ummah
will be through miserliness and high hopes.”

Umm al-Mundhir radiyallâhu ‘anhâ narrates: “The Messenger ofAllâh

appeared before the people one night and said: ‘O people! Are you not
ashamed of Allâh ?’ They asked: ‘What is that, O Messenger of Allâh?’
He replied: ‘You are hoarding that which you cannot eat, you are hoping
that which you cannot acquire, and you are building that which you cannot
live in.’”
Abû Sa‘îd al-Khudrî said that Usâmah ibn Zayd purchased a female
slave from Zayd ibn Thâbit for 100 dinars for a month. I then heard the
Messenger of Allâh saying: ‘Are you not surprised at Usâmah who is
purchasing something for one month? Surely Usâmah has very high hopes.
I take an oath by that Being in whose control is my soul, each time I open
my eyes, I think that the eyelashes will not meet again [I will not be able to
close my eyes again] whereby Allâh will take away my soul. Each time
I raise my eyes, I think that I cannot lower them before my life is taken
away. Each time I take a morsel of food, I think that I cannot digest it before
I am choked by it to death.’ He then said: ‘O progeny of Âdam! If you
really have intelligence, consider yourselves to be among the dead. I take an
oath by that Being in whose control is my soul, the promise that has been
made to you [of death] shall certainly be realized. And you will not be able
to tire [Allâh].’”

Ibn ‘Abbâs narrates that the Messenger of Allâh would [sometimes]

spill water and so he would resort to soil. I would tell him, O Messenger of
Allâh! Here, [more] water is quite close to you. He would reply: “How do I
know, I might not reach it [death would overtake me before I reach it].”

It is said that ‘Îsâ was sitting and an old man was shovelling the ground
with a spade. ‘Îsâ said: “O Allâh! Remove hope from him.” So the old
man kept the spade aside, lied down and remained like that for some time.”
‘Îsâ then said: “O Allâh! Return hope to him.” The old man got up and
began working. So ‘Îsâ asked him about these actions of his. He
replied: “While I was doing my work, my soul said to me: ‘For how long
are you going to work, while you are such an old man?’ I therefore threw
the spade aside and lied down. Then my soul said to me: ‘ByAllâh! You still
have needs as long as you live.’ I therefore got up and took my spade
again.”
ON REMAINING STEADFAST ON OBEDIENCE AND GIVING UP THE
PROHIBITED
Obedience means fulfilling the compulsory injunctions of Allâh ,
abstaining from His prohibitions, and remaining within the limits set by
Him. With regard to the verse: “and do not forget your portion of this
world”[88] Mujâhid rahimahullâh said: “It means that a person should act
in the obedience of Allâh .”

You should know that the essence of obedience is knowledge ofAllâh ,

fear of Allâh , hope in Allâh , and being constantly vigilant about
Allâh . If a person is devoid of these qualities, he will not acquire the
reality of îmân. This is because obedience toAllâh is not valid except
after having knowledge of Him, believing in His existence as the creator,
knower, and all-powerful being whose knowledge cannot be encompassed
and cannot even be imagined, that there is nothing similar to Him, and that
He alone is all-hearing and all-seeing.

A Bedouin said to Muhammad ibn ‘Alî ibn al-Husayn y: “Did you see
Allâh when you worshipped Him?” He replied: “I will not worship
someone I cannot see.” He asked: “How did you see Him?” He replied:
“The sight does not see Him with the witness of the eyes. Rather, it is the
hearts that see Him with the essence of îmân. He is not perceived by the
senses. He cannot be likened to the people. He is known by signs and
described by indications. He is not conceivable in matters. That is Allâh,
there is none worthy of worship but Him. He is the Sustainer of the earth
and heavens.” The Bedouin replied: “Allâh knows best where He placed
His message.”

A saint was asked about internal knowledge (‘ilm al-bâtin). He replied: “It
is one of the secrets of Allâh . He casts it in the hearts of His beloved
ones. He does not inform any angel or human about it.”
Ka‘b al-Ahbâr said: “If people acquired an atom’s weight of conviction
in the grandeur of Allâh , they would walk on water and wind. So glory
to that Being who made the acknowledgement of one’s inability to truly
recognize Him an intrinsic part of îmân just as He made a person’s
acknowledgement of his inability to truly thank Allâh for His bounties
upon him an intrinsic part of gratitude.”

Mahmûd al-Warrâq said:

“If my gratitude to Allâh for His bounties on me is a bounty in itself, then it

is incumbent on me to express gratitude to Him. It is not possible to
continue expressing gratitude except through His grace even though many
days may pass and life may continue [for a long time]. When He blesses me
with prosperity, the happiness thereof is all-pervading. When He afflicts me
with a calamity, He follows it with reward. So both these [prosperity and
calamity] are bounties from Him. Our thoughts, the earth and the sea are all
insufficient to encompass this.”

When knowledge of the divinity of Allâh is established,

acknowledgement of His worship is realized. When îmân is established in
the heart, obedience to the Sustainer becomes incumbent. Îmân is of two
types: external and internal. External îmân entails expressing it with the
tongue. Internal îmân entails belief with the heart. The believers are at
different distances in their level of proximity to Allâh and they differ in
their levels of obedience. Îmân brings them together according to the share
that each one is given. It also enables the person to gain high stages in
devotion to Allâh , placing trust in Him and being pleased with His
decree. Devotion entails a person not seeking any reward from the Creator
for what he does. Allâh is the one who created you and whatever you do
as well. Therefore, if obedience is out of hope for reward and fear of
punishment, then such a person does not have perfect devotion. He actually
did whatever he did for himself.

It is reported that the Messenger of Allâh said: “You should not be like
a bad dog that only does work when it fears. Nor should you be like a
labourer who does not do any work when he is not given a wage.”

Allâh says: “Among people is he who worships Allâh on the border-

line: if prosperity reaches him, he remains steadfast on that worship [of
Allâh]. But if adversity afflicts him, he turns about on his face. He loses
both this world and the hereafter.”[89] The worship of Allâh is imposed
on us and obedience to Him is incumbent upon us on account of His grace
upon us and the good that He has done to us. This is in addition to the fact
that He commanded us to worship and obey Him. In so doing, He rewards
for obedience out of His grace, and He punishes for disobedience out of His
justice.

As for tawakkul, it entails relying on Allâh at the time of need, having

confidence in Him at the time of necessity, placing one’s trust in Him at the
time of an affliction – all this while the soul is at ease and the heart is at
rest. So those who place their trust inAllâh know that He is the one who
destines, that the causes are under the command of the Creator, the
Dispenser of affairs. They do not rely on parents, children, wealth,
occupations, etc. Instead, they refer all their affairs to Him and they rely on
no one but Him irrespective of what the situation may be. Whoever places
his trust in Allâh , He is sufficient for him.

As for being pleased with His decree, this entails the soul being satisfied
with whatever He has destined. Some 'ulamâ’ say: “The one who is closest
to Allâh is the one who is most pleased with what He has destined for
him.” Some wise people said: “At times, happiness is the illness while
illness is the cure.” A poet says:
“Many bounties are concealed for you within the jaws of calamities. Many
an occasion of happiness comes to you from a place where you expect
hardships. You should exercise patience over the incidents that take place in
your life, for all matters have a consequence. For every difficulty there is
ease and every untainted thing has a blemish.”

The words of Allâh are sufficient for us: “Perhaps you dislike a thing
while it is better for you.” [90]

You should know that a person can never perfect his obedience to his
Sustainer except by discarding the world. Some of the wise sayings have
the most eloquent admonitions as long as no cover conceals them from the
heart. These covers are the attractions of this world. Some wise people say:
“This world is just for an hour, so turn it into obedience.” Abû al-Walîd al-
Bâjî said:

“If I know for sure that my entire life is like a single hour, why should I not
be thrifty with it? And why should I not utilize it in goodness and
obedience?”

A person said to the Messenger of Allâh : “I dislike death.” He asked:

“Do you have any wealth?” He replied: “Yes.” He said: “Spend your wealth
for a person is attached to his wealth.”
It is related that ‘Îsâ said: “Piety is in three things: in speaking, in
looking and in remaining silent. The person whose speech is not utilized in
the remembrance of Allâh has in fact engaged in foolishness. The
person whose sight is not utilized in taking admonition has in fact forgotten.
The person whose silence is not utilized in pondering has in fact engaged in
something useless.” Discarding the world entails discarding all thoughts
about the conditions of the world and abstaining from desiring its
enjoyments. This is because thoughts give birth to intention because the
soul is attached to thoughts.

One should beware of looking at things that are not lawful. Because this is
an arrow that gets its target and a power that overpowers a person. The
Messenger of Allâh said: “The sight is one of the arrows of Satan. The
person who abandons this out of the fear of Allâh , He will replace it
with îmân whose taste he will experience in his heart.”

A wise person said: “The person who gives free reign to his sight has many
causes of sorrow. Excessive looking exposes things, disgraces man, and
causes him to remain longer in the Hell-fire. Safeguard your eyes for if you
give them a free reign, they will place you in difficulty. If you are able to
control your eyes, you would have controlled your entire body.”

Plato was asked: “What is more harmful to the heart, the ears or the eyes?”
He replied: “Both, the ears and the eyes, are like two wings for a bird. It
cannot fly without both of them and it cannot climb up without the strength
of both wings. If either one is cut, it will climb with the other with fatigue
and difficulty.”

Muhammad ibn Daû’ said: “It is sufficient as a loss for a person in the sight
of Allâh and a disgrace in the sight of the intelligent that he looks at
everything that presents itself before him.”

A pious man saw a man laughing at a boy. So he said to him: “O you whose
intelligence and heart are wrecked! O you whose sight is wrecked! Are you
not ashamed of the noble scribes [angels that are recording your deeds], and
the angels that remember all deeds, that record everything you do, that
watch you all the time, who testify against your outward trials, your hidden
and concealed deception in which you have stood like a person who does
not bother about who is looking at him and who from the creation is
watching him?”

Qâdî al-Arjânî says:

“O my eyes! You have enjoyed one glance but you have brought the most
evil to my heart. O my eyes! Spare my heart for it is an injustice when two
[eyes] get together to kill one [heart].”

‘Alî said: “The eyes are the traps of Satan. The eye is the most effective
part of the body in its speed and the most severe in fighting. The person
who subjugates the parts of his body to his soul in the obedience of his
Sustainer has in fact reached his goal. As for he who subjugates the parts of
his body to his soul in fulfilling his desires has in fact destroyed his deeds.”

“When the soul of a murîd is inclined towards obedience and there is no

resemblance of the blemishes of acts of disobedience, and he followed all
this with actions of the other parts of his body – then these are all bounties
and prizes that are showered upon him. He will receive honour in the
eternal abode at a time when the hump and withers of a camel will be cut
for a disobedient person.”

‘Abdullâh ibn al-Mubârak rahimahullâh said: “Îmân entails confirming all

that the Messengers came with. He who confirms the Qur’ân will go out
practising on it and will save himself from living for eternity in the Hell-
fire. He who abstains from the unlawful shall go towards repentance. He
who takes his sustenance from his lawful earnings shall go towards piety.
He who fulfils the obligatory duties, his Islam [submission to Allâh ]
will be valid. He who speaks the truth will save himself from [evil]
consequences. He who repulses injustices will save himself from
retribution. He who practises on the Sunnah, his actions will be pure. He
who is sincere to Allâh, his deeds will be accepted.”

It is narrated that Abû Dardâ’ said to the Messenger of Allâh : “O

Messenger of Allâh! Advise me.” He replied: “Earn that which is pure, do
good deeds, ask Allâh for sustenance of one day for one day, and
consider yourself among the dead.”

One should beware of self-conceit in one’s actions. For this is one of the
greatest calamities and it causes actions to fall. This is because the person
who has this self-conceit is actually trying to show that he is doing a favour
to his Sustainer. But does he know whether that action has been accepted or
not? At times, an act of disobedience which causes disgrace and dejection is
better than obedience which causes pride and haughtiness.

One should also beware of showing off. Allâh says: “And there will
appear before them, from Allâh, what they did not even imagine.” [91] It is
said that they used to do deeds which they considered to be good deeds in
this world. But on the day of resurrection, they were exposed to them as
evil deeds. One of the pious people of the past used to recite this verse and
say: “Destruction to those who do things in order to show off.” The
following is also explained with regard to this verse: “and should not
ascribe anyone as a partner in the worship of his Sustainer.” [92] In other
words, he should not display his acts of worship in order to show off, nor
should he conceal them out of bashfulness.

It is narrated on the authority of Ibn Mas‘ûd that the last verse to be

revealed of the Qur’ân was this verse: “Fear the day in which you will be
returned to Allâh. Then every soul shall be given in full whatever it earned.
And they will not be wronged.” [93]

Muhammad ibn Bashîr says:

“Just yesterday passed as a just witness [to you or against you]. And this
day of yours is also a witness to your actions. So if you committed any
wrong yesterday, follow it [today] with a good deed so that you may be
praised. Do not hope of doing good tomorrow [do not procrastinate in doing
good] for it is possible that tomorrow will come but you would have passed
away.”

Another poet says:

“You hasten in committing whatever sin you like. Yet you hope to repent
later, while death comes without your being aware of it. This is not the way
of a person of resolve and intelligence.”

Dâ’ûd said to Sulaymân : “The piety of a believer can be gauged

through three things: (1) To have complete trust in Allâh in what he has
not achieved. (2) To be completely pleased withAllâh in what he achieved.
(3) To be completely patient over what he missed.”

There is a famous saying that the person who exercises patience over a
calamity will reach the stage of loyalty. A poet says:
“Remain patient if any calamity afflicts you at any time, and do not become
vexed. If the world presents itself before you with its beauty, remaining
patient [turning away from it] is a proof of goodness and piety. Always
fight your soul with full force concerning both these things. In so doing,
you will receive whatever you hope for, without it being refused to you.”

Another poet says:

“Patience is the key to whatever is hoped for, and it always comes to one’s
assistance. Remain patient, then, even if it is for a long time. At times it
helps in removing worries and at times you acquire what you want through
patience. It will not have to be said, ‘If only that did not happen.’”

Another poet says:

“Patience is the tightest knot of îmân and it is a shield from the incitement
of Satan. Patience entails good consequences while recklessness causes
destructive consequences. So if you experience any calamity at any time –
and that is what time normally does to us – then equip yourself with good
patience with full conviction. Surely patience is a quality that brings on the
pleasure [of Allâh ].”

There are different types of patience. Patience in fulfilling the compulsory

injunctions – by fulfilling them with constancy, with perfection and at the
times that are most meritorious. Patience in fulfilling optional acts. Patience
on the harms imposed by companions and neighbours. Patience on
illnesses. Patience on poverty. Patience on sins, desires, doubtful things, and
excesses of all parts of the body, and other types as well.
ON REMEMBERING DEATH
The Messenger of Allâh said: “Engage in excessive remembrance of
the destroyer of all pleasures.” This means that you should make pleasures
feel loathsome by remembering death to such an extent that your inclination
towards them is severed and you turn your attention to Allâh .

The Messenger of Allâh said: “If the animals knew about death what
humans know about it, you would not eat any of them that are fat.”

‘Â’ishah radiyallâhu ‘anhâ asked: “O Messenger of Allâh! Will anyone be

raised with the martyrs?” He replied: “Yes. The person who remembers
death 20 times a day.” The reason behind all these merits is that
remembrance of death compels a person to remain aloof from the world of
deception and demands that he prepares for the hereafter. Being unmindful
of death propels a person to be totally engrossed in the pleasures of this
world.

The Messenger of Allâh said: “Death is the gift of the believer.” The
reason why he said this is that the world is a prison of the believer. As long
as he is in this world, he is in constant stress in enduring his soul, pacifying
his desires and repulsing his Satan. Death thus frees him from this torment.
This freedom is therefore a gift in his favour.

The Messenger of Allâh said: “Death is an atonement for every

Muslim.” In saying this, he is referring to a true Muslim and a firm believer
from whose verbal and physical harms other Muslims are safe, in whom the
true characteristics of a believer are found, who is not tainted by acts of
disobedience except minor sins. Death thus purifies him from them [minor
sins] and expiates them after he abstains from major sins and fulfils the
compulsory duties.

‘Atâ’ al-Khurâsânî rahimahullâh said: “The Messenger of Allâh passed

by an assembly in which there was loud laughter. So he said: ‘Mix and
blend your assembly with the remembrance of that which contaminates all
pleasures.’ They asked: ‘What is it that contaminates all pleasures?’ He
replied: ‘Death.’”

Anas said: “The Messenger of Allâh said: ‘Remember death

excessively for it purifies sins and causes one to abstain from this world.’”

The Messenger of Allâh said: “Death is sufficient as a separator.” The

Messenger of Allâh said: “Death is sufficient as an admonisher.”

The Messenger of Allâh went out towards the musjid when he saw
some people talking and laughing. He said to them: “Remember death.
Listen! I take an oath in the name of that Being in whose control is my life,
if you only knew what I know, you would laugh little and cry a lot.”

Someone mentioned a person in the presence of the Messenger of Allâh

and the people began speaking highly of this person. The Messenger of
Allâh then asked: “What is the extent of your friend’s remembrance of
death?” They replied: “We do not hear him talking of death at all.” He said:
“Your friend is not what you are saying.” [In other words, he does not
deserve the praises you are showering on him.]

Ibn ‘Umar said: “I was one of a group of ten people who went to the
Messenger of Allâh . A person from the Ansâr asked: ‘O Messenger of
Allâh! Who is the most intelligent and most honourable of people?’ He
replied: ‘The person who remembers death the most and the one who makes
the most preparation for it. Such people are the intelligent ones. They have
amassed the admiration of this world and the honour of the hereafter.’”

Al-Hasan rahimahullâh said: “Death has disgraced this world and has
therefore left no joy for the person of intelligence.” Ar-Rabî‘ ibn Khaytham
rahimahullâh said: “There isn’t any unseen thing which a believer waits for
that is better for him than death.” He also used to say: “Do not allow
anyone to become aware of me, and enable me to slink away to my
Sustainer without anyone coming to know of it.”
A wise man wrote to one of his friends: “O my brother! Be cautious of
death in this abode before you go to an abode wherein you will desire and
hope for death but you will not find it.” When death used to be mentioned
before Ibn Sîrîn rahimahullâh, every limb of his body would become dead.
It was the habit of ‘Umar ibn ‘Abd al-‘Azîz rahimahullâh to gather all the
jurists every night. They would then talk about death, the resurrection and
the hereafter. They would then begin crying to such an extent that it was as
though there was a corpse before them.

Ibrâhîm at-Taymîy rahimahullâh said: “Two things have cut off the
pleasure of this world from me: remembrance of death and standing before
Allâh .”

Ka‘b rahimahullâh said: “When a person recognizes death, the calamities

and worries of this world become insignificant to him.”

Mutarrif rahimahullâh said: “I saw in a dream that a person was standing in

the centre of the musjid of Basra and saying: ‘The remembrance of death
has cut the hearts of the fearful ones. By Allâh, you only see them grief-
stricken.’”

Ash‘ath rahimahullâh said: “We used to visit al-Hasan [al-

Basrîrahimahullâh]. He only used to talk about the Hell-fire, the affairs of
the hereafter and the remembrance of death.”

Safîyyah radiyallâhu ‘anhâ said: “A woman complained to

‘Â’ishahradiyallâhu ‘anhâ about her hard-heartedness. ‘Â’ishah
radiyallâhu ‘anhâ said to her: ‘Remember death excessively and your heart
will become soft.’ The woman did this and experienced her heart softening.
She then came to thank ‘Â’ishah radiyallâhu ‘anhâ.”

When Dâ’ûd used to remember death and the resurrection, he would

cry to such an extent that his limbs would become dislocated. And when he
remembered the mercy [of Allâh ], his soul would return to him.

Al-Hasan rahimahullâh said: “I have not come across an intelligent person

who was not cautious of death and not grief-stricken by it.”
‘Umar ibn ‘Abd al-‘Azîz rahimahullâh said to one of the ‘ulamâ’: “Advise
me.” He replied: “You are the first caliph to die.” He said to him: “Advise
me more.” He said: “There is no one from your forefathers right up to
Âdam who has not tasted death. And your turn has now come.” On hearing
this, ‘Umar rahimahullâhbegan crying.

Ar-Rabî‘ ibn Khaytham rahimahullâh dug a grave in his house. He would

sleep in it several times every day in order to continue remembering death.
He used to say: “If the remembrance of death left my heart for a single
moment, it will be destroyed.”

Mutarrif ibn ‘Abdillâh ibn ash-Shakhîr rahimahullâh said: “Surely this

death has spoilt the pleasures of those who are engrossed in pleasures. You
should therefore seek a pleasure in which there is no death.”

‘Umar ibn ‘Abd al-‘Azîz rahimahullâh said to ‘Anbasah: “Remember death

excessively. Surely if you are experiencing affluence in life, remembrance
of death will constrict it. And if you are experiencing constriction in life,
remembrance of death will expand it.”

Abû Sulaymân ad-Dârânî rahimahullâh said to the mother of Hârûn: “Do

you love death?” She replied: “No.” He asked her: “Why?” She replied: “If
I were to disobey a fellow human, I would not want to meet him. Now how
can I want to meet Allâh when I disobeyed Him?”

Abû Mûsâ at-Tamîmîy rahimahullâh said: “The wife of al-Farazdaq passed

away. Many great personalities of Basra attended her funeral. Among them
was al-Hasan [al-Basrî rahimahullâh]. Al-Hasan said: ‘O Abû Firâs! What
did you prepare for this day?’ He replied: ‘Testimony that there is none
worthy of worship except Allâh and that Muhammad is the Messenger of
Allâh, for the last 60 years.’ When she was buried, al-Farazdaq stood at her
grave and said:
“If You [Allâh] do not pardon me, then I fear something far more blazing
and constricting than the grave [i.e. the Hell-fire]. This will happen on the
day of resurrection when a stern and strict guard will come to me and herd
al-Farazdaq [to the Hell-fire]. The person from the progeny of Âdam who
walks towards the Hell-fire fettered in chains and blind has certainly
suffered a great loss.”

The following is said with regard to the dwellers of the graves:

“Stand by the graves and proclaim before their open spaces: ‘Who from
among you is submerged in its darkness? Who from among you is honoured
in its pit, having tasted the coolness of peace from its terrors? As for
tranquillity for those who have eyes, this is one. Virtue and merit cannot be
distinguished in the stages of the graves. If they [dwellers of the graves]
were to answer you, they would have informed you with replies describing
the realities of the conditions of the graves. As for the obedient person, he
goes down into a garden, reaching any of its tall trees which he likes. As for
the transgressing criminal, he twists and turns in a pit seeking refuge by its
serpents, and scorpions hasten towards him. His soul thus experiences the
severity of punishment from their stings and bites.”

Mâlik ibn Dînâr rahimahullâh says: “I passed by a graveyard, so I began

saying:

“I came to the graves and proclaimed to them: ‘Where is that person who
considers himself to be very great and the one who looks down on others?
Where is that person who is conceited by his authority? Where is that self-
righteous person when he vexes in his pride?’”

Mâlid ibn Dînâr rahimahullâh says: “I heard the following reply from the
graves. I could hear a voice but could not see anyone. He was saying:

“They have all been destroyed. There is therefore no one to give any reply.
They have all died and information about them has also died. The children
of the soil come and go in the morning and evening and they obliterate the
beauty that is on those faces. So O you who are asking me about people
who have passed away! Isn’t there an admonition for you in what you see?”

The following was written on a grave:

“The graves are speaking to you despite being silent. Their inhabitants
beneath the ground are quiet and still. O you who are amassing the world
for no purpose! For whom are you gathering this world when you are
certainly going to die?”

Ibn Simâk rahimahullâh said: “I passed some graves and found the
following written on one grave:

“My relatives pass by my grave as though they do not know me. The
inheritors are distributing my wealth. They are not even bothered when they
refuse to pay my debts. They have taken their shares and are enjoying
themselves. By Allâh! How quickly they have forgotten me!?”

The following was written on a grave:

“There are from among one’s beloved ones, he who is an embezzler.

Neither a guard nor a sentry can stop death. How, then, can you rejoice with
this world and its pleasures?! O he whose every word and every breath is
taken to count! You have become neglectful, engrossed in shortcomings.
You are engrossed in pleasures your entire life. Death does not show mercy
to the ignorant for his heedlessness. Nor does it show mercy to the person
from whom knowledge was sought. How many people death reduced to
silence at a grave by which you stood! Death silenced the tongue from
answering despite it not being dumb. Your palace was fully inhabited and it
enjoyed great honour. Today your grave is obliterated among other graves.”

The following was written on a grave:

“I stood by my beloved ones when I visited their graves which were laid out
like betted horses. When I cried and my tears flowed, my eyes saw my
place [of burial] among them.”

The following was written on the grave of a doctor:

“When someone informed me that Luqmân has reached his grave, I said:
‘Where is that person who was well known for his medical expertise and his
mastery in water with his examining [and checking the pulse of patients]!?
It is impossible for that person who could not repulse [death] from him self
to repulse it from others.”

The following was written on a grave:

“O people! I had a hope. The expiry of my time did not permit me to realize
that hope. A person should therefore fear Allâh, his Sustainer, since He has
enabled him to do deeds in his life. I am not the only one who has reached
this place which you see [i.e. this grave]. Every single person will reach a
place similar to this.”
ON THE HEAVENS AND VARIOUS CREATIONS
It is related that the first thing that Allâh created was a jewel. He then
looked at it with a stern look. It therefore melted and trembled out of the
fear of Allâh . It then became water. He then looked at it with a look of
mercy and so half of it became solid. From this half He created the Throne.
The Throne trembled. SoAllâh wrote on it:

“There is none worthy of worship except Allâh. Muhammad is the

Messenger of Allâh.”

[When Allâh wrote this], the Throne became tranquil. Allâh left the
water as it was – trembling till the day of resurrection. Allâh says:

“And His throne was on water.” (Sûrah Hûd, 11: 7)

The water then began crushing into each other and making waves. Vapours
began rising from it and these vapours began piling on each other. This
water also contained foam. Allâh then created the skies and the earth
from it comprising different levels. The earth and skies were moulded into
each other. Allâh then created air within them thereby separating the
levels of the skies and the levels of the earth. Allâh says:

“He then ascended the sky while it was smoke.” (Sûrah Fussilat, 41: 11)
The sages say that Allâh created the skies from smoke and not from
steam because smoke is created in inter-joined parts whereby its end
remains intact. On the other hand, steam falls back and retreats. This shows
the perfect knowledge and wisdom of Allâh . Allâh then looked at
the water with mercy and it became solid as mentioned in the Hadîth.

The distance between the lowest heaven (samâ’ ad-dunyâ) and earth, and
likewise between every heaven is the distance of 500 years. Each heaven is
likewise dense. It is said that the first heaven is whiter than milk and it
became green on account of the greenness on a mountain. The name of this
heaven is Raqî‘ah. The second heaven is made of steel. It glitters with light
and its name is Faydûm or Mâ‘ûn. The third heaven is made of copper. Its
name is Malakût or Hâriyûn. The fourth heaven is made of white silver. It is
so bright that its light can almost snatch away the eyes. Its name is az-
Zâhirah. The fifth heaven is made of red gold. Its name is al-Muzayyinah or
al-Mushirah. The sixth heaven is made of jewels which glitter with light. Its
name is al-Khâlisah. The seventh heaven is made of rubies. Its name is al-
Lâbiyah or ad-Dâmi‘ah. In this heaven is al-Bayt al-Ma‘mûr which has
four pillars: one pillar is of rubies, one is of green chrysolite, one is of white
silver, and one is of red gold. It is related that 70 000 angels enter al-Bayt
al-Ma‘mûreach day never to return there again till the day of resurrection.

The reliable opinion is that the earth is superior to the heavens because the
Prophets were created out of earth and were buried in it. The most superior
levels of earth is the uppermost level for the very reason mentioned [i.e.
because the Prophets were created out of earth and were buried in it] and
also because it is the level from which the world can benefit.

It is related from Ibn ‘Abbâs that the most superior of the heavens is the
one whose roof is just below the Throne of the Merciful, and that is the
Kursî. This is because it is very close to the Throne and because all the
planets from which benefit is taken are firmly established therein, except
for the seven moving planets. These seven are in the seven heavens. They
are: Zuhal(Saturn) which is in the seventh heaven and it is for Saturday, al-
Mushtarî (Jupiter) which is in the sixth heaven and it is for Thursday, al-
Mirrîkh (Mars) which is in the fifth heaven and it is for Tuesday, ash-Shams
(Sun) which is in the fourth heaven and it is for Sunday, az-Zuharah
(Venus) which is in the third heaven and it is for Friday, ‘Utârid (Mercury)
which is in the second heaven and it is for Wednesday, and al-Qamar
(Moon) which is in the first heaven and it is for Monday.

From among the astonishing creation of Allâh is that He created the

seven heavens from smoke and yet each one of them does not resemble the
other. And He sends down rain from the heavens and produces through it
various types of vegetation and fruits of different colours and tastes. Allâh
says:

“It is We who make one excel over the other in the fruit.” (Sûrah ar-Rad,
13: 4)

Allâh first created Âdam [and his progeny] with various qualities:
there are those who are white, those who are black, those who are happy,
those who are sad, those who are believers, those who are unbelievers,
those who are knowledgeable, those who are ignorant – all this, despite the
fact that the original was one Âdam . Glory to the One who mastered
everything that He created.
ON THE KURSÎ, ‘ARSH, THE CLOSE ANGELS, SUSTENANCE AND
TAWAKKUL
Allâh says:

“His Kursî extends over the heavens and the earth.” (Sûrah al-Baqarah, 2:
255)

It is said that His Kursî is symbolic of His knowledge. Some say that it is
symbolic of His kingdom. Others say that it refers to a certain celestial
body.

It is related from ‘Alî that the Kursî is of pearls, and its height is known
to Allâh alone. It is stated in a Tradition that the seven heavens and the
seven earths together with the Kursî are all like a small chain link in a huge
field. Ibn Mâjah rahimahullâh narrates that the heavens are in the midst of
the Kursî while the Kursî is in front of the ‘Arsh.

On the authority of ‘Ikramah rahimahullâh who said: “The sun is a single

part of 70 parts of the light of the Kursî. And the ‘Arsh is a single part of 70
parts of the light of the veils.” It is related that there are 70 veils of darkness
and 70 veils of light between the bearers of the ‘Arsh and the bearers of the
Kursî. The distance between each veil is a journey of 500 years. Were it not
for this great distance, the bearers of the Kursî would have got burnt by the
light of these veils.

The ‘Arsh is a lofty luminous body which is above the Kursî. It is thus
different from the Kursî. Contrary to what al-Hasan al-Basrîrahimahullâh
says. It is said that it is made of rubies. Others say that it is made of green
jewels. Others say that it is made of white pearls. Yet others say that it is
made of light. It is preferable not to describe its essence with certainty.
Astronomers refer to it as the ninth planet, the highest planet, the planet of
planets, and the planet that is devoid of any stars. All that the previous
astronomers said in this regard is applicable to the eighth planet which they
refer to as the planet of the zodiac and which the people of the Sharî‘ah
[scholars of Islam] refer to as the Kursî. The ‘Arsh is the roof of all the
creations. Therefore nothing can leave its bounds. It is the limit of the
knowledge of the servants. There is no possibility of perceiving anything
beyond it and no person can seek anything beyond it. Allâh says:

“If they still turn away, then say: ‘Allâh is sufficient for me. None is worthy
of worship beside Him. It is in Him that I have placed my trust, and He
alone is the master of the mighty ‘Arsh (throne).” (Sûrah at-Taubah, 9: 129)

Allâh describes the ‘Arsh as being “mighty” because it is the mightiest

of all the creation. The Messenger of Allâh proved himself with the
quality of tawakkul (placing one’s trust in Allâh alone) as ordered in this
verse. It is for this reason that the Taurâh and other divine Books refer to
him as al-Mutawakkil (the person who placed his full trust in Allâh ).
How could this quality not be found in him since tawakkul is a branch of
tauhîd and ma‘rifah (true recognition of Allâh )?! And the Messenger of
Allâh was the leader of all monotheists (muwahhidîn) and the head of
all those who truly recognized Allâh (i.e. the ‘ârifîn).

Tawakkul does not negate resorting to means as is sometimes

misunderstood. Rather, resorting to and adopting the means is also
commanded. A Bedouin asked the Messenger of Allâh : “Should I tie
my camel or should I leave it and place my trust in Allâh?” The Messenger
of Allâh replied: “Tie it and place your trust in Allâh.”

The Messenger of Allâh also said: “If you were to place your full trust
in Allâh, He will provide sustenance to you as He provides sustenance to a
bird: it leaves hungry in the morning and returns full in the evening.” The
mere fact that the bird leaves [its nest] in the morning is an indication that it
adopts the means for the acquisition of its sustenance.

Ibrâhîm ibn Adham rahimahullâh and Shaqîq al-Balkhî rahimahullâhmet in

Makkah. Ibrâhîm rahimahullâh said to Shaqîq rahimahullâh: “How did you
reach such a lofty position?” He replied: “I passed by a waterless desert and
I saw a bird with broken wings.” So I said to my self: ‘I am going to see
from where this bird is given provision?’ So I sat near it and watched. I then
saw a bird coming with a locust in its beak. It placed this locust in the
mouth of this bird whose wings were broken. So I said to my self: ‘Surely
the being who sent this bird to this [injured] bird is able to provide for me
where ever I may be. I therefore gave up going out to earn and occupied my
self in the worship of Allâh .’” Ibrâhîmrahimahullâh said: “Why don’t
you become like the healthy bird which fed the sick bird so that you may be
superior to it? Have you not heard the Prophet saying: ‘The giving hand
is better than the receiving hand.’? And it is the mark of a true believer to
seek the better of the two positions in all his affairs so that he may reach the
rank of the righteous.” [On hearing this], Shaqîqrahimahullâh took the hand
of Ibrâhîm rahimahullâh, kissed it and said to him: “You are our ustâdh
(senior teacher), O Abû Ishâq!”

When a person seeks the means, he should do his utmost not to look at his
means nor to confine himself to them. Rather, he should make his Master
[Allâh ] the object of his sight and his sole objective. Like a beggar
going to the people begging with a bowl in his hand. He does not look at his
bowl but looks only at those who are giving him. A Hadîth states: “The
person who wishes to be the richest of people should place more trust in
what Allâh has than what he has in his own hands.”

Hudhayfah al-Mar‘ashî rahimahullâh was in the service of Ibrâhîm ibn

Adham rahimahullâh. Hudhayfah rahimahullâh was asked: “What is the
best thing you saw about him?” He replied: “We remained for several days
on the road to Makkah without have no food whatsoever with us. We
eventually entered Kufah and resorted to a dilapidated musjid. Ibrâhîm
looked at me and said: ‘O Hudhayfah! I see that you are hungry.’ I replied:
‘I am as my shaykh sees [in other words, yes, I am hungry].’ He said:
‘Bring me a pen and paper.’ I brought these to him. After writingBismillâh
(In the name of Allâh), he wrote: ‘You are the object under every condition
and situation. And You are the one who is referred to with every meaning.’
He then wrote the following:

“I praise [You, O Allâh!]. I thank [You, O Allâh!]. I remember [You, O

Allâh!]. I am hungry. I am lost. I have no clothes. These are six qualities. I
am responsible for half of them [i.e. praising, thanking and remembering
You]. So You take the responsibility for the other half, O my Creator! If I
were to praise [and thank] anyone apart from You, it would entail my going
into the blazing fire. So save Your servant from entering the fire.”

“He then gave me this piece of paper and said to me: ‘Go and do not attach
your heart with anyone apart from Allâh . Give this piece of paper to the
first person who meets you.’ I left and the first person who met me was a
man on a donkey. I gave him the piece of paper. He took it. When he looked
at what was written, he began crying and asked: ‘What has happened to the
person who wrote this?’ I replied: ‘He is in such and such musjid.’ He then
gave me a money-bag in which there were 600 dinars. I then met another
person and inquired from him about the man on the donkey. He replied: ‘He
is a Christian.’ I went to Ibrâhîm and related the story to him. He said to
me: ‘Do not touch that money for he will come within an hour.’ After an
hour, the Christian came, lowered himself to kiss the head of Ibrâhîm, and
embraced Islam.”

Ibn ‘Abbâs said: “When Allâh created the bearers of the ‘Arsh, He
said to them: ‘Carry My ‘Arsh.’ But they were unable to carry it. So Allâh
created the equivalent number of angels that are in the seven heavens
for each of the bearers. He then said to them: ‘Carry My ‘Arsh.’ But they
were unable to carry it. So Allâh created the equivalent number of angels
that are in the heavens and the number of creations that are on earth for
each of the bearers. He then said to them: ‘Carry My ‘Arsh.’ But they were
unable to carry it. So He said to them: ‘Say: ‘There is no might and no
power except from Allâh.’ When they said this, they carried it. But their
feet pierced through the seven earths on the back of the wind. When they
realized that their feet are not settling on anything [solid], they held on to
the ‘Arsh while continuously saying: ‘There is no might and no power
except from Allâh.’ This they did out of fear that one of them my be
overturned and it will not be known where he has fallen. They are thus
bearing the ‘Arshand it is bearing them. And both are carried by the power
of Allâh .

It is related that the person who says the following supplication seven times
in the morning and evening, Allâh will suffice him for all that concerns
him irrespective of whether he is true in what he is saying or not. Another
narration states that Allâh will suffice him for all his concerns about the
hereafter and this world. The supplication is:

“Allâh is sufficient for me. There is none worthy of worship except Him. It
is in Him that I have placed my trust. He is the Lord of the mighty throne (
‘Arsh).”
ON ABSTAINING FROM THE WORLD AND ITS DISPRAISE
There are numerous verses dispraising the world. Most of the verses of the
Qur’ân comprise of dispraising the world, turning the creation away from it
and calling the creation towards the hereafter. In fact, this was the objective
of the Prophets and they were sent solely for this purpose. There is no
need to provide Qur’ânic verses as proofs for they are so obvious. We will
rather quote a few Traditions in this regard.

It is related that the Messenger of Allâh passed by a dead goat, and so

he said: “Do you’ll see how insignificant this goat is to its owners?” The
Companions replied: “It is because of its insignificance that they threw it
away.” The Messenger said: “I take an oath in the name of that Being in
whose control is my life, the world is more insignificant in the sight of
Allâh than this goat is to its owners. If this world was equal to the value
of the wing of fly in the sight of Allâh , He would not have provided
even a sip of water to the unbeliever.”

The Messenger of Allâh said: “The world is the prison of the believer
and the Paradise of the unbeliever.”

The Messenger of Allâh said: “The world is cursed and all that is in it is
cursed except that which is for Allâh.”

Abû Mûsâ al-Ash‘arî said that the Messenger of Allâh said: “The
person who loves his world will do so to the detriment of his hereafter. The
person who loves his hereafter will do so to the detriment of his hereafter.
You should therefore give preference to that which is eternal over that
which is temporary.”

The Messenger of Allâh said: “Love of this world is the basis of every
evil.”
Zayd ibn Arqam said: “We were with Abû Bakr when he asked for a
drink. Water and honey was brought to him. When he brought this close to
his mouth, he began crying and caused his companions to cry as well. They
then kept quiet but he continued crying. He then repeated this and began
crying to the extent that they thought that they will not be able to ask him.
He then wiped his eyes. They asked him: ‘O deputy of the Messenger of
Allâh! What has caused you to cry?’ He replied: ‘I was with the Messenger
of Allâh and I saw him repulsing something from himself. But I did not
see anyone with him. So I asked: ‘O Messenger of Allâh! What are you
repulsing from your self?’ He replied: ‘It is this world that has come to me
in a physical form. So I said to it: ‘Get away from me.’ It went back and
said: ‘You may have escaped me but those who are after you will not escape
me.’”

The Messenger of Allâh said: “It is most astonishing that a person truly
believes in the eternal abode but still strives for this abode of deception.”

It is related that the Messenger of Allâh stood on a garbage dump and

said: “Come to this world!” He then picked up a rag that had become
tattered and a bone that became decomposed, and said: “This is the world!”
He was referring to the fact that the splendour of this world will become
tattered like that rag and that all these physical bodies that are seen in this
world will be turned into decomposed bones.

The Messenger of Allâh said: “The world is sweet and green. Allâh will
send you therein and then see what deeds you do. When the world was
opened to the Banî Isrâ’îl and laid out before them, they became engrossed
in jewellery, women, perfumes and clothes.”

‘Îsâ said: “Do not adopt the world as a lord or else it will adopt you as
slaves. Store your treasures by him who will not squander it. There is no
guarantee that the person who stores the treasures of this world is not going
to be afflicted by a calamity. As for the person who stores the treasures of
Allâh, there is no fear of his being afflicted by calamity.” He also said: “O
group of disciples! I have flung the world on its face for you. Therefore do
not revive it after me. Surely one of the evils of this world is that Allâh
is disobeyed in it. Another evil of this world is that the hereafter is only
realized [and valued] after leaving this world. Listen, use the world merely
as a place of crossing over and do not inhabit it [as though you are going to
live in it forever]. You should know that the basis for every sin is love for
this world. Many a time, fulfilling a desire for a single moment has caused a
very lengthy grief.” He also said: “The world has lowered its self before
you and you have sat on its back. So do not allow the kings and women to
compete with you in it. And you too should not compete with them in it.
They will not approach you as long as you abandon them and their world.
As for women, you should safeguard yourselves from them through fasting
and salâh.” He also said: “The world seeks and is also sought. The person
who seeks the hereafter is sought by this world till his sustenance is given
in full for him. As for the person who seeks this world, he is sought by the
hereafter till death comes to him and grasps him by his neck.”

Mûsâ ibn Yasâr narrates that the Prophet said: “Allâh did not create any
creation that is more abhorred in His sight than this world. And He has not
looked at it ever since He created it.”

It is related that Sulaymân ibn Dâ’ûd was moving in his procession

with the birds shading him, and the jinn and humans to his right and left. He
passed by a worshipper (‘âbid) from the Banî Isrâ’îl. The latter said to him:
“By Allâh! O son of Dâ’ûd! Allâh has certainly given you a very grand
kingdom.” When Sulaymân heard this, he replied: “A single tasbîh
(glorification of Allâh by saying subhânallâh) recorded in the book of
deeds of a believer is far better than [this mighty kingdom] that the son of
Dâ’ûd has been given. The reason is that all that the son of Dâ’ûd
has been given is going to come to an end. As for the single tasbîh, it will
remain forever.”

The Messenger of Allâh said: “The desire for hoarding more and more
has deceived you. The son of Âdam says: ‘My wealth, my wealth. And
what wealth do you have except the following: (1) the food which you ate
and digested, (2) the clothes which you wore and wore out, (3) the wealth
that you gave in charity and stored its reward?”
The Messenger of Allâh said: “The world is a home for the person who
has no home, wealth for the person who has no wealth, the person who has
no intelligence hoards for this world, the person who has no knowledge
fights for it, the person who has no understanding becomes jealous because
of it, the person who has no conviction strives for it.”

The Messenger of Allâh said: “The person who gets up in the morning
with the world being his greatest concern, then he has nothing from Allâh
. [In addition to this], Allâh imposes four characteristics onto him:
(1) worry that never ever leaves him, (2) preoccupation [with activities]
which he is never able to complete, (3) poverty from which he is never able
to come out, (4) hopes which he is never able to accomplish.”

Abû Hurayrah said: “The Messenger of Allâh said to me: ‘O Abû

Hurayrah! Should I not show you the entire world with all that it contains?’
I replied: ‘Certainly, O Messenger of Allâh!’ He then held me by my hand
and took me to one of the valleys of Madînah. There was a garbage dump
there with heads of people, rubbish, tattered rags, and bones. He then said:
‘O Abû Hurayrah! All these heads had desires like you’ll and hopes like
you’ll, now today they are bones without any flesh. And they will soon turn
to ashes. All this rubbish and garbage are the various foods which you
earned from various places. You then cast these foods into your bellies.
Now that this food has turned to excreta, you are all trying to stay far from
it and protecting yourself from it. All these tattered rags were the attires and
clothes of the people. They have now been reduced to such a state that the
winds flap them around. These bones are the bones of their animals. They
used to take these animals to pasture in the different pasture lands. So
whoever wishes to cry over this world, let him continue crying.’ Abû
Hurayrah said: “We did not return till we cried profusely.”

It is related that when Allâh sent Âdam down to earth, He said: “He
has a son that is bound to destruction and a progeny that is bound to
annihilation.”

Dâ’ûd ibn Hilâl rahimahullâh said: “The following is written in the

Scripture of Ibrâhîm : ‘O world! You are so insignificant in the eyes of
the righteous, before whom you have beautified and adorned yourself! I
have cast abhorrence for you in their hearts, and turning away from you. I
have not created any creation that is more insignificant in My sight than
you. Every matter concerning you is inconsequential and bound to
annihilation. From the very day that I created you, I decreed that you will
not remain forever for anyone nor will anyone remain forever for you even
if the person who is attached to you is extremely miserly concerning you
and is extremely desirous of you. Glad tidings to the righteous who look to
Me from their hearts with pleasure, and look at Me from the depths of their
hearts with truth and steadfastness. Glad tidings to them! When they come
to Me from their graves, they shall certainly enjoy the grand reward of light
in front of them with the angels surrounding them till I convey them to
whatever they desire of My mercy.”

The Messenger of Allâh said: “The world is placed between the sky and
the earth ever since Allâh created it. He has never looked at it ever
since. On the day of resurrection it will say to Allâh: ‘O Allâh! Give me as
a share to one of Your lowest of friends ( auliyâ’).’ Allâh will reply:
‘Keep silent, O you who are nothing! I did not want you for them in the
world, do you think that I will now want you for them today?!’”

It is related with regard to Âdam that when he ate of the forbidden tree,
his stomach began quivering in order to remove the weight that was in it.
This had never happened with any of the other foods of Paradise. It only
happened with this tree. It was for this reason that they [Âdam and
Hawwâ’ ] were prohibited from eating from this tree. [When he
experienced this quivering in his stomach], he began walking around in
Paradise. Allâh ordered an angel to address him and ask him: “What do
you want?” Âdam replied: “I want to remove whatever discomfort
there is in my stomach.” Allâh asked the angel to ask him: “Where do
you want this discomfort to be removed – on the carpets, on the beds, on the
rivers or in the shade of trees? Do you see any place that is suitable for what
you want to do? Go down into the world [there is no place in Paradise for
what you want to do].”
The Messenger of Allâh said: “On the day of resurrection there will
come such people whose actions will be like the mountains of Tihâmah.
They will be ordered to go into the Hell-fire.” The Companions asked: “O
Messenger of Allâh! Are they the ones who used to offer salâh?” He
replied: “Yes. They used to offersalâh, keep fast and take something of the
night [spend it in worship]. And when anything of this world was presented
before them, they would leap towards it.”

The Messenger of Allâh said in one of his sermons: “The believer is

between two fears: the life that has passed without his knowing what Allâh
is going to do about it, the life that is to come without his knowing what
Allâh has decreed therein for him. The true servant should therefore prepare
from his soul for his self, from his world for his hereafter, from his life for
his death, and from his youth for his old age. This is because the world was
created for you, but you are created for the hereafter. I take an oath by that
Being in whose control is my life, there isn’t anything more burdensome
after death, and there isn’t any abode after this world except Paradise or the
Hell-fire.”

‘Îsâ said: “Love for this world and the hereafter cannot co-exist in the
heart of a believer just as water and fire cannot co-exist in a single
container.”

It is related that Jibra’îl said to Nûh : “O the one who had the
longest life from all the Prophets! What do you think of this world?” He
replied: “Like a house with two doors: I entered through one and came out
from the other.”

The Messenger of Allâh said: “Be very cautious of this world for it is
more magical [than the magic] of Hârût and Mârût.”

Al-Hasan rahimahullâh narrates that the Messenger of Allâh came

before his Companions one day and asked: “Is there anyone among you
who would like that Allâh removes blindness from him and gives him the
ability to see? Listen! The person who is desirous of this world and has long
hopes in it, then Allâh makes his heart blind accordingly. The person
who abstains in this world and curtails his hopes in it, then Allâh blesses
him with knowledge without having to learn, and blesses him with guidance
without having to seek guidance. Listen! There will come people after you
whose kingdom will not remain established except through killing and
oppression, who will not enjoy richness except through pride and
miserliness, who will not experience love except through desires. Listen!
Whoever among you experiences such a time and exercises patience on
poverty despite being able to attain to prosperity, exercises patience on
hatred despite being able to attain love, exercises patience on humiliation
despite being able to attain to honour – and he does all this solely for the
pleasure of Allâh - Allâh will bestow him with the reward of 50
siddîqîn (a very lofty position just below that of the Prophets and
Messengers).”

It is related that ‘Îsâ experienced severe rain, thunder and lightning one
day. He therefore began looking for a place where he could find shelter. His
eyes fell on a tent which was at a distance. He therefore went to it. When he
reached there he saw a woman in it. He therefore turned away and left. His
eyes then fell on a cave in a mountain. He went to it and saw a lion in it. He
placed his hand on it and said: “O Allâh! You have made a refuge for
everything but You did not provide me with any refuge.” Allâh revealed
to him saying: “Your refuge is in the place of My mercy. On the day of
resurrection I will marry you to 100 hûrîs(maidens of Paradise) whom I
created with My own hands. For your wedding I will feed for a period of 4
000 years. Each day of these years is equal to the entire life-span of this
world. I will order an announcer to proclaim: ‘Where are all the abstinent
people of the world? Attend the wedding of the abstinent personality of the
world: ‘Îsâ ibn Maryam .’”

‘Îsâ ibn Maryam said: “Destruction to the person who is attached to

this world. How he is going to die and leave it with all that it contains?! It
deceives and abandons him but he places his trust in it and relies on it.
Destruction to those who are deluded. How it shows them the things that
they dislike, causes them to separate from the things that they love, and
brings to them the things that they have been warned about?! Destruction to
the person whose only concern is this world and whose deeds are sins! How
he will be disgraced tomorrow on account of his sins!?”

It is said that Allâh addressed Mûsâ thus: “O Mûsâ! What do you

have to concern yourself with the abode of the wrongdoers? It is not an
abode for you. Remove all your concerns from it and stay aloof from it
through your intelligence. It is a terrible abode except for that person who
does good deeds. Then what a beautiful abode it is! O Mûsâ! I lie in wait
for the oppressor till I take him to task on behalf of the oppressed.”

It is related that the Messenger of Allâh sent Abû ‘Ubaydah ibn al-
Jarrâh . He then returned with a lot of wealth from Bahrain. The Ansâr
heard about the arrival of Abû ‘Ubaydah . A large number of them
therefore joined the Messenger of Allâh for thefajr salâh. When he
completed the salâh he turned around. They all presented themselves before
him. When he saw them he began smiling. He then said: “I think you’ll
heard that Abû ‘Ubaydah came with something.” They replied: “Indeed, O
Messenger of Allâh!” He said: “Rejoice and have hopes as long as you’ll
experience ease. I take an oath by Allâh that I do not fear poverty with
regard to you. Rather, I fear that the world be laid out before you [with all
its riches] as it was laid out before those who came before you. You will
then compete with one another for it just as they had competed with one
another. It will then destroy you as it had destroyed them.”

Abû Sa‘îd al-Khudrî narrates that the Messenger of Allâh said: “The
thing that I fear most for you is the bounties of the earth which Allâh
presents for you.” He was asked: “What are the bounties of the earth?” He
replied: “The splendour [and attractions] of this world.” The Messenger of
Allâh said: “Do not occupy your hearts with the remembrance of the
world.” The Messenger of Allâh thus prohibited thinking about the
world let alone being attracted to it.

‘Ammâr ibn Sa‘îd said: ‘Îsâ passed by a village and saw its inhabitants
dead in the courtyards and on the roads. He said: “O my disciples! These
people have died due to the wrath [of Allâh ]. Had they died in any other
way, they would have buried each other.” The disciples said: “O spirit of
Allâh! We would like to know what exactly happened to them.” ‘Îsâ
asked Allâh about them. Allâh revealed to him saying: “When night
falls, you must address them, they will answer you.” When night fell, he
climbed onto an elevated spot and called out: “O people of this village!”
One of them replied: “Here I am, O spirit of Allâh!” ‘Îsâ said: “What is
your condition and what is your story?” They replied: “We spent the night
peacefully but in the morning we fell into destruction.” ‘Îsâ asked:
“How did that happen?” They replied: “By our love for this world and our
obedience to the sinful people.” ‘Îsâ asked: “How was your love for the
world?” They replied: “It was like the love of a child for his mother. When
the world came to us, we rejoiced. When it turned away, we became grief-
stricken and cried over it.” ‘Îsâ asked: “What is wrong with your
companions that they are not answering my questions?” He said: “It is
because they are silenced and restrained by bridles of fire which are in the
hands of very stern and strict angels.” ‘Îsâ asked: “Then how is it that
you were able to answer my questions although you are from among
them?” He replied: “It is because I lived among them but I was not part of
them. When the punishment descended upon them, it afflicted me as well. I
am now suspended on the edge of Hell not knowing whether I will be saved
from it or whether I will be flung into it.” ‘Îsâ said to his disciples:
“The eating of barley bread with coarse salt, wearing clothes of coarse
woollen fabric, and sleeping on garbage heaps is a lot [to be grateful for]
when it is accompanied with peace and tranquillity in this world and the
hereafter.”

Anas said: Al-‘Adbâ’, the camel of the Messenger of Allâh could

not be beaten in a race. A Bedouin came with his camel and beat the camel
of the Messenger of Allâh . This weighed heavily on the Muslims. So
the Messenger of Allâh said: “Allâh made it incumbent on Himself
that He does not cause anything of this world to rise without causing it to
fall.”

‘Îsâ said: “Who can be so foolish as to build a house on the waves of

the sea?! That is how this world is. Do not consider it, then, as a permanent
abode.” ‘Îsâ was asked: “Teach us just one thing by which Allâh
will love us.” He replied: “Abhor this world and Allâh will love you.”

Abû ad-Dardâ’ narrates that the Messenger of Allâh said: “If you
only knew what I know, you would laugh little and cried a lot. The world
would become insignificant in your eyes and you would give preference to
the hereafter.” Abû ad-Dardâ’ then said from his side: “If you only knew
what I know, you would have went out to the elevated places, seeking
refuge and crying over your selves. You would have left all your
possessions without anyone guarding over them and without returning to
them except that which is of extreme necessity. However, harbouring hopes
have caused remembrance of the hereafter to disappear from your hearts.
The world has therefore become the objective of most of you. You have
thus become like those who have no knowledge. So some of you are worse
than animals that do not give up their desires in fear of the consequences
thereof. What is wrong with you that you neither love each other nor advise
each other despite being brothers in the religion of Allâh!? The barrier that
is between your love for each other is due solely to your internal depravity.
If you were to unite in righteousness, you would have had love for each
other. What is wrong with you that you advise each other in matters of this
world but do not advise each other in matters of the hereafter? What is
wrong with you that none of you is able to advise the one whom he loves
and help him in matters concerning his hereafter? All this is solely due to
lack of îmân in your hearts. If you were convinced about the good and evil
of the hereafter [Paradise and Hell] as you are convinced about this world,
you would have given preference to seeking the hereafter because it has
more control over your affairs. If you were to say that love for the present
and immediate has overpowered you, then I say that I see you abandoning
the present and immediate of this world for what is going to come later of
this world: you impose hardships on your selves and engage in seeking
things which perhaps you will not acquire. You are thus a terrible people.
You have not realized your îmân with that with which true îmân is
recognized in you. If you are in doubt as to what Muhammad came
with, come to us so that we may explain to you and show you the light by
which your hearts will be satisfied. By Allâh, your intellects are not
deficient whereby we could have excused you. You are able to take correct
decisions in your worldly matters and you are very judicious in your affairs.
What is wrong with you that you rejoice over the little that you acquire of
this world and are grieved by the little of this world that you lose?! This is
to such an extent, that it becomes apparent on your faces and expressed by
your tongues. You refer to them as calamities and you mourn over them.
The majority of you have abandoned much of your religion. Yet this does
not show on your faces and your condition does not change. I see that Allâh
has absolved Himself from you. You meet each other happily while each
one of you dislikes to meet his friend in a way that he dislikes out of fear
that he may meet him in a like manner. You are therefore in deception, your
pastures are growing on hopes, and you have agreed with each other on
rejecting death. I would love that Allâh takes me away from you’ll and
joins me with he whom I love to see [Muhammad ]. Had he been alive,
he would not have remained patiently with you’ll. If you have any capacity
for good, I have conveyed it to you. If you seek that which is with Allâh,
you will find it very easy. I seek the assistance of Allâh over my self and
over you.”

‘Îsâ said: “O disciples! Be satisfied with the little of this world while
maintaining your religion just as the worldly people are satisfied with the
little of religion while maintaining their world.” The following poem also
conveys this meaning:

“I see people who are satisfied with the least amount of religion but I do not
see them satisfied with a little of life. You should therefore be satisfied with
religion and be independent of the world of the kings just as the kings are
satisfied with their world and are independent of religion.”

‘Îsâ said: “O you who are seeking this world! Do good so that the
world will leave you a better person.” Our Prophet said: “The world
will come to you after me and it will devour all your îmân just as the fire
devours firewood.”
Allâh addressed Mûsâ saying: “O Mûsâ! Do not incline towards
love for the world for you will not come to Me with a sin greater than it
[love for the world].” Mûsâ passed by a person who was crying. When
he returned, he found him still crying. Mûsâ said: “O my Sustainer!
Your servant is crying out of Your fear.” Allâh replied: “O son of
‘Imrân! If his brains were to flow together with his eyes, and if he raised his
hands [begging Me] till such a time that his hands fall off, I will not forgive
him as long as he loves this world.”

‘Alî said: “The person who possesses the following six qualities would
have left out no avenue seeking Paradise and no avenue fleeing from the
Hell-fire: (1) he who recognizes Allâh and obeys Him, (2) who
recognizes Satan and disobeys him, (3) who recognizes the truth and
follows it, (4) who recognizes falsehood and protects himself from it, (5)
who recognizes the world and renounces it, (6) who recognizes the
hereafter and seeks it.”

Al-Hasan rahimahullâh said: “There were people in whose trust the world
was placed. They fulfilled this trust to those who entrusted them. They then
left this world with throbbing hearts.” He also said: “When a person
competes with you in your religious matters, you should also compete with
him. But when a person competes with you in your worldly matters, then
fling the world into his throat.”

Luqmân said to his son: “O my son! This world is a deep ocean. Many
people have drowned into it. So let the fear of Allâh be your ship in this
ocean, let its filling be belief in Allâh , and let its sails be trust in Allâh
. Perhaps you will be saved, and I do not see you being saved.”

Al-Fudayl rahimahullâh said: “I pondered for very long over this verse:
‘We have made whatever is on the earth as an adornment for it so that We
may test which of them are best in deeds. We are certainly to turn all that is
on it [earth] into a barren field.’” (Sûrah al-Kahf, 18: 7-8)

A wise man said: “You will not get anything of this world except that there
were people for it before you and there will be people for it after you. There
is nothing for you of this world except a meal for a night and a meal for a
day. Therefore do not kill yourself for just a meal. Fast from this world and
eat of the hereafter. The capital wealth of this world is desire and its profit
is the Hell-fire.”

A monk was asked: “What do you think of time?” He replied: “It wears out
bodies, renews hopes, brings death close, and distances hopes.” He was
asked: “What is the condition of its people?” He replied: “The one who
gains of it remains tired and the one who loses in it is left distressed.”

It was in this regard that a poet said:

“The person who praises this world for the life which he is enjoying, then I
take an oath that he will soon dispraise it. When this world turns away, it is
a remorse to the person. And when it turns to him, it causes much distress.”

A wise person said: “The world was existent when I was not in it. When the
world goes away, I will not be in it. I am therefore not inclined to it. Surely
its life is troublesome and its pleasure is filthy. Its people are always in fear
of it: either by a bounty that will disappear, a calamity that will descend, or
death that will put an end to everything.”

A person said: “One of the defects of this world is that it does not give
anyone what he deserves. Instead, it either gives more or less.”

Sufyân rahimahullâh said: “Do you not look at the bounties as though they
have earned the wrath [of Allâh ] for they have been placed in the hands
of those who do not deserve them?”
Abû Sulaymân ad-Dârânî rahimahullâh said: “Whoever seeks the world out
of love for it will always want more than what he has been given thereof.
Whoever seeks the hereafter out of love for it will always want more than
what he has been given. Neither of the two have a limit.”

A person said to Abû Hâzim: “I am complaining to you about my love for

this world while it is not an abode for me.” He replied: “Look at all that
Allâh gave you of the world. Thereafter, only take that which is lawful
for you and only use it in its rightful place. In so doing, your love for the
world will not harm you.” The reason why he said this was that if he were
to take his self to task for his love of the world, he would have tired himself
to such an extent that he would have got fed up with the world and would
have sought to come out of it.

Yahyâ ibn Mu‘âdh rahimahullâh said: “The world is the shop of Satan. You
should therefore not steal anything from his shop. If not, he will come in
search of it and take control of you.”

Al-Fudayl rahimahullâh said: “If this world was made of gold that would
come to an end and the hereafter was made of earthenware that remains
forever, it would be appropriate for us to give preference to earthenware
that remains forever over gold that comes to an end. Now how foolish can
we be that we have given preference to earthenware that comes to an end
[this world] over gold that remains forever [the hereafter]!?”

Abû Hâzim rahimahullâh said: “Beware of the world! For I have heard that
a person will be made to stand up on the day of resurrection. If he was one
who used to respect and honour this world, it will be said: ‘This is the
person who honoured something which Allâh disgraced.”

Ibn Mas‘ûd said: “Every person is a guest and his wealth is a loan. A
guest eventually has to depart and the loan has to be paid back.” It was in
this regard that a poet said:
“Wealth and families are nothing but loans. There will definitely come a
day when all loans will have to be paid back.”

Some friends visited Râbi‘ah rahimahallâh. They mentioned the world and
began talking ill of it. She said to them: “Do not make mention of it. Were it
not for the effect that it has on your hearts, you would not have made
mention of it. Listen! When a person loves something, he talks a lot about
it.”

Ibrâhîm ibn Adham rahimahullâh was asked: “How are you?” He replied:

“We patch our world by tearing apart our religion. And so, neither does our
religion remain nor what we have patched. Glad tidings to the servant who
gives preference to Allâh, his Sustainer, and is very generous in giving
away his world for what is to come [the hereafter].

The following was also said in this regard:

“I consider the person who seeks this world – even though he may have a
very long life and acquired much happiness and bounties in this world – to
be like a person who builds his building and erects it. And when what he
built is fully erect, it is destroyed.”

The following was also said in this regard:

“Assuming that the world were to send forgiveness to you. Is it not so that it
will eventually pass away? Your world is nothing but like a shadow which
shadows you and then announces its departure.”

Luqmân said to his son: “O my son! Sell your world for the hereafter
and you will get the profit of both together. But do not sell your hereafter
for this world, or else you will suffer the loss of both.”

Ibn ‘Abbâs said: “Allâh divided the world into three parts: one part
for the believer, one part for the hypocrite, and one part for the unbeliever.
The believer uses it as a provision, the hypocrite adorns it, and the
unbeliever takes enjoyment out of it.” A person said: “The world is a
corpse. Therefore, whoever desires anything of it should be patient enough
to live in the company of dogs [for they devour dead things].”

A poet says:

“O you who are proposing to the world! Abstain from proposing to her and
you will be safe. Surely the one whom you are proposing to is very
treacherous, and the day of mourning is very close to the wedding day.”

Abû ad-Dardâ’ said: “One of the ways that Allâh made this world
despicable is that a person cannot disobey [Allâh ] except in this world.
And he cannot acquire what Allâh has except by leaving it.”

A poet says:

“When this world tests an intelligent person, it exposes itself before him as
an enemy in the garb of a friend.”
Another poet says:

“O you who sleeps happily in the first portion of the night! The ravages of
time are knocking in the early dawn. They have put an end to all the eras
that were spent in enjoyment. The days and nights are attacking by
marching forward and backward. How many kings have the ravages of time
destroyed! Kings who, in their time, were able to benefit and harm! O you
who are embracing a world that has not eternity! You are going to bid
farewell to this world in the morning or evening. Why did you not give up
embracing this world so that you would have been able to embrace the
virgins in Paradise!? If you desire the wings of eternity so that you could
live in the world [forever], you should not consider yourself safe from the
Hell-fire.”

Abû Umâmah al-Bâhilî said: “When Muhammad was

commissioned as a Prophet, the armies of Satan went to Satan and said to
him: ‘A Prophet has been commissioned and an ummah has been sent
forth.’ He asked: ‘Do they love this world?’ They replied: ‘Yes.’ He said:
‘If they love this world then I will not bother whether they worship idols or
not. I will merely go to them in the morning and evening with three things:
(1) earning wealth from unlawful sources, (2) spending it in unlawful
avenues, (3) holding it back from its due recipients. All evil will emanate
from this.’”

A person said to ‘Alî : “O leader of the believers! Describe this world to

us.” He replied: “What should I say about a world wherein the healthy
person falls ill, the one who feels secure in it becomes remorseful, the
person who is poor in it becomes grieved, the person who is rich in it is put
through trials and tribulations, there is reckoning for all that is lawful in it,
there is punishment for all that is unlawful in it, and there is censuring for
all that is doubtful in it!?” He was asked the same question on another
occasion so he replied: “Should I give a lengthy or a short reply?” The
person said: “Give a short reply.” He said: “There is reckoning for all that is
lawful in it and punishment for all that is unlawful in it.”

Mâlik ibn Dînâr rahimahullâh said: “Fear the sorceress for it certainly
bewitches the hearts of the ‘ulamâ’ as well.” In other words, fear the world.

Abû Sulaymân ad-Dârânî rahimahullâh said: “When the hereafter is in the

heart, the world comes in order to compete with it. But when the world is in
the heart, the hereafter does not come to compete with it because the
hereafter is noble while the world is despicable. This is extremely serious.
We hope that what Sayyâr ibn al-Hakam said is correct. He said: ‘The world
and the hereafter get together in the heart. Whichever one is overpowering
causes the other to be subservient to it.’”

Mâlik ibn Dînâr rahimahullâh said: “Based on how much you grieve for the
world, accordingly your concern for the hereafter leaves your heart. And
based on how much you grieve for the hereafter, accordingly your concern
for the world leaves your heart. This is based on what ‘Alî said: ‘The
world and the hereafter are co-wives. Depending on how much you please
one of the two, the other falls [from grace].’”

Al-Hasan rahimahullâh said: “I take an oath by Allâh that I have met

such people who considered the world more insignificant than the ground
on which they walk. They did not bother whether the world inclined
towards the east or to the west.”

A person asked al-Hasan rahimahullâh: “What do you have to say about a

person to whom Allâh gave wealth from which he gives in charity and
with which he maintains family ties? Is it good for him to enjoy that
wealth?” He replied: “No. If he were to possess the entire world, it would
not be lawful for him to spend except what is of absolute necessity and he
sends it forward for the day when he shall need it.”

Al-Fudayl rahimahullâh said: “If the world with all its treasures were to
present before me the lawful for which I will not be taken to account in the
hereafter, I will consider it filthy just as one of you considers a dead animal
to be filthy when he passes by it and recoils from it lest it touches his
clothes.”

It is said that when ‘Umar went to Syria, Abû ‘Ubaydah ibn al-Jarrâh
received him while the latter was on a camel that had reins that were of
rope [and not of leather]. ‘Umar greeting him and inquired of him. He
then went to his house and did not see anything in it except his sword, his
shield and his saddlebags. ‘Umar said to him: “You should get some
other possessions as well.” He replied: “O leader of the believers! This is
sufficient to convey us to our resting place.”

Sufyân rahimahullâh said: “Take from this world for your body and from
the hereafter for your heart.”

Al-Hasan rahimahullâh said: “By Allâh, the Banî Isrâ’îl began worshipping
idols after having worshipped Allâh on account of their love for this
world.”

Wahb rahimahullâh said: “I read in a book: the world is the booty of the
intelligent and the neglect of the ignorant ones. They do not recognize this
till they leave the world. They then request to return to this world and they
are not permitted to return.”

Luqmân said to his son: “O my son! You have turned away from the
world from the very day that you came to it and you have turned towards
the hereafter. You are therefore closer to the abode [hereafter] that you are
approaching than the abode [this world] which you are distancing yourself
from.”

Sa‘îd ibn Mas‘ûd rahimahullâh said: “If you see a person progressing
materially while retrogressing spiritually, and he is pleased with this
situation, then that is a person who is really deceived, who is being played
around with, without his even realizing it.”

‘Amr ibn al-‘Âs said on the pulpit: “By Allâh, I have not come across a
people more desirous of that which the Messenger of Allâh was more
abstentious from than you people. By Allâh, more than three days did not
pass the Messenger of Allâh without what he owed was more than what
was owed to him.”

After reciting the following verse, al-Hasan rahimahullâh said:

“Let not the life of this world deceive you.” (Sûrah Luqmân, 31: 33)

“Who made this statement? It is He who created it, and He who knows best
about it. Beware of all the preoccupations of this world, for surely, the
preoccupations of this world are many. When a person opens one door of
preoccupation, it is most likely that that one door will open up ten doors to
him.”

Al-Hasan rahimahullâh also said: “Man is most unfortunate: he is pleased

with an abode whose lawful is accountable and whose unlawful is
punishable. If he takes of the lawful of this world, he is taken to account for
it. If he takes of the unlawful of this world, he is punished for it. He
considers his wealth to be little but not his good deeds. He rejoices at some
calamity in his religious matters but is distressed by some calamity in his
worldly matters.”

Al-Hasan rahimahullâh wrote to ‘Umar ibn ‘Abd al-‘Azîzrahimahullâh:

“Peace be on you. It is as though you are the last person on whom death has
been decreed. And that you have already died.” ‘Umar rahimahullâh
replied: “Peace be on you. It is as though you are in a world that never
existed and in the hereafter that is still existent.”

Al-Fudayl ibn ‘Iyâd rahimahullâh said: “Entering in this world is very easy
but leaving it is very difficult.” A person said: “It is extremely astonishing
that a person knows that death is a fact, yet he rejoices so much. It is
extremely astonishing that a person knows that the Hell-fire is a fact, yet he
laughs so much. It is extremely astonishing that a person sees the turmoil of
the world together with its people, yet he is satisfied with the world. It is
extremely astonishing that a person knows that destiny is a fact, yet he
makes so many plans.”

A 200 year old man from Najrân came to Mu‘âwiyah . The latter asked
him about this world and how he found it? The old man replied: “A few
years of hardship and a few years of ease. A day of this and a day of that. A
night of this and a night of that. A child is born and a person passes away.
Were it not for the new born, the creation will come to an end. Were it not
for the person who passes away, this world would not have been sufficient
for those who are inhabiting it.” Mu‘âwiyah said to him: “Ask for
whatever you wish [and I will give it to you].” The old man said: “Can you
return my life that has passed or can you repulse my death that has
approached?” Mu‘âwiyah replied: “That is not within my power.” The
old man said: “Then I have no other need which I could ask you to fulfil.”

Dâ’ûd at-Tâ’î rahimahullâh said: “O man! You rejoice by reaching your

goals although you have only reached them by the ending of your life. You
procrastinated in doing good deeds as though the benefits thereof are for
others [and not for your self].”

Bishr rahimahullâh said: “The person who asks Allâh for this world has
in fact asked Him for a lengthy reckoning before Him.”

Abû Hâzim rahimahullâh said: “There is nothing in this world which

pleases you without Allâh having attached something to it which
displeases you.”

Al-Hasan rahimahullâh said: “The soul of man will not leave this world
without three regrets: (1) that he did not satisfy himself with all that he
hoarded, (2) that he did not realize all that he hoped, (3) that he did not
prepare sufficient provisions for what is to come.”
Abû Sulaymân rahimahullâh said: “None can avoid the attractions of this
world except he whose heart is preoccupied with the hereafter.”

Mâlik ibn Dînâr rahimahullâh said: “We have agreed with each other in
having love for this world. We therefore do not command each other [to do
good], we do not prohibit each other [from doing evil], and Allâh will
not leave us like this. If only I knew what type of punishment will befall us
from Allâh .”

Abû Hâzim rahimahullâh said: “Small [and trivial] things of this world
cause a person to become unmindful of many things of the hereafter.”

Al-Hasan rahimahullâh said: “Consider this world to be insignificant. By

Allâh, it is not as delightful to anyone as to the person who considers it to
be insignificant.” He also said: “When Allâh wills good for a person, He
gives him something of this world. He then withholds from giving him.
When that something is finished, Allâh gives him again. When a person
is insignificant in the sight of Allâh , He gives him in great abundance of
this world.”

Muhammad ibn al-Munkadir rahimahullâh said: “A person fasts throughout

his life without stopping, remains in the worship of Allâh at night
without sleeping, gives his wealth in charity, wages jihâd in the cause of
Allâh , and abstains from the prohibitions of Allâh . However, on the
day of resurrection, he is brought forward and an announcement is made:
‘This person considered to be great that which Allâh considered to be
insignificant. And he considered to be insignificant that which Allâh
considered to be great.’ What do you think will the position of this person
be? Who from among us is not like this: the world is great in our eyes and
together with this we have committed so many sins and acts of
disobedience.”

Abû Hâzim rahimahullâh said: “The provisions of the world and the
hereafter are severe. As for the provisions of the hereafter, you will not find
helpers for it. As for the provisions of the world, before you can even strike
any of them with your hands, you will find that an immoral person has
already surpassed you to it.”

Abû Hurayrah said: “The world is suspended between the skies and the
earth like a tattered and torn water skin. It is calling out to its Sustainer ever
since He created it and will continue doing so till the day when He destroys
it, saying: “O my Sustainer! Why do You dislike me?” Allâh replies to it
saying: “Remain silent, O you who are nothing!”

‘Abdullâh ibn al-Mubârak rahimahullâh said: “The love for the world and
sins in the heart have caused it to become deserted. So how will good ever
reach it?!”

Wahb ibn Munabbih rahimahullâh said: “The person whose heart rejoices
with anything of this world has lost all wisdom. The person who tramples
his desires with his feet has caused Satan to leave from his shade. The
person whose knowledge surpasses his desires is the truly victorious one.”

Someone said to Bishr rahimahullâh: “So and so person has passed away.”
He replied: “He accumulated the world and has now left for the hereafter,
and he has caused loss to himself.” Someone said: “But he used to do this
and he used to do that – enumerating various good deeds that he used to
do.” Bishrrahimahullâh replied: “Of what benefit will all that be when he
was engrossed in accumulating the world?”

A person said: “The world abhors us while we love it. What will happen if
it begins to love us?” Someone asked a wise man: “For whom is this
world?” He replied: “It is for the person who forsakes it.” He was asked:
“For whom is the hereafter?” He replied: “It is for the person who seeks it.”

A wise man said: “The world is a place of destruction and the most
destroyed part of it is that heart which the world inhabits. The hereafter is a
place of inhabiting, and the most inhabited part of it is that heart which
seeks it.”

Al-Junayd rahimahullâh said: “Ash-Shâfi‘î rahimahullâh was from among

those murîds who spoke the language of truth in this world. He admonished
a Muslim brother and warned him of the wrath of Allâh , saying: ‘O my
brother! This world is invalid, it causes a person to slip and err, and it is an
abode of humiliation. Its inhabitants are heading towards destruction. Its
residents are going to visit the graves. All its uniting and gathering are
dependent on separation. Its riches are bound to be spent till poverty takes
over. Abundance in it is a cause of hardship, while hardship therein is a
cause of ease. You should therefore seek refuge in Allâh and be satisfied
with the provision of Allâh . Do not borrow from your temporary abode
for your eternal abode because your life is a moving shadow and an
inclining wall. Increase your good deeds and curtail your hopes.”

Ibrâhîm ibn Adham rahimahullâh said to a person: “What is more beloved

to you: a dirham in your dream or a dînâr when you are awake?” The
person replied: “A dînâr when I am awake.” Ibrâhîmrahimahullâh said:
“You are lying because whatever you love in this world is as though you
love it in your dream. And whatever you do not love in the hereafter is as
though you do not love it while you are awake.”

Ismâ‘îl ibn ‘Ayyâsh rahimahullâh said: “Our friends used to refer to the
world as a khinzîrah (a female pig). They would say: ‘Away from us, O
khinzîrah!’ If they could find a worse name for it, they would have given it
that name.”

Ka‘b rahimahullâh said: “The world will be made so beloved to you that
you will begin worshipping it and its people.”

Yahyâ ibn Mu‘âdh ar-Râzî rahimahullâh said: “The intelligent ones are of
three categories: (1) the person who forsook this world before it could leave
him, (2) the person who dug his grave before he could enter it, (3) the
person who pleased his Creator before he could meet Him.” He also said:
“The world has reached such a level of ill-luck that it causes you to desire
things that distract you from the obedience of Allâh . So how can you
ever fall into its trap?”

Bakr ibn ‘Abdillâh rahimahullâh said: “The person who desires to be

independent of this world through this world is like a person trying to
extinguish a fire with straw.”
Bindâr rahimahullâh said: “If you see the children of this world talking
about asceticism, you should conclude that they are the targets of Satan’s
ridicule.” He also said: “The person who turns his attention to the world, its
fires, i.e. greed, will burn him till he is reduced to ash. The person who
turns his attention to the hereafter, its fires will purify him till he becomes a
gold ingot from which benefit is derived. The person who turns his attention
to Allâh , the fires of tauhîd will burn him till he becomes a jewel for
which no price can be attached.”

‘Alî said: “This world is only six things: (1) that which is eaten, (2) that
which is drunk, (3) that which is worn, (4) that which is ridden, (5) that
which is married, (6) that which is inhaled. The best of foods is honey. And
it is the produce of a fly [bee]. The best of drinks is water. And this is drunk
by all – the righteous and the sinner. The best of clothes is silk. And it is the
produce of a worm [silkworm]. The best of conveyances is the horse. And
on it men are killed. The best of marriage partners is a woman. And she is
an exit for urine in an exit for urine. A woman beautifies the best part of her
and yet the ugliest parts of her is desired. The best of the inhaled items is
musk. And it is blood.”
ALSO ON DISPRAISE OF THE WORLD
A person said: “O people! Do deeds at a leisurely pace but be constantly
fearful of Allâh . Do not be deceived by hopes and forgetting death. Do
not incline towards the world for it is very deceitful and very devious. It has
adorned its self with its deception, seduced you by its hopes, and beautified
itself for its suitors. It is thus like a bride that has appeared: the eyes look at
her, the hearts are obsessed by her, and the souls are enamoured by her.
How many lovers it has killed! How many of those who relied on her has
she deceived! So look at her for what she really is. She is an abode whose
misfortunes are many, whose new is bound to become old, whose kingdom
is bound to come to an end, whose honourable is bound to be disgraced,
whose plenty is bound to become little, whose love is bound to die, and
whose goodness is bound to miss. So wake up – may Allâh shower His
mercy on you – from your slumber and get up from your sleep before it is
announced that so and so person is sick or has become extremely weak. Is
there any one to show the medication? Is there any way to obtain a doctor
so that a doctor could be summoned for you? And there is no hope for your
recovery? It will then be announced that so and so person made such a will,
and calculated his wealth. It will then be announced that his tongue has
gone heavy. He therefore cannot talk to his brothers and cannot recognize
his neighbours. Your forehead then begins to perspire, and your moans and
groans continue unabated, you become convinced [of your death], your
eyes begin staring, your thoughts become a reality, you begin stammering
and stuttering and your brothers begin crying. It is said to you: ‘This is your
son, this is so and so brother of yours.’ You are prevented from speaking
and you therefore cannot say anything. Your tongue is sealed, so it does not
move. Death then descends upon you and your soul is taken from your
body. It is then raised to the sky. Your brothers then come around you. Your
burial shrouds are brought. They bathe you and then enshroud you. Your
visitors stop coming to visit you. Those who were jealous of you are now at
rest. Your family has gone back to your wealth. And you are left mortgaged
by your deeds.”
A person said to a king: “The person who is most worthy of dispraising and
detesting the world is he who is given abundance in it and provided for his
needs. The reason for this is that he fears a calamity that afflicts his wealth
and completely destroys it, or after his wealth has been accumulated, he has
to separate himself from it, or a calamity befalls his authority and destroys
it from its foundations, or a calamity permeates his body and causes him to
become ill, or he is afflicted by such a calamity that he does not want to
even mention it to his friends. The world is therefore most worthy of being
detested. It is the one that takes away without giving in return whatever was
given to it. It causes the person who is attached to it to laugh while it causes
others to laugh at him. It cries for him while it causes others to cry over
him. It extends its hand in order to give to him while at the same time, it has
extended its hand in order to take back whatever it has given to him. It
places a crown on the person who is attached to it, but tomorrow it will
cover him with soil. Whatever goes and whatever remains is equal in its
sight [there is no difference between the two]. When one has left this world
and the other remains, it finds a deputy in the one who has remained behind
[in other words, it causes him to become engrossed in it], and it is happy
with both as alternatives.”

Al-Hasan al-Basrî rahimahullâh wrote to ‘Umar ibn ‘Abd

al-‘Azîzrahimahullâh saying: “This world is an abode of defamation, it is
not an abode of permanent residency. Âdam was only sent down to it
from Paradise as a punishment. You should therefore be wary of it, O leader
of the believers! The provision of this world is to abstain from it. The
wealth of this world is poverty. Someone is killed in it at every moment. It
humiliates those who honour it. It impoverishes those who amass it. It is
like a poison – only he who does not know it will consume it, while in it
lies his death. You should therefore be in this world like a person who is
treating his wound. He bears a little fever lest he is made to suffer for a long
time. He bears the severity of the medicine lest he is made to bear the pain
for a long time. You should therefore beware of this treacherous, double-
dealing, and deceiving world which has beautified itself with its deception,
seduced by its trickery, descended by instilling hopes and desires, and
constantly put off its suitors. It is thus like a bride that has appeared before
everyone: the eyes are looking at her, the hearts are enamoured by her and
the souls are in love with her while she detests all of them. Therefore,
neither do those who have remained behind take a lesson from those who
have passed away. Neither do the latter generations take an admonition
from the previous generations. Neither does a person who has recognized
Allâh take a lesson when he is informed about the world. The person
who is in love with it has all his needs of the world fulfilled. He is therefore
deluded and transgresses the limits. He forgets the hereafter and therefore
occupies his intellect with this world. This continues till he slips, his
remorse becomes serious, his regret is plentiful, and the pangs of death have
assembled around him and they cause him pain. Remorse over all that he
has missed chokes and suffocates him. He who was desirous of this world
did not achieve all that he had sought from it. He did not give himself any
rest from the tiredness that he experienced in its quest. In so doing, he left
this world without any provision and went towards a place where he will
get no rest. So be wary of it, O leader of the believers! Your happiest
moment should be when you are most cautious of this world. This is
because each time a person feels satisfied with it, it dispatches him towards
some calamity. The harmful of this world is deceiving. And the beneficial
of this world is treacherous and harmful. Ease in this world is bound to
calamity. Eternity in this world is ended by its fleeting nature. The
happiness of this world is mixed with numerous worries. Whatever of this
world that has turned around and gone will not return. At the same time,
whatever is to come is unknown. It can therefore not be waited upon. All its
hopes are false and all its wishes are baseless. Its purity is bound to become
filthy. Its enjoyment is bound to become troublesome. Man is in danger in
this world. If he has intelligence and is able to see, he will realize that he is
one of the bounties that is in danger and a calamity that is cautioned about.
Had the Creator not informed us about it, and had He not set forth a parable
for it, the world would have woken up a sleeping person and brought to
attention the person who is heedless. How, then, can we remain heedless
seeing that Allâh has warned us against it and admonished us with
regard to it?! It has no value whatsoever in the sight of Allâh . He did not
look at it ever since He created it. It offered itself to your Prophet with
all its keys and treasures, without causing any decrease in it in the sight of
Allâh even to the extent of the wing of a mosquito. Yet he refused to
accept it because he disliked to disobey the command of Allâh , to like
something which his Creator abhors, or to look up to something which his
Master debased. Allâh therefore contracted it away from the righteous
as a test while He expanded it before His enemies as a deception. The
person who is deceived by it and enjoys authority over it therefore feels that
he has been honoured by it. He forgot what Allâh did to Muhammad
when he tied a rock to his stomach [out of hunger]. The Messenger of
Allâh reports from Allâh that He said to Mûsâ : “If you see
wealth coming to you, say to yourself: ‘This is a sin whose consequences
have been hastened.’ If you see poverty coming to you, say to yourself:
‘Welcome to the salient feature of the righteous.’” If you wish, you may
emulate ‘Îsâ ibn Maryam . He used to say: “My gravy is hunger. My
salient feature is fear. My clothing is wool. My light is the moon. My
conveyance are my feet. My food and fruit is that which the earth produces.
I spend the night with nothing and I spend the day with nothing. And there
is no one on earth who is richer than me.”

Wahb ibn Munabbih rahimahullâh said: “When Allâh sent Mûsâ

and Hârûn to Pharaoh, He said to them: ‘Do not let his clothing which
he wears in this world intimidate you. For surely his forelock is under My
control. He can neither talk, blink nor breathe without My permission. You
should neither be attracted to whatever he is enjoying of this world. It is
nothing but the splendour of this worldly life and the finery of those living
in luxury. If you want Me to adorn you with worldly splendour whereby, if
Pharaoh were to see it, he would realize that his power is unable to match
what you have been given, I can do that. However, I turn your attention
away from that and I cause you to recoil from that. This is what I do to My
friends (auliyâ’): I protect them from the bounties of this world just as a
caring shepherd protects his flock from dangerous pastures. I distance My
friends from the delights of this world just as a caring shepherd distances
his camels from deceptive places. All this I do, not because they [My
friends] are insignificant in My sight, but so that they may receive My share
of munificence safely and perfectly. My friends adorn themselves for Me
through humility, fear, devotion and piety which sprouts from their hearts
and appears on their bodies. These qualities are their clothing which they
wear, their outer garments which they display, their inner being which they
perceive, their salvation with which they reach their goal, the hope which
they desire, their grandeur with which they are proud, and their
distinguishing mark with which they are recognized. If you meet them, be
humble before them and submit your heart and tongue before them. You
should know that whoever threatens a friend of Mine has declared open war
to Me. I will then exact a revenge on his behalf on the day of resurrection.”’

One day, ‘Alî delivered a sermon and said in it: “You should know well
that you are all to die, you are to be raised after your death, you are to be
made to present your deeds, and you are to be recompensed for your deeds.
Do not let, then, this worldly life to delude you, for it is surrounded by
calamities, it is known to be fleeting, and it is described to be treacherous.
Everything that is in it is bound to come to an end. It behaves erratically
with people. Its situations are not constant. And its inhabitants are not safe
from its evil. While its inhabitants are enjoying the prosperity and
happiness of this world, they are suddenly in calamities and delusions of it.
Differing situations and changing times. Life in it is despicable and
prosperity in it is not eternal. The inhabitants of this world are mere targets
– it shoots them with its arrows and drives them away with its death. Each
person’s death in this world is pre-destined and he shall receive his full
share. O servants of Allâh! You and the path on which you are on in this
world is the same path on which those before you were. They had longer
lives than you, they were more powerful than you, they built better abodes
than you, and they left behind far greater traces. Their voices have become
low and subdued after moving around for so long. Their bodies have
become decomposed. Their houses have fallen on their roofs. Their traces
have been wiped out. They have exchanged their fortified palaces, couches
and laid out carpets for stones and rocks laid out in the graves that are cut
and coated in clay. Its place is therefore very close and its inhabitant is a
stranger between people of a deserted place and people of a place in which
they are fully occupied. They do not enjoy any inhabitancy nor do they
maintain relationships like those of neighbours and brothers, despite being
so close to each other, despite being neighbours, and despite the abodes
being next to each other. How can there be any relationship among them
when stones and soil have devoured them? When they have become dead
after having life? When they have become corpses after enjoying the
lushness of life? Even their beloved ones are terrified of them. They are
living beneath the soil. They have departed and will not return. Far, very
far! Why not? It is merely a word which he is uttering, and beyond them is
the grave, till the day when they shall be raised. It is as though you have
reached where they reached of tribulation and solitude in the place of rest,
you have mortgaged a bed for it, and that which bids farewell to you has
embraced you. What will be your condition when you witness all the
incidents, when the graves are overturned, what the chests conceal will be
realized, and you are made to stand before the Mighty King for your
reckoning? The hearts will tremble and fly in fear of the past sins, all the
veils and curtains will be removed from you, and all your faults and secrets
will be exposed. It is at that time when every soul will be recompensed for
whatever it earned. Allâh says:

“that He may requite those who do evil with that which they have done, and
reward those who do good, with what is best.” (Sûrah an-Najm, 53: 31)

“And the book [of deeds] will be placed, and you will see the criminals
fearful of that which is recorded therein.” (Sûrah al-Kahf, 18: 49)

May Allâh make us and you to act on his Book and to emulate His
friends till the eternal abode [of Paradise] welcomes us and you out of His
bounty. Surely He is worthy of praise, mighty.”

A wise person said: “The days are arrows and people are targets. Time
shoots at you every day with its arrows. It carries you away with its days
and nights till all parts of your body are drowned. How, then, can your
safety be guaranteed when days fall upon you and nights swiftly penetrate
your body? If the harms that are caused by days were to be exposed before
you, you would recoil from every day that comes to you and you would
consider the passing of hours to be very heavy on you. However, the plan of
Allâh is above the plan of consideration. By forgetting the havocs of this
world is the taste of its pleasures experienced. Yet, it is more bitter than
colocynth (also called bitter apple) when it is powdered by a physician. A
person is unable to describe its defects by its mere actions. The strange and
astonishing things that it does cannot be encompassed by a lecturer. O
Allâh! Guide us to what is correct.”

A wise person was asked to describe the world and the extent of its
existence. He said: “The world is your time in which your sight returns to
you because whatever has passed from you cannot be acquired by you. As
for that which has not come as yet, you have no knowledge concerning it.
Time is a day that is coming, whose night takes it further away, whose
hours bring it closer, and whose alternation causes man to go through
changes and losses. Time can be relied upon to scatter groups, to break up
unity, and to convey fortunes. Hopes are lengthy while life is short, and to
Allâh alone are all matters destined.”

‘Umar ibn ‘Abd al-‘Azîz rahimahullâh delivered a sermon and said: “O

people! You have been created for a matter which if you believe in it, you
are certainly foolish, and if you reject it, you are certainly destroyed. You
have not been created for eternity. Rather, you are to be conveyed from one
abode to another abode. O servants of Allâh! You are in an abode wherein
your food causes you to choke and your drink causes you to swallow the
wrong way. There is no bounty which you are pleased with without another
bounty whose departure you do not like leaves you. You should therefore do
deeds for that abode towards which you are going and wherein you shall
abide forever.” He was then overcome by crying and he got down from the
pulpit.

‘Alî said the following in his sermon: “I advise you to fear Allâh and
to abandon the world which abandons you even if you do not like to
abandon it. The very world which decomposes your bodies while you desire
that they remain young. Your similitude and that of the world is like that of
a people on a journey who followed a particular path. They were so certain
of it that it was as though they cut it themselves, and knew it so well that
they already reached their destination. It is highly possible that the path
leads them to a forest. It is highly possible that a person has just a day of
this world left for him and a swift seeker seeks him till he has to depart
from this world. You should therefore not be terrified by its misfortunes and
hardships, for it is certainly going to come to an end. Nor should you
rejoice by its fortunes and bounties for they are certainly going to come to
an end. I am astonished by the person seeking this world while death is
seeking him. I am astonished by the person who is neglectful while he
himself is not neglected.”

Muhammad ibn al-Husayn rahimahullâh said: “When the people of virtue,

knowledge, cognizance and etiquette learnt that Allâh discredited the
world, that He does not like it for His friends, that it is insignificant and
despicable in His sight, that the Messenger of Allâh abstained from it,
and that he warned his Companions of its temptations, they ate of this world
with equity, they sent forward whatever was extra, they took thereof what
was sufficient, they abandoned that which causes distraction, they sufficed
with clothing which covers the ‘aurah (those parts of the body that have to
be compulsorily covered), they ate the minimum of food which is sufficient
to dispel hunger, they looked at the world with eyes that were convinced
that it is fleeting, they looked at the hereafter with eyes that were convinced
that it is eternal, in doing all this, they took provisions of this world like the
provisions taken by a traveller. They thus rendered the world deserted and
inhabited the hereafter. They looked at the hereafter with their hearts. They
realized that they will look at it with their hearts when they were convinced
that they are going to journey to it with their bodies. They exerted
themselves for a short while and enjoyed the benefits thereof for a lengthy
time. All this was by the inspiration of their noble Master [Allâh ] – they
loved what He loved for them and they abhorred what He abhorred for
them.”
ON THE VIRTUE OF CONTENTMENT
You should know that it is the duty of a poor person to be content, to sever
all greed from the creation, not to turn his attention to what they have, and
not to be covetous of acquiring wealth irrespective of how it may be. This is
not possible for him to do without his being content with the basic
necessities as regards food, clothing and shelter. He should confine himself
to the smallest amount and the lowest quality. He should defer his hopes for
the next day or the next month. He should not occupy his heart for anything
beyond a month. The desire for more or his lengthy hopes will force him to
lose the honour of contentment and will certainly adulterate him with
covetousness and the humiliation of greed. Covetousness and greed will
draw him towards evil traits and towards committing evils that will tear
down his dignity.

Man, by nature, is greedy, covetous and discontented. The Messenger of

Allâh said: “If a man were to have two valleys of gold, he would seek a
third one. Nothing will fill the belly of man except soil. Allâh accepts
the repentance of he who turns to Him in repentance.”

Abû Wâqid al-Laythî said: “When the Messenger of Allâh received

any revelation, we would go to him so that he may teach us some of what
was revealed to him. I went to him one day, so he said: ‘Allâh says: ‘We
sent down wealth for the establishment of salâh and the giving of zakâh. If
man had a valley of gold, he would desire to have a second one. If he had
two valleys of gold, he would desire to have a third one. Nothing but soil
will fill the belly of man. Allâh accepts the repentance of he who turns to
Him in repentance.’”

Abû Mûsâ al-Ash‘arî said: “A sûrah similar to Sûrah Barâ’ah was

revealed and then raised up again. The following was memorized of this
sûrah: Surely Allâh shall assist this religion with people who have
nothing. If man had two valleys of wealth, he would desire a third one.
Nothing but soil will fill the belly of man. Allâh accepts the repentance
of he who turns to Him in repentance.”

The Messenger of Allâh said: “Two persons are never satiated: one who
is engrossed in [the acquisition of] knowledge and one who is engrossed in
[the acquisition of] wealth.”

The Messenger of Allâh said: “Man becomes old and weak, but two
qualities in him remain young: hopes and the love of wealth.”

Since this trait in man is extremely devious, deeply-embedded and

destructive, Allâh and the Messenger praise the quality of
contentment. The Messenger of Allâh said: “Glad tidings to the person
who is guided to Islam, whose livelihood is sufficient, and is content with
it.”

The Messenger of Allâh said: “On the day of resurrection, every single
person – rich or poor – would love that he was given the barest minimum in
the world.”

The Messenger of Allâh said: “Wealth is not based on abundant

possessions. True wealth is the wealth of the soul.” He prohibited intense
covetousness and going to excesses in seeking sustenance. He said: “Listen,
O people! Be graceful in seeking for surely a person will only receive what
was written for him. A person will not leave this world without having
received what was written for him even if the world thinks otherwise.”

It is related that Mûsâ asked his Sustainer thus: “Which of Your

servants are the wealthiest?” Allâh replied: “The person who is most
content with what I gave him.” He asked: “Which of them is the most just?”
Allâh replied: “The person who is more just than his own self.”

Ibn Mas‘ûd relates that the Messenger of Allâh said: “The Holy
Spirit [Jibra’îl ] blew into my heart [saying]: ‘A soul shall never die till
it receives its sustenance completely. Therefore, continue fearing Allâh
and ask in an excellent manner.”

Abû Hurayrah says: “The Messenger of Allâh said to me: ‘O Abû

Hurayrah! When you experience extreme hunger, suffice with a piece of
bread and a tumbler of water and let the world be ruined.”

Abû Hurayrah narrates: “The Messenger of Allâh said: ‘Be

abstentious and you will be the most devoted of worshippers. Be content
and you will be the most grateful of people. Love for people what you love
for your self and you will be a true believer.”

The Messenger of Allâh prohibited covetousness. Abû Ayyûb al-Ansârî

relates that a Bedouin came to the Prophet and said: “O Messenger
of Allâh! Advise me, but be very brief [in your advice].” He said:
“When you offer salâh, offer it like the person who is bidding farewell [to
this world]. Do not utter anything which you will regret tomorrow. Totally
renounce and forego what people possess.”

‘Auf ibn Mâlik al-Ashja‘î says: “We were about nine, eight or seven
people with the Messenger of Allâh . He said to us: ‘Are you not going
to pledge allegiance to the Messenger of Allâh?’ We replied: ‘Did we not
already pledge allegiance to you, O Messenger of Allâh?’ He said again:
‘Are you not going to pledge allegiance to the Messenger of Allâh?’ We
extended our hands and pledged allegiance to him. One of us said to him:
‘We have already pledged allegiance to you. So on what should we pledge
allegiance to you [now]?’ He said: ‘That you worship Allâh and do
not ascribe any partner to Him. That you offer the five salâhs and that you
listen and obey.’ He then said something silently: ‘That you do not ask the
people for anything.’ I have seen some of these people [adhering so strictly
to this advice] that if his whip would fall down [while he was on his
animal], he would not ask anyone to pass it to him.”

‘Umar said: “Covetousness is poverty and renouncement is wealth.

Surely the person who renounces what people possess shall be most
independent of them.” A wise person was asked: “What is it to be
wealthy?” He replied: “Your having very few hopes and your pleasure with
what is sufficient for you.”

A poet says in this regard:

“Life is a few hours that pass and daily situations that repeat themselves. Be
content with your life and you will be pleased with it. Abandon your desires
and you will live a free person. For many a death has been caused by gold,
sapphires and pearls.”

Muhammad ibn Wâsi‘ rahimahullâh used to moisten dry bread with water
and eat it. He would say: “Whoever is content with this will not be in need
of anyone.”

Sufyân rahimahullâh said: “The best of your world is that by which you are
not put through a trial and test. The best by which you have been put
through a trial and test is that which has left your possession.”

Ibn Mas‘ûd said: “An angel announces every single day: ‘O man! A
little that suffices you is better than a lot that causes you to transgress.”

Samît ibn ‘Ajlân rahimahullâh said: “O man! Your stomach is merely one
span by one span in size. Why, then, should it cause you to enter the Hell-
fire?” A wise person was asked: “What is your wealth?” He replied: “To
beautify yourself outwardly, to be balanced internally, and to renounce what
people possess.”

It is related that Allâh said: “O man! If the entire world belonged to you,
you would have only had your most basic food thereof. Since I am giving
you your basic food from the world and made the account thereof to others
besides you, I am being extremely kind to you.”
Ibn Mas‘ûd said: “If any of you has to make a request for some need, he
should do so very mildly. He should not go to a person and say: ‘You are
like this and like that’ [praising him] and breaking his back [i.e. forcing him
to give you something], because whatever sustenance is written in your
favour will certainly come to you.”

A person from the Banû Umayyah wrote to Abû Hâzim demanding that he
should present his needs to him. He wrote in reply: “I presented my needs
before my Master [Allâh ]. I accepted whatever He gave me, and
remained content with whatever He held back from me.”

A wise person was asked: “What causes the most happiness to an intelligent
person? And what is most helpful in repulsing grief?” He replied: “The
good deeds that he sends forward cause the most happiness. And the thing
that is most helpful in repulsing grief is for him to be pleased with whatever
has been destined for him.”

A wise person said: “I found the one who is envious to be in the lengthiest
grief, the one who enjoys life the most to be the one who is content, the one
who is greedy when covetous to be the most patient in bearing harm, the
one leading the most comfortable life to be the one who renounces the
world the most, and the ‘âlim who commits excesses to be the one who has
the greatest remorse.”

A poet says:

“The most comfortable condition is that of a youth who has full conviction
that the being who distributes sustenance [Allâh ] will provide him with
sustenance. The honour of such a person is protected and never tainted. His
face is new, never worn out. Whoever descends onto the field of
contentment will never ever experience sleeplessness in his life.”
A poet says:

“For how long am I going to continue settling down and travelling, moving
about for lengthy periods of time, going and coming? For how long am I
going to remain distant from my house, far away from beloved ones who do
not know what my condition is? I am in the east for some time and then in
the west – not even thinking about death because of my greed over my self.
Had I been content, sustenance would have come meekly to me. The person
who is content is really the wealthy one, not the person who has a lot of
wealth.”

‘Umar said: “Should I not inform you of what I consider to be lawful of

the wealth given by Allâh ? Two sets of clothing for my winter and my
summer, and a conveyance that is sufficient for myhajj and ‘umrah.
Thereafter, my food should be like the food of any other person from the
Quraysh – I am neither loftier than them nor lower than them. I take an oath
by Allâh that I do not know whether even this is lawful for me or not.”
In other words, he doubted whether this amount is more than the sufficient
amount on which it is incumbent to be content.

A Bedouin reprimanded his brother for his covetousness and said to him:
“You are seeking and you are also sought. The one [death] who will
certainly catch you is seeking you while you yourself are seeking something
that has already been destined for you. It is as though what is hidden from
you has exposed itself before you and you have moved away from what you
are in. O my brother! You are behaving as though you have never seen a
covetous person who is deprived nor an abstentious person who is provided
with sustenance.”

It is in this regard that a poet says:

“I see wealth increasing your greed for this world as though you are not
going to die. Do you have any limit, which, if you reach one day, you will
say to yourself: ‘This is enough for me. I am now satisfied.’?”

Ash-Sha‘bî rahimahullâh said: “It is related that a person trapped a lark.

The lark asked him: ‘What do you want to do with me?’ He replied: ‘I will
slaughter you and eat you.’ The lark said: ‘By Allâh, I will not be able to
satisfy a little hunger nor will I be able to satisfy a full hunger. However, I
will teach you three things that will be better for you than your eating me. I
will teach you the first thing while I am in your hand, the second thing
when I am on the tree, and the third thing when I am on the mountain.’ The
man said: ‘Okay, tell me the first thing.’ The lark said: ‘Do not lament over
what you have missed.’ The man set it free. When it went onto the tree, he
said to it: ‘Tell me the second thing.’ The lark said: ‘Do not believe the
impossible to be possible.’ The lark then flew to the mountain and said: ‘O
wretched one! Had you slaughtered me you would have taken out from my
craw (stomach) two pearls the weight of each one being 20
mithqâls(93.6g).’ [When the man heard this], he bit his lip in regret and
said: ‘Tell me the third thing.’ The lark replied: ‘You have already forgotten
the first two, now how can I tell you the third thing? Did I not tell you not
to lament over what you have missed? And that you should not believe the
impossible to be possible? My flesh, blood and feathers cannot even weigh
20 mithqâls, how can there be two pearls in my craw, each one weighing 20
mithqâls?!’ The lark then flew away.” This is an example of man’s
excessive greed. This greed causes him to become so blind that he is unable
to fathom the truth to such an extent that he considers the impossible to be
possible.

Ibn as-Simâk rahimahullâh said: “Hope is a rope around your heart and a
shackle around your feet. Remove hope from your heart and the shackle
from your feet will come out automatically.”
Abû Muhammad al-Yazîdî rahimahullâh said: “I went to [Hârûn] ar-Rashîd
rahimahullâh and I found him looking at a page which was written with
gold. When he saw me, he smiled. I said: ‘Tell me something beneficial,
may Allâh honour the Amîr al-Mu’minîn.’ He said: ‘Yes, I found these
two lines of poetry in one of the treasure chests of the Banû Umayyah. I
liked these two lines and added a third line to them.’ He then said the
following lines:

“If one door is shut off to you from fulfilling a need, leave it and turn to
another one and its door will be opened for you. It is sufficient for you to
fill the receptacle of the stomach and it is sufficient for you to abstain from
harmful matters. Do not sacrifice your honour. Abstain from committing
sins and their retribution will keep away from you.”

‘Abdullâh ibn Salâm asked Ka‘b : “What causes knowledge to

disappear from the hearts of ‘ulamâ’ after they memorized it and
understood it?” He replied: “Covetousness, greed of the soul and going
around seeking the fulfilment of needs.” A person asked al-Fudayl
rahimahullâh: “Explain this statement of Ka‘b to me.” He replied: “A
person covets a particular thing and therefore goes in quest of it. This
causes his Islam to disappear. As for greed, it refers to the greed of the soul
in this and that [in everything]. This is to such an extent that you do not
want it to miss anything. And you have a need for this and for that. When
that need is fulfilled for you, it pierces your nose and leads you wherever it
wills. It takes control of you while you have submitted before it. Therefore,
whoever loves you for worldly reasons, you will greet him if you pass by
him, and you will visit him when he falls ill. You neither greeted him nor
visited him for the sake of Allâh . Therefore, if you had no need for him
it would have been better for you.”
ON THE MERIT OF THE POOR
The Messenger of Allâh said: “The best of this ummah are its poor
people. The swiftest to recline in Paradise will be the weak of this ummah.”

The Messenger of Allâh said: “I have two occupations. Whoever loves

them, certainly loves me; and whoever abhors them, certainly abhors me.
They are poverty and jihâd.”

It is related that Jibra’îl came down to the Messenger of Allâh and

said: “O Muhammad! Allâh conveys peace to you and says: ‘Would you
like that these mountains be turned into gold and they move about with you
wherever you go?’ The Messenger of Allâh lowered his head for some
time and then said: ‘O Jibra’îl! This world is the abode for he who has no
abode, and wealth for he who has no wealth. The person who has no
intelligence accumulates for this world.’ Jibra’îl said to him: ‘O
Muhammad! Allâh kept you firm with a firm statement.’”

It is related that while ‘Îsâ was travelling, he passed by a man who was
sleeping, wrapped in a cloak. So he woke him up and said: “O sleeping
person! Stand up and engage in the remembrance of Allâh .” The man
replied: “What do you want from me? I have abandoned this world for its
people.” ‘Îsâ said: “In that case, you may sleep, O you who are beloved
to me!”

Mûsâ passed by a man sleeping on the ground. There was a brick under
his head, his face and beard were in the soil, and he was wrapped in a cloak.
Mûsâ said: “O my Sustainer! This servant of Yours is lost in the
world.” Allâh revealed to Mûsâ saying: “O Mûsâ! Don’t you know
that when I look at My servant with My entire countenance, I turn the entire
world away from him?”
The Messenger of Allâh said: “Poverty is more beautiful for a believer
than a beautiful cheekpiece of a horse’s harness on the cheek of a horse.”

The Messenger of Allâh said: “Whoever gets up in the morning without

any physical complaint, completely at peace in his heart, and having
sufficient food for his day; then it is as though the world with all its
treasures have been given to him.”

Ka‘b al-Ahbâr said: “Allâh said to Mûsâ : ‘O Mûsâ! When you

see poverty approaching, you must say: ‘Welcome to the salient feature of
the righteous.’”

‘Atâ’ al-Khurâsânî rahimahullâh said: “A Prophet passed by on the sea

shore when he saw a person fishing. The fisherman said: ‘In the name of
Allâh’, and flung his net into the water but did not catch any fish. The
Prophet then passed by another fisherman who said: ‘In the name of Satan’,
and flung his net into the water. He caught so many fish that he had to bend
backwards on account of the heavy weight of the net. The Prophet said: ‘O
my Sustainer! What is the meaning of this, and I know fully well that
everything is in Your control?’ Allâh said to the angels: ‘Expose to My
servant the abode of these two fishermen.’ When he saw the lofty and
honourable position that He prepared for the first one and the disgrace and
humiliation that He prepared for the second one, he said: ‘I am satisfied, O
my Sustainer!’”

Our Prophet said: “I peeked into Paradise and saw that the majority of
its inhabitants were the poor. I peeked into Hell-fire and saw that the
majority of its inmates were the wealthy and women.” Another Hadîth
states: “I saw that the majority of the inmates of the Hell-fire were women.
So I asked: ‘What did they do?’ I was told: ‘They were preoccupied with
gold and saffron.’”

The Messenger of Allâh said: “The gift of a believer in this world is

poverty.” A narration states: “The last Prophet to enter Paradise will be
Sulaymân ibn Dâ’ûd because of the mighty kingdom which he
possessed. And the last of my Companions to enter Paradise will be ‘Abdur
Rahmân ibn ‘Auf because of his wealth.” Another Hadîth states: “I saw
him crawling into Paradise.”

‘Îsâ said: “The wealthy person will enter Paradise with difficulty.”
Another narration from the family of the Prophet states that the
Messenger of Allâh said: “When Allâh loves a servant, He puts him
through trials and tribulations. And when He loves him profusely, He
purchases him.” He was asked: “What is the meaning of purchasing him?”
The Messenger of Allâh said: “Allâh leaves no family and no
wealth for him.”

A Tradition states: “When you see poverty approaching, say: ‘Welcome to

the salient feature of the righteous.’ And when you see wealth approaching,
say: ‘It is an evil whose consequences have been brought forward.’”

Mûsâ asked: “O my Sustainer! Tell me who are Your beloved ones

from Your creation so that I may also love them because of Your love for
them?” Allâh replied: “Every poor poor person.” It is possible that the
second “poor” is brought for emphasis or it could refer to the poor who is in
very dire circumstances.

‘Îsâ said: “I love poverty and I abhor prosperity.” From all the names
that he used to be addressed with, he loved to be called: “O poor person!”
the most.

The Arab leaders and wealthy ones said to the Messenger of Allâh : “Set
aside a day for us and a separate day for them. When they come to you, we
will not come. When we come to you, they should not come.” These
wealthy people were referring to some of the poor Companions like Bilâl
, Salmân , Suhayb , Abû Dharr , Khabbâb ibn al-Aratt ,
‘Ammâr ibn Yâsir , Abû Hurayrah , and other members of the Suffah
who were very poor. The Messenger of Allâh accepted this proposal [of
the wealthy ones] because they complained to him about the smell that
emanated from the bodies of these poor Companions due to their wearing
course clothing in the intense heat. When they perspired, the smell
emanated from their clothes. This did not appeal to the wealthy ones, viz.
al-Aqra‘ ibn Hâbis at-Tamîmî, ‘Uyaynah ibnHisn al-Fazârî, ‘Abbâs ibn
Mirdâs as-Sulamî, and others. The Messenger of Allâh accepted this
suggestion that he will not combine both groups in the same assembly.
Consequently, Allâh revealed the following verse

“Keep yourself with those who invoke their Sustainer morning and evening,
seeking His countenance. Let not your eyes overlook them, seeking the
adornment of this worldly life. Pay no heed to the one whose heart We have
rendered heedless of Our remembrance, who follows his own lusts and
whose case exceeds all bounds. Say: ‘The truth is from your Sustainer.’
Then whoever wills, let him believe; and whoever wills, let him
disbelieve.” (Sûrah al-Kahf, 18: 28-29)

On one occasion, Ibn Umm Maktûm [a poor Companion] sought

permission to come to the Messenger of Allâh while there was a
nobleman from the Quraysh with the latter. This displeased the Messenger
of Allâh . Consequently, Allâh revealed the following verses:

“He frowned and turned away. Because there came to him the blind man.
What do you know? Perhaps he will purify himself. Or he may have
pondered and the pondering may have benefited him.” (Sûrah ‘Abasa, 80:
1-4)
“As for he [the unbeliever] who could not bother, you are concerned about
him.” (Sûrah ‘Abasa, 80: 5-6)

The Prophet said: “Endeavour to recognize the poor and take them by
their hands for they have wealth.” The Companions asked: “O Messenger
of Allâh! What wealth do they have?” He replied: “On the day of
resurrection it will be said to them: ‘Look for those who fed you a piece of
bread, who gave you a sip of drink or clothed you with a garment, take him
by his hand and continue with him towards Paradise.’”

The Prophet said: “I entered Paradise and heard some movement in

front of me. When I looked, I saw that it was Bilâl . When I looked at the
upper levels of Paradise, I saw the poor people of my ummah and their
children. When I looked at the lower levels of Paradise, I saw a few rich
people and women. So I asked: ‘O my Sustainer! What is it with them?’
Allâh replied: ‘As for the women, gold and silk have been to their
disadvantage. As for the rich people, they were preoccupied in making
lengthy calculations.’ I then searched for my Companions and I did not see
‘Abdur Rahmân ibn ‘Auf. He then came to me crying. I asked him: ‘What
kept you behind from me?’ He replied: ‘O Messenger of Allâh! I could not
reach you till I met those who have gone grey and I thought that I will not
see you.’ I asked: ‘And why is that?’ He replied: ‘I was calculating my
wealth.’”

Now look at this! ‘Abdur Rahmân is from among the senior and early
Companions of the Messenger of Allâh . He is from among those ten
Companions who were given the glad tidings of Paradise. He is from
among those wealthy ones regarding whom the Messenger of Allâh
said: “Except he who distributes his wealth like this and like this.”
[Referring to spending very generously in the cause of Allâh ]. Despite
all this, he was harmed by wealth to such an extent.
The Messenger of Allâh went to a poor person and saw nothing by him.
The Messenger of Allâh then said: “If the light of this one person was
distributed among the people of this world, it will encompass all of them.”

The Prophet said: “Should I not inform you about the kings of
Paradise?” The Companions replied: “Indeed, O Messenger of Allâh!” He
said: “Every weak person, who is regarded as weak by people, who is dusty
and dishevelled, who is wearing just two tattered garments, no one pays any
attention to him. Were he to take an oath in the name of Allâh , Allâh
will fulfil his oath.”

‘Imrân ibn Husayn said: “I held a lofty and reputable position in the
eyes of the Messenger of Allâh . He said to me: “O ‘Imrân! You hold a
lofty and reputable position in my eyes. Would you like to join me in order
to visit Fâtimah, the daughter of the Messenger of Allâh ?” I replied:
“Indeed, O Messenger of Allâh! May my parents be sacrificed for you.” He
stood up and I stood up with him. We continued till he stood at the door of
Fâtimah. He knocked on the door and said: “Peace be on you! Can I come
in?” She replied: “You may come in, O Messenger of Allâh!” He said: “Can
I come in with whoever is with me?” She replied: “Who is with you, O
Messenger of Allâh?” He replied: “‘Imrân.” ‘Imrân says: “Fâtimah then
said: ‘I take an oath by that Being who sent you as a Prophet with the truth,
I am wearing nothing but a cloak [which is not covering me completely].”
He said: “Do this…” and he showed her with his hands. She said: “My
body is now covered but what about my head?” He threw a worn out
sheet which was on his body to her and said: “Wrap it around your head.”
She then permitted him to enter. He went in and said: “As salâm ‘alaykum,
O my beloved daughter? How was your morning?” She replied: “By Allâh,
I got up with a pain and my pain has now increased because of what I am
experiencing: I cannot get any food to eat and hunger is causing me more
harm.” The Messenger of Allâh began crying and said to her: “Do not
be terrified, O my daughter! By Allâh, I have not tasted any food for the last
three days, despite being more honourable in the sight of Allâh than
you. If I were to ask my Sustainer, He would have fed me. However, I have
given preference to the hereafter over this world.” He then placed his hand
on her shoulder and said: “Glad tidings to you, you are certainly the leader
of the women of Paradise.” She asked: “And where will Âsiyah, the wife of
Pharaoh, and Maryam bint ‘Imrân be?” He replied: “Âsiyah is the
leader of the women of her world. And Maryam is the leader of the women
of her world. You are the leader of the women of your world. You will all
be in houses of gold and silver thread. There will be no difficulty, no
shouting and no fatigue in these houses.” He then said to her: “Remain
content with your cousin [your husband, ‘Alî ] for I have certainly got
you married to a leader in this world and a leader in the hereafter.”

It is related by ‘Alî that the Messenger of Allâh said: “When people

begin hating their poor ones, when they display the buildings of this world,
and they fight with each other like dogs over the acquisition of wealth, then
Allâh strikes them with four things: (1) drought through the ravages of
time, (2) oppression from the rulers, (3) treachery from the ministers of the
rulers, (4) power given to their enemies.”

Abû ad-Dardâ’ said: “The person who owns two dirhams will be kept
confined more severely or will be taken to account more severely than the
person who owns one dirham.”

‘Umar sent 1000 dinars to Sa‘îd ibn ‘Âmir . He went home sad and
grief stricken. His wife asked him: “Did something happen?” He replied:
“Far more serious than that.” He then said: “Show me your worn out
blouse.” He tore it into pieces and made them into money purses and
distributed them [with the money]. He then stood up to offer salâh and
continued crying till the next morning. He then said: “I heard the Messenger
of Allâh saying: ‘The poor people from my ummah shall enter Paradise
500 years before the wealthy ones. A wealthy person will try to join the
group of poor people [in order to gain early entry into Paradise] but he will
be held by his hand and expelled from that group.”

It is said that a poor person came to the assembly of ath-

Thaurîrahimahullâh so the latter said to him: “Come closer. If you were a
wealthy person I would not have brought you close to me.” The wealthy
companions of ath-Thaurî rahimahullâh would desire to be poor because of
his profuse attachment to the poor ones and his turning his attention away
from the wealthy. Al-Mu’ammilrahimahullâh said: “I have not seen a
wealthy person more dishonoured than in the assembly of ath-Thaurî
rahimahullâh. And I have not seen a poor person more honoured than in the
assembly of ath-Thaurî rahimahullâh.”

A wise man said: “I feel sorry for man. If he only feared the Hell-fire as he
fears poverty, he would be saved from both [Hell-fire and poverty]. If he
were to desire Paradise as he desires affluence, he would acquire both of
them. Were he to fear Allâh internally as he fears His creation
outwardly, he would enjoy happiness in both worlds.”

Ibn ‘Abbâs said: “Cursed is that person who considers affluence to be an

honour and poverty to be a disgrace.”

Luqmân said to his son: “Do not look down on someone because of his
worn out clothing for surely your Sustainer and his Sustainer is the same.”

Yahyâ ibn Mu‘âdh rahimahullâh said: “Your love for the poor is from
among the traits of the Messengers, your giving preference to sitting in their
company is from among the signs of the righteous, and your fleeing from
their companionship is from among the signs of the hypocrites.”

It is related in the Traditions from previous Books that Allâh addressed

one of His Prophets saying: “Beware of My making you loathsome and
you thus fall from My grace by My pouring the world profusely upon you.”

‘Â’ishah radiyallâhu ‘anhâ used to distribute 100 000 dirhams in a single

day which used to be sent to her by Mu‘âwiyah , Ibn ‘Âmir and others.
She used to distribute this amount of money despite her own blouse having
patches. [Once when she distributed this huge amount of money to the
poor], her slave woman said to her: “Why did you not purchase some meat
for one dirham with which you could have opened your fast?” She was
fasting on that day. ‘Â’ishah radiyallâhu ‘anhâ replied: “Had you reminded
me [when I was distributing that money], I would have bought some meat.”
The Messenger of Allâh had advised her thus: “If you wish to join me
[in the hereafter], you should impose the life of the poor over yourself, you
should abstain from sitting in the company of the rich people, and you
should not discard your blouse till you have patched it.”

A person came to Ibrâhîm ibn Adham rahimahullâh with 10 000 dirhams.

He refused to accept this money. The person insisted that he take it. Ibrâhîm
rahimahullâh said to him: “Do you want me to wipe out my name from the
register of the poor for 10 000 dirhams? I will never ever do that.” May
Allâh be pleased with him.

The Messenger of Allâh said: “Glad tidings to the person who is guided
towards Islam, who has sufficient means for a living and is content with it.”

The Messenger of Allâh said: “O group of poor people! Give Allâh

your pleasure from your hearts and you will acquire the reward for your
poverty. If not, [in other words, if you are not pleased with your poverty],
you will not acquire the reward for your poverty.” So the best is for a
person to be content with what he has. Better than this is to be happy with
what he has.

It is understood from this that a person who is covetous will not be

rewarded for his poverty. However, the general nature of the merits of
poverty mentioned in the Traditions show that even such a person [a poor
person who is covetous] will also be rewarded. It is possible that the
displeasure that is mentioned in the above Hadîth refers to the person’s
dislike of Allâh’s action in keeping this material world away from him.
At times, a person who is desirous of wealth does not harbour any ill-
feeling or dislike against Allâh for having decreed poverty for him. But
the previously mentioned dislike [and displeasure] is the one that causes
loss of rewards.

It is narrated from ‘Umar ibn al-Khattâb that the Prophet said:

“Everything has a key. The key to Paradise is love for the poor and needy
because of their patience. They [the poor and needy] shall be sitting in the
company of Allâh on the day of resurrection.”
It is narrated from ‘Alî that the Prophet said: “The most beloved of
people in the sight of Allâh is the poor person who is content with his
sustenance, pleased with Allâh .”

The Prophet used to make the following supplication: “O Allâh! Make

the basic sustenance of the family of Muhammad sufficient.” The Prophet
said: “On the day of resurrection, every person – rich and poor – would
wish that he had been given just his basic sustenance in the world.”

Allâh addressed Ismâ‘îl saying: “Seek Me among those whose

hearts are broken.” Ismâ‘îl asked: “And who are they?” Allâh
replied: “They are the truthful poor people.”

The Prophet said: “There isn’t anyone superior to a poor person if he is

pleased [with his poverty].”

The Prophet said: “Allâh will say on the day of resurrection:

‘Where are the choicest people from My creation?’ The angels will ask:
‘Who are they, O our Sustainer?’ Allâh will reply: ‘They are the poor
Muslims, who were content with what I gave them, pleased with what I
decreed [for them]. Admit them into Paradise.’ They will enter Paradise and
be engrossed in eating and drinking whilel the rest of the people will still be
uncertain in their reckoning [of deeds].”

There are many Traditions with regard to being pleased and content with
what Allâh has decreed. It is clear that contentment is the opposite of
covetousness [and greed]. ‘Umar said: “Covetousness is poverty and to
forgo is affluence. The person who forgoes what people possess and is
content [with what he has] is independent of people [and not in need of
them].”

Ibn Mas‘ûd said: “Every single day, an angel from beneath the Throne
announces: ‘O progeny of Âdam! A little that suffices you is better than a
lot that causes you to transgress [the injunctions of Allâh ].”
Abû ad-Dardâ’ said: “Every person has a defect in his intellect. This is
because when the world comes to him with more, he rejoices and is happy,
while the day and night are continuously destroying his life. Yet this does
not bother him in the least. How unfortunate is man! Of what benefit is
wealth that increases while his life is decreasing?!”

A wise man was asked: “What is the meaning of affluence?” He replied:

“Your having few desires and being content with what is sufficient for you.”

It is said that Ibrâhîm ibn Adham rahimahullâh was a wealthy person of

Khurâsân. One day he was watching from the top of his palace into the
courtyard. He saw a man with a piece of bread which he was eating. After
eating that piece of bread, the man slept away. Ibrâhîm rahimahullâh said to
one of his servants: “When this man wakes up, bring him to me.” When the
man woke up, he was brought before Ibrâhîm rahimahullâh. Ibrâhîm
rahimahullâh said: “O man! You ate that piece of bread when you were
hungry?” He replied: “Yes.” Ibrâhîm rahimahullâh asked: “Are you full?”
He replied: “Yes.” Ibrâhîm rahimahullâh asked: “Did you sleep well after
that?” He replied: “Yes.” Ibrâhîmrahimahullâh thought to himself: “What
am I going to do with [all the riches] of the world when a soul can be
satisfied with so little?”

A person passed by ‘Âmir ibn ‘Abd al-Qays rahimahullâh while the latter
was eating salt and herbs. The man said to him: “O servant of Allâh! Are
you satisfied with just this from this world?” He replied: “Shall I inform
you of something worse than this?” The man said: “Most certainly.” ‘Âmir
rahimahullâh said: “The person who is satisfied with this world in place of
the hereafter.”

Muhammad ibn Wâsi‘ rahimahullâh used to take dry bread, dip it in water
and eat it with salt. He used to say: “Whoever is content with this from this
world will never be in need of anyone.” Al-Hasan rahimahullâh said:
“Allâh cursed a people who, despite Allâh having taken an oath, still
do not believe Him. He then recited the following verse:
“In the heavens is your sustenance, and whatever you have been promised.
By the oath of the Sustainer of the heavens and the earth! This is the very
truth just as you are speaking.” (Sûrah adh-Dhâriyât, 51: 22-23)

One day, Abû Dharr was sitting with some people when his wife came
to him and said: “Are you sitting with all these people when there is
absolutely nothing in the house?” He replied: “There is an insurmountable
obstacle before us. None except he who is fearful will be able to save
himself from it.” She returned pleased with his reply.

Dhû an-Nûn rahimahullâh said: “The person who is closest to unbelief is a

poor person who has no patience.”

A wise person was asked: “What is your wealth?” He replied: “Beautifying

myself externally, being equitable internally, and renouncing what people
possess.”

It is related that Allâh said in one of the previously revealed Books: “O

progeny of Âdam! Even if you possessed the entire world, you would have
enjoyed nothing from it except the barest amount of food. Since I have
already provided you with this amount of food and made the reckoning
thereof to others, I have been extremely kind to you.”

The following is said with regard to contentment:

“Submit yourself before Allâh and not before people. Be content with
renunciation, for honour lies in renunciation. Remain independent of your
close associates and relatives. A truly rich person is he who is independent
of people.”

The following is also said in this regard:

“O you who are amassing [this world] and refusing [to give of it] while
time is watching him and checking which door it will shut upon him.
Thinking as to how his death will come to him. Will it come in the morning
or take him away in the evening? You have amassed wealth. Now tell me, O
you who has amassed wealth, did you amass day for it which you will have
to eventually leave? The wealth that you have is actually stored for the
inheritors. Your wealth is not your wealth except on the day when you
spend it. The most pleasant life is that of a person who has the full
conviction that the Being who distributes sustenance will provide for him as
well. His honour is protected, without being tainted. His face is luminous,
without being worn out. Whoever descends onto the field of contentment
will never experience in its shade any worry that would cause him sleepless
nights.”
ON TAKING A FRIEND APART FROM ALLÂH I
Allâh says:

“Do not incline towards the wrongdoers or else the fire will afflict you.”
(Sûrah Hûd, 11: 113)

Some commentators say that the linguists are unanimous in explaining that
“inclination” in this context refers to any level of tendency and inclination
whether it be insignificant or significant. ‘Ikramah rahimahullâh says that
the prohibition of inclination towards the wrongdoers means that we should
not even feign or pretend any inclination towards them. The obvious
meaning of this verse is the prohibition of inclining towards the polytheists
and the sinful Muslims.

In explaining this verse, an-Naysâbûrî rahimahullâh says: “The scholars

say that the “inclination” that is prohibited refers to being pleased with what
the wrongdoers are doing, speaking well of them and their ways to others,
or joining them in any of their wrongs. As for joining their ranks in order to
repulse some of their evil or attracting them towards good, then this is not
included in “inclination” to them.” An-Naysâbûrî rahimahullâhadds: “I say
that this is with regard to one’s livelihood and as a concession. However,
taqwâ demands that we remain totally aloof from them.” Allâh says:

“Is Allâh not sufficient for His servant?” (Sûrah az-Zumar, 39: 36)

I [al-Ghazzâlî] say: He is correct. To totally sever the essence of inclination

towards them is preferable, especially in these times in which it is not
possible to prohibit an evil and command good. This is more so when
inclination towards them amounts to deception. If inclination towards he
who has a bit of wrong could lead to one being afflicted by the Hell-fire,
what do you think will be the position of he who totally inclines towards
those who are engrossed in wrong and disobedience, who destroys himself
in their companionship, who throws himself in their friendship and
intermingling with them, who is delighted at beautifying himself with their
ways of dress, who casts his eyes at their fleeting splendour, and who is
jealous of the low pickings of life which they have been given?! In reality,
he is more insignificant than a seed and lighter than the wing of a mosquito.
He should be discarded without the hearts ever inclining towards him. The
one who seeks such inclination and the one who is sought are both weak.
The Messenger of Allâh said: “A person is considered to be on the Dîn
of he whom he befriends. You should therefore see who you befriend.”

It is narrated in a Tradition: “The similitude of a righteous companion is

like that of a person carrying musk. If he does not give you any of it, you
will still enjoy its fragrance. The similitude of an evil companion is like that
of a person working the bellows. If he does not burn you, the smoke of the
bellows will certainly affect you.”

Allâh says:

“The similitude of those who take protectors apart from Allâh is like that of
a spider which builds a house [for itself]: surely the weakest of houses is the
spider’s house.” (Sûrah al-‘Ankabût, 29: 41)

The Messenger of Allâh said: “The person who respects a wealthy

person because of his wealth has in fact destroyed two thirds of his Dîn.”
The Messenger of Allâh said: “When an open sinner (fâsiq) is praised,
Allâh becomes angry and the Throne trembles.” Allâh says:
“The day when We shall summon each group together with its imâm.”
(Sûrah al-Isrâ’/Banî Isrâ’îl, 17: 71)

This verse refers to the summoning of each group in the court of Allâh
on the day of resurrection.

The commentators of the Qur’ân differ with regard to specifying the

“imâm” with whom each group will be summoned. Ibn ‘Abbâs and
others are of the opinion that it refers to the book in which the deeds of each
and every person are recorded. In other words, each person will be
summoned together with his book of deeds. This opinion is supported by
the following verse:

“As for him who is given his book [of deeds] in his right hand…” (Sûrah al-
Hâqqah, 69: 19)

Ibn Zayd rahimahullâh says: The word “imâm” refers to the revealed Book
[of Allâh ]. It is therefore said: ‘O people of the Taurâh, O people of the
Injîl, O people of the Qur’ân.’” Mujâhidrahimahullâh and Qatâdah
rahimahullâh say: “The ‘imam of each group’ refers to their Prophet. It
would therefore be said [on the day of resurrection]: Summon the followers
of Ibrâhîm , summon the followers of Mûsâ , summon the followers
of ‘Îsâ , summon the followers of Muhammad .” ‘Alî ibn Abî Tâlib
says: “The ‘imâm’ that is referred to is the imâm of each era. The people
of each era will therefore be summoned together with their imâm whose
orders they used to follow and whose prohibitions they used to abstain
from.

Ibn ‘Umar narrates that the Messenger of Allâh said: “When Allâh
gathers all the past and latter nations on the day of resurrection, a flag
will be raised for every treacherous person. It will then be announced: ‘This
is the treachery of so and so person who is the son of so and so person.’”
Imâm Tirmidhî rahimahullâh and others narrate on the authority of Abû
Hurayrah that the Messenger of Allâh said the following in
explaining this verse: “A person will be summoned, he will be given his
book [of deeds] in his right hand, his body will be given a height of 60 feet,
his face will be illuminated, and a glittering crown of pearls will be placed
on his head. He will then proceed towards his companions who will see him
from a distance. They will say: ‘O Allâh! Give us this and bless us in it.’
They will continue saying this till he reaches them. [On reaching them], he
will say: ‘Glad tidings to you. Each one of you will receive the same thing.’
As for the unbeliever, his face will be blackened, his body will be given a
height of 60 feet in the form of a human, and he will be made to wear a
crown. His companions will see him from a distance and say: ‘We seek
refuge in Allâh from this evil. O Allâh! Do not let this come to us.’ He will
come to them and they will say: ‘O Allâh! Disgrace him.’ He will reply:
‘May Allâh distance you [from His mercy]! Each one of you will receive
the same thing.’”

Allâh says:

“When the earth is shaken with its quaking. When the earth brings forth its
burden from within. And man asks: ‘What has happened to it?’ On that day
it shall recount its tidings. Because your Sustainer will have ordered it. On
that day, people shall proceed in different groups so that they may be shown
their deeds. Whoever does an atom’s weight of good shall see it. Whoever
does an atom’s weight of evil shall see it.” (Sûrah az-Zalzalah, sûrah 99))

Ibn ‘Abbâs says: “In other words, the earth will be shaken from its
bowels and all the dead and buried treasures that are lying in its belly will
be brought out.”
Abu Hurayrah narrates that the Messenger of Allâh recited the
words:

And asked: “Do you know what its tidings are?” The Companions replied:
“Allâh and His Messenger know best.” He said: “Its tidings are that
it will bear testimony against every male and female with regard to every
deed that was done on its surface.”

The Messenger of Allâh said: “Be mindful of the earth for it is your
source. Surely whatever every single person does on it – whether good or
bad – it will inform [Allâh ] thereof.” Narrated by at-Tabarânî.
ON THE BLOWING OF THE TRUMPET, THE TERROR, AND RISING
UP FROM THE GRAVES
The Messenger of Allâh said: “How can I enjoy myself when the angel
appointed to blow the trumpet has already placed the horn in his mouth,
inclined his forehead, and is listening attentively, waiting for the order to be
given so that he may blow the trumpet?!”

Muqâtil rahimahullâh says: The trumpet is the horn. Isrâfîl has placed
his mouth on the horn which is in the shape of a trumpet. The
circumference of the head of the horn is like the width of the heavens and
the earth. He is looking intently towards the ‘Arsh, waiting for the order so
that he may blow it the first time. When he blows it, all those who are in the
heavens and the earth will fall unconscious. In other words, every animal
will die out of this terror, except for those whom Allâh willed [not to
die]. And they are Jibra’îl , Mîkâ’îl , Isrâfîl and the angel of
death. Allâh will then order the angel of death to take away the soul of
Jibra’îl , Mîkâ’îl and Isrâfîl . An order will then be issued
against the angel of death and he will also die. After this first blowing of the
trumpet, the entire creation will remain in the Barzakh for 40 years. Allâh
will then bring Isrâfîl to life and order him to blow the trumpet for
a second time.

Allâh says:

“It will then be blown a second time, and they will immediately stand up,
looking all around.” (Sûrah az-Zumar, 39: 68)

They will stand on their feet looking at the resurrection.

The Messenger of Allâh said: “The angel appointed to blow the trumpet
has come and placed the trumpet in his mouth. He has placed one foot
forward and moved one foot back, waiting for the order to blow the
trumpet. You should therefore fear the blowing the trumpet.”

Ponder over the submission and surrender of the entire creation and their
submission at the time of the resurrection, out of fear of the awful cry of the
trumpet and on account of waiting for the passing of the judgement on them
as to whether they will be fortunate [to go to heaven] or whether they are
doomed [to the Hell-fire]. You yourself will be among them – in submission
just as they will be in submission, and you will be at a loss just as they will
be at a loss. This will be your position even if you were from among the
affluent and wealthy people of this world. On that day, the kings of this
world will be the most disgraced, the smallest and the most insignificant of
people. They will be trampled upon just as tiny particles are trampled upon.

At such a time, the wild animals will come forth from the jungles and the
mountains will be overturned. They will all be intermixed with the creation
after having been separate. They will all be submissive for the day of
resurrection without any wrong having polluted them. Rather, their rising
will be due to the terrifying screech and the terror of the blowing of the
trumpet. All this will engross them to such an extent that they will forget to
flee from the creation and to remain aloof from them.

Allâh says:

“When the wild beasts are brought together.” (Sûrah at-Takwîr, 81: 5)

Thereafter, Satan and the rebellious ones will come forward despite their
rebelliousness and defiance. They will be subdued and humbled because of
their terror in being presented before Allâh .

Allâh says:
“So by your Sustainer, We shall gather them together and the Satans [as
well]. We shall then gather them around Hell, fallen on their knees.” (Sûrah
Maryam, 19: 68)

Now just ponder over your condition at that time and in what state your
heart will be. Then look at how they will be herded after the resurrection -
bare-footed, naked, uncircumcised – towards the field of resurrection which
is white and completely bare, without any crookedness in it. No elevated
places are found in it behind which a person could conceal himself. Nor
does it have any shallow places wherein a person could conceal himself
from being spotted. Rather it is one single, flat plain. People will be herded
towards it in groups.

Glory to Allâh who gathered all the creations despite the differences in
their categories, from various parts of the world, when He herded them
through the first blowing of the trumpet, followed by the second blowing. It
will only be right for the hearts to be trembling on that day and for the eyes
to be downcast.

Allâh says:

“The day when this earth will be replaced by another earth, and the heavens
will be replaced, and the people will appear before Allâh, the one, the
powerful.” (Sûrah Ibrâhîm, 14: 48)

Ibn ‘Abbâs says: “There will be an increase and decrease in the earth.
Its trees, mountains, valleys and everything else in it will be removed. The
entire surface of the earth will be stretched. It will be white like silver. No
blood will be shed on it and no evil will be committed on it. As for the
heavens, the sun, moon and stars will be removed from them.”

O you poor person! Look at the terror of that day and its severity. When all
the creations gather on this field, the stars of the sky will be scattered from
above them, the sun and moon will be destroyed, and the earth will be in
darkness because its light has been extinguished. While they are in this
state, the sky will revolve above their heads and, despite its thickness and
strength, it will be split for 500 years. The angels will be standing on its
edges and sides. How terrifying that sound will be to your ears when the
sky is split! How terrifying that day will be when the sky will be split
despite its strength and might! It will then gush and flow like melted silver,
mixed with a yellow colour. It will thus become red like tanned leather. The
sky will be like molten copper and the mountains will be like dyed wool.
The people will disperse like scattered insects and they will be walking
bare-footed and naked.

The Messenger of Allâh said: “The people will be raised bare-footed,

naked and uncircumcised. Their perspiration will seal them and it would
have reached their ear lobes.” Saudahradiyallâhu ‘anhâ, the wife of the
Messenger of Allâh , says: “I asked: O Messenger of Allâh! What a
terrible scene, we will be looking at each other [while we are naked]?!” He
replied: “The people will be too occupied to look at each other.”

Allâh says:

“For each one of them on that day will have enough concern of his own.”
(Sûrah ‘Abasa, 80: 37)

Imagine how serious that day will be when the private parts will be exposed
and people will still feel safe from being looked at or any one turning
towards them! How will they look at others when they will be crawling on
the stomachs? They will not be able to turn around to look at anyone. Abû
Hurayrah narrates that the Messenger of Allâh said: “The people
will be raised on the day of resurrection in three groups: riding, walking and
on their faces.” A person asked: “How will they walk on their faces?” He
replied: “The Being who enabled them to walk on their feet can make them
walk on their faces.”
It is the nature of man to reject everything that he does not know [or is not
accustomed to]. If man did not see a snake moving so swiftly on its belly,
he would have rejected the possibility of walking on anything apart from
the feet. The ability to walk on feet is also considered far-fetched for those
who have not witnessed that. You should therefore be cautious of rejecting
any of the astonishing things that are going to happen on the day of
resurrection merely because they are against the norms of this world. Even
if you did not witness some of the astonishing things of this world, you
would certainly reject them before having witnessed them. Now imagine
yourself standing naked, completely exposed, disgraced, repelled,
astonished, dumbfounded, waiting for the decision to be passed whether
you are fortunate [to gain admission into Paradise] or wretched [to be cast
into the Hell-fire]. Now consider this condition to be extremely serious for
it is certainly serious.

Then ponder over the crowds of people and their getting together. This
crowd will be to such an extent that all the inhabitants of the seven heavens
and the seven earths – the angels, the jinn, humans, Satan, the animals, the
birds – will all crowd together. The sun will then shine on them after its
heat has been multiplied and its appearance has been changed. It will be
brought close to the heads of the creation – as close as the distance of the
two ends of a bow. There will be no shade except the shade of the Throne
(‘Arsh) of Allâh . None but those who are close to Allâh will be able
to benefit from this shade.

There will therefore be he who is enjoying the shade of the Throne and he
who is exposed to the heat of the sun. The sun would have melted him by
its heat. His pain and agony will be very intense on account of its blazing
heat. The creation will then crowd into each other and push each other
because of the big multitude and the stampede. Add to this the severe
shame and disgrace they will suffer because of their disgrace and
humiliation when they present themselves before the Almighty.

The blazing heat of the sun, the heat of the breathing, and the burning of the
hearts will all join with the fire of shame and fear. Perspiration will
therefore flow from every hair. It will flow to such an extent that it will
flow onto the plain of resurrection. The level of this perspiration will then
rise against their bodies in accordance with their position in the sight of
Allâh . There are those whose perspiration will rise till their knees, those
till their hips, those till their ear lobes and those who will almost disappear
in that perspiration.

Ibn ‘Umar narrates that the Messenger of Allâh said: “The day
people will stand before the Lord of the worlds till some of them will
disappear in their perspiration which will be till their ear lobes.”

Abû Hurayrah narrates that the Messenger of Allâh said: “People

will perspire on the day of resurrection to such an extent that their
perspiration will go into the ground to a depth of 70 fathoms (one fathom
equals six feet or 1.829 metres). It will then seal their mouths and reach till
their ears.” As narrated by Imâm Bukhârî rahimahullâh and Imâm Muslim
rahimahullâh in their Sahîh.

Another Hadîth states that the people will be standing with their eyes
staring blankly at the sky for 40 years. The severity of this situation will
cause their perspiration to seal their mouths. ‘Uqbah ibn ‘Âmir narrates
that the Messenger of Allâh said: “The sun will come close to the earth
on the day of resurrection. People will therefore perspire. There will be
those whose perspiration will reach till their heels, those till half their
shanks, those till their knees, those till their thighs, those till their hips,
those till their mouths – he then demonstrated with his hands and sealed his
mouth – and there will be those who will be completely covered in
perspiration – he then demonstrated this by striking his head with his hand.”

Now just ponder over the perspiration of the people on the plain of
resurrection and their terrible agony. There will be from among them he
who will call out: “O my Sustainer! Give me some rest from this agony and
some respite even if it means going into the fire [to get this respite].” All
this will happen without their having faced the reckoning [of their deeds] as
yet nor the punishment. You will be one of them. You do not know to what
level that perspiration will reach you.
You should know that every perspiration that did not come out due to
fatigue in the cause of Allâh either through performinghajj, waging
jihâd, fasting, offering salâh, going to see to the needs of a Muslim, bearing
difficulties in commanding good and forbidding evil – then shame and fear
on the field of resurrection will cause all this perspiration to come out. And
this agony will be for a very lengthy time. If man is safe from ignorance
and deception, he will know that his perspiration in bearing the pains of
obedience is much easier and much shorter than the perspiration of the
agony and waiting that he will suffer on the day of resurrection. This is
because this is a day whose severity is very intense and whose time is very
lengthy.
ON THE PASSING OF JUDGEMENT ON THE CREATION
Abû Hurayrah narrates that the Messenger of Allâh asked: “Do you
know who a bankrupt person is?” We replied: “O Rasûlullâh! A bankrupt
person among us is he who has no dirham, no dînâr and no possessions.”
He said: “A bankrupt person from my ummah is he who will come on the
day of resurrection with salâh, fasting and zakâh, while he had sworn this
person, wrongly accused this person, devoured the wealth of this person,
shed the blood of this person, and struck this person. This person will be
given from his good deeds, and this person will be given from his good
deeds. If his good deeds are finished before he can fulfil his dues, their sins
will be taken and flung onto him. He will then be flung into the Hell-fire.”

Now look at your misery on a day like this! When no good deed will save
you from the tribulation of showing off and the traps of Satan. If just a
single good deed is safe after every lengthy time, your claimants will rush
towards it and take it away. Perhaps if you take an account of yourself while
you are consistent in fasting by day and spending the night in worship, you
will realize that no day comes to an end without your tongue having
indulged in backbiting Muslims to such an extent that all your good deeds
are in vain. Now what about the rest of the evils like devouring unlawful
and doubtful things, and displaying shortcomings in acts of obedience?!
How can you hope for salvation from the wrongs [which you committed]
on a day when even a horn-less animal will take retribution from a horned
animal?!

Abû Dharr narrated that the Messenger of Allâh saw two sheep
butting one another. He said: “O Abû Dharr! Do you know why they are
butting one another?” I replied: “No.” He said: “But Allâh knows. And
He will pass judgement between them on the day of resurrection.”

Abû Hurayrah said with regard to these words of Allâh :

“There is not a one walking on the earth nor any bird flying with its two
wings but are communities like yourselves.” (Sûrah al-An‘âm, 6: 38).

He said: “The entire creation will be raised on the day of resurrection: the
animals, the insects, the birds, and everything else. The justice of Allâh
will be such that He will take retribution from a horned animal on behalf of
a horn-less animal. He will then say: ‘You may all turn into soil now.’ It is
at that time that the unbeliever will say: ‘If only I was also turned into
soil.’”

What will you do, O pauper, on that day when you see your register devoid
of good deeds whereas you had fatigued yourself for lengthy periods in
doing them? You will ask: “Where are all my good deeds?” A reply will be
given: “They have been transferred to the records of your claimants.” You
will see your record loaded with evil deeds, whereas you had excercised
patience for lengthy periods in abstaining from them and you endured
severe hardship on account of abstaining from them. You will ask: “O my
Sustainer! I never committed these evils.” A reply will be given: “These are
the evils of the people whom you had back-bited, swore, intended evil
against, and whom you had wronged in business transactions, in being
neighbours, in addressing them, in arguing with them, in discussing with
them, in studying with them, and in all other categories of social
relationships.”

Ibn Mas‘ûd narrates that the Messenger of Allâh said: “Satan has
given up hope of idols being worshipped in Arab lands. However, he will
be pleased with you’ll committing anything that is less than that. They are
the evils that would cause one’s destruction. You should therefore abstain
from wrong as much as you can. For surely a person will come on the day
of resurrection with acts of obedience that are as huge as mountains. He
will think that they will save him. Person after person will come and say: ‘O
my Sustainer! Such and such person committed a certain wrong against
me.’ Allâh will say: ‘Wipe off from his record of good deeds.’ This will
continue till nothing of his good deeds remains.”

A similitude in this regard is like that of a group of travellers who stopped

over in a deserted place. They have no firewood. They disperse in search of
firewood. They obtain some firewood and in a short while they have a
blazing fire. They cook whatever they like. [Soon that fire is reduced to
ashes]. Similar is the case with sins.

When this verse was revealed:

“Without doubt you also have to die and they will also die. Then you all
will certainly dispute before your Sustainer.” (Sûrah az-Zumar, 39: 30-31)

Az-Zubayr said: “O Messenger of Allâh! Will we be made to bear the

specific sins that we committed on each other in the world?” He replied:
“Yes. You will be made to bear them till you fulfil the dues that you owe to
each person.” Az-Zubayr said: “By Allâh, this is a very serious
situation.”

You should therefore consider that day to be very serious when no step will
be pardoned, when not even a slap will be overlooked, and no word will be
forgiven till the person who was wronged takes retribution from the person
who wronged him.

Anas narrates: I heard the Messenger of Allâh saying: “Allâh

will resurrect the people naked, dusty and buhman.” We asked: “What is the
meaning of buhman.” He replied: “They will have nothing with them.”
Their Sustainer will then call to them in a voice that will be heard from a
distance just as it will be heard from nearby, saying: “I am the king. I am
the sovereign. None from the inhabitants of Paradise may enter Paradise
while someone from the inmates of the Hell-fire has a case against him,
until I take retribution from him. None from the inmates of the Hell-fire
may enter the Hell-fire while someone from the inhabitants of Paradise has
a case against him, until I take retribution from him.” Even to the extent of
a single slap. We asked: “How is it when we will go before Allâh naked,
dusty and empty handed?” He replied: “You will go with good deeds
and evil deeds. So fear Allâh, O servants of Allâh! And fear wronging the
people by way of seizing their wealth, dishonouring them, constricting their
lives, and ill-treating them. For surely that which is specifically between a
person and Allâh , forgiveness for it is very swift. The person who has
committed many wrongs and repented from them, and it is difficult for him
to absolve himself from those whom he wronged, then he should engage in
abundant good deeds in preparation for the day of retribution. He should
secretly do some good deeds which are between himself and Allâh with
total sincerity, in such a way that no one comes to know of them except
Allâh . It is possible that this will bring him close to Allâh and he
will thereby earn His benevolence which He stored for His beloved
believers in order to repulse the wrongs of people from them.

Anas narrates: While the Messenger of Allâh was sitting, we saw

him laughing to the extent that his teeth were exposed. ‘Umar asked:
“May my parents be sacrificed for you. Why are you laughing, O
Rasûlullâh?” He replied: “Two men from my ummahkneeled before Allâh
. One of them said: ‘O my Sustainer! Take retribution on my behalf from
my brother for the wrong that was inflicted on me.’ Allâh said: ‘Give to
your brother for the wrong that was inflicted on him.’ He replied: ‘O my
Sustainer! Nothing is left of my good deeds.’ Allâh said to the one who
made the request: ‘What are you going to do now that he has no good deeds
left?’ He replied: ‘O my Sustainer! He must carry my burden of evil deeds.’
The narrator says: “The Messenger of Allâh began crying.” He then said:
“That is going to be a very serious day. A day when people will need their
burden of evil deeds to be removed from them.” Allâh then said to the
one who made the request: ‘Raise your head and look into the gardens.’ He
raised his head and said: ‘O my Sustainer! I see lofty cities of silver and
mansions of gold that are adorned with pearls. For which Prophet are these?
Or for which siddîq (a title given to the one who remains truthful, e.g. Abû
Bakr ) are these? Or for which martyr are these?’ Allâh replied: ‘It is
for the one who gives Me the price.’ He asked: ‘O my Sustainer! Who is so
rich as to have its price?’ Allâh said: ‘You possess it.’ He asked: ‘What
is it?’ Allâh replied: ‘Your pardoning your brother.’ He said: ‘O my
Sustainer! I have pardoned him.’ Allâh said: ‘Hold your brother by his
hand and take him to Paradise.’ The Messenger of Allâh then said:
“Fear Allâh and reconcile among yourselves, for surely Allâh reconciles
among the believers.”

This is a notice that this can be attained by adopting the characteristics of

Allâh , viz. reconciling among ourselves, and all other characteristics.
Now ponder in yourself that if your record is clear of all wrongs, or that He
is so benevolent to you that He pardons you, and you are convinced of
eternal bliss, how happy you will be when you present yourself for the
detailed judgement while the robe of honour has been conferred to you and
you return with happiness after which there is no misery, and with bounty
that is not surrounded by destruction. It is at that time that your heart will
fly with happiness and rejoicing. Your face will glitter and beam as the
radiance of the full moon. You will walk proudly among the creations,
raising your head. Your back will be devoid of the burden of sins. The
splendour of enjoyment and the coolness of pleasure will glitter from your
forehead and all the past and latter generations will look at you and at your
condition. They will envy your beauty and handsomeness. The angels will
be walking in front of you and behind you. They will announce before
everyone, saying: “This is such and such person who is the son of such and
such person. Allâh is most pleased with him. He has achieved such
fortune after which he will never experience any misery.”

Do you think that this position is not greater than the one that you acquire in
the hearts of the creation in this world through your showing off, your
flattery, your pretension and your preening yourself? If you have realized
that it is better than this, that in fact there is no comparison between the
two, then endeavour to acquire this position through pure devotion and
genuine intention in your relationship with Allâh . For you will never
acquire that except through Him. But if it is the second thing in which you
find yourself, and we seek refuge in Allâh from this, in the sense that
there appears on your record a crime which you considered to be
insignificant, while it is very serious in the sight of Allâh , and He
therefore detests you because of it, and says to you: “My curse be on you, O
slave of evil! I do not accept your worship from you.” No sooner you hear
this announcement, your face will turn dark and the angels will become
angry with you on account of Allâh’s anger with you. They will say: “Our
curses be on you and the curses of all the creations be on you.” The
Zabâniyah [94] will then throng around you, having become angry with you
because their Creator is angry with you. They will advance towards you
with their sternness, meanness and their fearsome expressions. They will
grab you by your forelocks and drag you on your face in front of all the
creations. They will all look at your disgraceful appearance and your
humiliation. You will burst out into loud laments and they will say: “Do not
burst out into just one lament but burst out into numerous laments.” The
angels will announce: “This is such and such person who is the son of such
and such person. Allâh has exposed his disgraceful and sinful acts, and
cursed him on account of his evil deeds. He will therefore experience
wretchedness after which he will never experience any fortune.”

At times this may be on account of a sin which you committed in private –

concealed from the servants of Allâh , in the quest for a lofty position in
their hearts, or out of fear of being disgraced before them. So how ignorant
you are that you are wary of being disgraced before a small group of
Allâh’s servants in this fleeting world, yet you do not fear the great disgrace
before that huge assembly [on the day of resurrection] together with having
to face the wrath and painful punishment of Allâh . The whips will be in
the hands of the Zabâniyah, herding you towards the blazing fire. So these
are your conditions and you have not perceived the danger as yet.
ON THE DISAPPROVAL OF WEALTH
Allâh says:

“O believers! Let not your wealth and your children make you oblivious to
the remembrance of Allâh. Whoever does this, it is such people who are in
loss.” (Sûrah al-Munâfiqûn, 63: 9)

“Your wealth and your children are but a test. Whereas with Allâh there is a
great reward.” (Sûrah at-Taghâbun, 64:15)

He who gives preference to his wealth and children over that which is with
Allâh has in fact fallen into very severe loss. Allâh says:

“Whoever desires the life of this world and its beauty, We shall dispense to
them their actions in this world and there shall be no loss for them therein.”
(Sûrah Hûd, 11: 15)

“No such thing! Man transgresses from this that he considers himself to be
self-sufficient.” (Sûrah al-‘Alaq, 96: 6-7)
“The greed for more and more has kept you heedless.” (Sûrah at-Takâthur,
102: 1)

The Messenger of Allâh said: “The love for wealth and honour causes
hypocrisy to grow in the heart just as water causes plants to grown.”

The Messenger of Allâh said: “Two ferocious wolves that are set free
among a flock of sheep cannot cause more destruction than the destruction
caused to the religion of a Muslim by the love for wealth, honour and
fame.”

The Messenger of Allâh said: “The wealthy ones are destroyed except
he who does like this and like this [95] among the servants of Allâh .
And there are very few wealthy ones like this.” The Messenger of Allâh
was asked: “O Messenger of Allâh! Who from your ummah are the worst?”
He replied: “The wealthy ones.”

The Messenger of Allâh said: “There will come after you such people
who will devour the exotic things of this world and different varieties
thereof. They will mount swift horses and different pedigrees thereof. They
will marry the most beautiful women and different types thereof. They will
wear the most beautiful clothes and different varieties thereof. They will
have bellies that are not satisfied with a little, and souls that are not content
with a lot. They are obsessed by the world and go in its quest morning and
evening. They have taken the world as a deity apart from Allâh and as a
lord apart from Allâh . They consider the world to be the be all and the
end all, and they follow their lusts in it. This is a stern warning from
Muhammad ibn ‘Abdillâh that whoever experiences that time, be it from
your progenies and those that follow them, that he should not greet such
people, he should not visit their sick, he should not attend their funeral, and
he should not show any respect to their seniors. Whoever does any of this,
then he has in fact helped in the destruction of Islam.”

The Messenger of Allâh said: “Leave the world to its people. He who
takes from the world more than what is sufficient for him, is actually
bringing about his own destruction without even perceiving it.”

The Messenger of Allâh said: “Man says: ‘This is my wealth, this is my

wealth.’ Do you possess of your wealth except that which you ate and
digested, that which you wore and wore-out, or that which you gave in
charity and passed on?”

A man asked: “O Messenger of Allâh! How is it that I do not like death?”

He replied: “Do you have any wealth?” The man said: “Yes, O Rasûlullâh!”
He said: “Give your wealth away because the heart of a believer is with his
wealth. If he gives it away, he would love to meet Allâh . But if he holds
back his wealth, he would love to remain behind with it.”

The Messenger of Allâh said: “The companions of man are three: one
follows him till his soul is taken away, the second one follows him till his
grave, the third one follows him till his resurrection. As for the one that
follows him till his soul is taken away, it is his wealth. The one that follows
him till his grave is his family. The one that follows him till his resurrection
is his deeds.”

Salmân al-Fârisî wrote to Abû ad-Dardâ’ thus: “Beware of

accumulating of the world that for which you do not give thanks. I have
certainly heard the Messenger of Allâh saying: ‘The person of the
world who used to obey Allâh will be brought forward with his wealth
in front of him. Every time the Sirât (the bridge that every person has to
cross in the hereafter) turns him around, his wealth will say to him, ‘You
may continue because you fulfilled the rights of Allâh with regard to
me.’ The person of the world who did not obey Allâh will be brought
forward with his wealth on his shoulders. Every time the Sirât turns him
around, his wealth will say to him: ‘Destruction to you, why did you not
fulfil the rights of Allâh with regard to me?’ This will continue till he
calls out for destruction and laments.”

The Messenger of Allâh said: “When a person dies, the angels ask
‘What has he sent forward [for himself]?’ And the people ask: ‘What has he
left behind [for us]?’” The Messenger of Allâh said: “Do not own lands
for you will love this world.”

It is related that a person was abusive towards Abû ad-Dardâ’ and treated
him badly. So he said: “O Allâh! Whoever does evil to me, give him a
healthy body, a long life and abundant wealth.” Now look how he
considered the abundance of wealth as the height of misery despite having a
healthy body and a long life. This is because it [abundance of wealth] will
certainly prompt him towards transgression.

‘Alî placed a dirham in his own palm and said to it: “Listen! As long as
you do not go away from me, you will not benefit me.”

It is related that ‘Umar sent to Zaynab bint Jahsh radiyallâhu ‘anhâher

stipend. She asked: “What is this?” They said: “‘Umar ibn al-Khattâb
sent it for you.” She said: “May Allâh forgive him.” She then removed a
curtain which she had, cut it into pieces and stitched those pieces into
purses. She placed that money into those purses and distributed them
among the members of her household, her relatives and her orphan girls.
She then raised her hand and supplicated thus: “O Allâh! Let not the stipend
of ‘Umar find me after this year.” [Her supplication was accepted] and she
was thus the first of the wives of the Messenger of Allâh to join him [in
death].

Al-Hasan rahimahullâh said: “By Allâh, no one valued a dirham without

Allâh disgracing him.” It is said that the first time the dînâr and the
dirham was minted, Satan raised them and then placed them on his
forehead. He then kissed them and said: “Whoever loves you both is most
certainly my slave.”

Samît ibn ‘Ajlân said: “The dînârs and dirhams are the bridles of the
hypocrites by which they will be herded into the Hell-fire.”

Yahyâ ibn Mu‘âdh said: “The dirham is a scorpion. If you do not know its
incantation, do not take it. Because if it stings you, its poison will kill you.”
He was asked: “What is its incantation?” He replied: “Taking it from lawful
sources and spending it in rightful avenues.”

Al-‘Alâ’ ibn Ziyâd said: “The world was portrayed before me while having
every adornment on it. So I said: ‘I seek refuge in Allâh from your evil.’
It said: ‘If you would like Allâh to give you refuge from me, you must
detest the dirham and the dînâr.’” This is because the dînâr and dirham both
comprise the entire world – it is through them that all the different things of
the world are acquired. He who restrains himself from them has restrained
himself from the world. It is in this regard that a poet says:

“I have experienced – and you should therefore not think otherwise – that
piety is by this dirham. If you have acquired it and then abandoned it, you
should know that the piety of a Muslim has protected you [from love for
it].”

“Do not let a patched shirt of a person deceive you. Or the fact that he has
raised his lower garment above his ankle. Or the fact that his forehead is
radiant with the mark of prostration which he disowns. Rather, show him a
dirham, and then you will recognize his love [for this world] or his piety.”

It is related with regard to Maslamah ibn ‘Abd al-Malik that he went to

‘Umar ibn ‘Abd al-‘Azîz rahimahullâh at the time of the latter’s death. He
said: “O Leader of the Believers! You did something which none before you
did. You left your children without any dirham and dînâr.” He had 13
children. ‘Umarrahimahullâh said: “Make me sit up.” The people made him
sit up. He then said: “As for your statement that I did not leave any dirham
or dînâr for them, I certainly did not deprive them of their right and I did
not give what was theirs to someone else. My children are either of the two:
(1) one who is obedient to Allâh - and so Allâh will suffice for him,
and Allâh protects the righteous, (2) one who is disobedient to Allâh ,
and I am not concerned over what happens to him.”

It is related that Muhammad ibn Ka‘b al-Qurazî obtained a lot of wealth.

Someone said to him: “You should save some of it for your children after
you.” He replied: “No. Instead, I will save it for myself by my Sustainer and
I will save my Sustainer for my children.”

It is related that a man said to Abû ‘Abd Rabbihi: “O my brother! Do not

depart with evil while you leave your children with good.” So Abû ‘Abd
Rabbihi gave away 100 000 dirhams from his wealth.

Yahyâ ibn Mu‘âdh said: “There are two calamities which the past and latter
generations did not hear the like thereof with regard to a person’s wealth at
the time of his death.” He was asked: “What are they?” He said: “All his
wealth is taken away [by others] while he will be questioned about all his
wealth”
ON DEEDS, THE SCALE, AND THE PUNISHMENT OF THE HELL-
FIRE
O my brother! Do not be unmindful of thinking about the scale [of deeds]
and the scattering of the books [of deeds] to the right and left. After the
questioning, the people will be in three groups: (1) A group that has no
good deeds whatsoever. A black neck will appear from the Hell-fire and
peck at them just as a bird pecks at seeds. It will twist around them and cast
them into the Hell-fire. The Hell-fire will swallow them. An announcement
will be made to them: “Wretchedness after which there is no happiness.” (2)
A group that has no evil whatsoever. An announcer will call out: “Those
who used to praise Allâh under every condition may stand up.” They
will stand up and proceed towards Paradise. The same procedure will be
followed with those who used to spend the night in worship, then those
whom the trade of the world did not preoccupy from the remembrance of
Allâh . An announcement will be made to them: “Happiness after which
there is no wretchedness.” (3) A third group will remain. This will comprise
the largest number of people. They were the ones who did good deeds
together with evil deeds. It may be concealed to them but it will not be
concealed to Allâh as to whether their good deeds are more or their evil
deeds are more. However, Allâh will certainly expose this to them in
order to demonstrate His bounty in the case of pardoning, and His justice in
the case of punishing. The scrolls and books comprising the good and evil
deeds will be scattered. The scale [of deeds] will be placed. The eyes will
stare at the books [of deeds] to see whether they are placed on the right side
or on the left side. They will then look at the point of the scale to see
whether it is inclining towards the evil deeds or the good deeds. This will be
a very terrifying situation in which the creations will lose their senses.

Al-Hasan rahimahullâh narrated that the head of the Messenger of Allâh

was resting on the lap of ‘Â’ishah radiyallâhu ‘anhâ. He then fell
asleep. She thought about the hereafter and began crying to such an extent
that her tears fell on his cheek. He woke up and asked: “Why are you
crying, O ‘Â’ishah?” She replied: “I thought of the hereafter. Will we think
of our families on the day of resurrection?” He replied: “I take an oath by
that Being in whose control is my life that on three occasions a person will
think of no one except his self: (1) When the scales are placed and the deeds
are weighed so that man can see whether his scale is light or heavy. (2)
When the books [of deeds] are presented so that man can see whether his
book is taken towards the right or towards the left. (3) When a person has to
cross the Sirât.”

Anas said: Man will be brought on the day of resurrection and made to
stand in front of the two pans of the scale. An angel will be appointed over
him. If his scale is heavy, the angel will announce in a voice that will be
heard by all the creations: “Such and such person is most fortunate. He will
never experience wretchedness hereafter.” If his scale is light, the angel will
announce in a voice that will be heard by all the creations: “Such and such
person is most wretched. He will never experience happiness hereafter.”

When the pan of good deeds is light, the Zabâniyah advance with rods of
iron while wearing clothes of fire. They then take the one who is the share
of the Hell-fire towards the Hell-fire.

The Messenger of Allâh said with regard to the day of resurrection: “It
is the day on which Allâh will call out to Âdam and say to him:
‘Stand up, O Âdam, and send the delegation of the Hell-fire.’ He will ask:
“’How many should there be in the delegation of the Hell-fire?’ Allâh
will reply: ‘Nine hundred and ninety nine from every one thousand.’ When
the Companions yheard that, they were dumbfounded and could not even
smile. When the Messenger of Allâh saw his Companions y in this
state, he said: “Continue doing good and take glad tidings. I take an oath by
that Being in whose control is the life of Muhammad, you certainly have
two creatures which no one ever had. We shall certainly be more than those
who passed away from the progeny of Âdam and the progeny of
Satan.” The Companions y asked: “What are those two creatures, O
Messenger of Allâh?” He replied: “Ya’jûj and Mu’jûj (Gog and Magog).”
[On hearing this], the Companions y regained their composure. The
Messenger of Allâh said: “Continue doing good and take glad tidings. I
take an oath by that Being in whose control is the life of Muhammad that on
the day of resurrection you will only be like a mole on the side of a camel
or like a small outgrowth on the arm of an animal.”

O you who are unmindful of his self! Who is deceived by the

preoccupations of this world which is bound to come to an end! Give up
worrying about that which you are going to depart from and occupy your
thoughts in your destination. You have certainly been informed that the
Hell-fire is the destination of all. Allâh says:

“There isn’t anyone among you who will not pass through it. This is a
promise upon your Sustainer – inevitable, absolute. We shall then save
those who continued fearing [Us] and leave the sinners in it, fallen on their
knees.” (Sûrah Maryam, 19: 71-72)

So you are certain that you will pass through it. But you are not sure
whether you will be saved from it or not. Now just try and imagine the
terrifying experience of having to pass through the Hell-fire. Perhaps you
will make preparations to save yourself from it. Ponder over the condition
of the creations while they have gauged the calamities of the resurrection.
While they are in its afflictions and miseries, waiting for the real news and
the intercession of intercessors, when all of a sudden pits of darkness
encompass the criminals and a blazing fire towers above them. They hear
its sighing and rumbling noise all of which portray the severity of its anger
and rage. It is at that time that the criminals will be convinced of destruction
and all the nations will fall to their knees. Even the obedient ones will fear
an evil destination. An announcer from the Zabâniyah will appear, saying:
“Where is such and such person, the son of such and such person? Where is
the person who had been procrastinating in the world by having long hopes
and who was wasting his life in evil deeds?” They will then rush towards
him with rods of iron and advance towards him with severe threats. They
will herd him towards the severe punishment and fling him headlong into
the pit of Hell. They will say to him: “Taste the punishment. You are most
honoured, noble.”

They will live in an abode that is very constricted, whose paths are pitch
dark, and whose destructive places are not known. The prisoners will
remain therein forever and the fire will be ignited therein. There drink
therein will be boiling water while their abode will be the blazing fire. The
Zabâniyah will strike them and the Hâwiyah will gather them. All their
hopes will be bound to ruin. And there will be no liberation for them. Their
feet will be tied to their foreheads and their faces will become black through
the darkness of their sins. They will call out from the sides of Hell, and they
will shout out from its edges: “O Mâlik! The threat has been enforced on us.
O Mâlik! The steel has weighed down on us. O Mâlik! Our skins have been
torn apart from us. O Mâlik! Take us out from it. We will not repeat our
sins.”

The Zabâniyah will say: “This is impossible. There is no coming out for
you from the abode of humiliation. Remain disgraced therein and do not
talk to us. If you are taken out from it, you will go back to doing what you
were prohibited from doing.” It is then that they will despair and express
remorse over their excesses against Allâh . Remorse will not rescue
them, nor will regret be of any avail to them. Instead, they will be flung on
their faces with their hands tied. The fire will be above them, below them,
to their right and to their left. They will thus be drowning in the fire. Their
food will be the fire, their drink will be the fire, their clothes will be the fire,
and their beds will be the fire. They will be between folds of fire, in shirts
of pitch, struck by iron rods and in heavy chains. They will rattle in its
constricted places, they will be shattered in its depths, and they will tremble
in its calamities. The fire will boil them like a pot placed on a fire. They
will cry out for destruction and ruin. Every time they cry out in laments,
boiling water will be poured from above their heads. It will melt their skins
and all that is in their bellies. Iron rods will strike their foreheads.
Consequently, pus will gush forth from their mouths. Their livers will be
severed out of thirst. The pupils of their eyes will flow onto their cheeks.
The flesh of their cheeks will fall off. The hairs will be plucked out from the
sides. In fact, the skins will be torn apart. Every time their skins get burnt,
they will be replaced with new skins. The bones will be devoid of flesh.
The souls will be left with mere veins and tissues. They will boil in the heat
of those fires. Together with all this, they will hope for death, but they will
not die.

What will your position be when you look at them with their faces gone
pitch black because of the boiling water, with their eyes gone blind, their
tongues gone dumb, their backs broken, their bones split, their ears cut off,
their flesh torn apart, their hands tied behind their necks, their forelocks
joined to their feet, when they will be walking on the fire with their faces,
trampling on spikes of steel with the pupils of their eyes?? The flames of
the fire would have gone into their internal organs, while the serpents and
scorpions of Hâwiyah will be stinging their external parts. These are just a
few of their general conditions. Now look at the details of their conditions
and also ponder over the valleys and crevices of Hell.

The Prophet said: “There are 70 000 valleys in Hell. Every valley has
70 000 crevices. Every crevice has 70 000 serpents and 70 000 scorpions.
The unbeliever and hypocrite will have to go through every single one of
these.”

‘Alî narrates that the Messenger of Allâh said: “Seek refuge in

Allâh from the well of grief or the valley of grief.” He was asked: “O
Messenger of Allâh! What is the valley or well of grief?” He replied: “It is a
valley in Hell from which Hell itself seeks refuge 70 times daily. Allâh
prepared this valley for those who recite the Qur’ân for show.”

So this is the extent of Hell and the branching out of its valleys. It is
equivalent to the valleys of the world. The number of its doors is equal to
the number of the seven parts of the body by which a person disobeys Allâh
. They are one above the other. The highest is known as Jahannam, this
is followed by Saqar, then Lazâ, then al-Hutamah, then as-Sa‘îr, then al-
Jahîm and then al-Hâwiyah.

Now look at the depth of al-Hâwiyah. There is no limit to its depth just as
there is no limit to the desires in this world. Just as a desire of this world
does not end, and instead leads towards a desire greater than the former, in
like manner the depth of an abyss of Hell does not end but leads towards an
abyss deeper than the former.

Abû Hurayrah narrates: We were with the Messenger of Allâh when

we heard a tremor. The Messenger of Allâh asked: “Do you’ll know
what this is?” We replied: “Allâh and His Messenger know best.”
He said: “It is rock that was cast into Hell 70 years ago. It only reached the
bottom now.”

Now look at the levels. The hereafter has greater levels and is far more
superior. Just as the occupation of the people with the world differs: you get
a person who is completely immersed in it like a drowning person while
another person delves into it till a certain limit, in like manner, the Hell-
fire’s devouring them will be different. Allâh does not wrong anyone
even equal to an atom’s weight. The different forms of punishment will
therefore not be the same on every person who is in the Hell-fire. Instead,
there will be a certain limit for each person in accordance with his
disobedience and sins. However, if the world with all its treasures was
presented to the person who is receiving the least punishment, he will give
all of it as ransom in order to free himself from the severity that he is
experiencing. The Messenger of Allâh said: “The inmate of Hell
receiving the least punishment on the day of resurrection will be wearing a
pair of sandals of fire. His brains will boil from the heat of his sandals.”

If this is the case with the person who is receiving a lenient punishment, just
ponder over the person who will be receiving a severe punishment. No
matter how much you doubt the severity of the punishment of the fire, take
your finger closer and closer to a fire, and then calculate accordingly. And
then you can conclude that you are wrong in your calculation. This is
because there is no comparison between the fire of this world and the fire of
Hell. However, since the severest punishment in this world is that of this
fire, you can gauge the punishment of Hell from it.

If the inmates of Hell found a fire like the fire of this world, they would
dive willingly into it in order to flee from the fire in which they are. It is
stated in some traditions that the fire of this world was washed with 70
waters of mercy so that the people of this world could endure it. The
Messenger of Allâh explicitly described the fire of Hell. He said:
“Allâh ordered that the Hell-fire be ignited for 1000 years till it turned
red. It was then ignited for another 1000 years till it turned white. It was
then ignited for another 1000 years till it turned black. It is thus black and
pitch dark.”

The Messenger of Allâh said: “Hell-fire complained to its Sustainer

saying: ‘O my Sustainer! Part of me has devoured the other part [because of
the intense heat].’ So Allâh permitted it to take two breaths, one in
winter and one in summer. The severest heat that you experience in summer
is from its heat. And the severest cold that you experience in winter is from
its bitter cold.”

Anas ibn Mâlik said: “The unbeliever who enjoyed the most comforts in
this world will be brought forward. An order will be issued that he be
dipped in the Hell-fire for a very short while. He will then be asked: ‘Did
you ever experience any comfort?’ He will say: ‘No.’ The person who
experienced the most difficulties and hardships in this world will be brought
forward. An order will be issued that he be dipped in Paradise for a very
short while. He will then be asked: ‘Did you ever experience any
difficulty?’ He will say: ‘No.’”

Abû Hurayrah said: “If there were 100 000 or more people in a musjid,
and a person from the inmates of Hell were to breathe out, they would all
die.” Some ‘ulamâ’ have said with regard to this verse: “The fire will
scorch their faces and they will remain disfigured therein” [96] , it will
merely scorch them once and it will leave behind no flesh on their bones
without it having flung it behind them.

After this, look at the stench of the pus that will flow from their bodies to
the extent that they will drown in it. Abû Sa‘îd al-Khudrî narrates that
the Messenger of Allâh said: “If a bucket of pus from Hell were to be
thrown onto earth, the entire population of earth will stink. This is the drink
that they will be given when they shout out of thirst. One of them will be
made to drink water of pus. He will take it in gulps but will be unable to
swallow it. Death will come to him from every side but he will not die.
Allâh says:

“If they ask for help, they will be given water like pus which would scald
the faces. What a dreadful drink and what an evil resting place!” (Sûrah al-
Kahf, 18: 29)

Then look at their food which is called zaqqûm.

Allâh says:

“Then, O you who have gone astray, who are the rejecters, you shall
certainly eat of the zaqqûm tree. You will then fill your bellies with it. You
will then drink boiling water over it. You will drink just as thirsty camels
drink.” (Sûrah al-Wâqi‘ah, 56: 51-55)

Allâh says:

“It is a tree that grows in the nethermost part of Hell. Its spikes are like the
heads of devils. They will certainly eat of it and fill their stomachs
therewith. Then on top of that they shall have a brew of boiling water. Then
their return is to the Hell fire.” (Sûrah as-Saffât, 37:64-68)
“Falling into a blazing fire. Given to drink from a boiling spring.” (Sûrah
al-Ghâshiyah, 88: 4-5)

“Surely We have shackles [to bind them] and a blazing fire. And food that
chokes in the throat and a painful punishment.” (Sûrah al-Muzzammil, 73:
12-13)

Ibn ‘Abbâs narrates that the Messenger of Allâh said: “If a single
drop from zaqqûm were to fall into the oceans of the world, it would
destroy the livelihoods of the inhabitants of earth. What, then, will be the
case when it will be their food?” Anas narrates that the Messenger of
Allâh said: “Yearn for those things which Allâh encouraged you
towards, and be wary of and fearful of those things which Allâh
threatened you with be it His punishment, His torment, or Hell. Surely if a
drop of Paradise were with you in this world in which you are, it would
make this entire world fragrant for you. And if a drop of Hell were with you
in this world in which you are, it would make this entire world nauseating
for you.”

Abû ad-Dardâ’ narrates that the Messenger of Allâh said: “The

inmates of Hell will be cast with hunger to such an extent that the pangs of
hunger will be equal to the actual punishment that they are suffering. They
will cry out for food. They will be given a thorny plant which will neither
nourish nor satisfy the hunger. They will cry out for food again. They will
be given a food that chokes in the throat. Then they will remember that
when they were in the world and they got choked, they used to drink a
liquid to relieve the choking. So they will ask for a drink. Boiling water will
be raised above them with steel hooks. When they are lowered towards
them, their faces will become grilled. When the drink enters their bellies, it
will cut everything that is inside. They will say to each other, call the guards
of Hell. They will then call out to the guards of Hell saying: “Call on your
Sustainer to give us one day’s relief from the punishment.” The guards will
reply: “Didn’t your Messengers come to you with clear signs?” They will
reply: “Indeed.” The guards will say: “Continue shouting. The supplications
of the unbelievers are of no avail.”

They will then say to each other: “Call Mâlik.” They will call out to him,
saying: “O Mâlik! Tell your Sustainer to put an end to us.” He will reply:
“You are to remain [here forever].” Al-A‘mashrahimahullâh said: “I have
been informed that from the time that they call out to Mâlik till he replies to
them will be 1000 years.” They will then say to each other: “Call on your
Sustainer directly because there is no one better than Him.” They will say:
“O our Sustainer! Our wretchedness has got the better of us and we were a
people who were astray. Remove us from it, and if we repeat these sins, we
will certainly be of the wrongdoers.” He will reply: “Remain therein in
shame and do not speak to Me.” [97] It is then that they will become totally
despondent of any goodness. And they will start shouting, expressing
remorse and crying out.

Abû Umâmah narrates that the Messenger of Allâh said with regard
to these words of Allâh :

“and he will be made to drink water of pus. He takes it in gulps but is

unable to swallow it.” (Sûrah Ibrâhîm, 14: 16-17)

“It will be brought close to him and he will express his displeasure with it.
When it is brought closer to him, it will grill his face and his scalp will fall
off. When he drinks it, it will cut his intestines till it comes out of his anus.”

Allâh says:

“and are given to drink boiling water so that it cuts up their bowels.” (Sûrah
Muhammad, 47: 15)
Allâh says:

“If they ask for help, they will be given water like pus which would scald
the faces” (Sûrah al-Kahf, 18: 29)

So this is going to be their food and drink when they feel hungry and
thirsty.

Now look at the serpents and scorpions of Hell, at their venomous poison,
at their huge size, and at their terrifying appearance. They will be let loose
on the inmates of Hell and will remain closely attached to them. They will
therefore not stop biting and stinging them for a single moment.

Abû Hurayrah narrates that the Messenger of Allâh said: “He to

whom Allâh blessed with wealth and he did not pay its zakâh, then a
baldheaded serpent having two small black spots above its eyes will appear
before him and strangle him on the day of resurrection. It will then grasp
him by his jaws and say: ‘I am your wealth, I am your treasure.’” He then
recited this verse:

“Those who are miserly with that which Allâh has given them through His
grace should not think that this miserliness is good for them. Instead, it is
extremely evil for them. That wealth in which they are miserly will be made
into a necklace and hung around their necks on the day of resurrection.”
(Sûrah Âl ‘Imrân, 3: 180)

The Messenger of Allâh said: “The Hell-fire has snakes which are as
thick as the necks of camels. When they bite just once, the heat thereof will
be felt for 40 years. It has scorpions as large as donkeys. When they bite
just once, the heat thereof will be felt for 40 years.”
These snakes and scorpions will be imposed on the person who was
controlled by stinginess, bad character and taunting people in this world. He
who was safeguarded from these evil traits will be safeguarded from these
snakes and they will not appear before him.

After all this, ponder over the massive bodies that the inmates of Hell will
have. Allâh will increase the width and height of their bodies so that
their punishment will increase because of this. They will therefore
continuously perceive the blaze of the fire and the biting of the scorpions
and snakes with all parts of their body at once.

Abû Hurayrah narrates that the Messenger of Allâh said: “The

molar tooth of the unbeliever in the Hell-fire will be as huge as Mt. Uhud
and the thickness of his skin will be a journey of three days.” The
Messenger of Allâh said: “His lower lip will fall to his chest while his
upper lip will be retracted in such a way that it will cover his face.” The
Messenger of Allâh said: “The unbeliever will drag his tongue on the
day of resurrection and the people will trample on it.”

Despite the huge size of the bodies, the fire will burn them repeatedly and
their skins and flesh will be repeatedly renewed. Al-Hasan rahimahullâh
said with regard to these words of Allâh :

“When their skins get burnt up, We will change their skins for other skins.”
(Sûrah an-Nisâ’, 4: 56)

He said: “The Hell-fire will devour them 70 000 times daily. Each time it
devours them, it will be said to them: ‘Return [to your original
appearance].’ And they will return.”

Now ponder over the crying and shouting of the inmates of Hell, their calls
for destruction and their laments. All this will be imposed on them the
moment they are cast into the Hell-fire. The Messenger of Allâh said:
“Hell will be brought on that day. It will have 70 000 reins. Each rein will
be held by 70 000 angels.” Anas narrates that the Messenger of Allâh
said: “Crying will be let free on the inmates of Hell. They will cry till
all the tears are finished. They will then cry blood to such an extent that
furrows will be seen on their faces. If ships were sent into those furrows,
they will sail. They will continue crying, shouting, screaming, calling out
for destruction, and lamenting. They will try to get some consolation from
all this, but they will be prevented from that as well.

Muhammad ibn Ka‘b rahimahullâh said: “The inmates of Hell will make
five supplications. Allâh will respond to four of them. When they make
the fifth supplication, they will never speak again. They will say:

“They will say: ‘O our Sustainer! You have caused us to die twice and You
gave us life twice. We now confess our sins. Now is there any way out [for
us]?’”

Allâh will reply by saying:

“This has befallen you because when Allâh alone used to be invoked, you
used to reject. And if partners were ascribed to Him, you used to believe.
Now judgement rests with Allâh alone, the most high, the supreme.” (Sûrah
Ghâfir/al-Mu’min, 40: 11,12)

They will then say: “O our Sustainer! We have seen and heard. Now send
us back so that we may do some good.”

Allâh will reply:

“Did you not take an oath previously that there will be no removal for you
[from this world]?” (Sûrah Ibrâhîm, 14: 44)

They will say: “O our Sustainer! Remove us from here, we will do good
deeds. Not what we used to do [when we were in the world].”

Allâh will reply:

“Did We not grant you a life so that whoever was to ponder could ponder
therein? And a warner had come to you! Now taste [the punishment]. There
is no helper for the sinners.” (Sûrah Fâtir, 35: 37)

They will say: “O Sustainer! Our wretchedness overwhelmed us and we

remained a deviated people. O our Sustainer! Remove us from it. Then if
we revert [to sinning], we are certainly sinners.”

Allâh will reply:

“Remain therein in shame and do not speak to Me.” (Sûrah al-Mu’minûn,

23: 108)

They will never speak after this. And this will be the severest intensity of
the punishment.

Mâlik ibn Anas rahimahullâh narrates that Zayd ibn Aslamrahimahullâh

said the following with regard to these words of Allâh :

“It is now the same to us whether we are impatient or patient – there is no

escape for us.” (Sûrah Ibrâhîm, 14: 21)
He said: “They will exercise patience for 100 years. They will then show
their impatience for 100 years. They will then exercise patience for 100
years. They will then show their impatience for 100 years. They will then
say: ‘It is now the same to us whether we are impatient or patient.’”

The Messenger of Allâh said: “Death will be brought forward on the

day of resurrection in the shape of a beautiful sheep. It will be slaughtered
between Paradise and Hell. An announcement will be made: ‘O people of
Paradise! There is life for eternity without death. And O people of Hell!
There is life of eternity without death.’”

Al-Hasan rahimahullâh said: “A man will come out from the Hell-fire after
1000 years. If only I knew that person.” Al-Hasan was seen sitting in a
corner and crying. He was asked the reason for his crying. He replied: “I
fear Allâh casting me into the Hell-fire without even bothering.”

So this is the gist of the different forms of punishment of Hell. As for the
details concerning its sorrows, griefs, regrets, etc. there is no limit to all
this. The most serious of all matters, together with the severe punishment
that they will receive, is the regret of missing out on the bounties of
Paradise, missing out on meeting Allâh , and missing out on His
pleasure. This, together with the fact that they sold all this for a few
dirhams, in the sense that they sold all this for trivial pleasures in the world
for a few days. Moreover, these pleasures were such that they were not
pure. Rather, they were impure and filthy.

They will say to themselves: “O how sorrowful! How we destroyed

ourselves by disobeying our Sustainer! How we did not impose patience
upon ourselves for a few days! Had we exercised patience, those days
would have passed and we would have now remained in close proximity to
the Sustainer of the universe, enjoying His pleasure and delight.”

O, look at the remorse of these people when they missed out on all this and
have been put through all these punishments. None of the bounties and
pleasures of the world remained with them. Had they not witnessed the
bounties of Paradise, their remorse would not have been so much. However,
the bounties of Paradise will be shown to them. The Messenger of Allâh
 said: “On the day of resurrection, people from the Hell-fire will be
brought towards Paradise. When they get close to it, inhale its fragrance,
look at its palaces, and see all the other bounties which Allâh prepared
for the inhabitants of Paradise, an announcement will be made: ‘Turn them
away from it, there is no share for them in it.’ They will then return with
such regret that none of the past and latter generations experienced such
regret. They will say: ‘O our Sustainer! Had You cast us into the Hell-fire
before showing us what You showed us of Your rewards and all that You
prepared for Your friends, it would have been easier for us [to bear the Hell-
fire].’ Allâh will reply: ‘That is what I intended for you. When you used
to be in privacy, you used to be audacious in committing major sins. But
when you used to meet people, you used to act as though you are very
humble before Me. You used to display before the people the opposite of
what you used to give Me from your hearts. You feared the people but you
did not fear Me. You respected the people but you did not respect Me. You
gave up sins for people but you did not give them up for Me. So today I will
make you taste the painful punishment while making unlawful to you the
eternal reward.’”

Ahmad ibn Harb rahimahullâh said: “We give preference to the shade over
the sun, yet we do not give preference to Paradise over the Hell-fire.”

‘Îsâ said: “How many a healthy body, a radiant face and an eloquent
tongue will be shouting tomorrow between the different levels of the Hell-
fire!”

Dâ’ûd said: “O my Allâh! I cannot exercise patience over the heat of

Your sun. How will I exercise patience over the heat of Your Hell-fire? I
cannot exercise patience over the sound of Your mercy, how will I exercise
patience over the sound of Your punishment?”

O you poor one! Look at all these conditions and realize that Allâh
created the different conditions of the Hell-fire. And that He created people
for it – they will not be more or less than the number that He created for it.
This is a matter which He already decided upon and is over with. Allâh
says:
“Warn them of the day of remorse when the matter will have been decided.
While they are heedless and they do not believe.” (Sûrah Maryam, 19: 39)

This not only refers to the day of resurrection but to the eternity. More
distinct than the day of resurrection is the matter that has already been
decided. It is therefore extremely astonishing that you laugh, play and
occupy yourself in matters of this world while you do not know that the
matter has already been decided with regard to you. If you say: “If only I
knew what my destination is, what my abode is, where my return is, and
what matter has been decided for me?” There is an indication for you with
which you can gauge for yourself and on whose account you can verify
your hopes, viz. that you look at your conditions and your deeds. For surely
everything is expedited for that for which it was created. If the path of good
has been made easy for you, take glad tidings for you are far away from the
Hell-fire. But if everytime you intend doing good but some impediments
engulf you and repulse you from doing it, and if everytime you intend doing
evil, the means to do it are made easy for you, then you should realize that
the sentence [of Hell] has been passed against you. All this is an indication
of your destiny just as rain is an indication that plants will grow and just as
smoke is an indication that there is a fire somewhere.

Allâh says:

“Surely the righteous are in Paradise. And surely the sinners are in Hell.”
(Sûrah al-Infitâr, 82: 13, 14)

Now present yourself before these two verses and you will recognize your
abode from these two abodes. Allâh knows best.
ON THE VIRTUE OF OBEDIENCE
You should know that the obedience of Allâh is the essence of all good.
Allâh urged towards His obedience in numerous verses in His Book. It
is for this reason that He sent Messengers so that the people will come out
of the darkness of the souls to the light of His cognition. This, so that they
may enjoy themselves in the abode of pleasure [Paradise] which is prepared
for the righteous. This Paradise is such that no eye has seen, no ear has
heard of, and it did not even pass the imagination of any human. People
were not created in vain. Rather, to recompense those who did evil, and to
reward those who did good with Paradise. Allâh is not in need of their
obedience. Their disobedience does not harm Him in any way nor do His
perfect attributes decrease in any way. If they are too haughty to obey Him,
there are those [angels] who remain in His company, glorifying Him by day
and night without experiencing any boredom. He who does good, it is for
his own benefit. He who does evil, it is to his own detriment. Allâh is
independent and you [man] are dependent [on Him].

How surprising! One of us purchases a slave and loves that he fulfils the
services that are incumbent on him, that he acts judiciously in fulfilling
them, that he remains subservient to his master who gained control over
him through a paltry and fleeting price, a master who abhors him for a
single mistake and becomes angry with him, and who, at times, denies him
his stipend, drives him away or sells him. Why, then, can we not obey our
real Master [Allâh ] who created us and gave us a perfect form?! We fall
into error equal to the number of rain drops. Despite this, He did not
withhold His bounties from us. Nor did He withhold His help which, were it
not for it, we would have been destroyed. He has the power to punish us for
merely committing a single mistake. However, He gives us respite so that
we may repent. He will thus welcome us, forgive us our mistake and
conceal our private sins.

An intelligent person thus knows who is most deserving of obedience. He

therefore turns to him, and turns his full attention to Him. Each time he
commits a sin, he turns and repents to his Creator. He is not despondent of
His mercy. He seeks to gain His love by expressing his gratitude for His
bounties. He remains persistent in this in the hope that he will be recorded
among the beloveds of Allâh . When death comes to him, he is desirous
of his Master. And his Master is more desirous of meeting him.

Abû ad-Dardâ’ said to Ka‘b : “Inform me of the most special verse in

the Taurâh.” He replied: “Allâh says: ‘The righteous ones have been
yearning to meet Me for a very long time. And I am even more desirous of
meeting them.’” Ka‘b said: “The following is written next to this verse:
‘He who seeks Me will find Me. He who seeks anyone other than Me will
not find Me.’” Abû ad-Dardâ’ said: “I testify that I heard the Messenger
of Allâh saying that.”

It is mentioned in the Traditions of Dâ’ûd that Allâh said: “O

Dâ’ûd! Convey to the inhabitants of My earth that I am the beloved of he
who loves Me, the sitting companion of he who sits with Me, the intimate
of he who finds intimacy in My remembrance, the companion of he who
seeks My companionship, the chosen one for he who chooses Me, and the
obedient one for he who is obedient to Me. No person loves Me with full
conviction in his heart without My accepting him for My self. And I love
him so intensely that no one else from My creation surpasses him. He who
seeks Me with the truth will find Me. He who seeks anyone other than Me
will not find Me.”

“O inhabitants of earth! Renounce all that you are deceived with of the
earth and come towards My honour, My companionship and sitting in My
company. Find comfort in Me and I will provide you with comfort and I
will hasten towards your love. Surely I created the disposition of My
beloved ones from the disposition of Ibrâhîm, My close friend, Mûsâ, My
interlocutor, and Muhammad, My chosen one. I created the hearts of those
who are desirous of Me from My light and I conferred it with My
grandeur.”

It is related from some past scholars that Allâh addressed one of the
Siddîqîn saying: “I have certain servants who love Me and whom I love.
They yearn to meet Me and I yearn to meet them. They remember Me and I
remember them. They look at Me and I look at them. If you tread their path,
I will love you. If you deviate from them, I will detest you.” He said: “O my
Sustainer! What are their signs [by which I could identify them]?” Allâh
replied: “They are watchful of the shade during the day [in order to
establish the times of salâh] just as an affectionate shepherd is watchful of
his flock. They yearn for the setting of the sun just as a bird yearns for its
nest at the time of sunset. When the night covers them, when the darkness
pervades everything, when the beds have been laid out, when the family is
tired, and when every lover goes into solitude with his beloved, they stand
up on their feet and go down on their faces [in prostration]. They converse
with Me through My Book [by reciting the Qur’ân] and adulate Me [by
thanking Me] for My favours on them. There is he who is screaming out to
Me, he who is crying, he who is sighing and moaning. There is he who is
standing, he who is sitting, he who is bowing and he who is prostrating. By
My sight, they cannot bear it because of Me. By My hearing, they do not
complain because of My love. The first thing that I will bestow upon them
is these three things: (1) I will cast into their hearts from My light. They
will then convey on My behalf just as I will inform others about them. (2) If
the heavens and the earth and all that they contain were to be placed in their
scales, I will make all this insignificant in their eyes. (3) I will turn full with
My countenance towards them. You will see that the person towards whom
I turn fully with My countenance, will know what I want to bestow to him.”

It is related in the Traditions of Dâ’ûd thus: “Say to My servants who

turn fully towards My love: ‘No harm will come to you when I remain
concealed from My creation [i.e. in this world] and when I raise the veils
between Myself and you [in the hereafter] so that you could see Me with
the eyes of your hearts. No harm will come to you when I turn the world
away from you while I lay out My Dîn for you. The anger of the creation
will not harm you provided you seek My pleasure.”
ON GRATITUDE
You should know that Allâh attached gratitude to remembrance in His
Book. Allâh says:

“The remembrance of Allâh is the greatest.” (Sûrah al-‘Ankabût, 29: 45)

Allâh says:

“Therefore remember Me, I will remember you, and be thankful to Me and

do not be ungrateful.” (Sûrah al-Baqarah, 2: 152)

“What will Allâh do by punishing you if you are grateful and have
conviction?” (Sûrah an-Nisâ’, 4: 147)

“And We shall reward those who express gratitude.” (Sûrah Âl ‘Imrân, 3:

145)

Allâh quotes the words of Satan, the accursed one: “I too shall certainly
lie in wait for them on Your straight path.” It is said that the path that is
referred to is the path of gratitude. Satan therefore said:
“And You will not find the majority of them to be grateful.” (Sûrah al-
A‘râf, 7: 17)

Allâh says:

“There are few of My servants who are grateful.” (Sûrah Saba’, 34: 13)

Allâh promises to give more when there is gratefulness. He made this

promise without any exception. Allâh says:

“If you are grateful, I will give you more.” (Sûrah Ibrâhîm, 14: 7)

On the other hand, He made an exception in five things: in giving wealth, in

accepting supplication, in giving sustenance, in forgiveness and in
repentance. Allâh says:

“Allâh will enrich you in the future through His bounty if He wills.” (Sûrah
at-Taubah, 9: 28)

“He then, if He so wills, removes that misery for which you had called upon
Him.” (Sûrah al-An‘âm, 6: 41)

“And Allah provides sustenance to whom He wills without reckoning.”

(Sûrah al-Baqarah, 2: 212)
“and pardons sins below that of whomever He wills.” (Sûrah an-Nisâ’, 4:
48)

“Allâh will destine repentance for whomever He wills.” (Sûrah at-Taubah,

9: 15)

Gratefulness is from among the characteristics of divinity. Allâh says:

“Allâh is appreciative, forbearing.” (Sûrah at-Taghâbun, 64: 17)

Allâh made gratefulness the opening speech of the inhabitants of

Paradise. Allâh says:

“They said: ‘All thanks are due to Allâh who fulfilled to us His promise.’”
(Sûrah az-Zumar, 39: 74)

“And the end of their invocation [will be]: ‘All praise is due to Allâh who is
the Sustainer of the entire universe.’” (Sûrah Yûnus, 10: 10)

The Messenger of Allâh said: “A grateful eating person is on the same

level as a patient fasting person.” ‘Atâ’ rahimahullâh said: “I went to
‘Â’ishah radiyallâhu ‘anhâ and asked her: ‘Inform us of the most
astonishing thing which you saw in the Messenger of Allâh .’ She began
crying and then said: ‘Which part of his life was not astonishing!? One
night he came to me and got into my bed – or she said, into my bed
covering. He got so close to me that my skin was touching his skin. He then
said: ‘O daughter of Abû Bakr! Let me worship my Sustainer.’ I replied: ‘I
love your being close to me. However, I will give preference to your wish.’
I let him leave. He got up, went to a utensil of water, performed the
wudû’without pouring excessive water, and then began offering salâh. He
began crying to the extent that tears flowed onto his chest. He then went
into the bowing posture (rukû‘) and began crying. He then went into
prostration and began crying. He then raised his head and began crying. He
continued crying in this manner till Bilâl came an informed him of the
time for the [fajr] salâh. I said to him: ‘What is it that is making you cry,
whereas Allâh has forgiven you all your past and future sins?’ He
replied: ‘Should I not be a grateful servant? And why should I not do this
when Allâh revealed this verse:

“Surely in the creation of the heavens and the earth, and in the changing of
the night and day, and in the ships that sail upon the ocean with things of
benefit for mankind, and in the water whichAllâh sent down from the sky
thereby giving life to the earth after it had been lifeless and dispersed in it
all kinds of animals, and in the changing of the winds and in the clouds that
are subservient to His command between the heaven and earth - surely in all
these things are signs for the intelligent.” (Sûrah al-Baqarah, 2: 164)

This shows that crying should never stop. This can also be inferred from the
following story that one of the Prophets passed by a small rock from which
a lot of water was gushing forth. He was astonished at seeing this. Allâh
enabled the rock to speak. It said: “I am crying out of fear ever since I heard
these words of Allâh : “beware of that fire whose fuel is men and
stones.” [98] The Prophet asked Allâh to save this particular rock from
this, and Allâh accepted his request. After some time he saw that rock in
the same state [of crying]. He asked: “Why are you crying now?” The rock
replied: “My previous cyring was because of fear. This crying is out of
gratitude and happiness.”

The heart of a person is like that of a rock or even harder. This hard-
heartedness cannot be removed except through crying out of fear and
gratitude.

The Messenger of Allâh said: “An announcement will be made on the

day of resurrection: ‘Those who used to praise Allâh should stand up.’ A
group of people will stand up, a flag will be raised for them, and they will
enter Paradise. He was asked: ‘Who are those who used to praise Allâh
?’ He replied: ‘Those who express their gratitude to Allâh in every
situation.’” In other words, those who thank Allâh at times of prosperity
and adversity. The Messenger of Allâh said: “Praise [thanks] is the
shawl of the Merciful [Allâh ].”

Allâh addressed Ayyûb saying: “I am pleased with gratitude as a

payment from My friends.” Allâh also revealed to him the description of
the patient ones: “Their abode is the abode of peace. When they enter it, I
will inspire them to express gratitude. Expressing gratitude is the best
speech. It is when they express gratitude that I seek to give them more. And
I give them more by enabling them to see Me.”

When the treasures came down, ‘Umar asked: “What type of wealth
should be taken?” The Messenger of Allâh said: “You should adopt a
tongue that is engaged in the remembrance of Allâh and a heart that is
grateful.” He thus ordered the treasuring of a grateful heart instead of
wealth. Ibn Mas‘ûd said: “Gratitude is half of îmân.”

You should know that gratitude is connected to the heart, the tongue and the
other parts of the body. Gratitude with the heart entails the determination to
do good and to desire the same for the entire creation. Gratitude with the
tongue entails expressing gratitude to Allâh and by saying words of
praise that articulate this gratitude. Gratitude with the other parts of the
body entails utilising these bounties of Allâh in His obedience and
abstaining from utilising them in His disobedience. This should be to such
an extent that the gratitude of the eyes demands that you conceal every fault
that you see of a Muslim. The gratitude of the ears demands that you
conceal every fault that you hear about him. So all this is included among
showing gratitude for the bounties of Allâh through these different parts
of the body.

Gratitude with the tongue is to express one’s pleasure with Allâh . And
this is something which we have been commanded to do. The Messenger of
Allâh asked a person: “How was your morning?” He replied: “I got up
with goodness.” The Messenger of Allâh repeated this question.
Eventually, the third time when he asked this question, the person replied:
“I got up with goodness. I praise Allâh and thank Him.” The Messenger
of Allâh said: “This is what I wanted to hear from you.”

It was the practice of the past personalities to inquire of each other. Their
purpose in doing so was to hear the other person thanking Allâh . This
they did so that the grateful person may remain obedient and the other who
asked him may also remain obedient. Their purpose was not to show off by
expressing their desire [for Allâh ]. Every person who is asked about his
condition will either express gratitude, complain or remain silent.
Expressing gratitude shows obedience while complaining is a repugnant act
of disobedience on the part of people of religion. How, then, can
complaining about the King of kings in whose control is everything, not be
repugnant when such a complaint is made to a slave who is owned [by
Allâh ] and who is unable to do anything at all?

It is therefore more appropriate for a servant who is unable to exercise

patience over adversity and destiny, and which would lead to weakness in
faith and then to complaining, to rather direct his complaint to Allâh .
Because it is Allâh who brings on adversity and He has the power to
remove it. When a servant humiliates himself before Allâh , it is a mark
of honour in his favour. But when he complains to others apart from Allâh
, it is humiliating for him. To display his humiliation to another servant
just like him is an abhorrent humiliation. Allâh says:

“Without doubt, those whom you worship besides Allâh have no power to
provide sustenance for you. Seek, then, sustenance from Allâh, and worship
Him, and be grateful to Him.” (Sûrah al-‘Ankabût, 29: 17)

“Those whom you call on besides Allâh are servants like you.” (Sûrah al-
A‘râf, 7: 194)

Expressing gratitude with the tongue is thus one of the ways of showing
gratitude to Allâh .

It is related that a delegation came to ‘Umar ibn ‘Abd

al-‘Azîzrahimahullâh. A youngster stood up to speak. So
‘Umarrahimahullâh said: “An elder person, an elder person [should
speak].” The youngster said: “O leader of the believers! If the matter of
caliphate was based on age, someone elder than you would have been at the
head of the Muslims.” ‘Umar rahimahullâhsaid: “You may speak.” He said:
“We are neither a delegation that has come to ask you of something nor are
we a delegation that has come to complain of any fear. Your bounties have
reached us, and we therefore have no need to ask you anything. At the same
time, your justice has provided us with peace and security. We therefore
have no need to complain about any fear. We are a delegation of gratitude.
We have come to verbally express our gratitude to you, and we will now
return.”
ON THE DISAPPROVAL OF PRIDE
Allâh disapproved of pride in many places in His Book, and He
disparaged every tyrannical, proud person. Allâh says:

“I will turn away from My signs those who are unjustly proud in the earth.”
(Sûrah al-A‘râf, 7: 146)

“In like manner does Allâh set a seal on the heart of every arrogant, tyrant.”
(Sûrah al-Mu’min/Ghâfir, 40: 35)

“They [the Messengers] sought victory, and every tyrant rebellious one
failed.” (Sûrah Ibrâhîm, 14: 15)

“Surely He does not like those who are haughty.” (Sûrah an-Nahl, 16: 23)

“They are extremely conceited of themselves and they have exceeded the
bounds with utter disdain.” (Sûrah al-Furqân, 25: 21)
“Surely those who are too proud to worship Me shall enter Hell, disgraced.”
(Sûrah al-Mu’min/Ghâfir, 40: 60)

Pride is disapproved of in many places in the Qur’ân.

The Messenger of Allâh said: “He who has the equivalent of a mustard
seed of pride in his heart will not enter Paradise. And he who has the
equivalent of a mustard seed of îmân in his heart will not enter the Hell-
fire.”

Abû Hurayrah narrates that the Messenger of Allâh said: “Allâh

says: ‘Pride is My upper garment and greatness is My lower garment.
Whoever tries to compete with Me in any of these two, I shall fling him into
Hell, and I will not bother.’”

Abû Salamah ibn ‘Abd ar-Rahmân said: ‘Abdullâh ibn ‘Amr and
‘Abdullâh ibn ‘Umar met each other on Mt. Safâ. They spoke to each
other and then [‘Abdullâh] ibn ‘Amr departed. [‘Abdullâh] ibn ‘Umar
remained crying. The people asked him: “Why are you crying, O Abû
‘Abd ar-Rahmân?” He said: “This person [referring to ‘Abdullâh ibn ‘Amr
] said to me that he heard the Messenger of Allâh saying: ‘He who
has the equivalent of a mustard seed of pride in his heart, Allâh will
fling him on his face into the Hell-fire.’”

The Messenger of Allâh said: “A person will continue thinking high of

himself till he is included among the tyrants. The punishment that shall
afflict the tyrants will then afflict him as well.”

One day, Sulâymân ibn Dâ’ûd addressed the birds, the humans, the jinn
and the animals saying: “Come out.” They came out comprising 200 000
humans and 200 000 jinn. He was then raised to such an extent that he
could hear the soft humming sound of the angels in the heavens, engaged in
the glorification of Allâh . He was then lowered [to earth] till his feet
touched the sea. He then heard a sound which, if there was in him an atom’s
weight of pride, it would have caused him to sink down further than the
height that it raised him to.
The Messenger of Allâh said: “There will appear from the Hell-fire a
neck which will have two ears to hear with, two eyes to see with and a
tongue with which it will speak. It will say: “I have been appointed over
three people: (1) every tyrant, rebellious person, (2) every person who
invokes other deities with Allâh , (3) those who create [draw] images.”

The Messenger of Allâh said: “A miserly person, a tyrant, and a person

of evil character will not enter Paradise.” The Messenger of Allâh said:
“Paradise and the Hell-fire each one presented its case. The Hell-fire said:
‘The haughty and tyrannical people have been allotted to me.’ Paradise
said: ‘How is it that only the weak, lowly and feeble people come to me?’
Allâh said to Paradise: ‘You are My mercy. I show My mercy to
whomever I will from among My servants through you.’ He said to the
Hell-fire: ‘You are My punishment. I punish, through you, whomever I
will.’ ‘And each one of you will have to be filled.’”

The Messenger of Allâh said: “Evil is that servant who shows his pride
while he forgets the Almighty, the Highest. Evil is that servant who shows
his pride and haughtiness while he forgets the Greatest, the Loftiest. Evil is
that servant who is negligent and careless, while he forgets the graveyards
and decomposition [of the body]. Evil is that servant who is arrogant and
rebellious, while he forgets the beginning and the end [of life].”

Thâbit said: “We heard that someone said: ‘O Messenger of Allâh! Look at
how proud such and such person is!’ He replied: ‘Isn’t there death
thereafter?’”

‘Abdullâh ibn ‘Amr narrates that the Messenger of Allâh said:

“When death approached Nûh , he summoned his children and said: ‘I
order you to do two things and I prohibit you from doing two things. I
prohibit you from ascribing partners with Allâh and from pride. I order
you to proclaim that there is none worthy of worship except Allâh .
Surely if the heavens and the earth, and all that they contain, were placed on
one pan of the scale and the proclamation that there is none worthy of
worship except Allâh was placed on the other pan of the scale, it would
be heavier than the other pan. If the heavens and the earth and all that they
contain were a single chain, and the proclamation that there is none worthy
of worship except Allâh was placed onto it, it would shatter it. The
second thing which I order you to do is to say:

(glory be to Allâh and praise be to Him), because it is the prayer of

every single thing and it is through it that every single thing receives
sustenance.’”

‘Îsâ said: “Glad tidings to he whom Allâh taught His Book and then
he did not die an arrogant person.”

The Messenger of Allâh said: “The inmates of the fire will be every
stern, harsh, proud, avaricious and miserly person. And the inhabitants of
Paradise will be the weak and poor.”

The Messenger of Allâh said: “Surely the most beloved of you in our
sight and the closest to us in the hereafter shall be those of you who have
the best character. The most abhorred of you in our sight and the furthest
away from us shall be the prattlers, the boasters and the mutafayhiqûn.” The
Companions y said: “O Messenger of Allâh! We know the prattlers and the
boasters. Who are the mutafayhiqûn?” He replied: “The proud ones.”

The Messenger of Allâh said: “The proud ones will be resurrected on

the day of resurrection in the form of tiny specks whom the people will
completely trample. They will be in the form of humans but even the
smallest of things will be higher than them. They will then be herded
towards a prison in Hell which is known as Bûlis. The fire of fires will
engulf them and they will be made to drink the pus of the inmates of Hell.”

Abû Hurayrah narrates that the Prophet said: “The tyrants and proud
ones will be raised on the day of resurrection in the form of tiny specks.
The people will trample on them because of their insignificance in the sight
of Allâh .”

Muhammad ibn Wâsi‘ said: “I went to Bilâl ibn Abî Burdah and said: ‘O
Bilâl! Your father narrated to me from his father that the Prophet said:
‘There is a valley in Hell that is called Hub-hub. Allâh made it
incumbent on Himself that he will inhabit every tyrant in it.’ O Bilâl!
Beware that you are not those who are made to inhabit it.’”

The Messenger of Allâh said: “There is a palace in the Hell-fire in

which the proud people will be placed and it will then be sealed upon
them.” The Messenger of Allâh said: “O Allâh! I seek refuge in You
from even a puff of haughtiness.”

He whose soul leaves his body [i.e. he who passes away] while he is devoid
of three things, shall enter Paradise. They are: pride, debts and malice.

Abu Bakr said: “No person should look down at any other Muslim, for
surely an insignificant Muslim is great in the sight of Allâh .” Wahb said:
“When Allâh created the Garded of Eden, He looked at it and said: ‘You
are prohibited to every haughty person.’”

Muhammad ibn al-Husayn ibn ‘Alî rahimahullâh said: “No amount of pride
enters the heart of a person without an equal amount of intelligence leaving
his intellect – whether it be little or a lot.” Sulaymân rahimahullâh was
asked about an evil with which a good is of no benefit. He replied that it is
pride.

While an-Nu‘mân ibn Bashîr was on the pulpit, he said: “Satan has traps
and snares. From among his traps and snares are: arrogance with the
bounties of Allâh , conceit over the bestowal of Allâh , pride over the
servants of Allâh , and following one’s desires in matters other than the
essence of Allâh . We ask Allâh for pardon and well-being in this
world and in the hereafter through His kindness and beneficence.”
The Messenger of Allâh said: “Allâh does not look at a person who
drags his lower garment [below his ankles] out of pride.”

The Messenger of Allâh said: “There was a person who was vexing his
pride because of the shawl that he was wearing, and he became conceited.
Allâh suddenly swallowed him into the earth. He is reverberating in it
till the day of resurrection.”

The Messenger of Allâh said: “He who drags his lower garment out of
pride, Allâh will not look at him [with mercy] on the day of
resurrection.”

Zayd ibn Aslam narrates: “I went to Ibn ‘Umar . ‘Abdullâh ibn Wâqid
passed by him, wearing a new garment. I heard him [Ibn ‘Umar ] saying:
‘O my son! Raise your lower garment for I certainly heard the Messenger of
Allâh saying: ‘Allâh does not look at the person who drags his
lower garment out of pride.’”

The Messenger of Allâh said: “When my followers start walking

proudly and the Persians and Romans begin serving them, Allâh will
impose some of them over the others.” Ibn al-A‘râbîrahimahullâh said:
“This refers to walking proudly and haughtily.”

The Messenger of Allâh said: “He who considers himself to be great

and walks proudly will meet Allâh while He is angry with him.”

Abû Bakr al-Hudhalî rahimahullâh narrates: “We were in the company of

al-Hasan rahimahullâh when Ibn al-Ahtam passed by us, going towards the
palace, wearing a silk jubbah with layers woven over each other over his
calves, and his long outer garment sticking out from it. He was walking
with pride and arrogance. Al-Hasan rahimahullâh looked at him just once
and said: ‘How terrible! How terrible! Walking conceitedly, looking with
the corner of his eyes out of pride, puffing his cheeks out of pride, looking
at his side with pride! O foolish one! You are looking at your self at
bounties for which you neither showed gratitude nor mentioned, which you
did not take in accordance with the order of Allâh , and without fulfilling
the rights of Allâh therein. In every part of it is a bounty of Allâh
and a turnabout for Satan. By Allâh! For a person to walk his natural way or
to convulse like a mad man is better for him than to walk [proudly] in this
way.’ Ibn al-Atham heard this. He came back and excused himself before
al-Hasan rahimahullâh. The latter said: ‘Do not excuse yourself before me.
Instead, repent to Allâh . Have you not heard the words of Allâh :

“Do not walk on the earth conceitedly. You will never be able to render the
earth asunder nor will you ever reach the mountains in height.” (Sûrah Banî
Isrâ’îl/al-Isrâ’, 17: 37)

On one occasion, a youngster wearing beautiful clothes passed by al-Hasan

rahimahullâh. He called him and said: “O son of Âdam! You are proud of
your youth and you are enamoured by your appearance. It is as though the
grave has already covered your body and that you have already received the
reward of your deeds. Alas! Treat your heart [and do not become proud by
your external appearance] because Allâh wants His servants to rectify
their hearts.”

Muhammad ibn Wâsi‘ rahimahullâh saw his son acting conceitedly. He

called him and asked him: “Do you know who you are? As for your mother,
I purchased her for 100 dirhams. And as for your father, may Allâh not
make many like him among the Muslims.”

Ibn ‘Umar saw a man dragging his lower garment, so he said: “Satan
has brothers.” He repeated this two or three times.

It is related that Mutrif ibn ‘Abdillâh ibn ash-Shakhîr saw al-Muhallab

walking proudly in a silk jubbah. So he said: “O ‘Abdullâh! This is a walk
which Allâh and His Messenger detest.” Al-Muhallab replied:
“Don’t you know who I am?” He said: “I certainly know who you are. Your
beginning was a drop of sperm and the end of you will be a rotting corpse.
And between these two stages of your life, you are carrying filth [urine,
stool, pus, etc. in your body].” Al-Muhallab then continued and gave up
walking in that manner.

It was in this regard that a poet said:

“I am astonished by a person who is conceited by his appearance, when just

yesterday he was a drop of sperm. And tomorrow, after this beautiful
appearance of his, he will become a rotting corpse in the grave.”

Khalf al-Ahmar said:

“We have a friend who likes to contradict everything. He errs a lot and is
rarely correct. Yet, he is more insistent than a dung beetle, and more
conceited than a crow when he walks.”

Another poet said:

“When a haughty person said: ‘There is no one like me’, I said to him: ‘O
you who are going to depart very soon, why don’t you humble yourself?’”

Dhû an-Nûn al-Misrî rahimahullâh said:

“O you lofty person who thinks that there is none like him! We who are
[buried] in the soil send greetings to you. This life is just an enjoyment [for
a few days]. When death comes, all the feet are equal [everyone is treated
equally – the grave will devour all].”

Mujâhid rahimahullâh said with regard to the following verse:

“He then went to his kinsfolk with pride.” (Sûrah al-Qiyâmah, 75: 33)

In other words, he went haughtily and arrogantly. And Allâh knows best.
ON PONDERING AND REFLECTING OVER THE DAYS
Allâh ordered pondering and reflecting in numerous places in His
Glorious Book. Allâh says:

“Surely in the creation of the heavens and the earth, and in the changing of
the night and day, and in the ships that sail upon the ocean with things of
benefit for mankind, and in the water which Allâh sent down from the sky
thereby giving life to the earth after it had been lifeless and dispersed in it
all kinds of animals, and in the changing of the winds and in the clouds that
are subservient to His command between the heaven and earth - surely in all
these things are signs for the intelligent.” (Sûrah al-Baqarah, 2: 164)

The changing of the night and day refers to their alternation in coming and
going. When one goes, the other comes after it. Allâh says:

“It is He who created the night and the day to follow each other.” (Sûrah al-
Furqân, 25: 64)

‘Atâ’ rahimahullâh said: This also refers to their differences in light and
darkness, in having more light and less light.

A poet said:
“O you who are lying down at night, rejoicing at the beginning of the night.
Events are announcing the morning. Do not rejoice with a night whose
beginning was enjoyable. It may well be that the latter part of the night
kindled a fire.”

Another poet said:

“The nights are watering places for the people. The ages [of people] shorten
and expand in them. Short nights with worries appear very long. While long
nights with happiness appear very short.”

Allâh praises those who ponder and reflect. Allâh says:

“Those who remember Allâh standing, and sitting, and lying on their sides,
and reflect on the creation of the heavens and the earth. They say: ‘O our
Sustainer! You have not created this in vain. You are pure from all
defects.’” (Sûrah Âl ‘Imrân, 3: 191)

Ibn ‘Abbâs said: “The people reflected on Allâh [in other words,
although they reflected on the creation of Allâh , they actually reflected
on Allâh ].”

The Prophet said: “Reflect on the creation of Allâh and do not

reflect on Allâh , for surely you cannot gauge His might.”
One day, the Prophet appeared and saw some people deep in thought.
He asked them: “Why is it that you are not talking?” They replied: “We are
reflecting on the creation of Allâh .” He said: “You should continue
doing that. Reflect on His creation but do not reflect on Him. Surely there is
a white land in the west. Its light is its whiteness and its whiteness is its
light. It is at a distance of the sun moving for 40 days. In it is a creation of
Allâh who did not disobey Allâh even to the extent of the blink of an
eye.” They asked: “O Messenger of Allâh! Where is Satan from them?” He
replied: “They do not even know whether Satan was created or not.” They
asked: “Are these people from the progeny of Âdam?” He replied: “They
do not even know whether Âdam was created or not.”

‘Atâ’ rahimahullâh said: “One day, ‘Ubayd ibn ‘Umayr and myself went to
‘Â’ishah radiyallâhu ‘anhâ. She spoke to us while there was a veil between
us and her. She said: ‘O ‘Ubayd! What stops you from visiting us [more
often]?’ He said: ‘The statement of the Messenger of Allâh : ‘Visit at
regular intervals and your love will increase.’ Ibn ‘Umayr then said:
‘Inform us of the most astonishing thing which you saw about the
Messenger of Allâh .’ She began crying and then said: ‘Everything
about him was astonishing. One night he came to me and lied down with
me till his skin touched my skin. He then said: ‘Let me worship my
Sustainer.’ He then got up, went to a waterskin, performed wudû’ from it
and began offering salâh. He cried till his beard got wet. He then went into
prostration till the ground got wet. He then lied down on his side till Bilâl
came to wake him up for the fajr salâh. Bilâl said: ‘O Messenger of
Allâh! Why are you crying when Allâh already forgave you your past
and future sins?’ He replied: ‘O Bilâl! Why should I not cry when Allâh
revealed this verse to me last night:

“Surely in the creation of the heavens and the earth, and in the alternation of
the day and night are signs for the intelligent.” (Sûrah Âl ‘Imrân, 3: 190)
The Messenger of Allâh then said: “Destruction to the person who
recites this verse and does not ponder over it.”

Al-Auzâ‘î rahimahullâh was asked: “What is the extent of pondering over

this verse?” He replied: “That a person reads it and fully comprehends it.”

Muhammad ibn Wâsi‘ rahimahullâh relates that a man from Basra rode to
Umm Dharr after the demise of Abû Dharr and asked her about the
worship of Abû Dharr . She replied: “The major portion of his day was
spent in one corner of the house in contemplation.”

Al-Hasan rahimahullâh said: “Reflection for an hour is better than spending

the entire night in worship.”

Al-Fudayl rahimahullâh said: “Reflection is a mirror which shows you your

good deeds and your evils.”

Ibrâhîm rahimahullâh was asked: “You spend a lot of time in reflection.”

He replied: “Reflection is the essence of the intellect.”

Sufyân ibn ‘Uyaynah rahimahullâh used to quote the following couplet

very often:

“If a person has the ability to reflect, he will find a lesson [and an
admonition] in everything.”

Tâ’ûs rahimahullâh said: The disciples said to ‘Îsâ : “O spirit of Allâh!

Is there anyone like you on the surface of the earth today?” He replied:
“Yes. He whose speech is the remembrance of Allâh , whose silence is
reflection, and whose seeing is an admonition, then he is certainly like me.”

Al-Hasan rahimahullâh said: “He whose speech does not entail wisdom, it
is foolish talk. He whose silence does not entail reflection, it is negligence.
He whose seeing does not entail admonition, it is amusement.”
Allâh says:

“I will turn away from My signs those who are unjustly proud in the earth.”
(Sûrah al-A‘râf, 7: 146)

In other words, I will prevent their hearts from reflecting about My system.

Abû Sa‘îd al-Khudrî narrates that the Messenger of Allâh said:

“Give your eyes their share of worship.” The Companions yasked: “O
Messenger of Allâh! What is their share of worship?” He replied: “Looking
in the Qur’ân, reflecting over it, and taking admonition from its astonishing
facts.”

A woman who used to live in a rural area near Makkah said: “If the hearts
of the righteous were to look at what is stored for them of the good of the
hereafter through their reflection, living in this world would not please them
and they will not feel settled in the world.”

Luqmân was in the habit of sitting in solitude for lengthy periods of

time. His master used to pass by him and say: “O Luqmân! You sit all alone
for lengthy periods of time. If you sat with the people it would be more
sociable for you.” Luqmân would reply: “Sitting in solitude for lengthy
periods of time enables one to reflect for longer periods. And reflecting for
lengthy periods is a guide to the path of Paradise.”

Wahb ibn Munabbih rahimahullâh said: “No person remained in reflection

for lengthy periods without learning something. And no person learnt
something without practising.”

‘Umar ibn ‘Abd al-‘Azîz rahimahullâh said: “Reflecting over the bounties
of Allâh is from among the most superior forms of worship.”

‘Abdullâh ibn al-Mubârak rahimahullâh saw Sahl ibn ‘Alîrahimahullâh

sitting very still, deep in thought. So he asked him: “Where did you reach
[in your thoughts]?” He replied: “The Sirât(the bridge in the hereafter over
which every person will have to cross).”

Bishr rahimahullâh said: “If people pondered over the greatness of Allâh
, they would not disobey Him.”

Ibn ‘Abbâs said: “Two rak‘ats of average length offered with reflection
are better than remaining the entire night in worship without any heart [i.e.
without any concentration].”

While Abû Shurayh was walking, he suddenly sat down, covered his face
with his garment, and began crying. someone asked him: “Why are you
crying?” He replied: “I pondered over the passing of my life, the paltriness
of my deeds, and the closeness of my death.”

Abû Sulaymân rahimahullâh said: “Accustom your eyes to crying and your
hearts to reflection.” He also said: “Reflection over the world is a veil from
the hereafter and a punishment for the people of wilâyah (those who
acquired proximity to Allâh ). Reflection over the hereafter produces
wisdom and revives the hearts.”

Hâtim rahimahullâh said: “It is through taking a lesson (‘ibrah) that

knowledge increases. It is through the remembrance of Allâh that love
increases. It is through reflection that fear [of Allâh ] increases.”

Ibn ‘Abbâs said: “Reflecting over good prompts one to practise on it.
Remorse over evil prompts one to abandon it.”

Al-Hasan rahimahullâh said: “The people of intelligence continually

accustom themselves with the remembrance of Allâh over reflection, and
with reflection over the remembrance of Allâh to such an extent that they
are able to make their hearts speak, which then speak with wisdom.”

Ishâq ibn Khalaf rahimahullâh said: Dâ’ûd at-Tâ’î rahimahullâh was on a

roof on a moon-lit night. He began reflecting on the kingdom of the
heavens and the earth. He was looking at the sky and began crying till he
eventually fell into his neighbour’s house. The owner of the house jumped
up naked from his bed with a sword in his hand, thinking that he was a
thief. When he saw that it was Dâ’ûd, he retracted and kept the sword aside.
He asked him: “Who pushed you from the roof?” He replied: “I did not
even feel that happening.”

Al-Junayd rahimahullâh said: “The noblest and loftiest assemblies is sitting

with reflection on the field of tauhîd, inhaling the sweet fragrance of
cognition (ma‘rifah), drinking with a glass of love from the ocean of love,
and looking while having beautiful thoughts about Allâh .” He then said:
“O what a great assembly that is! And what a delicious drink that is! Glad
tidings to the one who is blessed with it.”

Ash-Shâfi‘î rahimahullâh said: “Seek assistance in speech by remaining

silent and in reaching conclusions by reflection.” He also said: “Looking
correctly into matters is salvation from deception. Determination in giving
an opinion entails peace from shortcomings and remorse. Looking and
pondering are indications of resoluteness and intelligence. Consulting the
wise people results in firmness in the self and strength in one’s insight. You
should therefore ponder before making a firm decision, plan before you can
attack, and consult before you can advance.” He also said: “Virtues are
four: (1) Wisdom. Its basis is reflection. (2) Chastity. Its basis is in lust. (3)
Strength. Its basis is in anger. (4) Justice. Its basis is in having a balance in
the powers of the self.”
ON THE SEVERITY OF DEATH
Al-Hasan rahimahullâh narrates that the Messenger of Allâh mentioned
death and its agony and pain. He said: “It is equivalent to being struck
300 times with a sword.” The Messenger of Allâh was asked about the
severity of death. He said: “The easiest death is like a thorn in wool. When
the thorn is removed, some wool certainly comes out with it.” The
Messenger of Allâh visited a sick person and said: “I know what he is
experiencing. Every single vein is individually experiencing the pain of
death.”

‘Alî would encourage the people to fight [in waging jihâd] by saying:
“If you do not go to fight, you will still die. I take an oath by that Being in
whose control is my life, being struck a thousand times by a sword is easier
for me than dying on my bed.”

Al-Auzâ‘î rahimahullâh said: “We heard that the dead person continues
experiencing the pangs of death till he is resurrected from his grave.”

Shaddâd ibn Aus rahimahullâh said: “Death is the most terrifying horror to
a believer in this world and in the hereafter. It is worse than being sawn off
by saws, cut by scissors, and boiled in huge pots. If a dead person was
given life and informed the people of this world about the horrorifying
experience of death, they will not derive any benefit from life and they will
not enjoy any sleep.”

Zayd ibn Aslam narrates from his father who said: “If any levels of a
believer are left which he cannot reach through his deeds, death is made
severe onto him so that he may reach his level in Paradise through the
pangs and pains of death. If an unbeliever has any good for which he is not
rewarded, death is made easy for him so that he may receive his reward of
good in full [in this world] so that he may then proceed to the Hell-fire.”
It is related with regard to a person that he used to inquire a lot about the
sick people about their experiencing the onset of death. When he himself
fell ill, someone asked him: “What about you? How do you find it?” He
replied: “It is like the skies are placed firmly onto the earth and it is as
though my soul is going through the eye of a needle.”

The Messenger of Allâh said: “A sudden death is a cause of comfort to

a believer and a source of regret to a sinner.”

It is related from Mak-hûl that the Prophet said: “If a single strand of
hair of the deceased were to be placed on the inhabitants of the earth and
heavens, they would have died by the will of Allâh . This is because
there is death in every single strand. And when death is placed on anything,
it most certainly dies.”

It is related that if a drop of the pain of death were to be placed on the

mountains of this world, they would all melt.

It is related that when Ibrâhîm passed away, Allâh asked him:

“What do you think of death, O My friend?” He replied: “Like a skewer
that is thrust into wet wool and then pulled out.” Allâh said: “Listen! We
had made your death an easy death [you can thus guage the death of those
who was made severe].”

It is related that when the soul of Mûsâ went to Allâh , He asked

him: “O Mûsâ! What do you think of death?” He replied: “I found my self
like a sparrow that is placed alive in a frying pan. It does not die, whereby it
could gain solace from death, nor can it save itself whereby it could fly
away.” It is also related that he said: “I found my self like a live sheep being
skinned by a butcher.”

It is related that the Prophet had a bowl of water at the time of death.
He used to dip his hand in the water and wipe it on his face. He would then
say: “O Allâh! Make easy for me the pangs of death.” And Fâtimah
radiyallâhu ‘anhâ would say: “O what pain! O what pain you are
experiencing, O my beloved father!” The Prophet would reply: “There
will be no pain on your father after this day.”

‘Umar said to Ka‘b al-Ahbâr : “O Ka‘b! Tell us about death.” He

said: “Indeed, O leader of the believers! Death is like a tree that has many
thorns. The tree is inserted in the body of a person. Every thorn attaches
itself to every vein [of the person’s body]. Then a strong person pulls out
that tree with great force. He therefore draws out whatever the thorns
attached themselves to, and leaves behind what they did not attach
themselves to.”

The Prophet said: “A person experiences the pain and pangs of death
while the joints of his body greet each other saying: ‘Peach be on you. You
are leaving me and I am leaving you till the day of resurrection.” These are
the pangs of death that are experienced by the friends and beloveds of Allâh
. What will be our case, while we are immersed in sins?! When, together
with the pangs of death, the other calamities will afflict us one after the
other?!

The calamities of death are three:

(1) The extreme pain when the soul is removed, as mentioned previously.

(2) Seeing the angel of death, and fear and terror entering the heart on
seeing him. Even if the strongest man were to look at the appearance of the
angel who is going to take the soul away of a sinful person, he will not be
able to look at him full in the face.

It is related that Ibrâhîm said to the angel of death: “Can you show me
your appearance with which you take away the soul of a sinner?” He
replied: “You will not be able to look at me.” Ibrâhîm said: “I will be
able to do so.” The angel of death said: “Okay, turn away from me.” He
turned away and then looked back at him. He sees a black man, with hairs
standing on their ends, having a terrible stench, wearing black clothes, with
flames of fire and smoke coming out of his mouth and nostrils. [On seeing
this appearance], Ibrâhîm fell unconscious. When he regained
consciousness, the angel of death was standing before him in his first form.
Ibrâhîm said: “O angel of death! If a sinner sees your appearance only
at the time of death, that will be sufficient [as a punishment] for him.”

Abû Hurayrah narrates from the Prophet that Dâ’ûd was

jealous [99] by nature. When he left home, he would lock the doors. One
day, he locked the doors and left. His wife looked and saw a man in the
house. She said to herself: “Who permitted this man to come into the
house? If Da’ûd were to come now, this man will be in trouble.” Dâ’ûd
just walked in then and saw the man there. He asked: “Who are you?” The
man replied: “I am that person who does not fear kings and whose
barricades and obstacles cannot stop me.” Dâ’ûd said: “By Allâh, then
you are most certainly the angel of death.” Dâ’ûd then remained firmly
at the spot where he was standing.

It is related that ‘Îsâ passed by a skull. He struck it with his leg and
said: “Speak, by the permission of Allâh.” It said: “O spirit of Allâh! I was
the king of a certain era. While I was sitting in my kingdom on my throne,
with my armies and servants sitting around me, the angel of death came to
me and started removing each part from my body separately. My soul then
came out and went to him. Oh! Despite that huge gathering, it was as
though I was the only one there. Oh! Despite the sociable atmosphere, I
experiencet total isolation.” This is the calamity which the sinners will
experience and from which the obedient ones will be spared.

The Prophet narrates a mere pang at the time when the soul is removed
without experiencing the terror that a person who sees the appearance of the
angel of death in that [terrifying] form. If he were to see that terrifying
appearance in his dream, the remainder of his life will become loathsome.
How, then, will it be when he actually sees that terrifying appearance [of the
angel of death]? As for the obedient servant [of Allâh ], he will see the
angel of death in the most beautiful and attractive appearance.

‘Ikramah rahimahullâh narrates from Ibn ‘Abbâs that Ibrâhîm was a

jealous husband (refer to previous footnote). He had a place wherein he
used to worship. When he used to come out of there, he would lock it. One
day, when he returned, he found a man in the very depths of the house. He
asked him: “Who permitted you to enter my house?” He replied: “The
master of the house gave me access to the house.” Ibrâhîm said: “I am
the master of the house.” He said: “That Being who is a greater master than
you and me gave me access to the house.” Ibrâhîm asked: “Who are
you from among the angels?” He replied: “I am the angel of death.”
Ibrâhîm asked: “Can you show me your appearance with which you
take the soul of a believer?” He replied: “Yes. Turn away for a moment.”
Ibrâhîm turned away and then looked back. He saw a young man. He
then described his beautiful face, beautiful clothes and wonderful fragrance.
He then said: “O angel of death! If at the time of death, a believer does not
receive anything else but your beautiful appearance, it will be sufficient [as
a reward] for him.”

From among these bounties is seeing the two angels that are appointed to
constantly protect a person. Wuhayb rahimahullâhsaid: “It has reached us
that every single person who passes away is certainly shown the two angels
who record his deeds. If he was an obedient servant, they say to him: ‘May
Allâh reward you well on our behalf, for you made us sit in many a good
gathering, and you made us attend many a good deed.’ If he was a sinner,
they say to him: ‘May Allâh not reward you well on our behalf, for you
made us sit in many an evil gathering, you made us attend many an evil
deed, and you made us hear many an evil speech. May Allâh not reward
you well on our behalf.’ The eyes of the deceased will stare transfixed at
them and he will never return to the world.”

(3) The sinners observing their abodes in the Hell-fire and their fear even
before observing it. When they are in the pangs of death, all their powers
are subdued and their souls are in submission in order to leave [their
bodies]. Their souls will never leave them till they hear the voice of the
angel of death giving them one of the two glad tidings: “O enemy of Allâh!
Receive the glad tidings of the Hell-fire.” If the person was an obedient
servant, he will say: “O friend of Allâh! Receive the glad tidings of
Paradise.”
The fear of the intelligent ones is from here. The Prophet said: “None
of you will leave this world till he knows his destination and till he sees his
abode: either Paradise or the Hell-fire.”
ON THE GRAVE AND QUESTIONING IN THE GRAVE
The Messenger of Allâh said: “When the deceased is placed in the
grave, it will say to him: ‘Woe to you, O man! What deceived you about
me? Did you not know that I am the abode of trials, the abode of darkness,
the abode of isolation, and the abode of worms? What deceived you about
me when you used to pass by me when you were alive?’ If he was a
righteous person, someone will reply on his behalf saying: ‘Don’t you know
that he used to command good and prohibit evil?’ The grave will say: ‘If
that is the case, I will turn green and lush for him, his body will turn to light
and his soul will go up to Allâh .’”

‘Ubayd ibn ‘Umayr al-Laythî rahimahullâh said: “No person dies without
the hole in which he is to be buried calls out to him saying: ‘I am the abode
of darkness, solitude and isolation. If you were obedient to Allâh in your
life, I will be merciful to you today. If you were disobedient, I will be a
terror to you today. I am the one who, if an obedient person enters me, he
shall leave happily. And if a disobedient person enters me, he shall leave
lamenting.’”

Muhammad ibn Subh rahimahullâh said: “We heard that when a person
enters his grave and is punished therein or experiences anything distasteful,
then his neighbours who are buried near him call out saying: ‘O you who
remained behind in the world after his brothers and neighbours, didn’t you
learn a lesson from us? Didn’t you ponder and reflect over our reaching the
grave first? Did you not see our deeds coming to an end while you were
given respite? Why did you not make up for what your brothers missed
out?’ The lands of the earth call out: ‘O you who were deluded by this
outward world! Why did you not learn a lesson from your family members
who were already buried in the belly of the earth? Those who were deluded
by the world before you and who were then taken away to the graves? You
saw them being carried away by their beloved ones to that abode [grave] to
which there is no alternative?’”
Yazîd ar-Riqâshî rahimahullâh said: “I heard that when a deceased is placed
in his grave, his deeds surround him. Allâh then enables his deeds to
speak. They say: ‘O you who are isolated in his hole. All your friends and
relatives are severed from you today. You have no friend from among us
today.” Ka‘b said: “When a righteous person is placed in the grave, his
good deeds – salâh, fasting, pilgrimage, jihâd and charity – surround him.
The angels of punishment then approach him from the direction of his feet.
Salâh says: ‘Get away from him. There is no way of your getting to him. He
used to spend lengthy periods standing before Allâh on his feet for my sake
[i.e. to offer salâh].’ They then approach him from the direction of his head.
Fasting says: ‘Get away from him. There is no way of your getting to him.
He used to remain thirsty for lengthy periods for the sake of Allâh in the
world. You therefore cannot get to him. They then approach him from the
direction of his body. Pilgrimage and jihâd say: ‘Get away from him. He
used to tire himself and fatigue his body. He performed pilgrimage and
waged jihâd for the sake of Allâh . You therefore cannot get to him.’
They then approach him from the direction of his hands. Charity says: ‘Stay
away from my friend. So much of charity came out of these two hands till
they fell in the hand of Allâh , seeking the pleasure of Allâh . You
therefore cannot get to him.’ It is then said to him: ‘Congratulations to you.
You have done well while you were living and while you are dead as well.’
The angels of mercy then come to him and they lay out a carpet and a
blanket from Paradise before him. His grave is then expanded for him as far
as his eyes can see. A candle from Paradise is brought. He will enjoy its
light till Allâh raises him from his grave.”

‘Ubaydullâh ibn ‘Ubayd ibn ‘Umayr rahimahullâh was in a funeral and

said: “I heard that the Messenger of Allâh said: ‘The deceased sits and
hears the footsteps of those above. But no one except his grave speaks to
him. It says: ‘Woe to you, O man! Were you not warned about me? Were
you not warned about my constriction, my stench, my terrifying appearance
and my worms? What preparations did you make for me?’”

Al-Barâ’ ibn ‘Âzib said: “We went with the Messenger of Allâh for
a funeral of a person from the Ansâr. The Messenger of Allâh sat by his
grave with his head drooping down. He then said: ‘O Allâh! I seek refuge in
You from the punishment of the grave.’ He said this three times. He then
said: ‘When a believer is about to depart to the hereafter, Allâh sends
angels whose faces beam like the sun. They come with his embalming
ingredients and his shroud. They then sit as far as his eyes can see. When
his soul leaves him, every angel between the heavens and the earth and
every angel in the heavens send salutations to him. The doors of the
heavens are opened. Every single door desires that his soul enters through
it. When his soul is taken up, it is said: ‘O my Sustainer! Here is this
servant of Yours.’ Allâh says: ‘Take him back and show him the honour
that I prepared for him. I had promised him saying:

“It is from it [soil] that We created you, and in it We shall return you.”
(Sûrah Tâ Hâ, 20: 55)

The deceased will hear the footsteps of the people who are returning [after
having buried him]. He will be asked: “O you! Who is your Sustainer?
What is your religion? Who is your Prophet?” He will reply: “Allâh is my
Sustainer. Islam is my religion. Muhammad is my Prophet.” They then
rebuke him severely. And this is the final tribulation that is imposed on the
deceased. When he says that, someone from among us announces: “You
have spoken the truth.” And this is the meaning of the words of Allâh :

“Allâh strengthens the believers with the firm word.” (Sûrah Ibrâhîm, 14:
27)

Then someone comes to him having a handsome face, a beautiful fragrance

and wearing beautiful clothes. He says to him: “Take the glad tidings of the
mercy of your Sustainer and gardens in which there are eternal bounties.”
He replied: “And you, may Allâh give you glad tidings. Who are you?” He
replies: “I am your good deeds. I take an oath by Allâh that I know that you
were very swift in the obedience of Allâh and very slow in the
disobedience of Allâh . So Allâh has rewarded you well.” An
announcement is then made: “Lay out the carpets of Paradise for him and
open for him a door to Paradise.” The carpets are laid out for him and a
door to Paradise is opened for him. On seeing all this, he says: “O Allâh!
Hasten the final hour so that I could return to my family and wealth.”

As for the unbeliever, when he is leaving for the hereafter and severing
himself from the world, stern and harsh angels descend upon him. They
have clothes of fire and lower garments of pitch. They surround him. When
his soul leaves him, every angel that is between the heavens and the earth,
and every angel in the heavens curse him. All the doors of the heavens are
locked. Every door detests his having to pass through it. When his soul is
taken up, it is flung, and it is said: “O Sustainer! This servant of Yours –
neither do the heavens nor does the earth want to accept him.” Allâh
says: “Take him back and show him the evil which I prepared for him. I had
promised him saying:

“It is from it [soil] that We created you, and in it We shall return you.”
(Sûrah Tâ Hâ, 20: 55)

The deceased will hear the footsteps of the people who are returning [after
having buried him]. He will be asked: “O you! Who is your Sustainer?
What is your religion? Who is your Prophet?” He will reply: “I do not
know.” It will be said to him: “You really did not know [in the world,
therefore you do not know now].”

Someone with a repulsive face, stinking smell and ugly clothes will come to
him and say: “Take the glad tidings of the wrath of Allâh and a painful
and eternal punishment.” He will say: “May Allâh give you glad tidings of
evil. Who are you?” He will reply: “I am your evil deeds. I take an oath by
Allâh that you were very swift in the disobedience of Allâh and very
slow in His obedience. So Allâh has rewarded you with evil.” He will
say: “May Allâh reward you with evil as well.”
Thereafter a deaf, blind and dumb creature will be appointed over him. This
creature will have an iron rod. If all the humans and jinn tried to carry it
they would not be able to do so. If a camel were to be struck by it, it would
be reduced to dust. The creature will strike him once and he will be reduced
to dust. His soul will return to him and he will be struck with it between his
eyes. All those who are on earth will hear this strike. An announcement will
then be made: “Lay out two slabs of fire for him and open for him a door to
the Hell-fire.” Two slabs of fire will be laid down for him and a door to the
Hell-fire will be opened for him.

Muhammad ibn Ka‘b al-Qurazî rahimahullâh used to recite this verse:

“Till death reaches one of them, he shall say: ‘O my Sustainer! Send me

back. I might do some good deed in that which I left behind.’” (Sûrah al-
Mu’minûn, 23: 99-100)

He said: Allâh will ask: “What do you want? What do you desire? Do
you want to go back in order to accumulate wealth, plant plantations, build
buildings, and cause springs to flow?” He will reply: “No. So that I might
do some good deed in that which I left behind.” The almighty Allâh will
say: Never! It is merely a word that he utters.” In other words, he will say
this at the time of death.

Abu Hurayrah narrates that the Prophet said: “A believer in his

grave will be in a green and lush garden. His grave will be widened till it is
70 feet. It will be illuminated to such an extent that it will be like the full
moon. Do you know with regard to what this verse was revealed?:

“for him is a life of constriction.” (Sûrah Tâ Hâ, 20: 124)

The Companions y replied: “Allâh and His Messenger know best.”

He said: “With regard to the punishment of the unbeliever in his grave.
Ninety nine monsters will be imposed on him. Do you know what a
monster is? It is ninenty snakes. Each snake will have seven heads. They
will maul him, devour him and blow into his body till the resurrection.”

One should not be astonished by this specific number. The number of these
snakes and scorpions are equivalent to the number of evil characteristics be
they pride, showing off, envy, deception, malice, and all other evil traits and
characteristics. They have a certain number of bases. Numberous branches
subdivide from them. These subdivisions have further categories. It is those
very [evil] characteristics that are destructive. And it is they themselves that
turn into scorpions and snakes. The strong [evil] characteristics result in the
biting by monsters, the weak among them result in the biting by scorpions,
while those in-between result in the biting by snakes.

Those who delve into the hearts and who are endowed with insight are able
to witness these destructive characteristics and their subdivisions through
the light of insight. However, their exact number cannot be known except
through the light of prophet-hood. Therefore, such narratives are outwardly
authentic while having hidden mysteries as well. However, they are explicit
to those endowed with insight. So the person to whom the reality of these
narratives are not exposed should not reject their outward forms. Rather, the
least stage of îmân is to believe them and accept them.
ON THE KNOWLEDGE OF CERTAINTY, THE EYE OF CERTAINTY,
AND THE QUESTIONING ON THE DAY OF RECOMPENSE
Allâh says:

“No such thing! If you knew with certainty.” (Sûrah at-Takâthur, 102: 5)

In other words, if you knew about the resurrection with certainty, it would
have diverted you from the greed for more and more, and from mutual
boastfulness. You would have done those good deeds that would have
benefited you, and you would have abandoned all that was of no benefit to
you.

It is also said that had you known with certainty, as the Messengers
know, that wealth and boasfulness will be of no benefit to you on the day of
resurrection, you would not be boastful of wealth and large numbers.

Allâh then says:

“You are sure to see Hell.” (Sûrah at-Takâthur, 102: 6)

Allâh takes an oath that you will certainly see the Hell-fire and its
severity on the day of resurrection with your very eyes.

“You will then certainly see it with the eye of certainty.” (Sûrah at-Takâthur,
102: 7)
In other words, you will certainly see the blazing fire. The seeing which is
the actual certainty refers to witnessing and seeing in a manner in which
there is no doubt whatsoever.

If the question is asked that “What is the difference between the knowledge
of certainty (‘ilm al-yaqîn) and the eye of certainty ( ‘ayn al-yaqîn)?” the
reply is that the knowledge of certainty was with the Prophets with regard
to their prophet-hood, and the eye of certainty was with the angels because
they see [with their eyes] Paradise, Hell, the Tablet (al-Lauh), the Throne
(al-‘Arsh), and the Chair (al-Kursî). They therefore have the eye of
certainty.

If you wish, you could say that the knowledge of certainty is the knowledge
of death and graves that the living have. This is because they know that the
dead are in the graves, but they do not know what their condition is. On the
other hand, the eye of certainty is enjoyed by the dead because they visually
saw the graves: either a garden from the gardens of Paradise or a pit from
the pits of Hell.

If you wish, you could say that the knowledge of certainty is knowledge of
the resurrection while the eye of certainty refers to visually witnessing the
resurrection and its terrors.

If you wish, you could say that the knowledge of certainty is knowledge of
Paradise and Hell while the eye of certainty refers to visually seeing
[Paradise and Hell].

Allâh says:

“Then on that day you will certainly be asked about the reality of the
bounties.” (Sûrah at-Takâthur, 102: 8)

In other words, you will certainly be asked about the bounties of the world,
be they the well-being of the body, the ability to hear and look, your
earnings, the pleasures of eating and drinking, etc. You will be asked
whether you fulfilled your thanks to the Master of all these bounties, did
you recognize Him through them, or were you ungrateful for all these
bounties?

Ibn Abî Hâtim rahimahullâh and Ibn Mardawîyyah rahimahullâhnarrate

from Zayd ibn Aslam rahimahullâh from his father who said: the
Messenger of Allâh recited the following:

“The greed for more and more has kept you heedless.” (Sûrah at-Takâthur,
102: 1)

In other words, it has kept you heedless of the acts of obedience.

“Till you visit the graves.” (Sûrah at-Takâthur, 102: 2)

In other words, till death comes to you.

“No such thing! Soon shall you come to know.” (Sûrah at-Takâthur, 102: 3)

In other words, once you have entered your graves.

“Again. No such thing. Soon shall you come to know.” (Sûrah at-Takâthur,
102: 4)

In other words, when you come out of your graves and go to the field of
resurrection.
“No such thing! If you knew with certainty.” (Sûrah at-Takâthur, 102: 5)

In other words, when you stand in front of your Sustainer with your deeds.

“You are sure to see Hell.” (Sûrah at-Takâthur, 102: 6)

That is because the Sirât will be placed in the middle of Hell. There will be
those Muslims who will be saved and there will be those who will be torn to
pieces, and those who would have earned the Hell-fire.

“Then on that day you will certainly be asked about the reality of the
bounties.” (Sûrah at-Takâthur, 102: 8)

In other words, you will be asked about your filled bellies, cool drinking
water, the shade of houses, a normal physical appearance, and the
enjoyment of sleep.

‘Alî said that the “bounties” refers to well-being. Abû Qilâbah narrates
that the Prophet said with regard to this verse: “There will be some
people from my ummah who will combine butter and pure honey and eat
it.”

‘Ikramah rahimahullâh narrates that when this verse was revealed, the
Companions y asked: “O Messenger of Allâh! What bounties are we
enjoying? We merely fill half our bellies with barley bread.” Allâh
revealed to His Prophet saying: “Ask them: Don’t you wear sandals and
drink cool water? These are from among the bounties.”

At-Tirmidhî rahimahullâh and others narrate that when Sûrah at-Takâthur

was revealed, the Messenger of Allâh recited it from beginning till end.
The Companions y asked: “O Messenger of Allâh! Which bounties will we
be asked about? We merely have water and dates, our swords are hanging
from our necks, and the enemy is present. So which bounties will we be
asked about?” He said: “Listen! You will be asked about all that.”

Abû Hurayrah narrates that the Messenger of Allâh said: “The first
thing of the bounties that a person will be asked about on the day of
resurrection will be that he will be questioned thus: Did We not give you a
healthy body and satiated your thirst with cool water?”

Imâm Muslim rahimahullâh and others narrate from Abû Hurayrah that
the Prophet went out one day and met Abû Bakr and ‘Umar . He
asked them: “What has caused you two to leave your homes at this hour?”
They replied: “Hunger, O Messenger of Allâh!” He said: “I take an oath by
that Being in whose control is my life, the very thing that caused you to
leave your homes has caused me to leave my house as well. Come let’s go.”
They went with him to the house of an Ansârî man. But he was not in his
house. When the man’s wife saw the Prophet , she said: “Welcome.”
The Prophet asked: “Where is your husband?” She replied: “He went
out to bring sweet drinking water for us.” The Ansârî happened to return
just then. When he saw the Prophet and his two companions, he said:
“All praise is due to Allâh! There is no one who has more honourable
guests than me today.” He went out again and returned with a branch
containing ripe and unripe dates. He said to them: “Eat from this.” He then
took a knife. The Messenger of Allâh said to him: “Do not slaughter a
milk-providing animal.” He went out and slaughtered a sheep for them.
They ate of the sheep and from the branch of dates, and drank the [sweet]
water. When their hunger was satiated and their thirst quenched, the
Messenger of Allâh said to Abû Bakr and ‘Umar : “I take an oath
by that Being in whose control is my life, you will certainly be asked about
these bounties on the day of resurrection.”
ON THE VIRTUE OF THE REMEMBRANCE OF ALLÂH I
Allâh says:

“Remember Me and I will remember you.” (Sûrah al-Baqarah, 2: 152)

Thâbit al-Bunânî rahimahullâh said: “I know when my Sustainer

remembers me.” When the people heard this, they were astonished and
asked: “How do you know this?” He replied: “When I remember Him, He
remembers me.”

Allâh says:

“Remember Allâh abundantly.” (Sûrah al-Ahzâb, 33: 41)

“Then when you return from ‘Arafât for the tawâf, remember Allâh at the
Mash‘arul Harâm. And remember Him as He has taught you.” (Sûrah al-
Baqarah, 2: 198)

“Once you have completed your rites of hajj, remember Allâh as you used
to remember your forefathers. In fact, remember (Him) more than that.”
(Sûrah al-Baqarah, 2: 200)
“Those who remember Allâh standing, sitting, and lying on their sides.”
(Sûrah Âl ‘Imrân, 3: 191)

“Once you have completed your salâh, remember Allâh standing, sitting,
and lying down.” (Sûrah an-Nisâ’, 4: 103)

Ibn ‘Abbâs said: “In other words, at night, by day, on land, on sea, while
on a journey, while at home, in prosperity, in poverty, in illness, in good
health, in privacy and in public.”

Allâh says in disapproval of the hypocrites:

“and they do not remember Allâh but little.” (Sûrah an-Nisâ’, 4: 142)

Allâh says:

“Continually remember your Sustainer in your heart with humility and awe,
and without raising your voice. [Remember Him] by morning and evening
and do not remain heedless.” (Sûrah al-A‘râf, 7: 205)

“and the remembrance of Allâh is the greatest.” (Sûrah al-‘Ankabût, 29: 45)

Ibn ‘Abbâs said: “This has two meanings: (1) Allâh remembering
you is greater than your remembering Him. (2) The remembrance of Allâh
is greater than all other acts of worship apart from it.”
The Messenger of Allâh said: “The person who is engaged in the
remembrance of Allâh while in the company of those who are negligent
[of His remembrance] is like a green tree in a barren land.”

The Messenger of Allâh said: “The person who is engaged in the

remembrance of Allâh while in the company of those who are negligent
[of His remembrance] is like a person who is fighting in a battle among
those who are fleeing [from the battlefield].”

The Messenger of Allâh said: “Allâh says: ‘I am with My servant as

long as he remembers Me and as long as his lips move with My
remembrance.’”

The Messenger of Allâh said: “No man has done a deed that would be
most worthy of saving him from the punishment of Allâh than the
remembrance of Allâh .” The Companions yasked: “O Messenger of
Allâh! Not even jihâd in the cause of Allâh?” He replied: “Not even jihâd in
the cause of Allâh . Unless you strike with your sword till it breaks. Then
you strike with it till it breaks. Then you strike with it till it breaks.”

The Messenger of Allâh said: “He who would like to graze in the
gardens of Paradise should engage in abundant remembrance of Allâh .”

The Messenger of Allâh was asked: “Which deeds are the most superior?”
He replied: “That you die while your tongue is moist with the remembrance
of Allâh .”

The Messenger of Allâh said: “Ensure that your tongue is moist with
the remembrance of Allâh in the morning and in the evening, and you
would have spent the morning and evening without any sin.”

The Messenger of Allâh said: “Engaging in the remembrance of Allâh

in the morning and evening is superior to the breaking of swords in the
cause of Allâh and the abundant giving of wealth in charity.”
The Messenger of Allâh said: “Allâh says: ‘When My servant
remembers Me in his heart, I remember him in My heart. When he
remembers Me in an assembly, I remember him in an assembly greater than
his assembly. When he comes towards Me by one span, I go towards him
by one arm’s length. When he comes towards Me by one arm’s length, I go
towards him by both arms outstretched. When he walks towards Me, I run
towards him.’” The meaning of running towards him is that Allâh
accepts his call very quickly.

The Messenger of Allâh said: “There are seven people to whom Allâh
will provide shade on a day when there will be no shade except the
shade provided by Him.” Among these seven is “a person who engaged in
the remembrance of Allâh in solitude and his eyes shed tears out of the
fear of Allâh .”

Abû ad-Dardâ’ narrates that the Messenger of Allâh said: “Should I

not inform you of the most superior and purest of your deeds in the sight of
your Master, the highest in your ranks, better for you than giving silver and
gold [in charity], and better for you than meeting your enemy in battle
wherein you strike each others necks?” The Companions asked: “And what
is that, O Messenger of Allâh?” He replied: “Constant remembrance of
Allâh .”

The Messenger of Allâh said: “Allâh says: ‘He who is preoccupied

with My remembrance and is therefore unable to ask from Me, I shall give
him better than what I give to those who ask from Me.’”

Al-Fudayl rahimahullâh said: “We heard that Allâh said: ‘O My

servant! Engage in My remembrance for a short while after fajrand a short
while after ‘asr and I will suffice you for the time in-between these two
times.’”

Some ‘ulamâ’ said: “Allâh says: ‘When I look into a servant’s heart and
see that holding on to My remembrance is predominant in it, I see to all his
affairs and I become his close companion, his converser and his friend.”
Al-Hasan rahimahullâh said: “Remembrance is of two types. Remembrance
of Allâh that is between yourself and Allâh alone [i.e. in complete
privacy]. What a wonderful thing it is and how great its reward is! But
superior to that is the remembrance of Allâh at the time of all that He
made unlawful.” [In other words, remembering Allâh when about to
commit an unlawful act and therefore abstaining from committing it].

It is related that every soul will depart from this world while it is thirsty,
except for the person who was constant in the remembrance of Allâh .
Mu‘âdh ibn Jabal said: “The inhabitants of Paradise will not remorse
about anything apart from a moment which they spent [in the world] in
which they did not engage in the remembrance of Allâh .”

The Messenger of Allâh said: “No people sit in an assembly

remembering Allâh without the angels surrounding them, mercy
engulfing them, and Allâh mentioning them before those who are with
Him [i.e. the angels].”

The Messenger of Allâh said: “No people gather together engaging

themselves in the remembrance of Allâh solely for His pleasure without
an announcer in the heavens calling out: ‘You may leave having your sins
forgiven. I have changed your evil deeds into good deeds.’”

The Messenger of Allâh said: “When people sit in a gathering wherein

they do not engage in the remembrance of Allâh and they do not send
salutations to the Prophet , it is most certainly a remorse for them on the
day of resurrection.”

Dâ’ûd said: “O my Allâh! If You see me leaving the assemblies of

those who are engaged in remembrance [of You] and going towards the
assemblies of those who are negligent [of Your remembrance], then break
my leg before I reach them. Surely this is a bounty which You confer upon
me.”
The Messenger of Allâh said: “A righteous assembly shall atone for the
believer one million assemblies of evil.”

Abû Hurayrah said: “The inhabitants of the heavens [the angels] look
towards the houses of the inhabitants of earth in which the name of Allâh
is taken just as you look at the stars.”

Sufyân ibn ‘Uyaynah rahimahullâh said: “When a people gather for the
remembrance of Allâh , Satan and the world move away from there.
Satan says to the world: ‘Can’t you see what they are doing?’ The world
replies: ‘Leave them. When they depart from there I will seize them by their
necks and bring them to you.’”

It is related that Abû Hurayrah went into the market place and said: “I
see you people here while the inheritance of the Messenger of Allâh is
being distributed in the musjid?!” The people went to the musjid and left
the market place. On reaching there, they did not see any inheritance being
distributed. They said: “O Abû Hurayrah! We did not see any inheritance
being distributed in the musjid. We only saw some people engaged in the
remembrance of Allâh and reciting the Qur’ân.” He said: “That is what
the inheritance of the Messenger of Allâh is.”

Al-A‘mash rahimahullâh narrates from Abû Sâlih rahimahullâh that Abû

Hurayrah and Abû Sa‘îd al-Khudrî said: “Allâh has special
angels moving about on earth. This is in addition to the angels that record
the deeds of man. When these angels find a people engaged in the
remembrance of Allâh , they call each other and say: ‘Come, let’s go to
what we were looking for.’ They come to these people and surround them
till they reach the skies. Allâh asks them: ‘What were My servants doing
when you left them?’ They reply: ‘We left them engaged in Your praise, in
expressing Your greatness and in glorifying You.’ Allâh asks: ‘Did they
see Me?’ They reply: ‘No.’ Allâh asks: ‘What if they saw Me?’ They
reply: ‘If they saw You, they will be more intense in glorifying You,
praising You and in expressing Your greatness.’ Allâh asks: ‘From what
are they seeking refuge?’ They reply: ‘From the Hell-fire.’ Allâh asks:
‘Did they see it?’ They reply: ‘No.’ Allâh asks: ‘What if they saw it?’
They reply: ‘If they saw it, they will run and flee even more from it.’ Allâh
asks: ‘What are they asking for?’ They reply: ‘They are asking for
Paradise.’ Allâh asks: ‘Did they see it?’ They reply: ‘No.’ Allâh asks:
‘What if they saw it?’ They reply: ‘They will be even more desirous of it.’
Allâh says: ‘I make you witnesses that I have forgiven them.’ They say:
‘There was a person among them who was not part of them. He merely
went there for some work.’ Allâh says: ‘They are such a people that even
a person who is sitting among them is not deprived.’”

The Messenger of Allâh said: “The most superior statement that I and
the Prophets before me made was this:

“There is none worthy of worship except Allâh. He is one, He has no

partner.”

The Messenger of Allâh said: “He who says the following 100 times a
day shall receive a reward equivalent to freeing ten slaves, 100 good deeds
will be recorded in his favour, 100 evils will be wiped off his record, and it
will be a protection for him from Satan for that day till the evening. And no
one would have come with a deed superior to it except he who does more
than that.” The words are:

“There is none worthy of worship except Allâh. He is one, He has no

partner. His is the kingdom and He has power over everything.”

The Messenger of Allâh said: “No person performs a perfect ablution

(wudû’), looks up to the sky, and says the following, without the doors of
Paradise being opened for him so that he may enter from whichever door he
likes.” The words are:
“I bear witness that there is none worthy of worship except Allâh. He is
one, He has no partner. And I bear witness that Muhammad is His
servant and Messenger.”
ON THE VIRTUES OF SALÂH
Allâh says:

“Surely salâh is incumbent upon the Muslims at its appointed times.”

(Sûrah an-Nisâ’, 4: 103)

The Messenger of Allâh said: “There are five salâhs which Allâh
prescribed to the servants. Whoever fulfils them without leaving out
anything therein by way of not showing due importance to them, then Allâh
makes a promise to him that He will admit him into Paradise. Whoever
does not fulfil them, Allâh makes no promise to him. If He wills, He
may punish him, and if He wills, He may admit him into Paradise.”

The Messenger of Allâh said: “The similitude of the five salâhs is like
that of a deep river having sweet water flowing in front of one of your
houses. He bathes therein five times every day. Do you think any of his dirt
will remain on him?” The Companions replied: “Nothing will remain.”
The Messenger of Allâh said: “Surely the five salâhs wash off sins just
as water removes dirt.”

The Messenger of Allâh said: “The salâhs are an atonement for the sins
that are committed between them as long as major sins are abstained from.”
This is similar to what Allâh says: “Surely good deeds drive away evil
deeds.” The words “drive away” mean that they completely expiate them as
though they were not even there.

Al-Bukhârî rahimahullâh, Muslim rahimahullâh and other compilers of

Hadîth narrate from Ibn Mas‘ûd that a man kissed a woman. He came to
the Prophet and informed him of what transpired. It seemed that he was
asking for a way of atoning for this sin. This verse was revealed to the
Prophet :“

“Establish salâh at the two ends of the day and in some parts of the night.
Surely good deeds drive away evil deeds.” (Sûrah Hûd, 11: 114)

The man asked: “O Messenger of Allâh! Does this apply specifically to

me?” He replied: “It is for anyone from my ummahwho does that.”

Imâm Ahmad rahimahullâh, Muslim rahimahullâh and others narrate from

Abû Umâmah that a man came to the Prophet and said: “O
Messenger of Allâh! Establish the punishment of Allâh on me.” He said
this one or two times, and the Messenger of Allâh turned away from
him. It was then the time of salâh [and it was performed]. When the
Messenger of Allâh completed the salâh, he asked: “Where is that
man?” The man said: “Here I am.” He asked: “Did you make a complete
ablution and offered the salâh with us, just now?” He replied: “Yes.” The
Messenger of Allâh said: “As regards the sin which you committed, you
are like the day your mother gave birth to you. Now do not commit it
again.” It was at that time that Allâh revealed this verse to His
Messenger :

“Establish salâh at the two ends of the day and in some parts of the night.
Surely good deeds drive away evil deeds.” (Sûrah Hûd, 11: 114)

The Messenger of Allâh said: “The difference between us and the

hypocrites is the ‘ishâ and fajr salâhs. They are unable to perform them.”

The Messenger of Allâh said: “He who meets Allâh while having
wasted salâh [i.e. not performed it], Allâh will not bother about any of
his other good deeds.”

The Messenger of Allâh said: “Salâh is the pillar of Islam. He who

abandons it has in fact demolished Islam.”

The Messenger of Allâh was asked: “What deeds are the most
superior?” He replied: “Offering salâh at its prescribed times.”

The Messenger of Allâh said: “He who safeguards the fivesalâhs by

perfecting purity for them and offering them at the prescribed times, then
those salâhs will be a light and proof for him on the day of resurrection.
And he who neglects them will be raised with Pharaoh and Hâmân.”

The Messenger of Allâh said: “The key to Paradise is salâh.”

The Messenger of Allâh said: “After belief in the oneness of Allâh ,

Allâh did not make incumbent anything more beloved to Him than
salâh. If there was anything more beloved to Him, He would have ordered
the angels to carry it out. There are those who are in constant rukû‘ (bowing
posture), those who are in constant prostration, those who are constantly
standing [in salâh] and those who are constantly sitting [in salâh].”

The Messenger of Allâh said: “He who deliberately leaves out asalâh
has committed an act of unbelief (kufr).” In other words, he is close to
coming out of îmân – untying the rope of îmân and breaking its pillar. This
is similar to the colloquial usage that when a person is close to entering a
country, it is said that he reached it and entered it.

The Messenger of Allâh said: “He who deliberately leaves out asalâh
has freed himself from the protection of Muhammad .”

Abû Hurayrah narrates that the Messenger of Allâh said: “Whoever

performs a beautiful wudû’ and then leaves for salâh, he is considered to be
already in salâh as long as he leaves with the intention of salâh. And for one
step of his, a good deed is written in his favour while for the next step an
evil is wiped out from his record. When any of you hears the iqâmah
(standing up for salâh), he should not lag behind. Surely the one who shall
receive the greatest reward is he who lives furthest away [from the
musjid].” Some people asked: “Why is it so, O Abû Hurayrah?” He said:
“Because of the many footsteps [that he has to take].”

The Messenger of Allâh said: “No person gained proximity to Allâh

with anything superior to secret prostrations.” The Messenger of Allâh
said: “No Muslim prostrates once for Allâh without Allâh raising his
rank by one and wiping off one sin from his record.”

It is related that a man said to the Messenger of Allâh : “Supplicate to

Allâh that He makes me from among those who enjoy your intercession
and blesses me with your companionship in Paradise.” The Messenger of
Allâh replied: “Help me with abundant prostrations.”

It is said that the closest a person is to Allâh is when he is in prostration.

This is the meaning of the words:

“Prostrate [yourself] and draw near [to Allâh].” (Sûrah al-‘Alaq, 96: 19)

Allâh says:

“Their marks are on their faces, from the effect of prostration.” (Sûrah al-
Fath, 48: 29)

It is said that this refers to what gets stuck on their foreheads from the
ground when they are in prostration. Others say that it refers to the light of
humility which illuminates itself from within and is displayed on the
outside. And this explanation is more correct. Others say that it refers to the
whiteness that will be on their faces on the day of resurrection because of
the ablution that they used to perform.
The Messenger of Allâh said: “When man recites a verse of prostration
and goes into prostration, Satan distances himself crying, and saying: ‘O
destruction to me! This person was ordered to prostrate and he prostrated.
He will get Paradise for it. I was ordered to prostrate and I refused. I will
get the Hell-fire for my refusal.’”

It is related that ‘Alî ibn ‘Abdillâh ibn ‘Abbâs rahimahullâh used to

perform 1000 prostrations every day. The people used to refer to him as as-
Sajjâd – one who prostrates a lot.

It is related that ‘Umar ibn ‘Abd al-‘Azîz rahimahullâh used to prostrate on

nothing but soil.

Yûsuf ibn Asbât rahimahullâh used to say: “O assembly of youth! Hasten

with your wellness before illness overtakes you. There is no one of whom I
am jealous except that person who fulfils his bowing and prostrating
postures with perfection. This is because I am unable to do that [because of
old age and illness].”

Sa‘îd ibn Jubayr rahimahullâh said: “I do not regret about anything of the
world except for prostration.”

‘Uqbah ibn Muslim rahimahullâh said: “There is no quality in a person that

is more beloved in the sight of Allâh than a person who loves to meet
Allâh . And there is no time a person is closest to Allâh than when he
falls into prostration.”

Abû Hurayrah said: “The closest a person is to Allâh is when he is in

prostration. You should therefore engage in abundant supplication while in
prostration.”
ON THE PUNISHMENT FOR HE WHO ABANDONS SALÂH
Allâh says with regard to the inmates of Hell:

“What has caused you to fall into Hell? They will reply: ‘We were not of
those who offered the salâh. Nor did we feed the needy. And we used to
indulge in [vain] discussions with those who used to indulge therein.’”
(Sûrah al-Muddaththir, 74: 42-45)

Imâm Ahmad rahimahullâh narrates that the Messenger of Allâh said:

“The dividing line between a man and unbelief is abandoning salâh.”

Imâm Muslim rahimahullâh narrates that the Messenger of Allâh said:

“The dividing line between a man and polytheism or unbelief is abandoning
salâh.” Imâm Abû Dâ’ûd rahimahullâh and Imâm an-Nasa’î rahimahullâh
narrate that the Messenger of Allâh said: “There is nothing between a
person and unbelief except abandoning salâh.” Imâm at-Tirmidhî
rahimahullâh narrates that the Messenger of Allâh said: “The dividing
line between unbelief and îmân is abandoning salâh.” Imâm Ibn
Mâjahrahimahullâh narrates that the Messenger of Allâh said: “The
dividing line between a person and unbelief is abandoningsalâh.”

Imâm at-Tirmidhî rahimahullâh and others narrate that the Messenger of

Allâh said: “The covenant that is between us and them is salâh. He who
abandons it has committed unbelief.”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“He who abandons salâh deliberately has committed an open act of
unbelief.” Another narration states: “The dividing line between a person
and unbelief or polytheism is abandoningsalâh. If he abandons salâh he has
committed unbelief.” Another narration states: “There is no dividing line
between a person and polytheism except abandoning salâh. When he
abandons salâh, he has committed polytheism.”

‘Ubâdah ibn as-Sâmit narrates: “My dear friend [Muhammad]

advised me to do seven things: he said: (1) Do not ascribe any partner to
Allâh even if you are cut up into pieces, burnt or crucified. (2) Do not
leave out salâh deliberately. Surely he who leaves out salâh deliberately has
come out from the religion. (3) Do not commit an act of disobedience for it
brings on the wrath of Allâh . (4) Do not consume alcohol for it is the
head of all evil….

Imâm at-Tirmidhî rahimahullâh narrates that the Companions of

Muhammad did not consider any deed which anyone left out to be
unbelief except for salâh. The following Hadîth is also authentic: the
dividing line between a person and unbelief and îmân is salâh. If he
abandons it, he has committed polytheism. Al-Bazzâr rahimahullâh
narrates that the Messenger of Allâh said: “There is no share in Islam
for he who has no salâh. And there is no salâh for he who has no wudû’
(ablution).”

At-Tabarânî rahimahullâh narrates: “There is no îmân for he who has no

trustworthiness. There is no salâh for he who has no purity. There is no
Islam for he who has no salâh. The position ofsalâh in Islam is like the
position of the head in a body.”

Imâm Ibn Mâjah rahimahullâh and al-Bayhaqî rahimahullâh narrate from

Abû ad-Dardâ’ : “My dear friend [Muhammad] advised me saying:
‘Do not ascribe any partner to Allâh even if you are cut up into pieces
and even if you are burnt. Do not leave a prescribed salâh deliberately. He
who leaves it out deliberately has freed himself from the protection [of
Islam]. Do not consume alcohol because it is the key to all evil.’”

Al-Bazzâr rahimahullâh and others narrate via a good chain of narrators

from Ibn ‘Abbâs : “When I lost my eyesight, and my pupil was still
good, someone told me: ‘We can treat your eye but you will have to
abandon salâh for a few days.’ I replied: ‘No. The Messenger of Allâh
said: ‘He who abandons salâh shall meet Allâh while He is angry with
him.’”

At-Tabarânî rahimahullâh narrates that a man came to the Messenger of

Allâh and said: “O Messenger of Allâh! Teach me a deed which, if I do,
I will enter Paradise.” He said: “Do not ascribe any partner to Allâh
even if you are tortured and burnt. Obey your parents even if they remove
you from your wealth and everything else that you own. Do not leave out
salâh deliberately. Surely the protection of Allâh leaves the person who
leaves outsalâh deliberately.”

Another narration states: “Do not ascribe any partner to Allâh even if
you are killed and burnt. Do not disobey your parents even if they order you
to leave your family and wealth. Do not leave out a prescribed salâh
deliberately. Surely he who leaves out a prescribed salâh deliberately, then
the protection of Allâh leaves him. Do not consume alcohol for it is the
basis of every immorality. Beware of disobedience for it is through
disobedience that the wrath of Allâh descends. Beware of fleeing from
the battlefield. Even if the people are destroyed and even if death has
overtaken them, you must remain steadfast. Spend on your family from
your earnings. Do not refrain from using your stick on them when
disciplining them. And make them fearful of Allâh .”

Ibn Hibbân rahimahullâh narrates in his Sahîh that the Messenger of Allâh
said: “Hasten with salâh on a cloudy day for surely he who abandons
salâh has committed unbelief.”

At-Tabarânî rahimahullâh narrates from Umaymah radiyallâhu ‘anhâ, the

freed slave woman of the Messenger of Allâh , who said: “I was pouring
the ablution water on the head of the Messenger of Allâh when a man
entered and said: ‘Advise me.’ He replied: ‘Do not ascribe any partner to
Allâh even if you are cut up into pieces and burnt by the fire. Do not
disobey your parents even if they order you to leave your family and
worldly possessions. Do not consume alcohol for it is the key to every evil.
Do not leave out a salâh deliberately. He who does that has lost the
protection of Allâh and His Messenger.”

Abû Nu‘aym rahimahullâh narrates that the Messenger of Allâh said:

“He who abandons salâh deliberately, Allâh writes his name on the door
of the Hell-fire [and thereby includes him] among those who shall enter it.”

At-Tabarânî rahimahullâh and al-Bayhaqî rahimahullâh narrate that the

Messenger of Allâh said: “He who abandons salâh has lost his family
and wealth.”

Al-Hâkim rahimahullâh narrates from ‘Alî that the Messenger of Allâh

said: “O assembly of Quraysh! I take an oath by Allâh that you will
have to establish salâh and you will have to give the zakâh or else I will
send a person to you who will chop off your necks for the sake of Islam.”

Al-Bazzâr rahimahullâh narrates that the Messenger of Allâh said:

“There is no share in Islam for he who has no salâh. And there is no salâh
for he who has no ablution.”

Imâm Ahmad rahimahullâh narrates that the Messenger of Allâh said:

“There are four things which Allâh made compulsory in Islam. He who
fulfils three of them, they will not avail him in any way till he fulfils all four
of them. They are: salâh, zakâh, fasting in the month of Ramadân, and the
pilgrimage to the House.”

Al-Asbahânî rahimahullâh narrates that the Messenger of Allâh said:

“He who leaves out a salâh deliberately, Allâh reduces his deeds to
nothing and he loses the protection of Allâh till he turns in repentance to
Allâh .”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“He who abandons salâh has committed an open act of unbelief.”
Imâm Ahmad rahimahullâh narrates that the Messenger of Allâh said:
“Do not abandon salâh deliberately. Surely he who abandons salâh
deliberately is deprived of the protection of Allâh and His Messenger
.”

Ibn Abî Shaybah rahimahullâh and Imâm al-Bukhârî rahimahullâh in his

Târîkh narrate from ‘Alî : “He who does not offer salâh is an
unbeliever.”

Muhammad ibn Nasr rahimahullâh and Ibn ‘Abd al-Barrrahimahullâh

narrate from Ibn ‘Abbâs : “He who abandons salâh has committed
unbelief.”

Ibn Nasr rahimahullâh narrates from Ibn Mas‘ûd : “He who abandons
salâh has no Islam.”

Ibn ‘Abd al-Barr rahimahullâh narrates from Jâbir : “He who does not
offer salâh is an unbeliever.”

Ibn ‘Abd al-Barr rahimahullâh and others narrate from Abû ad-Dardâ’ :
“There is no îmân for he who has no salâh. And there is no salâh for he who
has no ablution.”

Ibn Abî Shaybah rahimahullâh narrates that the Prophet said: “He who
abandons salâh has committed unbelief.”

Muhammad ibn Nadr rahimahullâh narrates: I heard Is-hâqrahimahullâh

saying: It is authentically reported that the Prophet said: “The person
who abandons salâh is an unbeliever.” Similar was the opinion of those
endowed with the knowledge of the Prophet that the person who
abandons salâh deliberately without any excuse to the extent that its time
expires is an unbeliever. Ayyûb rahimahullâh said: “Abandoning salâh is
unbelief. There is no difference of opinion in this.”

Allâh says:
“There came in their place successors who abandoned salâh and went after
their lusts. They will, later on, see the deviation. Except him who
repented…” (Sûrah Maryam, 19: 59-60)

Ibn Mas‘ûd said: “The words ‘abandoned salâh’ do not mean that they
abandoned salâh totally. Rather, it means that they delayed them from their
prescribed times.”

Sa‘îd ibn al-Musayyib rahimahullâh, the leading personality from the

Tâbi‘ûn, said: “It means that a person does not offer thezuhrsalâh to such an
extent that the ‘asr salâh enters. He does not offer the ‘asr salâh to such an
extent that themaghrib salâh enters. He does not offer the maghrib salâh to
such an extent that the ‘ishâ salâhenters. He does not offer the ‘ishâ salâh
to such an extent that thefajr salâh enters. He does not offer the fajr salâh to
such an extent that the sun rises. He who passes away while persisting in
this condition and having not repented, then Allâh threatens him with
Ghayy which is a valley in Hell. It is extremely deep and its punishment is
very severe.”

Allâh says:

“O believers! Let not your wealth and your children make you oblivious to
the remembrance of Allâh. Whoever does this, it is such people who are in
loss.” (Sûrah al-Munâfiqûn, 63: 9)

A group of commentators says that the words “the remembrance of Allâh”

in this context refer to the five salâhs. He who is preoccupied with his
wealth, either by engaging in transactions with it, engaged in his craft, or
busy with his children, and therefore does not offer the salâh at its
prescribed time, then he is from among those who are in loss.
The Messenger of Allâh said: “The first thing that a person will have to
give an account of from his deeds is his salâh. If his salâh was in order, he
will be successful and he will pass. But if there are any shortcomings in it,
he will lose and fail.”

Allâh says:

“Destruction to those who offer salâh: who are inattentive of theirsalâh.”

(al-Mâ‘ûn, 107: 4-5)

The Messenger of Allâh said: “They are the ones who delay thesalâh
from its prescribed time.”

Imâm Ahmad rahimahullâh, at-Tabarânî rahimahullâh and IbnHibbân

rahimahullâh narrate that the Messenger of Allâh mentioned salâh on
one day. He said: “He who safeguards it, it will be a source of light, a proof,
and salvation for him on the day of resurrection. He who does not safeguard
it, it will neither be a source of light, a proof, nor a salvation for him. On the
day of resurrection he will be with Qârûn, Pharaoh, Hâmân and Ubayy ibn
Khalaf.”

The ‘ulamâ’ state that he will be resurrected with these people because: if
he was kept away from salâh because of his wealth, he is similar to Qârûn.
He will therefore be resurrected with him. If he was kept away from salâh
because of his kingdom, he is similar to Pharaoh. He will therefore be
resurrected with him. If he was kept away from salâh because of his
ministerial occupations, he is similar to Hâmân. He will therefore be
resurrected with him. If he was kept away from salâh because of his
business, he is similar to Ubayy ibn Khalaf, a trader from the unbelievers of
Makkah. He will therefore be resurrected with him.

Al-Bazzâr rahimahullâh narrates from Sa‘d ibn Abî Waqqâs who said: I
asked the Prophet about the following words of Allâh :
“who are inattentive of their salâh.” (al-Mâ‘ûn, 107: 5)

He replied: “They are the ones who delay the salâh from its prescribed
time.”

Abû Ya‘lâ rahimahullâh narrates from Mus‘ab ibn Sa‘d who said: I asked
my father: “O my beloved father! These words of Allâh state:

“who are inattentive of their salâh.” (al-Mâ‘ûn, 107: 5)

“Now which of us does not become distracted and which of us does not
stray in his salâh?” My father replied: “That is not what it means. It means
delaying it from its prescribed time.”

The word wayl in the above verse refers to the severity of punishment. It is
said that it also refers to a valley in Hell. If the mountains of the world were
sent to it, they would all melt due to the severity of its heat. So it is the
abode of he who is neglectful ofsalâh and delays it from its prescribed time.
Unless he repents to Allâh and expresses remorse over his excesses.

Ibn Hibbân rahimahullâh narrates in his Sahîh that the Messenger of Allâh
said: “He whom a salâh misses is as if he has lost his family and
wealth.”

Imâm Bukhârî rahimahullâh, Imâm Muslim rahimahullâh, Imâm Abû

dâ’ûd rahimahullâh, Imâm at-Tirmidhî rahimahullâh, Imâm an-Nasa’î
rahimahullâh and Imâm Ibn Mâjah rahimahullâh narrate that the
Messenger of Allâh said: “He who misses the ‘‘asr salâh is as if he has
lost his family and wealth.”

Ibn Khuzaymah rahimahullâh adds in his Sahîh: Imâm Mâlikrahimahullâh

says that this refers to the expiry of the salâh time. Imâm an-Nasa’î
rahimahullâh says that from among the salâhs there is a salâh which, if a
person misses, it is as if he has lost his family and wealth. It refers to the
‘‘asr salâh.

Imâm Muslim rahimahullâh and Imâm an-Nasa’î rahimahullâh say that the
‘‘asr salâh was presented to all the nations before you, but they neglected it.
Therefore, he who safeguards it today shall receive a double reward. And
there is no salâh after it till the stars begin to appear [in other words, only
after sunset is there a salâh after the ‘asr salâh].

Imâm Ahmad rahimahullâh, Imâm al-Bukhârî rahimahullâh and Imâm an-

Nasa’î rahimahullâh narrate that the Messenger of Allâh said: “He who
leaves out the ‘asr salâh has destroyed all his deeds.”

Imâm Ahmad rahimahullâh and Ibn Abî Shaybah rahimahullâhnarrate that

the Messenger of Allâh said: “He who leaves the ‘asrsalâh till its time
expires has destroyed all his deeds.”

Ibn Abî Shaybah rahimahullâh narrates that the Messenger of Allâh

said: “He who leaves out the ‘asr salâh without an excuse till the sun sets
has destroyed all his deeds.”

‘Abd ar-Razzâq rahimahullâh narrates that the Messenger of Allâh said:

“For one of you to lose his family and wealth is better for him than the time
of ‘asr salâh passing by him.”

At-Tabarânî rahimahullâh and Imâm Ahmad rahimahullâh narrate that the

Messenger of Allâh said: “He who deliberately leaves out the ‘asr
salâh till the sun sets is as if he destroyed his family and wealth.”

Al-Bukhârî rahimahullâh narrates that Samurah ibn Jundub said: “The

Messenger of Allâh would very often ask his Companions: ‘Did any of
you see a dream?’ So he whom Allâh willed would relate his dream to
him. One morning, the Messenger of Allâh said to us: ‘Two people
came to me last night. They were sent to me. They said to me: ‘Come, let’s
go.’ I went with them. We reached a man who was lying down while
another man was standing over him with a rock. The man suddenly struck
his head with the rock. The rock rolled away. The one who struck the other
followed the rock and brought it back. By the time he reached the man [who
he had struck], his head returned to its normal state. The thrower then did
the same as he had done the first time. I asked my two companions: “Glory
be to Allâh! What is this?” They said to me: “Proceed.”

We proceeded till we came to a man lying flat on his back. Another man
was standing over him with a steel hook. He suddenly inserts the hook on
one side of the man’s mouth and tears off his mouth towards his back, his
nose towards his back and his eyes towards his back. He then goes to the
other side of his mouth and does just as he had done to the first side. He
barely finishes with the second side when the first side returns to its original
state. So he goes back to the first side and does the same as he had done
before. I asked my two companions: “Glory be to Allâh! What is this?”
They said to me: “Proceed.”

We proceeded till we came to something that looked like an oven. The

narrator says: “I think that the Prophet said: “There was much noise and
clamour in it.” We looked into it and saw many naked men and women.
Suddenly a flame of fire came to them from beneath. When it reached them,
they began screaming in terror. I asked my two companions: “Who are
these people?” They said to me: “Proceed.”

We proceeded till we came to a river. The narrator says: “I think that the
Prophet said: “It was red like blood.” In the river was a man who was
swimming. On the bank of the river was another man who had gathered
many rocks. When the swimmer approached the bank, the man would throw
a rock into his mouth and the swimmer would swim away. The swimmer
would then return and the man would do the same. I asked my two
companions: “What is this?” They said to me: “Proceed.”

We proceeded till we came to a hideous looking man – the most hideous

looking person you ever set your eyes on. There was a fire near him which
he was kindling and walking around. I asked my two companions: “What is
this?” They said to me: “Proceed.”
We proceeded till we came to a garden having tall and lofty plants, and all
the colours of spring. In the middle of the garden was a tall man. I could not
even see his head because of his extreme height. Around him were the
largest number of children I ever saw. I asked my two companions: “What
is this? Who are these people?” They said to me: “Proceed.”

We proceeded till we came to a massive garden. I never saw a garden

bigger and more beautiful than it. My two companions said to me: “Go up.”
We ascended to it till we reached a city built with alternating bricks of gold
and silver. We went to the gate of the city and asked for it to be opened. It
was opened for us and we entered it. Some men met us: half their bodies
were as handsome as the most handsome person you have ever seen, while
the other half of their bodies were as ugly as the ugliest person you have
ever seen. My two companions said to them: “Go and throw yourselves in
that river.” There was a river flowing across the city whose water was pure
white. They went and threw themselves into the river. They then returned to
us with that ugliness which they had completely vanished. They now had
the most beautiful appearance.

My two companions said to me: “This is the Garden of Eden and this is
your abode.” I raised my eyes and saw a palace like a white cloud. They
said to me: “This is your abode.” I said to them: “May Allâh bless you.
Let me enter it.” They said: “You may not enter it now, but you will
certainly enter it [one day].”

I said to them: “I saw many astonishing things tonight. What are all these
things that I saw?” They replied: “We will inform you: As for the first man
you came upon, whose head was repeatedly struck by a rock, he is a person
who studies the Qur’ân but then does not practise on its teachings and
remains asleep when it is the time for the prescribed salâh.”

“As for the man whom you came upon with the sides of his mouth, nostrils
and eyes being torn towards his back, he is a person who leaves his house in
the morning and tells a lie that spreads throughout the world.”

“As for the naked men and women who were in that structure like an oven,
they are adulterers and adulteresses.”
“As for the man whom you came upon in the river, swimming and
swallowing a rock, he is the one who devours usury.”

“As for the hideous looking man you saw kindling a fire and walking
around it, he is Mâlik, the gatekeeper of Hell.”

“As for the tall man whom you saw in the garden, he is Ibrâhîm .”

“As for the children who were around him, they are those who pass away
on the fitrah (the natural religion of Allâh ).”

Some Muslims asked: “O Messenger of Allâh! What about the children of

the polytheists?” The Messenger of Allâh replied: “The children of the
polytheists as well.”

“As for those people whose half bodies were beautiful and the other half
ugly, they are those who committed acts that were good and other acts that
were evil. Allâh pardoned them.”

The Hadîth of al-Bazzâr rahimahullâh states: The Prophet then came

upon a people whose heads were shattered by rocks. Each time they were
shattered, they returned to their original state. This continued again and
again. He asked: “O Jibra’îl! Who are these people?” He replied: “They
are those whose heads felt very heavy from offering salâh.” [In other words,
they felt it very burdensome to offer salâh].

Al-Khatîb rahimahullâh and Ibn an-Najjâr rahimahullâh narrate that the

Messenger of Allâh said: “The flag of Islam is salâh. He who devotes
his heart to it and safeguards it within its limits, at its prescribed times, and
with its Sunnah acts, is a true believer.”

Imâm Ibn Mâjah rahimahullâh narrates that Allâh said [to the
Messenger of Allâh ]: “I made five salâhs compulsory on yourummah
and I made a promise to Myself that he who safeguards them by offering
them at their prescribed times, I will admit him into Paradise. As for he who
does not safeguard them, he enjoys no such promise from Me.”
Imâm Ahmad rahimahullâh and al-Hâkim rahimahullâh narrate that the
Messenger of Allâh said: “He who knows that salâh is a compulsory
obligation on him and fulfils it shall enter Paradise.”

Imâm at-Tirmidhî rahimahullâh, Imâm an-Nasa’î rahimahullâh and Imâm

Ibn Mâjah rahimahullâh narrate that the Messenger of Allâh said: “The
first thing that a person will be taken to account for on the day of
resurrection from his deeds is salâh. If his salâh is in order, he passed and
succeeded. If it is not in order, he failed and lost. If there is any shortcoming
in his compulsory salâh, Allâh will say: ‘Check if My servant has any
optional salâh.’ The optional salâh will then be used to complete the
shortcomings in his compulsory salâh. All his other deeds will be reckoned
in the same way.”

Imam an-Nasa’î rahimahullâh narrates that the Messenger of Allâh said:

“The first thing that a person will be taken to account for on the day of
resurrection from his deeds is salâh. And the first judgement that will be
passed among people will be with regard to the shedding of blood.”

Imâm Ahmad rahimahullâh, Imâm Abû Dâ’ûd rahimahullâh, Imâm an-

Nasa’î rahimahullâh, Imâm Ibn Mâjah rahimahullâh and al-
Hâkimrahimahullâh narrate that the Messenger of Allâh said: “The first
thing that a person will be taken to account for on the day of resurrection
will be his salâh. If he offered them in totality, they will be recorded in
totality in his favour. If he did not offer them in totality, Allâh will say
to His angels: ‘See if you can find an optional salâh for My servant.’ They
will use them to complete his compulsory salâhs. The same will be done for
zakâh. Thereafter all the other deeds will be taken into account in like
manner.”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“The first thing that a person will be questioned about will be his salâh. If it
was in order, he will be successful. If it was not in order, he will be lost and
ruined.”
Imâm Ahmad rahimahullâh, Imâm Abû Dâ’ûd rahimahullâh, Imâm an-
Nasa’î rahimahullâh and al-Hâkim rahimahullâh narrate that the
Messenger of Allâh said: “The first thing that the people will be taken
to account for from their deeds on the day of resurrection will be salâh. Our
Sustainer will say to His angels – despite knowing best – look at the salâh
of My servant. Did he fulfil it completely or did he display shortcomings in
it?’ If it was fulfilled in totality, it will be recorded in totality. If he left out
anything from it, He will say: ‘See if My servant has any optionalsalâh. If
he has any optional salâh, complete his compulsory salâh with it.’ All the
other deeds will be accounted in the same manner.”

At-Tayâlisî rahimahullâh, at-Tabarânî rahimahullâh and ad-Diyâ’ inal-

Mukhtârah narrate that the Messenger of Allâh said: “Jibra’îl came
to me from Allâh and said: ‘O Muhammad! Allâh says: ‘I made five
salâhs compulsory on your ummah. He who fulfils them with their ablution,
at their prescribed times, with their bowing and prostrating postures, then he
has a promise that I will enter him into Paradise. And he who meets Me
having left out anything thereof, he has no promise from Me. I may punish
him or I may have mercy on him.’”

Al-Bayhaqî rahimahullâh narrates: “Salâh has a scale. He who fulfils it has

sought to fill the scale.”

Ad-Daylamî rahimahullâh narrates that the Messenger of Allâh said:

“Salâh blackens the face of Satan, charity breaks his back, mutual love for
the sake of Allâh and intense love for knowledge eradicates him
completely. If you do all this, he [Satan] will distance himself away from
you like the distance between the east and west.”

At-Tirmidhî rahimahullâh, Ibn Hibbân rahimahullâh and al-

Hâkimrahimahullâh narrate that the Messenger of Allâh said:
“Continue fearing Allâh , offer your five salâhs, fast in your month [of
Ramadân], give the zakâh of your wealth, and obey those of authority
among you; you will enter the Paradise of your Sustainer.”
Imâm Ahmad rahimahullâh, Imâm al-Bukhârî rahimahullâh, Imâm Muslim
rahimahullâh, Imâm Abû Dâ’ûd rahimahullâh and Imâm an-Nasa’î
rahimahullâh narrate that the Messenger of Allâh said: “The most
beloved of deeds in the sight of Allâh is salâh at its prescribed time, then
obedience to parents, and then waging jihâd in the cause of Allâh .”

Al-Bayhaqî rahimahullâh narrates from ‘Umar who said: A man came

to the Prophet and asked: “O Messenger of Allâh! Which deeds are
most beloved to Allâh in Islam?” He replied: “Salâh at its prescribed
time. He who abandons salâh has no Islam. Salâh is the pillar of Islam.”

When ‘Umar was stabbed, someone said to him: “It is the time ofsalâh,
O leader of the believers!” He said: “What a wonderful thing salâh is.
Listen! There is no share in Islam for any person who abandons salâh.”
‘Umar offered salâh while his wound was flowing with blood.

Adh-Dhahabî rahimahullâh narrates that the Messenger of Allâh said:

“When a person offers salâh at the beginning of its time, it ascends the sky
with light till it reaches the Throne. It then seeks forgiveness for the person
till the day of resurrection. It says to him: ‘May Allâh safeguard you as
you safeguarded me.’ When a person offers it out of its prescribed time, it
ascends the sky while covered in darkness. When it reaches the sky, it is
flung back just as a worn out garment is flung aside. The person’s face is
then struck with it.”

Imâm Abû Dâ’ûd rahimahullâh narrates that the Messenger of Allâh

said: “There are three people whose salâh Allâh does not accept.” From
among them he enumerated the person who offerssalâh after the expiry of
the time.

Some scholars say that it is related in the Hadîth that he who safeguards
salâh, Allâh honours him with five things: (1) a constricted [and
difficult] life is removed from him, (2) the punishment of the grave is raised
from him, (3) Allâh will give him his book of deeds in his right hand,
(4) he will cross the Sirâtwith the speed of lightning, (5) he will enter
Paradise without reckoning.

As for he who is neglectful of salâh, Allâh will punish him with 15

forms of punishment: five in this world, three at the time of death, three in
his grave, three when he comes out of his grave.

As for those that he will suffer in this world, they are: (1) blessing will be
taken out of his life, (2) the characteristics of the righteous will be wiped off
his face [the radiance and illumination that we see on the faces of the
righteous will be removed from his face], (3) Allâh will not reward him
for every deed that he does, (4) his supplications will not be raised to the
heavens [i.e. they will not be accepted], (5) he will enjoy no share in the
supplications of the righteous.

As for those that he will suffer at the time of death, they are: (1) he will die
disgracefully, (2) he will die hungry, (3) he will die thirsty. Even if he were
given to drink the oceans of the earth, his thirst will not be quenched.

As for those that he will suffer in his grave, they are: (1) the grave will
constrict upon him to such an extent that his ribs will interlock with each
other, (2) the grave will be turned into a fire and he will turn and twist on
hot embers by night and day, (3) a serpent will be imposed upon him in his
grave. Its name is ash-Shujâ‘ al-Aqra‘. Its eyes are of fire and its fangs of
steel. The length of each fang is equal to one days journey. It will bite the
deceased saying: “I am ash-Shujâ‘ al-Aqra‘.” Its voice will be like the
clapping of thunder. It will say: “My Sustainer ordered me that I should
strike you for neglecting the fajr salâh till sunrise, that I should strike you
for neglecting the zuhr salâh till the ‘asr salâh, that I should strike you for
neglecting the ‘asr salâh till the maghribsalâh, that I should strike you for
neglecting the maghrib salâh till the ‘ishâ salâh, that I should strike you for
neglecting the ‘ishâ salâhtill the fajr salâh.” Each time it strikes him, he
goes 70 feet deeper into the ground. He will be continuously punished in
the grave till the day of resurrection.
As for those that he will suffer when he comes out of his grave, they are: (1)
a very severe reckoning of deeds, (2) the wrath of Allâh , (3) entry into
the Hell-fire.

Another narration states: he will come on the day of resurrection with three
lines of writing on his face. The first line will read: “O you who destroyed
the right of Allâh!” The second line will read: “O you who have specifically
earned the wrath of Allâh!” The third line will read: “Just as you destroyed
the right of Allâh in the world, today you can remain despondent of the
mercy of Allâh.”

The explanation of the previous Hadîth does not coincide with the fifteen
forms of punishment. The explanation gives fourteen forms of punishment
[and not fifteen]. It is possible that the narrator forgot the fifteenth one.

Ibn ‘Abbâs narrates: “When it is the day of resurrection, a man will be

brought forward and made to stand before Allâh . Allâh will order that
he be taken to the Hell-fire. He will ask: “O my Sustainer! On what account
is this?” Allâh will reply: “On account of your delaying the salâh from
its prescribed time, and for your taking false oaths in My name.”

It is also related that one day, the Messenger of Allâh said to his
Companions: “Say: O Allâh! Do not leave a wretched and deprived person
among us.” He then asked: “Do you know who a wretched and deprived
person is?” They asked: “Who is he, O Messenger of Allâh?” He replied:
“The one who abandons salâh.”

It is also related that the first whose faces will be blackened on the day of
resurrection will be those who abandoned salâh. And that there is a valley
in Hell which is called Lamlam. There are numerous serpents in it. They are
as thick as the neck of a camel and long as one month’s journey. They will
bite the person who abandoned salâh. Their poison will boil in his body for
70 years and his flesh will then turn yellow.

It is related that a woman from the Banî Isrâ’îl came to Mûsâ and said:
“O Prophet of Allâh! I have committed a serious sin and I already turned to
Allâh in repentance. Supplicate to Allâh that He forgives me my sin
and accepts my repentance.” Mûsâ asked her: “What sin did you
commit?” She replied: “O Prophet of Allâh! I committed adultery, I gave
birth to a child [from that unlawful act] and I killed that child.” Mûsâ
said to her: “Get out from here, O you shameless woman, lest a fire
descends from the sky and burns all of us because of your evil.” She left
and went away with a broken heart. Jibra’îl descended and said: “O
Mûsâ! Allâh is asking you: ‘Why did you reject that repentant woman, O
Mûsâ? Have you not come across anyone worse than her?’ Mûsâ
replied: ‘O Jibra’îl! Who can be worse than her?’ He said: ‘He who
deliberately leaves out a salâh.’”

It is related from the past scholars that a person buried his sister who had
passed away. While he was doing that, his bag of money fell into her grave.
He did not notice this till he left her grave. When he remembered it, he
returned to the grave and dug it open after all the people had gone. He
found the grave in a blazing fire. He covered the grave with the soil and
returned to his mother, crying and very sad. He said to her: “O my beloved
mother! Tell me about my sister and what she used to do.” The mother
asked: “What is the reason for your question about her?” He replied: “O my
beloved mother! I saw her grave in a blazing fire.” The mother also began
crying and said: “O my son! Your sister was neglectful of salâh and she
used to delay it from its prescribed time.”

If this is the condition of the person who delays the salâh from its
prescribed time, what can be said of the condition of the person who does
not offer salâh?! We ask Allâh to help us to safeguardsalâh in the most
complete way at its prescribed times. Surely Allâh is most generous,
kind, merciful.
ON THE PUNISHMENT OF HELL
Allâh says:

“It has seven gates. For each of those gates is a group assigned.” (Sûrah al-
Hijr, 15: 44)

The word juz in this verse could refer to a faction, a group, a section. It is
said that the gates refers to different levels. Ibn Jurayj rahimahullâh said:
“The Hell-fire has seven storeys: (1) Jahannam – Hell, (2) Lazâ – blazing
fire, (3) al-Hutamah – a vehement fire that breaks into pieces everything
that is cast into it, (4) as-Sa‘îr – blazing flame, (5) Saqar – a name for Hell
which literally refers to a fire that burns and melts, (6) al-Jahîm – a great
fire in a pit, (7) al-Hâwiyah – a bottomless pit.

The uppermost storey is for those who believe in Allâh as one, the
second storey is for the Jews, the third storey is for the Christians, the
fourth storey is for the Sabeans, the fifth storey is for the Mageans, the sixth
storey is for the polytheists, and the seventh storey is for the hypocrites.
Jahannam is thus the uppermost storey and the other storeys are below it.

The meaning of the verse is that Allâh will separate the followers of
Satan into seven groups. Each group and each section will enter a specific
storey of Hell. The reason for this is that there are diverse stages of unbelief
and acts of disobedience. Their ranks in the Hell-fire will therefore be
diverse.

It is said that Hell is made into seven gates in order to coincide with the
seven parts of the body: the eyes, the ears, the tongue, the stomach, the
private part, the hand and the leg. Since it is from these parts that sins
originate, their abodes are these seven gates.
‘Alî said: “The levels of Hell are seven. They are one on top of the
other. The first will be filled first, then the second, then the third, till all are
filled.”

Imâm al-Bukhârî rahimahullâh in his Târîkh and Imâm at-

Tirmidhîrahimahullâh narrate from Ibn ‘Umar that the Messenger of
Allâh said: “Hell has seven gates one of which is for he who unsheathes
his sword on my ummah.”

At-Tabarânî rahimahullâh narrates in al-Awsat that Jibra’îl came to the

Prophet at a time when he did not normally come to him. The
Messenger of Allâh stood up and said: “O Jibra’îl! How is it that I see
your colour has changed?” He replied: “I did not come to you till Allâh
commanded the bellows of the fire.” The Messenger of Allâh said: “O
Jibra’îl! Describe the Hell-fire to me, or describe Hell.” Jibra’îl said:
“Allâh ordered Hell to be ignited for one thousand years till it turned
white. He then ordered it to be ignited for another thousand years till it
turned red. He then ordered it to be ignited for another thousand years till it
turned black. It is thus pitch black. Its sparks do not give off light nor do its
flames subside. I take an oath by that Being who sent you as a Prophet with
the truth, that even if Hell was opened to the extent of the eye of a needle,
all those who are on earth would die. I take an oath by that being who sent
you with the truth, if one of the guards of Hell were to appear before the
inhabitants of earth, all those who are on earth would die because of the
hideous looking faces and terrible stench of these guards. I take an oath by
that Being who sent you with the truth, that if a single link from the chain of
the inmates of Hell which Allâh described in His Book, were to be
placed on the mountains of earth, they would all be dispersed and they
would continue sinking into the ground till they reached the lowest level of
earth.”

The Messenger of Allâh said: “This is enough for me, O Jibra’îl! I do

not want to hear more, or else my heart will be shattered and I will die.”
The Messenger of Allâh then looked at Jibra’îl and saw him
crying. He said: “O Jibra’îl! You are crying while you enjoy such a lofty
position in the sight of Allâh!?” He replied: “Why should I not cry when I
am most rightful to cry? It is possible that in the knowledge of Allâh I
am not in the position that I am presently in. I do not know that I may be
put through a test that Satan was put through. For he certainly used to be
among the angels. I do not know that I may be put through a test that Hârût
and Mârût were put through.”

The Messenger of Allâh began crying and Jibra’îl also cried. They
continued crying till an announcement was made to them: “O Jibra’îl! And
O Muhammad! Allâh has certainly secured both of you from disobeying
Him.” Jibra’îl then ascended and the Messenger of Allâh appeared.
He went pass a group of Ansâr who were laughing and playing. He said to
them: “Are you laughing when Hell is beyond you?! If you only knew what
I know, you would laugh little and cry profusely, you would not enjoy food
and drink, and you would go out into the fields and cry before Allâh .”

An announcement was made: “O Muhammad! Do not make My servants

despondent. I sent you as a giver of glad tidings and not as a person to put
people into difficulty.” The Messenger of Allâh said: “Continue doing
good deeds and remain balanced.” [i.e. do not go to extremes].

Imâm Ahmad rahimahullâh narrates that the Messenger of Allâh asked

Jibra’îl : “How is it that I never saw Mîkâ’îl laughing?” He replied:
“Mîkâ’îl never laughed ever since the Hell-fire was created.”

Imâm Muslim rahimahullâh narrates that the Messenger of Allâh said:

“Hell will be brought on the day of resurrection with 70 000 reins. Each
rein will be pulled by 70 000 angels.”
ALSO ON THE PUNISHMENT OF HELL
Imâm Abû Dâ’ûd rahimahullâh, Imâm an-Nasa’î rahimahullâh and Imâm
at-Tirmidhî rahimahullâh narrate: “When Allâh created Paradise and
Hell, He sent Jibra’îl to Paradise saying: ‘Look at it and see what I
prepared therein for its inhabitants.’ So he went, looked at it, and at all that
Allâh prepared therein for its inhabitants. He returned to Allâh and
said: ‘By Your honour, anyone who hears of it will certainly enter it.’ Allâh
then ordered it to be surrounded by difficulties. He then said to Jibra’îl
: ‘Go back and see what I prepared therein for its inhabitants.’ Jibra’îl
went back and saw that it is surrounded by difficulties. He returned to
Allâh and said: ‘By Your honour, I fear that none will enter it.’ Allâh
said: ‘Go and look at Hell and all that I prepared therein for its inmates.’
Jibra’îl looked at it and saw that it is stacked one above the other. He
returned to Allâh and said: ‘By Your honour, anyone who hears of it will
never want to enter it.’ Allâh then ordered it to be surrounded by
desires. He then said to Jibra’îl : ‘Go back and see it.’ He went back,
[looked at it] and said: ‘By Your honour, I fear that every single person will
enter it.’”

Al-Bayhaqî rahimahullâh narrates from Ibn Mas‘ûd with regard to the

following words of Allâh :

“That fire throws sparks [as huge] as castles.” (Sûrah al-Mursalât, 77: 32)

He said: “Listen! I am not saying that they are like trees. Rather, they are as
huge as forts and cities.”

Imâm Ahmad rahimahullâh, Imâm Ibn Mâjah rahimahullâh, IbnHibbân

rahimahullâh and al-Hâkim rahimahullâh narrate that the Messenger of
Allâh said: “Wayl is the name of a valley in Hell. An unbeliever will
continue falling into it for 40 years before he can reach its bottom.”

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger of Allâh

said: “Wayl is the name of a valley in Hell. It is between two mountains. An
unbeliever will continue falling into it for 70 years before he can reach its
bottom.”

Imâm Ibn Mâjah rahimahullâh and Imâm at-Tirmidhî rahimahullâhnarrate

that the Messenger of Allâh said: “Seek refuge in Allâh from the pit
of grief.” The Companions y asked: “O Messenger of Allâh! What is the pit
of grief.?” He replied: “It is a valley in Hell from which Hell itself seeks
refuge 400 times every day.” He was asked: “O Messenger of Allâh! Who
will enter it?” He replied: “Those who recite the Qur’ân and show off with
their deeds. The most detested reciters of the Qur’ân in the sight of Allâh
are those who visit the tyrant rulers.”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“There is a valley in Hell from which Hell itself seeks refuge 400 times
every day. It is prepared for those who show off from the ummah of
Muhammad .”

Ibn Abî ad-Dunyâ rahimahullâh narrates: “There are 70 000 valleys in Hell.
Each valley has 70 000 pits. Each pit has 70 000 holes. There is a snake in
each of these holes. They will eat the faces of the inmates of Hell.”

Imâm al-Bukhârî rahimahullâh narrates in his Târîkh: “There are 70 000

valleys in Hell. Each valley has 70 000 pits. Each pit has 70 000 rooms.
Each room has 70 000 sub-rooms. Each sub-room has 70 000 wells. Each
well has 70 000 snakes. The jawbone of each snake has 70 000 scorpions.
The unbeliever or hypocrite will have to pass through every single one of
all these.”

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger of Allâh

said: “A huge rock will be thrown into the edge of Hell. It will continue
falling into it for 70 years and it will still not reach its bottom.”
‘Umar used to say: “Remember the Hell-fire abundantly for its heat is
intense, its depth is very far, and it has hooks of steel.”

Al-Bazzâr rahimahullâh, Abû Ya‘lâ rahimahullâh, Ibn

Hibbânrahimahullâh and al-Bayhaqî rahimahullâh narrate that the
Messenger of Allâh said: “If a rock were to be thrown into Hell, it
would continue falling for 70 years till it reached the bottom.”

Imâm Muslim rahimahullâh narrates that Abû Hurayrah said: “We were
in the company of the Prophet when we heard a loud sound.” The
Prophet asked: “Do you know what this is?” We replied: “Allâh and
His Messenger know best.” He said: “This is a rock which Allâh
sent into Hell 70 years ago. It is only now that it reached the bottom.”

At-Tabarânî rahimahullâh narrates from Abû Sa‘îd al-Khudrî who said:

The Messenger of Allâh heard a sound that terrified him. Jibra’îl
came to him, so the Messenger of Allâh asked: “What is this sound, O
Jibra’îl?” He replied: “It is a rock which fell from the edge of Hell 70 years
ago. It is now that it reached the bottom. Allâh willed that you hear its
sound.” Ever since that day, the Messenger of Allâh was never seen
laughing with his full mouth till Allâh took his life away.

Imâm Ahmad rahimahullâh and Imâm at-Tirmidhî rahimahullâhnarrate

that the Messenger of Allâh said: “If a pellet the size of this – and he
pointed to a skull – were thrown from the sky to earth, which is a distance
of a journey of 500 years, it would reach before the night sets in. If it were
sent from the head of the chain [in Hell], it would travel for 40 years before
it reaches its origin.”

Imâm Ahmad rahimahullâh, Abû Ya‘lâ rahimahullâh and al-

Hâkimrahimahullâh narrate that the Messenger of Allâh said: “If a steel
hook of Hell were to be placed on earth, and all of mankind and jinn got
together to lift it, they would not be able to do it.”
Al-Hâkim rahimahullâh narrates that the Messenger of Allâh said: “If a
steel hook of Hell were to strike a mountain, it will shatter and be reduced
to dust.”

Ibn Abî ad-Dunyâ rahimahullâh narrates that the Messenger of Allâh

said: “If a single rock of Hell were to be placed on the mountains of earth,
they would all melt. Each human in Hell will have a rock and Satan with
him.”

Al-Hâkim rahimahullâh narrates that the Messenger of Allâh said:

“The seven earths are between each earth. The distance between each one is
equal to a journey of 500 years. The highest of these earths is on the back of
a fish whose two ends meet in the sky. The fish is on a rock, and the rock is
in the hand of an angel.”

“The second earth is the prison of wind. When Allâh decided to destroy
the people of ‘Âd, He ordered the guard of the wind to send a wind on them
which would destroy them. The guard asked: ‘O my Sustainer! Should I
send them a wind that is equal in size to the nostril of an ox?’ Allâh said
to him: ‘If you are going to release so much of wind on them, the entire
earth and all those who are on it will be completely annihilated. Instead,
send a wind that is equal in size to that of a ring.’” This is what is referred
to in the following verses:

“There is a sign in the ‘Âd when We sent upon them a wind devoid of any
goodness. It did not leave anything which it came across without having
reduced it to bits.” (Sûrah adh-Dhâriyât, 51: 41-42)

“The third earth contains the rocks of Hell.”

“The fouth rock contains the matches of Hell. The Companions yasked: ‘O
Messenger of Allâh! Does the Hell-fire have matches?’ He replied: ‘Yes. I
take an oath by that Being in whose control is my life, it has valleys of
matches. If mighty mountains were sent into it, they would all melt.’”

“The fifth earth contains the snakes of Hell. Their mouths are like valleys.
They will bite an unbeliever just once and no flesh will remain on his
bones.”

“The sixth earth contains the scorpions of Hell. The smallest of them is like
a saddled mule. It will strike an unbeliever just once and he will forget the
intense heat of Hell.”

“The seventh earth contains Satan enchained in steel. One hand is in front
of him and the other is behind him. When Allâh wills to free anyone
from His servants, He frees him.”

Imâm Ahmad rahimahullâh, at-Tabarânî rahimahullâh, Ibn

Hibbânrahimahullâh and al-Hâkim rahimahullâh narrate that the
Messenger of Allâh said: “There are in Hell-fire snakes as thick as the
neck of camels. One of them will bite a person and he will experience the
heat of its poison for 70 years. There are in Hell-fire scorpions as huge as
saddled mules. One of them will bite a person and he will experience its
heat for 40 years.”

Imâm at-Tirmidhî rahimahullâh, Ibn Hibbân rahimahullâh and al-Hâkim

rahimahullâh narrate that the Messenger of Allâh said with regard to
these words of Allâh : “water like pus” (Sûrah al-Kahf, 18: 29). That it is
like the sediment of oil. When this water is brought close to his face, the
skin of his face will fall into it.”

Imâm at-Tirmidhî rahimahullâh narrates that boiling water will be poured

on their heads. The boiling water will penetrate till it reaches their bellies. It
will pull out all that is in their bellies till it passes through their feet, all
completely melted. It will then be returned as it was. [This process will be
repeated again and again].

Ad-Dahhâk rahimahullâh said: “This boiling water (al-hamîm) is boiling

from the time Allâh created the heavens and the earth. It will continue
boiling till they are made to drink it and it is poured onto their heads.”

Some scholars are of the opinion that this al-hamîm is the tears from their
eyes. These tears collect in the pools of Hell and they are then made to
drink it. Other opinions are also given in this regard. Allâh refers to it as
follows:

“and are given to drink boiling water so that it cuts up their bowels.” (Sûrah
Muhammad, 47: 15)

Imâm Ahmad rahimahullâh, Imâm at-Tirmidhî rahimahullâh and al-Hâkim

rahimahullâh narrate that the Messenger of Allâh said with regard to
the following words of Allâh :

“He takes it in gulps but is unable to swallow it.” (Sûrah Ibrâhîm, 14: 17)

He said: “It will be brought close to his mouth. He will dislike it. When
it is brought closer, his face will get grilled and his scalp will fall off. When
he drinks it, it will cut his bowels till it comes out from his posterior.”

Allâh says:

“and are given to drink boiling water so that it cuts up their bowels.” (Sûrah
Muhammad, 47: 15)

“If they ask for help, they will be given water like pus which would scald
the faces. What a dreadful drink…” (Sûrah al-Kahf, 18: 29)
Imâm Ahmâd rahimahullâh and al-Hâkim rahimahullâh narrate that the
Messenger of Allâh said: “If a bucket of ghassâq (flowing pus) were to
be poured onto the world, all the inhabitants of the world will start stinking.
This ghassâq is mentioned in the Qur’ân as follows:

“This is it. Now let them taste it – boiling water and flowing pus.” (Sûrah
Sâd, 38: 57)

“Only boiling water and flowing pus.” (Sûrah an-Naba’, 78: 25)

There is difference of opinion with regard to this flowing pus. According to

Ibn ‘Abbâs it refers to the liquids that flow from the bodies of the
unbelievers. According to others, it refers to their pus and matter. Ka‘b
rahimahullâh said: “It is a spring in Hell towards which the venom of every
venomous creature, like snakes and scorpions, flows. It then becomes
impure and foul through stagnation. A human is brought and dipped into it
just once and then removed. By this mere single dip, his skin and flesh fall
off his bones. His skin and flesh attach themselves to his heels and ankles,
and he drags his flesh as a person drags his clothing.”

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger of Allâh

recited this verse:

“O believers! Continuously fear Allâh as He ought to be feared and do not

die except as Muslims.” (Sûrah Âl ‘Imrân, 3: 102)

He then said: “If a drop from the zaqqûm tree (an infernal tree in Hell
having bitter fruit) were to fall into this world, it would destroy the
livelihoods of all the inhabitants of the world. What, then, can be said of the
person whose food this will be?!” Another narration states: “What, then,
can be said of the person whose only food will be this?!”

Ibn ‘Abbâs said with regard to the following words of Allâh :

“And food that chokes in the throat.” (Sûrah al-Muzzammil, 73: 13)

He said: “It refers to a thorn that gets stuck in the throat. It can neither go
down the throat nor can it come out of the throat.”

Imâm al-Bukhârî rahimahullâh and Imâm Muslim rahimahullâhnarrate that

the Messenger of Allâh said: “The distance between the two shoulders
of an unbeliever will be equivalent to three days journey undertaken by a
swift rider.”

Imâm Ahmad rahimahullâh narrates: “The molar tooth of an unbeliever

will be as huge as Mt. Uhud. His thigh will be like al-Baydâ’.” And it is a
mountain. “His seat in Hell will be like the distance between Qadîd and
Makkah.” In other words, approximately three days journey. “The thickness
of his skin will be 24 feet, according to the measurement of al-Jabbâr.” In
other words, according to the measurement of a king in Yemen whose foot
measurement is well known. As explained by Ibn Hibbânrahimahullâh and
others. Others are of the opinion that it is the well known measurement of a
non-Arab king.

Imâm Muslim rahimahullâh narrates that the Messenger of Allâh said:

“The molar tooth, or he said, the incisor, of an unbeliever will be as huge as
Mt. Uhud. And the thickness of his skin will be equal to three days
journey.”

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger of Allâh

said: “On the day of resurrection, the molar tooth of an unbeliever will be as
huge as Mt. Uhud, his thigh will be like al-Baydâ’, his seat in Hell will be a
distance of three days from ar-Rabdhah.” In other words, the distance
between Madînah and ar-Rabdhah.
Imâm Ahmad rahimahullâh narrates that the Messenger of Allâh said:
“On the day of resurrection, the molar tooth of an unbeliever will be as
huge as Mt. Uhud, the thickness of his skin will be 70 feet, his upper arm
will be like al-Baydâ’, his thigh will be like Warqân, his seat in Hell will the
distance between me and ar-Rabdhah.”

Another narration states: “His seat in Hell will be a distance of three days
from ar-Rabdhah.”

Imâm Ahmad rahimahullâh, at-Tabarânî rahimahullâh and Imâm at-

Tirmidhî rahimahullâh narrate from al-Fudayl ibn Yazîd that the unbeliever
will drag his tongue which will be one and two parasangs long and the
people will trample it. Al-Fudayl ibn Yazîd narrates from Abû al-‘Ajalân
that on the day of resurrection, the unbeliever will drag his tongue which
will be two parasangs long and the people will trample it. This is narrated
by al-Bayhaqîrahimahullâh and it is correct.

The Prophet said: “The inmates of the Hell-fire will be so huge that the
distance between the ear lobe and shoulder of one of them will be equal to a
distance of 700 years, the thickness of his skin will be 70 feet, and his molar
tooth will be like Mt. Uhud.”

Imâm Ahmad rahimahullâh and al-Hâkim rahimahullâh narrate from

Mujâhid rahimahullâh that Ibn ‘Abbâs asked: “Do you know what is the
extent of Hell?” I replied: “No.” He said: “Indeed, you do not know. By
Allâh you do not know that the distance between the ear lobe and shoulder
of one of them is equal to a journey of 70 years. Valleys of pus and blood
will flow in it.” I said: “Rivers [will flow].” He said: “No. Valleys will
flow.”
ON THE VIRTUE OF FEARING SIN
You should know that the greatest deterrent from sins is the fear of Allâh
, fear of His retribution and might, and fear of His punishment, wrath
and grasp. Allâh says:

“Let those who disobey his orders be fearful lest a disaster may befall them
or a painful punishment may afflict them.” (Sûrah an-Nûr, 24: 63)

It is related that the Messenger of Allâh went to visit a youth while the
latter was in the throes of death. He asked him: “How are you feeling?” He
replied: “O Messenger of Allâh! I have hope in Allâh and I fear my
sins.” The Messenger of Allâh said: “When these two qualities are
found in a person at such a time, Allâh most certainly gives him what he
hopes for and secures him from what he fears.”

Wahb ibn al-Ward rahimahullâh said: “‘Îsâ used to say: ‘Love for al-
Firdaus (the highest level of Paradise) and the fear of Hell enable a person
to remain patient at the time of affliction and keep a person far from the
pleasures, desires and sins of the world.’”

Al-Hasan rahimahullâh said: “By Allâh, there have passed before you such
nations that if one of them were to spend the number of pebbles in gold, he
will fear that he will not be saved because of the greatness of sin in his
self.”

The Messenger of Allâh said: “Can you hear what I hear? The skies are
shouting out and it is their right that they shout out. I take an oath by that
Being in whose control is my life, there is not a place equal to four fingers
that is devoid of an angel prostrating to Allâh , standing before Him or
bowing to Him. If you knew what I know, you would laugh little and cry a
lot. You would come out, climb the mountains and cry before Allâh out
of fear of His mighty power and severe retribution.” Another narration
states: “[You will cry out before Him because] you do not know whether
you will be saved or not.”

Bakr ibn ‘Abdillâh al-Muzanî rahimahullâh said: “He who commits a sin
while laughing will enter the Hell-fire while crying.”

A Hadîth states: “If a believer were to know every punishment of Allâh ,

he will never feel secure from the Hell-fire.”

Imâm al-Bukhârî rahimahullâh and Imâm Muslim rahimahullâhnarrate:

“When this verse was revealed to the Messenger of Allâh , ‘Warn your
close relatives’ (Sûrah ash-Shu‘arâ’, 26: 214), he stood up and addressed
the people saying: ‘O assembly of Quraysh! Purchase your selves from
Allâh for I cannot help you in any way from Allâh . O Banî ‘Abd
Manâf! I cannot help you in any way from Allâh . O ‘Abbâd, the uncle
of the Messenger of Allâh! I cannot help you in any way from Allâh . O
Safîyyah, the aunt of the Messenger of Allâh! I cannot help you in any way
from Allâh . O Fâtimâh, daughter of Muhammad! Ask me of my wealth
whatever you like. I cannot help you in any way from Allâh .”

‘Â’ishah radiyallâhu ‘anhâ narrates that she said: “O Messenger of Allâh!

[Allâh says]: ‘Those who give whatever they [have to] give with their
hearts trembling because they have to return to their Sustainer.’ O
Messenger of Allâh! Does it refer to the person who commits adultery,
steals and drinks alcohol, and fears Allâh ?” He replied: “No, O daughter
of Abû Bakr! O daughter of as-Siddîq! Rather it refers to the person who
offers salâh, who keeps fast and gives in charity, and fears that these good
deeds are not accepted from him.”

Al-Hasan al-Basrî rahimahullâh was asked: “O Abû Sa‘îd! What should we

do about sitting in the company of such people who talk to us about hope to
such an extent that our hearts begin flying?” He replied: “By Allâh, it is
better for you to be in the company of people who instil fear into you till
you enjoy security [Paradise] than to be in the company of people who
make you at rest [and you feel so safe] that you eventually fall into terrors.”

When ‘Umar ibn al-Khattâb was stabbed and his death approached, he
said to his son: “Destruction to you! Place my cheek to the ground. May
you have no mother. Destruction to me! And what destruction to me if He
does not show mercy to me!” Ibn ‘Abbâs said to him: “What is this fear
all about, O leader of the believers? Whereas Allâh gave so many
victories at your hands, conquered so many cities at your hands, and did
that for you, and that for you?!” He replied: “If I am saved without anything
against me nor anything for me is sufficient for me.” Another narration
states: “Without any reward nor any burden.”

When Zany al-‘Âbidîn ibn ‘Alî ibn al-Husayn used to perform the
wudû’ and complete his wudû’, he would be overcome by trembling.
Someone asked him the reason for this. He replied: “Destruction to you! Do
you know before whom I am going to stand, and before whom I wish to
converse with?”

Imâm Ahmad ibn Hambal rahimahullâh said: “Fear prevents me from

eating and drinking. I therefore have no desire for these.”

Imâm al-Bukhârî rahimahullâh and Imâm Muslim rahimahullâhnarrate that

the Messenger of Allâh mentioned seven people whom Allâh will
shade beneath the shade of His Throne on a day when there will be no
shade except the shade provided by Him. Among them is a man who
remembered Allâh , in other words, he remembered the threats and
punishment of Allâh in solitude, and so his eyes teared out of fear of the
sins which he committed and the acts of disobedience which he perpetrated.

Ibn ‘Abbâs narrates that the Prophet said: “There are two eyes
which the Hell-fire will not touch: an eye that cried in the dark of the night
out of the fear of Allâh and an eye that spent the night on guard in the
cause of Allâh .”
Abû Hurayrah narrates that the Messenger of Allâh said: “Every eye
will be crying on the day of resurrection except [the following]: (1) an eye
that lowered itself from looking at the prohibitions of Allâh , (2) an eye
that remained awake in the cause of Allâh , and (3) an eye from which a
single tear equal to the head of a fly is shed out of the fear of Allâh .”

Imâm at-Tirmidhî rahimahullâh narrates from Abû Hurayrah that the

Messenger of Allâh said: “A person who cries out of the fear of Allâh
will not enter the Hell-fire till the milk returns to the udders. And the
dust that is acquired while in the cause of Allâh and the smoke of Hell
will never meet.”

‘Abdullâh ibn ‘Amr ibn al-‘Âs said: “I prefer shedding a single tear out
of the fear of Allâh to giving 1000 dînârs in charity.”

‘Aun ibn ‘Abdillâh said: “I have heard that when tears that are shed out of
the fear of Allâh fall on any place of his body, Allâh will most
certainly make that place forbidden to the Hell-fire.”

The chest of the Messenger of Allâh used to make a buzzing sound like
that of a pot placed on the fire, due to his crying.

Al-Kindî rahimahullâh said: “A single tear that is shed out of the fear of
Allâh extinguishes oceans of the Hell-fire.”

Ibn as-Simâk rahimahullâh used to reprimand his soul and say to it: “You
utter the words of abstinent [pious and righteous] people but you do the
deeds of hypocrites. Despite this, you still want to enter Paradise!!? This is
impossible! This is impossible! There are other people for Paradise and they
have deeds different from what we are doing.”

Sufyân ath-Thaurî rahimahullâh said: “I went to Ja‘far as-Sâdiq and said to

him: ‘O son of the Messenger of Allâh ! Advise me.’ He replied: ‘O
Sufyân! There is no respect for a liar. There is no rest for an envious person.
There is no brotherliness for a person who is weary. There is no authority
for a person of bad character.’ I said: ‘O son of the Messenger of Allâh !
Advise me more.’ He said: ‘O Sufyân! Abstain from the prohibitions of
Allâh and you will be an ‘âbid (an ardent worshipper of Allâh ). Be
pleased with what Allâh destined for you and you will be a Muslim.
Deal with people as you would like them to deal with you and you will be a
believer. Do not accompany an immoral person for he will teach you his
immorality. [This is based on the Hadîth that a person is on the way of his
friend. He should therefore be mindful of who he befriends]. Consult those
who fear Allâh in all your matters.’ I said: ‘O son of the Messenger of
Allâh ! Advise me more.’ He said: ‘O Sufyân! He who desires honour
without a family and awe without any authority should come out of the
disgrace of the disobedience of Allâh and go towards His obedience.’ I
said: ‘O son of the Messenger of Allâh ! Advise me more.’ He said: ‘My
father advised me with three things. He said: ‘O my son! He who remains in
the company of an evil person is never safe. He who goes to an evil place is
accused [i.e. is suspected of evil even if he does not commit it]. He who
does not control his tongue regrets.’”

Ibn al-Mubârak rahimahullâh said: “I asked Wuhayb ibn al-Ward: ‘Does

the person who disobeys Allâh experience the taste of worship?’ He
replied: ‘No. Not even the person who intends to disobey Allâh .’”

Abû al-Faraj ibn al-Jauzî rahimahullâh said: “Fear is the blazing fire that
burns the desires. Its virtue is thus based on how much desires it burns, how
much it prevents a person from disobedience, and how much it prompts a
person towards obedience.”

How, then, can fear not be a virtue when it is through fear that one acquires
chastity, abstinence, piety, exerting oneself in good, and virtuous deeds with
which the proximity of Allâh is enjoyed?! This is learnt from verses of
the Qur’ân and the Ahâdîth. For example:

Allâh says:
“guidance and mercy for those who fear their Sustainer.” (Sûrah al-A‘râf, 7:
154)

“Allâh is pleased with them and they are pleased with Him. This awaits he
who fears his Sustainer.” (Sûrah al-Bayyinah, 98: 8)

“and fear Me if you are believers.” (Sûrah Âl ‘Imrân, 3: 175)

“Whoever feared standing before his Sustainer, for him are two gardens.”
(Sûrah ar-Rahmân, 55: 46)

“He who has fear shall understand.” (Sûrah al-A‘lâ, 87: 10)

From among His servants, it is those who have understanding that fear
Allâh.” (Sûrah Fâtir, 35: 28)

All the verses and Ahâdîth that refer to the virtues of knowledge in actual
fact refer to the virtues of fear. This is because fear is the fruit of
knowledge.

Ibn Abî ad-Dunyâ rahimahullâh narrates that the Messenger of Allâh

said: “When the body of a person trembles out of the fear of Allâh , his
sins fall off him just as dry leaves fall off a tree.”
The Messenger of Allâh said: “Allâh said: ‘By My might, I will not
combine two fears on My servant nor will I combine two securities on him.
If he feels secure from Me in this world, I will instill fear in him on the day
of resurrection. If he fears Me in this world, I will give him security on the
day of resurrection.’”

Abû Sulaymân ad-Dârânî rahimahullâh said: “Every heart that does not
have the fear of Allâh is deserted.”

Allâh says:

“None can be fearless of the plot of Allâh except those who are bound to
perish.” (Sûrah al-A‘râf, 7: 99)
ON THE VIRTUE OF REPENTANCE
There are many verses on the virtue of repentance. Some of them are as
follows:

“Repent to Allâh, all of you together, O believers! So that you may

prosper.” (Sûrah an-Nûr, 24: 31)

“Who invoke no other sovereign with Allâh and do not kill the soul which
Allâh has forbidden except for a just cause. And they do not commit
adultery. Whoever does that has fallen into sin The punishment will be
doubled for him on the day of resurrection and he shall remain therein
disgraced. Except he who repented and believed and did some good deeds –
for it is for such that Allâh shall transform their bad deeds into good deeds.
And Allâh is forgiving, merciful Whoever repents and does good deeds – he
truly returns to Allâh.” (Sûrah al-Furqân, 25: 68-71)

There are numerous Ahâdîth in this regard as well.

Imâm Muslim rahimahullâh narrates that the Messenger of Allâh said:

“Allâh stretches out His hand at night so that He may accept the
repentance of the person who committed sin during the day. And He
stretches out His hand in the day so that He may accept the repentance of
the person who committed sin during the night. He will continue doing this
till the sun rises from the west [i.e. just before the day of resurrection].”

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger of Allâh

said: “There is a door in the west whose width is equal to a journey of 40 or
70 years. Allâh opened it for repentance on the day He created the
heavens and the earth. He will not close it till the sun rises from it.”

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger of Allâh

said: “Allâh placed a door for repentance in the west whose width is
equal to a journey of 70 years. It will not be closed till the sun rises from
it.” This is referred to in the following verse:

“The day when a sign of your Sustainer comes before them, believing will
be of no avail to anyone.” (Sûrah al-An‘âm, 6: 158)

It is said that the previous narration and the one before it do not clearly state
that this door will be raised, as expounded by al-Bayhaqî rahimahullâh.

A reply to this is that such statements are not said on the basis of one’s
personal opinion. It will therefore be regarded as marfû‘ (a statement that is
attributed to the Prophet without explicitly stating that he said so).

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“Paradise has eight doors, seven of which are closed [at present] while one
is open for repentance. It will remain open till the sun rises from that
direction.”

Imâm Ibn Mâjah rahimahullâh narrates that the Messenger of Allâh

said: “If you sin to the extent that your sins reach the skies, and then you
repent, Allâh will accept your repentance.”
Al-Hâkim rahimahullâh narrates that the Messenger of Allâh said:
“From the good fortune of a person is that he has a long life and Allâh
blesses him with repentance.”

Imâm at-Tirmidhî rahimahullâh, Imâm Ibn Mâjah rahimahullâh and al-

Hâkim rahimahullâh narrate that the Messenger of Allâh said: “Every
human is a sinner, and the best of sinners are those who repent.”

Imâm al-Bukhârî rahimahullâh and Imâm Muslim rahimahullâhnarrate that

the Messenger of Allâh said: “A person committed a sin. He said: ‘O
my Sustainer! I committed a sin, so forgive me.’ Allâh said to him: ‘My
servant recognized that he has a Sustainer who forgives sins and who also
punishes for sinning.’ So Allâh forgave him. After some time he
committed another sin. He said: ‘O my Sustainer! I committed another sin,
so forgive me.’ Allâh said to him: ‘My servant recognized that he has a
Sustainer who forgives sins and who also punishes for sinning.’ So Allâh
forgave him. After some time he committed another sin. He said: ‘O my
Sustainer! I committed another sin, so forgive me.’ Allâh said to him:
‘My servant recognized that he has a Sustainer who forgives sins and who
also punishes for sinning.’ Allâh then said to him: ‘I have forgiven My
servant. He may now do as he wills.’”

Al-Mundhirî rahimahullâh said: “The words ‘He may now do as he wills’

mean that as long as he commits a sin, seeks forgiveness, repents from it
and does not repeat it, then he may do as he wills if this is how he
continues. This is because each time he commits a sin, his repentance and
seeking forgiveness are atonements for his sin. It would therefore not harm
him. These words do not mean that he can commit a sin, and seek verbal
forgiveness without uprooting it from his life. And then he commits it
again. This is the repentance of liars.”

Several compilers of Hadîth narrate that the Messenger of Allâh said:

“When a believer commits a sin, a black dot appears on his heart. If he
repents, uproots that sin, and seeks forgiveness, then that black spot is
polished off. But if he increases in his sinning, the black spots increase till
his heart is sealed by them. This is the rust which is referred to in the
Qur’ân:

“No such thing. Rather, that which they were earning has covered their
hearts with rust.” (Sûrah al-Mutaffifîn, 83: 14)

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger of Allâh

said: “Allâh accepts the repentance of a person as long as his soul does
not reach his throat.”

At-Tabarânî rahimahullâh and al-Bayhaqî rahimahullâh narrate from

Mu‘âdh who said: “The Messenger of Allâh took me by my hand
and walked with me for about a mile. He then said: ‘O Mu‘âdh! I advise
you to constantly fear Allâh , to speak the truth, to fulfil promises, to
fulfil trusts, to abstain from breaching trusts, to show mercy to the orphan,
to protect the rights of the neighbour, to suppress anger, to be soft in speech,
to freely extend the salâm (the Islamic greeting of prayer), to remain
attached to the imâm, to gain a deep understanding of the Qur’ân, to love
the hereafter, to fear the reckoning, to curtail hopes, and to do good deeds. I
prohibit you from being abusive to a Muslim, from affirming a liar, from
belying an honest person, from disobeying the just imâm, and from causing
corruption in the land. O Mu‘âdh! Remember Allâh at every tree and
rock [i.e. wherever you may be], and follow every sin with repentance: if
the sin was committed in private, the repentance should be in private, if the
sin was committed in public, the repentance should be in public.”

Al-Asfahânî rahimahullâh narrates that the Messenger of Allâh said:

“When a person repents from his sins, Allâh causes his scribes [the
angels who record his deeds] to forget his sins, and He also causes his limbs
and places on earth [where those sins were committed] to forget his sins.
This is so that when he meets Allâh on the day of resurrection, he will
have no witness from Allâh as regards any sin.”
Al-Asfahânî rahimahullâh narrates that the Messenger of Allâh said:
“The person who is remorseful awaits the mercy of Allâh while the
person who is proud [of his sins] awaits the wrath of Allâh . O servants
of Allâh! You should know that every person will have his deeds before
him. He will not leave this world till he sees his good deeds and evil deeds.
Deeds are judged by the final deeds that were done. The night and day are
like animals that one rides. So ride them with good towards the hereafter.
Beware of procrastination because death comes suddenly. None of you
should be deluded by the forbearance of Allâh because the Hell-fire is
closer to you than your sandal straps.” The Messenger of Allâh then
recited these verses:

“Whoever does an atom’s weight of good shall see it. Whoever does an
atom’s weight of evil shall see it.” (Sûrah az-Zilzâl, 99: 7-8)

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“The person who repents from a sin is like one who has no sin.” Al-Bayhaqî
rahimahullâh narrated this Hadîth from a different chain with the following
addition: “The person who seeks forgiveness from a sin while continuing to
commit it is like one who is mocking his Sustainer.”

Ibn Hibbân rahimahullâh and al-Hâkim rahimahullâh narrate that the

Messenger of Allâh said: “Remorse is repentance.” In other words, the
major pillar of repentance is to show remorse, just as the major pillar of the
pilgrimage is the stay at ‘Arafah.” It is essential that remorse be with regard
to the fact that a person committed an act of disobedience, that he
committed a repugnant act, and that he fears its consequences when he goes
against it. For example, shedding blood or destroying wealth in
disobedience, or other similar acts.

Al-Hâkim rahimahullâh narrates that the Messenger of Allâh said:

“When Allâh sees remorse in a servant over a sin which he committed,
He most certainly forgives him even before he seeks His forgiveness.”
Imâm Muslim rahimahullâh and others narrate that the Messenger of Allâh
said: “I take an oath by that Being in whose control is my life, if you do
not sin and consequently seek forgiveness, Allâh will take you away and
bring another nation who sins and seeks forgiveness from Allâh and He
will then forgive it.”

Imâm Muslim rahimahullâh narrates that the Messenger of Allâh said:

“There is no one who likes praise more than Allâh . It is for this reason
that He praised Himself. There is no one who has more self-honour than
Allâh . It is for this reason that He prohibited immoral acts. There is no
one who likes to excuse more than Allâh . It is for this reason that He
revealed Books and sent Messengers.”

Imâm Muslim rahimahullâh narrates that a woman from the Juhaynah tribe
came to the Messenger of Allâh after she had fallen pregnant from
committing adultery. She said to him: “O Messenger of Allâh! I have
committed an act that deserves thehadd (the Islamic penal code), so mete it
out against me.” The Messenger of Allâh summoned her guardian and
said to him: “Treat her well, and when she gives birth, bring her to me.”
The guardian did this and eventually brought her to the Messenger of Allâh
. He ordered that her clothes be fastened to her. He then ordered that she
be stoned [till she dies]. He then offered the prayer [janâzah salâh] over
her. ‘Umar said: “O Messenger of Allâh! You are offering prayer over
her when she has committed adultery?!” The Messenger of Allâh said:
“She repented in such a way that if her repentance were to be distributed
among 70 people of Madînah it would suffice them. Have you found
anything superior to the fact that she came and offered herself solely for the
sake of Allâh ?”

Imâm at-Tirmidhî rahimahullâh, Ibn Hibbân rahimahullâh and al-Hâkim

rahimahullâh narrate from Ibn ‘Umar who said: “I heard the Messenger
of Allâh narrating a Hadîth not once, twice or seven times, but more
than that. I heard the Messenger of Allâh saying: ‘Al-Kifl who was from
the Banî Isrâ’îl did not abstain from any sin. Once, a woman came to him
and he gave her 60 dînârs on condition that he could have intercourse with
her. When he was about to commit the act, she began trembling and crying.
He asked her: ‘Why are you crying? Have I compelled you?’ She replied:
‘No. Rather it is because this is an act which I never did before. The only
reason that I am doing it is because I am in need [of monetary assistance].’
He said: ‘You are doing this for this reason, and you have never done it
before?!! You may go and keep the money. By Allâh, I will never disobey
Allâh after this.’ He passed away that very night. The next morning, the
following was written on the top of his door: ‘Allâh has certainly
forgiven al-Kifl.’”

Ibn Masûd narrates: “There were two villages: the residents of one were
righteous while the residents of the other were sinners. A man from the
village that had sinners left it with the intention of going to the village of
righteous people. On the way, death came to him. The angels and Satan
disputed with regard to him. Satan said: ‘By Allâh, he never ever disobeyed
me.’ The angels said: ‘He left [that sinful village] with the intention of
repentance.’ Allâh resolved their dispute by saying: ‘Look and see to
which of the two villages he is closer.’ They found that he was closer to the
village of righteous people by a hand-span. He was therefore forgiven.”
Ma‘mar rahimahullâh said: “I heard someone saying that Allâh brought
the village of righteous people closer to him [so that he will be forgiven].”

Imâm al-Bukhârî rahimahullâh and Imâm Muslim rahimahullâhnarrate that

the Messenger of Allâh said: “There was a man from one of the nations
before you who had killed 99 people. He inquired about the most learned
person. Someone informed him of a monk. So he went to him and said that
he killed 99 people and whether there was any way of repentance for him.
The monk replied: ‘No.’ So he killed the monk as well and thereby killed
100 people. He again inquired about the most learned person. Someone
informed him of an ‘âlim (a learned scholar). He went to him and said that
he killed 100 people and whether there was any way of repentance for him.
The scholar replied: ‘Yes. There is no one who can come between you and
repentance. Go to such and such place for there are people there who are
engaged in the worship of Allâh . Join them in worshipping Allâh
and do not return to your hometown for it is an evil place.’ So he departed.
When he reached half way, death came to him. The angels of mercy and the
angels of punishment disputed with regard to him. The angels of mercy
said: ‘He came repenting, turning to Allâh with all his heart.’ The angels
of punishment said: ‘But he never ever did any good.’ An angel in the form
of a human came to them. They appointed him as an arbiter between them.
He said: ‘Measure the distance between the two places. To whichever of the
two he is closer, he will be considered to be from them.’ They measured
and found him to be closer to the village to which he was heading. The
angels of mercy thus took his soul away.”

Another narration states: “He was closer to the righteous village by one
hand-span. He was thus included among its people.”

Another narration states: “Allâh ordered the evil village saying: ‘You go
further away.’ And to the righteous village saying: ‘You come closer.’ Then
he said: ‘Measure the distance between the two. They found him closer to
the righteous village by one hand-span. He was thus forgiven.”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said: “A

man committed excesses against his own self. He met a man and said: ‘A
person killed 99 people. He killed all of them unjustly. Do you see any
repentance for me?’ He replied: ‘No.’ So he killed him as well. He then
went to another man and said: ‘A person killed 100 people. He killed all of
them unjustly. Do you see any repentance for me?’ He replied: ‘If I were to
tell you that Allâh does not relent to the one who repents, I will be lying
to you. There are some people who are engaged in the worship of Allâh .
Go to them and join them in the worship of Allâh .’ So he headed
towards them but passed away while he was still going. The angels of
mercy and the angels of punishment disputed with each other. Allâh sent
an angel to them who said: ‘Measure the distance between the two places.
Whichever of them he is closer to, he will be considered to be from among
them. They found him to be closer to the repenters equal to the length of a
finger nail. So he was forgiven.”

Another narration states: “He went to another man and said: ‘I killed 100
people. Do you see any repentance for me.’ The man replied: ‘You have
exceeded the bounds. I do not know. However, there are two villages. One
is called Nusrah and the other is called Kufrah. The residents of Nusrah
engage themselves in the deeds of the inhabitants of Paradise. No one else
can live there. As for the residents of Kufrah, they are engaged in the deeds
of the inmates of the Hell-fire. No one else can live there. Go to Nusrah. If
you remain there and do the deeds that they do, then there is no doubt in
your repentance.’ So he departed, heading towards it. When he was about
half way between these two villages, death overtook him. The angels asked
their Sustainer about him. Allâh said: ‘Look at which of the two villages
he is closer. Then record him among the residents of the one to which he is
closer. They found him to be closer to Nusrah equal to the length of a
finger-nail. He was thus recorded among its residents.”
ON THE PROHIBITION OF OPPRESSION
Allâh says:

“The oppressors shall soon learn by what kind of turning they will turn.”
(Sûrah ash-Shu‘arâ’, 26: 227)

The Messenger of Allâh said: “Oppression will result in pits of

darkness on the day of resurrection.”

The Messenger of Allâh said: “He who oppresses even one span on
earth, Allâh will necklace him with seven earths on the day of
resurrection.”

It is mentioned in some books that Allâh says: “My wrath intensifies

against he who oppresses the person who finds no helper apart from Me.”

A poet says:

“Do not oppress when you have the authority. For the consequences of
oppression is remorse. Your eyes may be asleep while the oppressed person
is awake, cursing you. And the eye of Allâh does not sleep.”
“When an oppressor walks proudly on earth and persists excessively in his
abhorrent actions, then leave him to the passage of time. All that he did not
consider will soon be exposed to him.” [In other words, he will soon learn
the consequences of his oppressive actions].

A scholar of the past said: “Do not oppress the weak or else you will be
from among the worst of the strong ones.”

Abû Hurayrah said: “The bustard dies in terror in its nest because of the
oppression of an oppressor.”

It is said that it is written in the Taurâh: “A announcer will call out from
behind the bridge (the sirât): ‘O assembly of tyrant oppressors! O assembly
of wretched ones living in opulence! Allâh will keep behind, by His
might, from the oppression of any oppressor to cross this bridge today.’”

Jâbir narrates: “When I returned from my emigration to Abyssinia to the

Messenger of Allâh , he said: ‘Will you not inform me of the most
astonishing thing which you witnessed while in Abyssinia?’ So Qutaybah
who was among them said: ‘O Messenger of Allâh! While we were sitting
one day, one of their old women passed by us with a container of water on
her head. She passed by a youth from among them. The youth placed one of
his hands between her shoulders and pushed her. The woman fell on her
knees and her container of water broke. When she stood up, she turned
towards him and said: ‘O you wretched one! You will soon come to know
when Allâh places the Kursî [the throne on which Allâh will sit in
order to pass judgement], gathers all the past and future generations, and
when the hands and legs will speak of all that man did. You will come to
know of the matter between me and you before Him tomorrow.’ So the
Messenger of Allâh said: ‘How can Allâh ever give glory to a
people when the strong are not taken to task on behalf of the weak?!’”

The Messenger of Allâh said: “There are five people with whom Allâh
is angry. If He wills, He may give vent to His anger on them in this
world or He may fling them into the Hell-fire in the hereafter. [They are]:
(1)The leader of a people who takes his dues from his subjects but neither
deals with them with justice nor repulses oppression from them. (2) The
leader of a people: they obey him but he does not treat the strong and weak
equally. And he speaks whatever he desires. (3) A man who does not order
his wife and children to obey Allâh and does not teach them the matters
of their Dîn [Islam]. (4) A person who employs a person, makes him do
work, but does not give him his wage in full. (5) A man who wrongs a
woman in her dowry.”

‘Abdullâh ibn Salâm said: “When Allâh created the entire creation
and they all stood on their feet, they raised their heads towards Allâh
and said: ‘O Sustainer! With whom are You?’ Allâh replied: ‘I am with
the oppressed till his due is given to him.’”

Wahb ibn Munabbih rahimahullâh said: “A tyrant built a castle and

plastered it. An old, poor woman came and built a structure next to it where
she could get some shelter. One day the tyrant mounted his steed and went
around the castle. He saw the woman’s shelter and asked: ‘To who does this
belong?’ He was answered thus: ‘It belongs to a poor woman takes shelter
in it.’ He ordered that it be demolished. It was demolished. The old woman
came and saw it demolished. She asked: ‘Who demolished it?’ A reply was
given to her: ‘The king saw it and demolished it.’ The old woman raised her
head towards the sky and said: ‘O my Sustainer! I was not present when
this happened. But where were You?’ Allâh then ordered Jibra’îl to
overturn the entire castle on whoever was in it.’ Jibra’îl then
overturned it.”

It is said that when one of the Barâmikah [a family that ruled in certain
parts of the Islamic world] and his son where imprisoned, his son said to
him: “O father! We have been imprisoned and confined after all the power
which we enjoyed.” The father said: “O my son! It is due to the supplication
of an oppressed person. The supplication reached Allâh when we were
unmindful of it but Allâh was not unmindful of it.”

Yazîd ibn Hakîm used to say: “I never feared anyone as I feared a man
whom I had wronged whom I knew has no helper except for Allâh. He said
to me: ‘Allâh is sufficient for me. Allâh will decide between me and you.’”
Abû Umâmah narrates: “The oppressor will come on the day of
resurrection, and when he is on the bridge of Hell, the oppressed will meet
him and remind him of the oppression that he committed against him. All
those who were oppressed will continue reminding all those who oppressed
them till they take away all the good deeds that they have. If they find no
good deeds with them, they [the oppressors] will be made to bear their [the
oppressed] evil deeds equal to the oppression which they committed against
them. This will continue till they reach the lowest level of the Hell-fire.”

‘Abdullâh ibn Anîs narrates: I heard the Messenger of Allâh saying:

“The people will be raised bare-headed, naked, un-circumcised, and without
any defect. An announcer will call out in a voice which will be heard
equally well by those who are near and those who are far: ‘I am the King,
the Sovereign. None from the inhabitants of Paradise may enter Paradise
while a person from the inmates of Hell has a case of wrong against him,
even if it is a slap or anything more than it. None from the inmates of Hell
may enter Hell while there is a case of wrong against him, even if it is a
slap or anything more than it. Your Sustainer does not wrong anyone.’ We
said: ‘O Messenger of Allâh! How is it that we will come bare-headed,
naked, un-circumcised and without any defect?’ He replied: ‘With good
deeds and evil deeds, as a complete recompense. Your Sustainer will not
wrong anyone.’”

The Messenger of Allâh said: “He who strikes with a whip unjustly will
be made to pay back on the day of resurrection.”

It is related that Khusroes hired a person to teach his son manners and train
him. When the son reached the limit in virtue and manners, the tutor
summoned him and struck him severely without any reason or crime. The
son harboured feelings of hatred towards the tutor till when he grew up and
his father passed away. The son then took over the reins of the kingdom
after his father. The son then summoned the tutor and asked him: “What
made you strike me so severely without any reason or crime [on my part]?”
The tutor said to him: “O king! When you reached the limit in virtue and
manners, I knew that you will take over the kingdom after your father. I
wanted you to taste the pain of striking and oppression so that you may not
oppress anyone thereafter.” The son said to him: “May Allâh reward you
well.” He then ordered that a prize be given to the tutor and handed it over
to him.
ON THE PROHIBITION OF WRONGING THE ORPHAN
Allâh says:

“Those who devour the wealth of orphans wrongfully are only filling their
bellies with fire. And very soon they shall enter the fire.” (Sûrah an-Nisâ’,
4: 10)

Qatâdah rahimahullâh said: “This verse was revealed with regard to a man
from the Ghatfân. He was the guardian over the wealth of his nephew while
the latter was a young orphan child. So he ate thereof.”

The word “wrongfully” means that it should not be devoured in order to do

wrong to the orphan or you should not devour it while doing wrong to them.
Eating thereof with a just cause is therefore excluded from the above ruling.
For example, the guardian eating thereof while fulfilling the conditions that
are laid down in the books of jurisprudence.

Allâh says:

“The one who has no need should abstain from the wealth of the orphan.
And the one who is in need should consume according to the norm.” (Sûrah
an-Nisâ’, 4: 6)

In other words, eat only that amount which is absolutely necessary, or take
it as a loan, or as a wage for his work, or if he is in dire need. But once he
experiences ease, he must pay it back. But if the dire need continues, it is
lawful for him to eat thereof.
Allâh emphasises the right of the orphans and the additional attention
that has to be paid to them in the following verse:

“Let them fear who, if they left behind weak offspring, would be anxious on
their account (i.e. our weak offspring will also meet the same fate). They
should therefore fear Allâh and speak honourable words.” (Sûrah an-Nisâ’,
4: 9)

The context of this verse is against those who are of the opinion that it is
with regard to making a bequest for more than one third of one’s estate. The
actual meaning of this verse is that the person who has an orphan under his
care should display affection to him even when addressing him, to the
extent that he should address him just as he addresses his own children, e.g.
by saying: “O my son!”

Furthermore, he must treat the orphan with affection, goodness and

kindness, and guard his wealth just as he would like his own wealth to be
guarded and just as he would like his own children to be treated after his
demise. This is because recompence is reciprocal to the deed. Allâh is
the “Master of the day of recompense.” In other words, you will be
recompensed as you recompense others. In other words, you will be treated
as you treat others.

While a person is feeling secure, handling the wealth of others and seeing to
the children of others, death comes upon him suddenly. Allâh will then
recompense him as regards his wealth, his offspring, his family, and all his
other relations, just as he dealt with others. If he dealt with them in a good
way, he will be rewarded well. If he dealt with them in an evil way, he will
be punished accordingly. An intelligent person should therefore fear his
Sustainer, and deal with the orphans who are under his care in a manner that
he would like his children be treated by their guardian if they were to be
orphaned.
It is related that Allâh addressed Dâ’ûd saying: “O Dâ’ûd! Be like a
merciful father to the orphan. Be to the widow like an affectionate husband.
And you should know that as you sow, so shall you reap.” In other words,
as you do, the same will be done to you. There will definitely come a time
when you will die and you will leave behind orphaned children and a
widowed wife.

There are numerous Ahâdîth containing warnings with regard to the wealth
of orphans and acting wrongfully therein. These Ahâdîth are in conformity
with the verse which severely warns and cautions the people against this
disastrous and fatal evil.

Imâm Muslim rahimahullâh and others narrate that the Messenger of Allâh
said: “O Abû Dharr! I see you weak, and I love for you what I love for
myself. You should not rule over [even] two people and you should not
become the custodian of the wealth of an orphan.”

Imâm al-Bukhârî rahimahullâh, Imâm Muslim rahimahullâh and others

narrate that the Messenger of Allâh said: “Abstain from the seven
destructive deeds.” The Companions y asked: “O Messenger of Allâh!
What are they?” He replied: “Ascribing partners with Allâh , magic,
killing a soul which Allâh sanctified unless it be for a just cause,
devouring usury, devouring the wealth of the orphan…”

Al-Bazzâr rahimahullâh narrates that the Messenger of Allâh said: “The

destructive deeds are seven: ascribing partners with Allâh , killing a soul
without a just cause, devouring usury, devouring the wealth of the
orphan…”

Al-Hâkim rahimahullâh narrates that the Messenger of Allâh said:

“Allâh has made it incumbent upon Himself that he will not admit the
following persons into Paradise and He will not permit them to taste its
bounties: the habitual alcoholic, the one who devours usury, the one who
devours the wealth of the orphan without a just cause, and the person who
disobeys his parents.”
Ibn Hibbân rahimahullâh narrates that from among the letters which the
Messenger of Allâh sent with ‘Amr ibn Hazm to the people of
Yemen was the following: “The severest of the major sins in the sight of
Allâh on the day of resurrection is ascribing partners with Allâh ,
killing a believing soul without a just cause, fleeing from the battlefield
while in the cause of Allâh , disobeying parents, accusing a chaste
woman, learning magic, devouring usury, and devouring the wealth of the
orphan.”

Abû Ya‘lâ rahimahullâh narrates that the Messenger of Allâh said: “On
the day of resurrection some people will be raised from their graves while
fire will be emanating from their mouths.” He was asked: “Who are they, O
Messenger of Allâh?” He replied: “Did Allâh not say:

“Those who devour the wealth of orphans wrongfully are only filling their
bellies with fire.” (Sûrah an-Nisâ’, 4: 10)

In the Hadîth of the Mi‘râj as narrated by Imâm Muslimrahimahullâh, the

following is mentioned: “I saw some people over whom some men were
appointed. The latter were tearing open their mouths while others were
coming with rocks of fire and flinging them into their mouths, and these
rocks were then exiting from their posteriors. I asked: ‘O Jibra’îl! Who are
these people?’ He replied: ‘Those who devour the wealth of orphans
wrongfully are only filling their bellies with fire.’”

Al-Qurtubî rahimahullâh narrates in his Tafsîr that Abû Sa‘îd al-Khudrî

said that the Prophet said: “On the night of my ascension, I saw some
people who had snouts like camels. There were some people who were
appointed over them. They were holding them by their snouts and flinging
rocks of fire into their mouths, and these rocks were exiting from their
posteriors.” I asked: ‘O Jibra’îl! Who are these people?’ He replied: ‘They
are the ones who devour the wealth of orphans wrongfully.’”
ON THE DISAPPROVAL OF PRIDE
Because of its misfortune and evil consequences, we relate a little more on
what we already related with regard to pride. It was the first act of
disobedience committed by Satan. Allâh cursed him and repulsed him
from Paradise, whose width is the heavens and the earth, and cast him
towards the punishment of the fire.

A Hadîth qudsî states: “Pride is My upper garment and greatness is My

lower garment. Whoever tries to compete with Me in any of these two, I
shall break him, and I will not bother.”

It is related that the proud people will be resurrected like tiny specks in the
form of humans. Disgrace will cover them from all sides and they will be
made to drink of the sap of the inmates of Hell.

The Messenger of Allâh said: “There are three people with whom Allâh
will not speak on the day of resurrection, He will not look at them and
for them is a painful punishment: an old man who commits adultery, a
tyrant king, and a poor person who is proud.”

‘Umar recited this verse:

“When he is told: ‘Fear Allâh’, arrogance prompts him to sin.” (Sûrah al-
Baqarah, 2: 206)

He then said: “To Allâh we belong and to him is our return. A man stood up
commanding good. So he was killed. Another man stood up and said: ‘Are
you killing those who command good?’ So in his pride, the proud one killed
the person who opposed him and the one who commanded him.”
Ibn Mas‘ûd said: “It is sufficient as a sin that when it is said to a person:
‘Fear Allâh’, he replies: ‘Mind your own business.’”

The Messenger of Allâh said to a man: “Eat with your right hand.” He
replied: “I cannot.” The Messenger of Allâh said: “You will never be
able to.” Nothing but pride stopped him from eating with his right hand. He
was never able to raise his hand thereafter. In other words, his hand became
paralysed.

It is related that Thâbit ibn Qays ibn Shammâs said: “O Messenger of

Allâh! I am a person who likes beauty, as you can see [from my dress and
appearance]. Is this considered to be pride?” The Messenger of Allâh
replied: “No. However, pride refers to disregarding the truth and looking
down on people, while they are servants of Allâh just like him or better than
him.”

Wahb ibn Munabbih rahimahullâh said: “When Mûsâ said to Pharaoh:

‘Believe and you will retain your kingdom,’ he replied: ‘Let me consult
Hâmân first.’ He consulted Hâmân. Hâmân said to him: ‘At present you are
a lord who is worshipped. If you bring faith, you will become a servant who
worships.’ He therefore abstained from worshipping Allâh and from
following Mûsâ . Allâh thus drowned him.”

Allâh quotes the following question of the Quraysh:

“They say: ‘Why did this Qur’ân not come down to some great man from
the two towns?’” (Sûrah az-Zukhruf, 43: 31)

Qatâdah rahimahullâh said: “The great man from the two towns refers to
al-Walîd ibn al-Mughîrah and Abû Mas‘ûd ath-Thaqafî. The Quraysh asked
for a person who has greater authority than the Prophet . They said with
regard to the Prophet : ‘He is a young orphan. How did Allâh send
him to us?’”
Allâh replied to this question of theirs:

“Do they distribute the mercy of your Sustainer?” (Sûrah az-Zukhruf, 43:
32)

Allâh then informs us of their astonishment when they enter the Hell-
fire and do not see those whom they looked down upon, like the people of
as-Suffah. [100] “They will say: ‘“What has happened that we do not see
those men whom we considered to be among the evil ones?’” (Sûrah Sâd,
38: 62) It is said that they are referring to ‘Ammâr , Bilâl , Suhayb
and al-Miqdâd .

Wahb rahimahullâh said: “Knowledge is like rain that comes sweet and
pure from the skies. The trees drink it with their roots and change it
according to their tastes. The bitter trees make the water bitter while the
sweet trees make it sweeter. Similar is the case with knowledge. People
safeguard it according to their ambitions and desires. The proud person
becomes more proud while the humble person becomes more humble. This
is because if a person is proud and ignorant at the same time, then when he
acquires knowledge, he finds that with which he can be proud of. His pride
thus increases. But if a person is fearful, while being ignorant at the same
time, and then he acquires knowledge, he realizes that the evidence has
been confirmed against him. His fear, awe and humility therefore increase.”

It is for this reason that the Messenger of Allâh said, as narrated by Ibn
‘Abbâs : “There will be some people who recite the Qur’ân. Their
recitation does not go beyond their throats. They say: ‘We recited the
Qur’ân. Who can recite better than us? And who is more learned than us?’”
The Messenger of Allâh then turned to his Companions y and said:
“They are from you, O my followers! [In other words, they are Muslims].
They are the fuel of the Hell-fire.”

It is related that a certain person was spoken very highly of to the Prophet
. One day, that man happened to come by. The Companions y said: “O
Messenger of Allâh! This is the person whom we had spoken to you about.”
He said: “I see a dark spot of Satan on him.” The man greeted and
stood over the Prophet . The Prophet said to him: “I ask you in the
name of Allâh, did you not just think to yourself that there is no one better
than you?” He replied: “By Allâh, I did think so.”

Through the light of prophet-hood, the Messenger of Allâh saw that

what was in his heart was exposed as a dark spot on his face.

Al-Harth ibn Juz’ az-Zabîdî , a Companion of the Messenger of Allâh

said: “From the reciters of the Qur’ân, I like those who are smiling. As
for the one whom you meet with a smiling face while he returns your look
with a scowl, he is the one who vexing his pride over you on account of his
knowledge. May Allâh not allow many people like him to be among the
Muslims.”

Abû Dharr relates: “I insulted a person in the presence of the Prophet

by saying to him: “O you son of a black woman!” The Prophet
said: “All of you are alike. All of you are alike. The son of a white woman
has no superiority over the son of a black woman.” Abû Dharr said: “I
lied down on the ground and said to the person: ‘You may stand up and
trample my cheek.’”

‘Alî said: “He who wants to see a person from the inmates of the Hell-
fire should look at a person who is sitting while there are people standing
around him.”

Anas said: “There was no person who was more beloved to his
Companions than the Messenger of Allâh . Yet, when they saw him,
they did not stand up for him because they knew that he disliked it.”

At times the Messenger of Allâh would walk with his Companions y

and ask them to walk in front while he would walk behind them, either to
teach others or to repulse from himself the whisperings of Satan as regards
pride and arrogance.
ON THE VIRTUE OF HUMILITY AND CONTENTMENT
The Messenger of Allâh said: “Allâh most certainly increases the
honour of a person when he pardons. And no person humbles himself for
the sake of Allâh without Allâh elevating him.”

The Messenger of Allâh said: “Glad tidings to the person who humbles
himself despite not being poor, who spends wealth which he saved in
avenues that do not entail disobedience, who shows mercy to the
downtrodden and poor, and remains in the company of people of
understanding and wisdom.”

It is related that the Prophet was with a group of his Companions y in

his house, eating. A beggar came to the door. He suffered from a chronic
illness for which he was detested. The Messenger of Allâh permitted
him to come in and seated him on his thigh. He then asked him to eat. A
man from the Quraysh felt disgusted by this beggar and loathed him.
Consequently, he did not die without being afflicted by a similar illness.

The Messenger of Allâh said: “My Sustainer gave me one of two

choices: that I be a servant and Messenger, or a king and Prophet. I did not
know which of the two to choose. My close friend from the angels was
Jibra’îl . I raised my head towards him. He said: ‘Humble yourself
before your Sustainer.’ So I said: ‘I will be a servant and Messenger.’”

Allâh addressed Mûsâ saying: “I accept the salâh of the person who
humbles before My greatness, who does not consider himself above My
creation, and imposes My fear onto his heart.”

The Messenger of Allâh said: “Kindness, piety, nobility, humility and

conviction: all these are affluence.”
‘Îsâ said: “Glad tidings to those who are humble in this world. They
will be the people of pulpits on the day of resurrection. Glad tidings to those
who reconcile between people in this world. They will inherit al-Firdaus
(the highest level of Paradise) on the day of resurrection. Glad tidings to
those whose hearts are pure in this world. They are the ones towards whom
Allâh will look on the day of resurrection.”

The Prophet said: “If Allâh guided a person with Islam, beautified
his appearance, placed him in a place that is not dishonourable to him, and
at the same time bestowed him with humility, then he is from the choice
servants of Allâh .”

The Messenger of Allâh said: “There are four qualities which Allâh
gives to none except those whom He loves: (1) silence – and this is the first
form of worship, (2) placing trust in Allâh (tawakkul), (3) humility, (4)
abstinence in the world.”

It is related that the Messenger of Allâh was eating when a black man
with smallpox which was peeling off came. Wherever he sat, the person
next to him got up and went away [i.e. no one wanted to sit next to this
man]. The Prophet seated him next to him. The Prophet said: “I
like a person carrying something in his hand which is disgraceful to his
family, and by which he repulses pride from himself.”

One day the Messenger of Allâh said to his Companions y: “Why is it

that I do not see the sweetness of worship on you?” They asked: “What is
the sweetness of worship?” He replied: “Humility.”

The Messenger of Allâh said: “When you see the humble ones from my
ummah, you must act with humility before them. When you see the proud
[and haughty] ones, you must also act proudly before them for this will
humiliate and lower them.”

A poet said:
“Remain humble and you will be like a star that appears glittering to the
person looking at the surface of the water while it is so elevated. Do not be
like smoke which rises proudly in the horizon while it is so unimportant.”

The Messenger of Allâh said: “The honour of a Muslim lies in his

independence of people.” It is in contentment that a person experiences
freedom and honour. It is therefore said: “Remain independent of
whomever you like, and you will be equal to him. Be dependent on
whomever you like, and you will be his slave. Do good to whomever you
will, and you will be his ruler. A little that suffices you is better than a lot
that causes you to transgress.”

A person said: “I did not see any wealth superior to contentment, nor any
poverty severer than constant desire.” He then said the following poem:

“Contentment bestowed upon me the garment of honour. What affluence

can be greater than contentment? Make it your capital wealth, and thereafter
make piety your goods [for trade]. You will make a double profit: you will
be in no need of a friend, and you will enjoy yourself in the gardens [of
Paradise forever] by remaining patient for a short while [in this world].”

Another poet said:

“Make your soul to be content with that which is sufficient or else it will
demand from you that which is more than what is sufficient for it.
Throughout your life, you are merely what you preserved in this present
moment.”

Another poet said:

“When sustenance distances itself from you, exercise patience and be

content with what you have acquired of it. Do not tire the soul in acquiring
it. If it was in your share [if it was destined for you], it will reach you.”

Another poet said:

“If the hands of the miserly ones have made you thirsty, contentment will
suffice in satiating your hunger and quenching your thirst. You should be a
man whose feet are on the ground while the head of his determination is
high in the stars.”

Another poet said:

“O you who are searching for sustenance by strength. Get away! You are
enamoured by something that is baseless. By virtue of its strength, the
snake feeds on the corpse of the desert. And the bee acquires honey despite
being so weak.”
It was the practice of the Messenger of Allâh that when he experienced
destitution, he would order his family to offer salâh. He used to say: “This
is what I have been commanded to do.” He would then recite this verse:

“Command your house people to establish salâh and you yourself remain
steadfast on it.” (Sûrah Tâ Hâ, 20: 132)

Someone said:

“Give up running headlong towards the world and its attractions. Do not let
hoarding and greed deceive you. Be content with what the Merciful [Allâh
] gave you and be pleased with it. Contentment is a wealth that never
comes to an end. Abandon all the superfluous possessions of life because
when they will be brought before you [in the hereafter], there will be no
benefit for you in them.”

A wise man said: “Honour is not in having a beautiful attire. Delighting in

clothes and beautifying oneself with beautiful garments preoccupy a person
to such an extent that he does not bother about anything with regard to his
religion, while inclining totally towards the world. Rarely is such a person
devoid of pride.”

A poet said:

“I am pleased with this world by eating a mere morsel and wearing a cloak.
I do not want anything else. This is because I saw that time is not eternal.
My time and my life are both going to come to an end.”
ON THE DECEPTION OF THIS WORLD
All the conditions of the world are either those that harm or those that
please. These conditions are not conducive to all the inhabitants of the
world. They are coloured by what the wisdom of the Wise [Allâh ]
demands. Allâh says:

“And they remain in constant conflict except he upon whom your Sustainer
was merciful.” (Sûrah Hûd, 11: 118-119)

Some of the commentators say that the word (in constant conflict)
refers to differences in sustenance. Referring to their differences in
affluence and poverty. It is therefore incumbent on the person to whom this
world is favourable and for whom his Master subjugated, to receive it by
showing gratitude to Him and to turn to Him by doing good deeds. Because
these good deeds will be a shield against evil experiences. The person
should not be deceived by his world. Allâh says:

“Let not, then, the life of this world deceive you. And let not the deceitful
one deceive you in the name of Allâh.” (Sûrah Luqmân, 31: 33)

“However, you tempted yourselves, you continued watching, you doubted,

and your wishful thinking deluded you.” (Sûrah al-Hadîd, 57: 14)

The above verses are meant to create an aversion to being deceived by the
world.
The Messenger of Allâh said: “How wonderful the sleep of the
intelligent and their eating is! How they are envied by the wakefulness and
the toiling of the foolish ones. An atom’s weight from a person of piety and
conviction is superior to the entire world from those who are deceived [by
the world].”

The Messenger of Allâh said: “An intelligent person is he who

subjugates his soul and does deeds for the time after death. A foolish person
is he who allows his soul to follow its desires and yet has hopes from Allâh
.”

A poet said:

“He who praises the world for something that pleases him, then I take an
oath that he will soon curse it. When the world turns away from a person, it
results in remorse. And when it comes to him, its worries are many.”

Another poet said:

“By Allâh, if the world with all that it has were to remain forever to us, and
its sustenance were to come in abundance, it would not entitle a free person
to submit himself to it. How, then, can he submit to it when he is just a
commodity that is going to vanish tomorrow?!”

Ibn Bassâm rahimahullâh said:

“Away with the world and its days, for it is created for grief. Its sorrows
over possessions and business do not stop for even a moment. O how
astonishing! It is an enemy to people, yet it is desired.”

Another poet said:

“A woman said: ‘I see the passage of time giving quick sustenance to the
wretched people. Yet it deprives the one who has honour and virtue.’ So I
said to her: ‘Listen to the reality of the matter. The passage of time saw that
most of the earnings are from unlawful sources. It is therefore very
generous in giving wicked wealth to those who are wicked.”

Another poet said:

“Ask the passage of time what it did with Khusroes, Caesar, the palaces and
those who lived in them. Did it not ask each and every one of them to
leave? It thus did not leave a mild-tempered person nor a foolish person.”

It is related that a Bedouin went as a guest to some people. They offered

him some food. He ate and then slept in the shade of their tent. They then
unpitched the tent. The heat of the sun struck him. So he woke up and
departed, saying:
“Listen! The world is like a shadow which you built. There will definitely
come a day when your shadow will move.”

He also said:

“Listen! The world is a place of siesta for a rider. He spends a short time at
a place and then departs.”

A wise man said to his companion: “The caller has made you hear and the
person who asks of you has left you with no excuse. There is no one who
suffers a greater loss than he who loses conviction and misses out on doing
good deeds.”

Ibn Mas‘ûd said: “Knowledge is sufficient for the fear of Allâh and
being deceived about Allâh is sufficient as ignorance.”

The Messenger of Allâh said: “He who loves this world and is
delighted by it, the fear of the hereafter vanishes from his heart.”

A person said: “A person is taken to account for his grief over what he
missed of the world, and he is taken to account for his delight for what he
acquired in this world.”

The righteous people of the past used to abstain more from that which was
lawful to them then how you abstain from that which is unlawful to you.
That which you consider to be of no harm was considered to be from
among the destructive things by them.”

‘Umar ibn ‘Abd al-‘Azîz rahimahullâh used to quote these lines of Mis‘ar
ibn Kidâm quite often:
“O you who are deceived! Your day is spent in sleeping and negligence.
Your night is spent is sleeping, while destruction is bound to you. That
which is temporary deceives you, yet you rejoice with hopes. Just as a
dreaming person is deceived by pleasures in his sleep. You will soon dislike
the consequences of being preoccupied by it. The animals live in a similar
manner in this world.”
ON THE DISAPPROVAL OF THE WORLD AND BEING WARY OF IT
It is related from Abû Umâmah al-Bâhilî that Tha‘labah ibn Hâtib said:
“O Messenger of Allâh! Pray to Allâh that He bestows me with wealth.” He
replied: “O Tha‘labah! A little wealth for which you are grateful is
better than a lot of wealth whose rights you cannot fulfil.” He said: “O
Messenger of Allâh! Pray to Allâh that He bestows me with wealth.” He
replied: “O Tha‘labah! Isn’t there a perfect example for you in me?
Would you not like to be like the Prophet of Allâh? Listen! I take an oath by
that Being in whose control is my life, if I willed that the mountains turn
into gold and silver, and move with me, they would move with me.” He
said: “I take an oath by that Being who sent you as a true Prophet, if you
pray to Allâh that He bestows me with wealth, I will give each person his
due right, and I will do this and I will do that…” The Messenger of Allâh
said: “O Allâh! Bless Tha‘labah with wealth.” He then purchased some
sheep and they reproduced like insects. Madînah became too small for him
[and his large number of sheep]. He therefore moved away from Madînah
and settled down in one of its valleys. He used to offer the zuhr and ‘asr
salâhs with congregation and leave out the other salâhs. His flock increased
even more and so he moved further away. He gave up offering all the salâhs
with congregation except for the jumu‘ah salâh. His sheep continued
increasing like insects till he even gave up the jumu‘ah salâh and he began
to ask passers-by about the news of Madînah. The Messenger of Allâh
inquired about him saying: “What happened to Tha‘labah ibn Hâtib?” He
was told: “O Messenger of Allâh! He purchased some sheep and Madînah
became too small for him.” He then related Tha‘labah’s entire story to the
Messenger of Allâh . He said: “O how unfortunate is Tha‘labah! O
how unfortunate is Tha‘labah! O how unfortunate is Tha‘labah!”

Allâh revealed the verse:

“Take zakâh from their wealth so that you may purify them and bless them
thereby, and pray for them, surely your prayer is an assurance for them.”
(Sûrah at-Taubah, 9: 103)

Allâh sent down verses making zakâh obligatory. The Messenger of

Allâh sent a man from the Juhaynah and another from the Banî Sulaym
in order to go around collecting zakâh. He gave them a letter authorising
them to collect the zakâh, ordered them to leave, and to collect the zakâh
from the Muslims. He said to them: “Order Tha‘labah ibn Hâtib and a
certain person from the Banî Sulaym and take the zakâh from them.” These
two left and went to Tha‘labah. They asked him for the zakâh and read the
letter of the Messenger of Allâh to him. He replied: “This zakâh is
nothing but jizyah [101] . This is nothing but jizyah. This is nothing but the
sister of jizyah. You may go and collect from others. When you finish,
return to me.” The two then proceeded towards the person from the Banî
Sulaym. He heard that they were coming. He therefore set aside his best
camels and reserved them to be given as zakâh. He then welcomed them.
When they saw the camels which he had set aside for zakâh, they said to
him: “It is not obligatory on you to give these [choice camels of yours]. We
do not want to take these from you.” He replied: “You should most certainly
take them. I am most pleased to give them. I specifically set them aside so
that you may take them.” When they completed their rounds of collecting
zakâh, they returned to Tha‘labah and asked him for the zakâh. He replied:
“Let me see that letter of yours.” He read it and said: “This zakâh is the
sister of jizyah. You may go and let me think about the matter.” They
proceeded till they came to the Prophet . When he saw them, he said: “O
how unfortunate is Tha‘labah.” He said this before they could speak to him
[about what transpired]. And he prayed for the person from the Banî
Sulaym [who gave his choicest camels so willingly]. They then informed
him of what Tha‘labah did and what the person from the Banî Sulaym did.

Allâh revealed the following verses with regard to Tha‘labah:

“There are some among them who had made a promise to Allâh [saying]:
‘If He gives us out of His bounty, we will certainly give in charity and we
will certainly be among the righteous.’ Then when He gave them of His
bounty, they acted miserly therewith, and turned away, retreating. So He
caused hypocrisy to leave its mark in their hearts until the day on which
they shall meet Him because they broke the promise which they made to
Allâh and because they used to tell lies.” (Sûrah at-Taubah, 9: 75-77)

While all this was transpiring, one of the relatives of Tha‘labah was present
in the company of the Messenger of Allâh . He also heard the verses that
Allâh revealed with regard to Tha‘labah. He went to Tha‘labah and said:
“May you be deprived of a mother, O Tha‘labah! Allâh revealed such
and such verses with regard to you.” Tha‘labah came to the Prophet and
asked him to accept his zakâh from him. He replied: “Allâh
prohibited me from accepting your zakâh.” On hearing this, Tha‘labah
began pouring dust on his own head. The Messenger of Allâh said to
him: “This is all the consequence of your actions. When I originally ordered
you, you did not listen to me.” When the Messenger of Allâh refused to
accept anything from him, he returned to his house. When the Messenger of
Allâh passed away, he came with the zakâh and offered it to Abû Bakr
[who was now the leader of the Islamic state]. Abû Bakr refused to
accept it from him. He then brought it to ‘Umar ibn al-Khattâb [when he
became the leader of the Islamic state]. He also refused to accept it from
him. He did the same during the caliphate of ‘Uthmân . He also refused
to accept it from him. Tha‘labah then passed away [as a hypocrite].
It is related by Jarîr rahimahullâh from Layth rahimahullâh that a man
accompanied ‘Îsâ . He said to him: “I will remain with you and be in
your company.” They proceeded together till they reached a river bank.
They sat down and began eating. They had three pieces of bread. They ate
two pieces and one piece was left. ‘Îsâ stood up, went to the river and
drank water from it. He then returned and did not see the last piece of bread.
He asked the man: “Who took the piece of bread?” He replied: “I do not
know.” ‘Îsâ then proceeded and the man went with him. He saw a
gazelle with two of its kids. He called one of the kids. It came to him, he
slaughtered it, grilled some of it and ate of it. The man also ate of it. He
then addressed the kid saying: “Come back to life by the permission of
Allâh.” It got up and went away. On seeing this, the man said: “I ask you in
the name of that Being who showed you this miracle, who took that piece of
bread?” ‘Îsâ replied: “I do not know.” They then proceeded till they
came to a valley filled with water. ‘Îsâ held the person by his hand and
they began walking on the water till they reached the other side. The man
asked him: “I ask you in the name of that Being who showed you this
miracle, who took that piece of bread?” ‘Îsâ replied: “I do not know.”
They proceeded till they came to a barren field. They sat down and ‘Îsâ
began gathering some soil and heaping it. He then said: “Turn into gold by
the permission of Allâh.” It turned into gold. He then divided the gold into
three parts and said: “One third is for me, one third is for you, and one third
is for the person who took the piece of bread.” The man said: “I am the one
who took the piece of bread.” ‘Îsâ said to him: “You can have all this
gold.” ‘Îsâ then left this man and went away. While the man was still
there, two men came to him and saw all that gold with him. They decided to
take it away from him and kill him. So he said to them: “Let us divide it
among ourselves into three parts. Then send one of you to the village to
purchase some food for us.” So they sent one of them. The man who was
sent thought to himself: “Why should I share this gold with them? I will
poison this food, kill both of them and take all the gold for my self.” He
then poisoned the food. In the meantime, the other two men said to each
other: “Why should we give one third to the other person? When he returns,
we will kill him and divide the wealth between us.” When the man returned
to them, they killed him. They then ate the [poisoned] food and they also
died. That gold remained there in the barren field with these three people
dead near it. ‘Îsâ passed by them while they were in that condition. He
said to his companions: “This is the world. You should therefore be wary of
it.”

It is related that Dhul Qarnayn went to some people who had nothing which
people normally enjoy of the world. They had dug graves and in the
morning they would go to the graves, sweep them and pray near them. They
would tend to herbaceous plants just as animals are tended to. Their
livelihoods thus confined them to the produce of the land. Dhul Qarnayn
sent an order to their king saying: “Present yourself before Dhul Qarnayn.”
The king replied: “I have no need to meet him. If he has a need to meet me,
he should come to me.” Dhul Qarnayn said: “He is right.” Dhul Qarnayn
then went to him and said to him: “I sent you a message asking you to come
and see me. But you refused. So here I am.” The king said: “If I had any
work with you, I would have come to you.” Dhul Qarnayn said: “How is it
that I see you and your people in a condition that I have not seen in any
other nation?” The king asked: “What do you mean?” He replied: “You’ll
do not have anything of this world. Why do you’ll not take gold and silver
and enjoy yourselves with these metals?” The king replied: “We dislike
both these things because no sooner a person is given either of the two, he
begins tiring himself and his soul prompts him to acquire something better
than that.” Dhul Qarnayn asked: “Why have you dug graves, and then in the
morning you go to sweep them and then pray next to them?” The king
replied: “When the world instils hopes into us, we look at the graves and
they prevent us from harbouring hopes.” Dhul Qarnayn asked: “I see that
you have no food except herbaceous plants from the land. Why do you not
take animals which you could milk, which you could ride, and from which
you could take other benefits?” The king replied: “We dislike making our
stomachs into graves for the animals. We found that the harvest of the land
is sufficient for us. The minimum of food is sufficient for man. And no
matter what food goes down the throat, its taste does not last all the time.”
The king then stretched his hand behind Dhul Qarnayn and produced a
skull. He asked: “O Dhul Qarnayn! Do you know who this is?” He replied:
“No. Who is he?” The king said: “He was one of the kings of the past to
whom Allâh had given authority over the land. He used to act unjustly,
he used to oppress and he used to act arrogantly. When Allâh saw that,
He put an end to him with death. He thus became like a rock that is thrown.
Allâh held his deeds against him till He will recompense him in the
hereafter.” The king then took another dry skull and asked: “O Dhul
Qarnayn! Do you know who this is?” He replied: “No. Who is he?” The
king said: “He is the king to whom Allâh gave kingdom after the
previous king. He had been observing what the previous king was doing
with the people: his tyranny, oppression and arrogance. This latter king
therefore humbled himself and submitted before Allâh . He ordered
justice among the subjects of his kingdom. As you can see, Allâh also
held his deeds till He will recompense him in the hereafter.” The king then
placed his hand on Dhul Qarnay’s head and said: “This skull will also
become like these two skulls. So, O Dhul Qarnayn! You had better watch
what deeds you are going to do.” Dhul Qarnay said to him: “How would
you like to join me? I will take you as a brother, a minister, and a partner in
all that Allâh gave me of this wealth.” The king said: “It will not be
good for you and I to be at one place, nor will it be good for us to be
together.” Dhul Qarnayn asked: “And why is that?” The king said: “That is
because all the people are enemies to you while they are friends to me.”
Dhul Qarnayn asked: “And why is that?” The king said: “They are
antagonistic towards you because of the kingdom, wealth and world that
you have. I do not find anyone antagonistic towards me because I have
disowned all that, because of the poverty I experience, and because of the
few things which I have.” Dhul Qarnayn then left, astonished by him and
learning great lessons from him.

A poet said:

“O you who are enjoying the world and its attractions! Your eyes do not
sleep from the pleasures [of this world]. You have occoupied your self in
something that you will not achieve. What will you say to Allâh when you
meet Him?”
Another poet said:

“I reprimanded the world for elevating the ignorant ones and holding back
those of virtue. It replied: ‘Listen to my reason. The ignorant ones are my
children. I have therefore elevated them. As for the people of piety, they are
the children of the other wife [i.e. they are the children of the hereafter].’”

Mahmûd al-Bâhilî said:

“Listen! The world is a test to a person in every situation – whether it

comes to him or turns away from him. If it comes to him, he should always
receive it with gratitude. And whenever it turns away, he should exercise
patience and remain steadfast.”
ON THE VIRTUE OF CHARITY
The Messenger of Allâh said: “He who gives the equivalent of a date in
charity from pure earnings - and Allâh only accepts that which is pure –
then Allâh will receive it with His right hand (in other words, with His
approval and blessing). Allâh will then nurture [and increase it] just as
one of you nurtures his foal. This will continue till a single morsel [given in
charity] will be as huge as Mt. Uhud.”

This is affirmed in the Book of Allâh as follows:

“Have they not learnt that Allâh is He who accepts repentance from His
servants and takes charities.” (Sûrah at-Taubah, 9: 104)

“Allâh obliterates usury and amplifies charity.” (Sûrah al-Baqarah, 2: 276)

The Messenger of Allâh said: “Charity never decreased any wealth.

Allâh most certainly increases the honour of a person who pardons
another. He who humbles himself for the sake of Allâh , Allâh most
certainly elevates him.”

A narration of at-Tabarânî rahimahullâh states that the Messenger of Allâh

said: “Charity never decreased any wealth. No person extends his hand
to give in charity without it being placed in the hand of Allâh (i.e.
without Allâh accepting it and being pleased with it) before it is placed
in the hand of the beggar. No person opens the door to begging while he is
not in need of it without Allâh opening the door of poverty to him. A
person says: ‘This is my wealth. This is my wealth.’ Whereas the only
wealth which he has is that which he ate and digested, that which he clothed
himself with and wore out, that which he gave and stored the reward
thereof. Apart from this, he is going to depart and leave everything for the
people.”

The Messenger of Allâh said: “There is none among you with whom
Allâh will not speak without any interpreter between himself and Allâh
. The person will look to his right and see nothing except that which he
sent forth. He will look to his left and see nothing except that which he sent
forth. He will look in front of him and see nothing but the Hell-fire right in
his face. So fear the Hell-fire even if it is by a piece of date.”

The Messenger of Allâh said: “One of you should protect his face from
the Hell-fire even it is by a piece of date.”

The Messenger of Allâh said: “Charity extinguishes sins just as water

extinguishes fire.”

The Messenger of Allâh said: “O Ka‘b ibn ‘Ujrah! Flesh and blood that
have been nurtured by unlawful wealth will never enter Paradise. The Hell-
fire has more right over such a person. O Ka‘b ibn ‘Ujrah! People leave
every morning: there is he who leaves to free himself and does so, and there
is he who leaves and destroys himself. O Ka‘b ibn ‘Ujrah! Salâh is a means
of acquiring proximity [to Allâh ], fasting is a shield, and charity
extinguishes sins just as ice flows off a rock.” Another narration states:
“just as water extinguishes fire.”

The Messenger of Allâh said: “Charity extinguishes the wrath of Allâh

and repulses an evil death.” Another narration states: “Allâh repulses
70 doors of an evil death through charity.”

The Messenger of Allâh said: “Every person will be in the shade of his
charity till the reckoning of all the people is completed.”
The Messenger of Allâh was asked: “Which charity is the most
superior?” He replied: “The charity of the person who is poor. And
commence by giving to your relatives first.”

The Messenger of Allâh said: “A single dirham surpassed 100

dirhams.” A man asked: “How is that possible, O Messenger of Allâh?” He
replied: “A man has an immense amount of wealth. He has 100 000
dirhams and gives [100 dirhams] from there. Another man has only two
dirhams. He takes one dirham and gives it in charity.”

The Messenger of Allâh said: “Do not refuse the person who asks of
you even if it means giving him a hoof of an animal [of a sheep or cow].”

The Messenger of Allâh said: “There are seven persons whom Allâh
will shade on a day wherein there is no shade except the shade provided by
Him.” Among these seven is: “a man who gives in charity and conceals
giving it to such an extent that even his left hand does not know what his
right hand gave.”

The Messenger of Allâh said: “Doing acts of kindness protects a person

from evil occurrences. Charity given in secrecy extinguishes the wrath of
Allâh . Maintaining ties of kinship increases one’s lifespan.” A narration
of at-Tabarânî rahimahullâhstates: “Doing acts of kindness protects a
person from evil occurrences. Charity given in secrecy extinguishes the
wrath of Allâh . Maintaining ties of kinship increases one’s lifespan.
Every act of kindness is a charity. The people of sympathy in this world
shall be the people of sympathy in the hereafter. The people who are
unsympathetic in this world will be unsympathetic in the hereafter. The first
to enter Paradise shall be the people of sympathy.”

At-Tabarânî rahimahullâh and Imâm Ahmad rahimahullâh narrate that a

person asked: “What is [the reward for] charity, O Messenger of Allâh?” He
replied: “It is multiplied numerous times. And there is much more in store
by Allâh .” He then recited this verse:
“Who is that person who will lend to Allâh a good loan? Thereafter Allâh
will multiply it numerous times.” (Sûrah al-Baqarah, 2: 245)

The Messenger of Allâh was asked: “Which charity is the most

superior?” He replied: “That which is given in secrecy to a poor person, or
the charity that is given by a poor person.” He then recited this verse:

“If you give charity openly, what an excellent thing it is. But if you conceal
it and convey it to the poor, that is better for you.” (Sûrah al-Baqarah, 2:
271)

The Messenger of Allâh said: “A Muslim who clothes a Muslim who

has no clothes, Allâh will clothe the former with the green garments of
Paradise. A Muslim who feeds a hungry Muslim, Allâh will feed the
former from the fruits of Paradise. A Muslim who provides a drink to a
thirsty Muslim, Allâh will make him drink from the sealed nectar [of
Paradise].”

The Messenger of Allâh said: “Charity to a poor person is considered as

charity. Charity given to a relative is considered as two things: charity and
maintaining ties of kinship.”

The Messenger of Allâh was asked: “Which charity is the most

superior?” He replied: “Charity given to a relative who harbours internal
enmity towards you.”

The Messenger of Allâh said: “He who loans a milk-providing animal

and then takes it back, or loans dirhams [to a person who is in need], or
gives directions to a traveller, shall receive the reward of freeing a slave.”

The Messenger of Allâh said: “Every loan is an act of charity.”

The Messenger of Allâh said: “On the night of my ascension (i.e. the
night of Mi‘râj), I saw the following written on the door of Paradise: ‘The
reward for charity is multiplied by ten. The reward for a loan is multiplied
by 18.”

The Messenger of Allâh said: “He who provides ease to a person in

difficulty, Allâh shall give him ease in this world and in the hereafter.”

The Messenger of Allâh was asked: “What type of Islam is best?” He

replied: “That you provide food and you greet him whom you know and
him whom you do not know.”

A person said: “I asked the Messenger of Allâh thus: ‘Inform me of

everything.’ He replied: ‘Everything was created from water.’ I said:
‘Inform me of something which if I do, I will enter Paradise.’ He replied:
‘Provide food, spread the salâm (the Islamic greeting), maintain ties of
kinship, offer salâh while people are sleeping, and you will enter Paradise
peacefully.’”

The Messenger of Allâh said: “Worship the Merciful [Allâh ],

provide food, spread the salâm, and you will enter Paradise peacefully.”

The Messenger of Allâh said: “From among the things that compel the
mercy [of Allâh ] is providing food to a poor Muslim.”

The Messenger of Allâh said: “He who feeds his brother till he satiates
his hunger and provides him with water till he quenches his thirst, Allâh
will distance him from the Hell-fire by seven trenches. The distance
between each trench is equal to a journey of 500 years.”

The Messenger of Allâh said: “Allâh will say on the day of

resurrection: ‘O man! I fell ill but you did not visit Me.’ Man will reply:
‘How could I visit You whereas You are the Sustainer of all the worlds?’
Allâh will say: ‘Did you not know that a certain servant of Mine had
fallen ill, yet you did not visit him? Did you not know that had you visited
him, you would have found Me with him? O man! I asked you for food but
you did not provide Me with food.’ Man will say: ‘O my Sustainer! How
could I feed You whereas You are the Sustainer of all the worlds?’ Allâh
will say ‘Do you not remember a certain servant of Mine asking you for
food but you did not feed him? Did you not know that had you fed him you
would have received the reward thereof from Me? O man! I asked you for
drink but you did not provide Me with a drink.’ Man will say: ‘O my
Sustainer! How could I provide you with drink whereas You are the
Sustainer of all the worlds?’ Allâh will say: ‘A certain servant of Mine
asked you for drink but you did not give him. Did you not know that had
you given him a drink you would have received the reward thereof from
Me?’”
ON FULFILLING THE NEED OF A FELLOW MUSLIM
Allâh says:

“Help each other in good deeds and in piety.” (Sûrah al-Mâ’idah, 5: 2)

The Messenger of Allâh said: “He who endures to help his brother and
to benefit shall receive the reward of the mujâhidîn in the cause of Allâh
.”

The Messenger of Allâh said: “Allâh has a special creation whom

He created for the fulfilment of the needs of people. He took an oath over
Himself that He will not punish them with the Hell-fire. When the day of
resurrection takes place, pulpits of light will be placed for them. They will
be conversing with Allâh while the rest of the people will be engaged in
their reckoning.”

The Messenger of Allâh said: “He who endeavours to fulfil a need of

his Muslim brother, and fulfils it or is unable to fulfil it, Allâh will
forgive him his past and future sins, and record for him two freedoms:
freedom from the Hell-fire and freedom from hypocrisy.”

Anas narrates that the Messenger of Allâh said: “He who walks to
fulfil a need of his Muslim brother, Allâh records 70 good deeds for
every step that he takes and wipes off 70 sins from his record. If the Muslim
brother’s need is fulfilled by him, he will come out of his sins like the day
his mother gave birth to him. If he passes away while fulfilling that need, he
will enter Paradise without reckoning.”

Ibn ‘Abbâs narrates that the Messenger of Allâh said: “He who
walks with his Muslim brother in order to fulfil a need of his, and advises
him therein, Allâh will place seven trenches between the person and the
Hell-fire. The distance between one trench and the next will be like the
distance between the skies and the earth.”

Ibn ‘Umar narrates that the Messenger of Allâh said: “Allâh has
special bounties which He keeps with people as long as they continue
seeing to the needs of people and as long as they do not get bored [or
disinterested] in this regard. But once they become disinterested, He
transfers these bounties to other people.”

Abû Hurayrah narrates that the Messenger of Allâh asked: “Do you
know what the lion says when it roars?” The Companions yreplied: “Allâh
and His Messenger know best.” He said: “It says: ‘O Allâh! Do not
empower me over anyone who is from among those who do acts of
kindness.’”

‘Alî ibn Abî Tâlib said: “If any of you has any task, he should
commence with it early in the morning on a Thursday. When he leaves his
house, he must recite the last verse of Sûrah Âl ‘Imrân, Âyatul Kursî, Sûrah
al-Qadr and Sûrah al-Fâtihah. Surely in the recitation of all this is the
fulfilment of the needs of this world and the hereafter.”

‘Abdullâh ibn al-Hasan ibn al-Hasan narrates: “I went to the door of

‘Umar ibn ‘Abd al-‘Azîz rahimahullâh for some need. So he said to me: ‘If
you have any need for me, send a messenger to me or write a letter to me
because I feel ashamed of Allâh to see you at my door.’”

‘Alî ibn Abî Tâlib said: “I take an oath by that Being whose hearing
encompasses all sounds, no person brings happiness to a heart without
Allâh creating a special enjoyment from that happiness. Then when any
calamity befalls, the person hastens towards it as water rushes downhill in
order to repulse that calamity just as an unknown camel is repulsed from
one’s flock.”

‘Alî ibn Abî Tâlib said: “Being unable to fulfil one’s own need is easier
than seeking its fulfilment by someone who is unable to do so.” [In other
words, you should rather do without something than going and begging to
people who will be unable to fulfil that need for you. Exercising patience
for a little while is better than humiliating yourself before others].

‘Alî ibn Abî Tâlib said: “Do not make it a habit of constantly asking
your fellow brother to fulfil your needs because when a calf sucks on the
teat excessively, the cow thrusts it aside with its horns.”

A poet said:

“Do not stop your habit of showing kindness to anyone as long as you have
the ability and the days are moving ahead. Remember the favour of Allâh
that He enabled you to fulfil needs without your having the need of
having them fulfilled at the hands of people.”

Another poet said:

“Fulfil the needs [of people] as much as you can and be a person who
removes the worry of his brother. For surely, from among the best days of a
person is the day wherein he fulfils a need.”

The Messenger of Allâh said: “Glad tidings to the person at whose

hands good was initiated and destruction to the person at whose hands evil
was initiated.”
ON THE VIRTUE OF WUDÛ’ (ABLUTION)
The Messenger of Allâh said: “He who performs a perfect wudû’and
offers two rak‘ats of salâh without allowing his thoughts to stray therein
shall come out from his sins like the day his mother gave birth to him.”
Another narration states: “And does not forget anything in his salâh, his
past sins are forgiven.”

The Messenger of Allâh said: “Should I not inform you of that with
which Allâh wipes out sins and with which He raises ranks? Performing
a complete wudû’ despite difficulties, taking many steps to the musjids, and
waiting for the next salâh immediately after the present salâh. That is real
ribât!” [102] He said this three times.

Once the Messenger of Allâh performed ablution and washed each part
once. He then said: “This wudû’: Allâh does not acceptsalâh without it.”
On another occasion he performed ablution and washed each part two
times. He then said: “He who washes each part two times, Allâh will
give him his reward two times.” On another occasion he performed ablution
and washed each part three times. He then said: “This is my way of
ablution, the way of ablution of the Prophets before me, and the way of
ablution of the friend of Allâh, Ibrâhîm .”

The Messenger of Allâh said: “He who engages in the remembrance of

Allâh while performing his ablution, Allâh purifies his entire body.
He who does not engage in the remembrance of Allâh [while
performing ablution], only those parts where the water reaches are
purified.”

The Messenger of Allâh said: “He who performs ablution while already
being in a state of purity, Allâh records ten good deeds for him.”
The Messenger of Allâh said: “When a person performs ablution and
rinses his mouth, the sins come out from his mouth. When he blows his
nose, the sins come out from his nose. When he washes his face, the sins
come out from his face so much so that they come out from beneath his
eyelids. When he washes his hands, the sins come out from his hands so
much so that they come out from beneath his fingernails. When he passes
his hand over his head, the sins come out from his head so much so that
they come out from his ears. When he washes his feet, the sins come out
from his feet so much so that they come out from beneath his toenails. His
walking to the musjid and his salâh therein are then additional [sources of
reward].”

It is related that a person who is in a state of purity is like a person who is

fasting.

The Messenger of Allâh said: “Whoever from among you performs a

complete wudû’ and then looks towards the sky and says the following
words, the eight doors of Paradise are opened for him and he can enter from
whichever one he desires.” The words are:

“I testify that there is none worthy of worship except Allâh, who is one and
has no partner. And I testify that Muhammad is His servant and
Messenger.”

‘Umar said: “A perfect ablution repulses Satan from you.”

Mujâhid rahimahullâh said: “He who is able to sleep in a state of purity,

engaging in the remembrance of Allâh and seeking forgiveness should
do so because the souls are resurrected in the state in which they are taken
away.”

It is related that ‘Umar ibn al-Khattâb sent an envoy to Egypt for the
cover of the Ka‘bah. On his way, this envoy stopped at a place in Syria next
to the monastery of a monk who was the most learned monk of the time.
The envoy of ‘Umar wanted to meet this monk and see what type of
knowledge he has. So he went to him and asked him to open his door. He
did not open his door for quite some time. He then went to the monk and
requested that he would like to listen to his knowledge. On hearing him
talk, he was impressed by his knowledge. The envoy then complained to
him for his making him wait so long at the door. The monk said: “I had
already seen you when you were approaching my house with the awe of a
king. I was awe-struck by you. I made you wait at the door because Allâh
had said to Mûsâ [ ]: ‘O Mûsâ! When you fear a king, perform
ablution and order your family to perform ablution as well, for surely the
person who performs ablution is under My protection from whatever he
fears.’ I therefore locked the door from you till I and all those who are in
my house performed ablution and we prayed. We felt safe thereafter and
then we opened the door for you.”
ON THE VIRTUE OF SALÂH
Since salâh is the most virtuous of acts of worship, we are repeating the
encouragement to its performance, as is repeated in the grand Book of Allâh
. The virtues of salâh that are enumerated here are in addition to what
was enumerated previously.

The Messenger of Allâh said: “No person was given anything better
than the permission to offer two rak‘ats of salâh.”

Muhammad ibn Sîrîn rahimahullâh said: “If I were given the choice
between offering two rak‘ats of salâh and Paradise, I would choose the two
rak‘ats over Paradise. This is because the two rak‘ats will be for the
pleasure of Allâh while Paradise will be for my pleasure.”

It is said that when Allâh created the seven heavens, He surrounded

them with angels and ordered them to engage in worship through salâh.
They do not tire for a single moment. He set a different type of worship for
each of the inhabitants [angels] of the heavens. There are those who are
standing on their feet [and will continue standing] till the blowing of the
trumpet. There are those who are in prostration. There are those who
lowered their wings out of awe for Him. The angels of the ‘Illîyîn and the
‘Arsh(Throne) are standing and circuiting the Throne, glorifying and
praising their Sustainer, and seeking forgiveness for those who are on earth.
Allâh combined all these [different postures] in a single salâh by way of
honouring the believers. This, so that they may have a share of the worship
of the inhabitants of the heavens. In addition to that, He gave them the
Qur’ân which they recite in the salâh. He therefore asked them to be
grateful for this. The way of showing gratitude is to fulfil the salâh with its
prerequisites and within its limits.

Allâh says:
“Those who believe in the unseen, and establish the salâh, and spend of that
which We bestowed to them.” (Sûrah al-Baqarah, 2: 3)

“Establish the salâh.” (Sûrah al-Muzzammil, 20)

“Establish the salâh.” (Sûrah Hûd, 11: 114)

“Those who establish the salâh.” (Sûrah an-Nisâ’, 4: 162)

You will not find salâh mentioned anywhere in the Qur’ân without the order
to establish it also mentioned. But when the Qur’ân talks about the
hypocrites, it says:

“Destruction to the performers of salâh who delay their salâh from the
prescribed times.” (Sûrah al-Mâ‘ûn, 108, 4-5)

Here Allâh refers to them as performers of salâh while He refers to the

believers as those who establish salâh. This, so that it may be known that
the performers of salâh are many while those who establish salâh are few.
The negligent ones do deeds as a formality and do not ponder over the day
when the deeds will be presented before Allâh , and whether they will be
accepted or not.

The Messenger of Allâh said: “There is he among you who offers a

salâh but only one third, one quarter, one fifth, or one sixth – till he said one
tenth – of it is recordedl.” In other words, only that percentage of his salâh
is recorded in which he was fully conscious [that he is standing before
Allâh and praying to Him].

The Messenger of Allâh said: “He who offers two rak‘ats of salâh
turning to Allâh with all his heart, comes out of his sins like the day his
mother gave birth to him.”

The salâh of a person increases in value by his attention to Allâh in it. If

he does not turn his full attention to Allâh in his salâh, and instead,
engages in other thoughts, then he is like a person standing at the door of
the king excusing himself for this mistakes and shortcomings. When he
reaches the door of the king, he stands before it, and the king comes and
stands before him [waiting to hear what he has to say]. Instead, this person
starts looking to the right and the left. And so, the king does not fulfil the
need for which this person came. The king will only turn to him in
accordance with his attention that he gives to the king. Similar is the case of
salâh. When a person commences salâh and is not attentive in it, then it is
not accepted from him.

Salâh is like a feast prepared by a king. He prepared different types of foods

and drinks. Every type of food has a different taste and every colour has a
different benefit. He then invites the people to this feast. Similar is the case
with salâh. Allâh invited the people towards salâh and laid down
different postures and different words of remembrance. He then asked them
to worship Him through these different postures and words so that they may
take delight from each type of servitude – the different postures of salâh are
like the different foods, and the different words are like the different drinks.

It is said that there are 12 000 qualities in salâh. These 12 000 were then
combined to form 12 qualities. He who intends to offer salâh should most
certainly fulfil these 12 qualities so that his salâh may be complete. Six of
them are before actually commencing thesalâh and six are in the salâh itself.
They are:

(1) Knowledge. The Prophet said: “A little action with knowledge is

better than a lot of action done in ignorance.”
(2) Wudû’ (ablution). The Prophet said: “There is no salâh without
purity.”

(3) Clothing. Allâh says:

“Take your adornment at the time of every salâh.” (Sûrah al-A‘râf, 7: 32)

In other words, wear your clothes for every salâh.

(4) Safeguarding of the prescribed time. Allâh says:

“Surely salâh is incumbent upon the Muslims at its appointed times.”

(Sûrah an-Nisâ’, 4: 103)

(5) Facing the qiblah. Allâh says:

“Now turn your face towards the Sacred Musjid. And wherever you may
be, turn your faces towards it.” (Sûrah al-Baqarah, 2: 144)

In other words, turn in the direction of the Ka‘bah.

(6) Intention. The Messenger of Allâh said: “Deeds are gauged by

intentions. Each person shall receive what he intended.”

(7) At-Takbîr (to say Allâhu akbar). The Messenger of Allâh said: “The
sanctity of salâh commences with the takbîr and ends with the salâm.”

(8) Al-Qiyâm (the standing posture). Allâh says:

“Stand before Allâh with respect.” (Sûrah al-Baqarah, 2: 238)

In other words, offer salâh while standing.

(9) Al-Fâtihah. Allâh says:

“Now read as much as is easy for you of the Qur’ân.” (Sûrah al-
Muzzammil, 73: 20)

(10) Ar-Rukû‘ (the bowing posture). Allâh says:

“and bow down in prayer.” (Sûrah al-Baqarah, 2: 43)

(11) As-Sujûd (the prostration). Allâh says:

“but prostrate to Allâh…” (Sûrah Hâ Mîm Sajdah/Fussilat, 41: 37)

(12) Al-Qu‘ûd (the sitting posture). The Messenger of Allâh said:

“When a person raises his head from the last prostration and sits for the
time of the tashahhud, the salâh is completed.”

Once these 12 conditions are met, the person needs ikhlâs(devotion) in

order to fulfil these conditions. Allâh says:

“So worship Allâh in absolute devotion to Him.” (Sûrah az-Zumar, 39: 2)

As for the need for knowledge, this is in three aspects: (1) The person must
be able to differentiate what is compulsory (fard) and what is Sunnah. (2)
He should also know what is compulsory (fard) and what is Sunnah in the
ablution as well. This is because the ablution is a perfection of salâh. (3) He
should recognize the plot of Satan and thereby endeavour to fight him.

As for the ablution, its perfection is attained in three ways: (1) That you
purify your heart from hatred, jealousy and deception. (2) That you purify
your body from sins. (3) That you wash the parts of ablution thoroughly
without wasting water.

As for clothing, its perfection is attained in three ways: (1) It must be

acquired through lawful means. (2) It must be pure of impurities. (3) It must
be in accordance with the Sunnah. It must not be worn out of pride and for
show.

As for the prescribed time, it entails three things: (1) You should be
constantly looking at the sun, moon and stars by which you can calculate
the arrival of the salâh time. (2) Your ears must be directed towards
listening to the adhân – the call to salâh. (3) Your heart must be constantly
pondering and thinking about the time of salâh.

As for facing the qiblah, its perfection is attained in three ways: (1) That
you face the qiblah with your face. (2) That you turn to Allâh with your
heart. (3) That you be humble and submissive.

As for the intention, its perfection is attained in three ways: (1) That you
know which salâh you are offering. (2) That you are conscious of the fact
that you are standing before Allâh and that He is watching you. You
would therefore be standing with awe. (3) That you realize that He knows
what is in your heart. You should therefore empty your heart of all worldly
engagements.

As for the takbîr (saying Allâhu akbar), its perfection is attained in three
ways: (1) That you say Allâhu akbar correctly and with certainty. (2) That
you raise your hands in line with your ears. (3) That you have presence of
heart, so that you say the takbîr with respect.
As for the qiyâm (standing posture), its perfection is attained in three ways:
(1) That you direct your gaze towards the spot of prostration. (2) That you
turn your heart towards Allâh . (3) That you do not turn to the right and
left.

As for the qirâ’ah (recitation), its perfection is attained in three ways: (1)
That you recite Sûrah al-Fâtihah with correct pronunciation, at a slow pace,
and without a singing tune. (2) That you recite with pondering and
reflecting over its meaning. (3) That you practise on what you are reading.

As for the rukû‘ (bowing posture), its perfection is attained in three ways:
(1) That you ensure that your back is flat, neither lowering it nor raising it.
(2) That you place your hands on your knees and keep your fingers opened.
(3) That you remain tranquil in your bowing position and you recite the
tasbîh (the glorification of Allâh ) with respect and reverence.

As for the sujûd (prostration), its perfection is attained in three ways: (1)
That you place your hands in line with your ears. (2) That you do not
stretch out your arms [on the ground]. (3) That you remain tranquil in your
prostration and you recite the tasbîh(the glorification of Allâh ) with
respect.

As for for qu‘ûd (sitting posture), its perfection is attained in three ways:
(1)That you sit on your left foot, with your right foot upright. (2) That you
recite the tashahhud with respect, and you pray for your self and the
believers. (3) That you make the salâmwith perfection.

The perfection of the salâm entails it being with a true intention from your
heart, that it is to all those who are to your right: angels, men, women, and
in like manner to the left, and that your eyes should not look beyond your
shoulders.

As for devotion, its perfection is attained in three ways: (1) That through
your salâh you seek the pleasure of Allâh and not the pleasure of people.
(2) You consider that all inspiration to do good is from Allâh alone. (3)
That you safeguard your salâh till you take it with you on the day of
resurrection. This is because Allâh says:

“Whoever comes with a good deed…” (Sûrah al-Qasas, 28: 84)

Allâh did not say: “He who does a good deed.”

ON THE TERRORS OF THE RESURRECTION
It is related that ‘Â’ishah radiyallâhu ‘anhâ asked: “O Messenger of Allâh!
Will the lover remember his beloved on the day of resurrection?” He
replied: “There are three times when he will not think of his beloved: (1) At
the weighing of deeds till he knows whether it will be light or heavy. (2)
When the scrolls of deeds are distributed: whether he will receive them in
his right hand or in his left hand. (3) When a neck appears from the Hell-
fire and encompasses them. It will say: ‘I have been imposed upon three
people: (1) the person who called upon another deity apart from Allâh, (2)
every tyrant, obstinate person, (3) and every person who does not believe in
the day of reckoning.’ It will encompass them till it flings them into the
depths of Hell. Hell has a bridge that is thinner than a strand of hair and
sharper than a sword. It has hooks and spikes. People will pass through it as
swift as a thunderbolt, as swift as a severe wind, ….”

Abû Hurayrah narrates that the Messenger of Allâh said: “When

Allâh completed the creation of the heavens and the earth, He created a
trumpet which he gave to Isrâfîl . He placed it in his mouth, looking
towards the Throne, waiting for the order to blow it.” I asked: “O
Messenger of Allâh! What is the trumpet?” He replied: “It is a horn made of
light.” I asked: “O Messenger of Allâh! What does it look like?” He replied:
“It has a huge circle. I take an oath by that Being who sent me as a Prophet
with the truth, the size of its circle is like the width of the heavens and the
earth. He will blow into it three times: once for the great terror, once for the
thunder and once for the resurrection. The souls will all come out like bees
filling the entire area between the heavens and the earth, and enter the
bodies through the nostrils.”

The Messenger of Allâh said: “I will be the first person for whom the
earth will be split.” Another narration states: “When Allâh resurrects
Jibra’îl , Mîkâ’îl and Isrâfîl , they will descend to the grave of
the Prophet with al-Burâq (a stead of Paradise) and garments from
Paradise. The earth will be split by him and he will look at Jibra’îl . He
will ask: ‘O Jibra’îl! What day is this?’ He will reply: ‘This is the day of
resurrection. It is the day of al-Hâqqah(the inevitable). It is the day of al-
Qâri‘ah (the day that causes a trembling).’ He will ask: ‘O Jibra’îl! What
did Allâh do with myummah?’ He will reply: ‘Take delight for you are
the first one for whom the earth was split.’”

Abû Hurayrah narrates that the Messenger of Allâh said: “Allâh

says: ‘O assembly of jinn and men! I advised you. Now there are only your
deeds in your scrolls. He who finds good therein should praise Allâh .
He who finds anything else should blame none but his self.’”

It is related that the following verses were recited in the assembly of Yahyâ
ibn Mu‘âdh ar-Râzî rahimahullâh:

“The day when We shall gather the righteous ones before the Merciful as
guests.” (Sûrah Maryam, 19: 86)

“as guests”, in other words, on horseback.

“We shall drive the sinners towards Hell in a thirsty state.” (Sûrah Maryam,
19: 87)

“in a thirsty state”, in other words, walking and thirsty.

[When these verses were recited], he said: “O people! Hasten, hasten.

Tomorrow you will be resurrected to the mauqif – the field on which the
entire creation will be made to stand. You will come from all sides in
groups upon groups. You will stand before Allâh one by one. You will
be questioned about what you did letter by letter. The auliyâ’ (friends of
Allâh ) will be ushered to the Merciful as a delegation after delegation.
The sinners will be herded to the punishment of Allâh and enter Hell
with loss upon loss. O my brothers! Before you is a day whose length is
equal to 50 000 years of your calculation. It is the day of ar-Râjifah (the
first convulsion), the day of al-Âzifah (the day when the hearts will come up
to the throats), the day when the people will stand before the Sustainer of
the worlds, it is the day of regret and remorse, it is the day of argument, it is
the day of accounting, it is the day of questioning, it is the day of as-Sayhah
(the screeching and deafening sound), it is the day of al-Hâqqah (the
inevitable), it is the day of al-Qâri‘ah (the day that causes a trembling), it is
the day of rising, it is the day when a person will see what his hands sent
forth, it is the day of at-Taghâbun (the day of mutual losing and winning), it
is the day when faces will be blackened and faces will be illuminated, it is
the day when neither wealth nor offspring will be of any avail except for he
who comes to Allâh with a sound heart, it is the day when excuses will
not be of any avail to the wrongdoers, and for them shall be curses and for
them shall be an evil abode.”

Muqâtil ibn Sulaymân rahimahullâh said: “All the creations will stand on
the day of resurrection for 100 years, not talking at all. Then for another
100 years in total darkness, at a complete loss. Then for another 100 years
they will crowd into each other, disputing before their Sustainer. The day of
resurrection is equal to 50 000 years of your calculation. But it will pass by
a devoted believer quicker than the shortest compulsory salâh.”

The Messenger of Allâh said: “A man will not be able to move until he
is questioned about four things: (1) his life and how he spent it, (2) his body
and how he made it old, (3) his knowledge and where he practised on it, (4)
his wealth: how he earned it and where he spent it.”

Ibn ‘Abbâs narrates that the Prophet said: “There was no Prophet
who did not receive an accepted supplication. Each one used it in this
world. But I reserved my supplication for the intercession of my ummah on
the day of resurrection.”

O Allâh! Make us eligible for his intercession on the basis of his high rank
in Your sight. Peace and salutations of Allâh to him, his family and his
Companions.
ON THE DESCRIPTION OF HELL AND THE SCALE
There is nothing wrong in mentioning this even though some of it was
mentioned before. We are doing it to complete its benefit. It is possible that
the repetition of admonitions will awaken the negligent and corrupt hearts,
more so, since Allâh amplified the terror of Hell and the different scenes
of the day of resurrection in various places in His Book. This has the
greatest impact on the hearts of the intelligent and draws our attention to the
fact that whatever is apart from that is insignificant, and that the hereafter is
best and everlasting.

As for the description of Hell – may Allâh save us from it through His
favour and bounty – it is related in the Hadîth that Hell is pitch black and
dark. It has no light and no flare. It has seven doors. There are 70 000
mountains at each door. Each mountain has 70 000 sections of fire. Each
section has 70 000 crevices. Each crevice has 70 000 valleys. Each valley
has 70 000 castles of fire. Each castle has 70 000 houses of fire. Each house
has 70 000 snakes and 70 000 scorpions. Each scorpion has 70 000 tails.
Each tail has 70 000 spines. Each spine has 70 000 vessels of poison. When
the day of resurrection takes place, the veils will be lifted from Hell.
Canopies will fly from it and go to the right side of man and jinn. Others
will go to their left, in front of them, above them and behind them. When
they see all this, they will fall to their knees and they will all begin calling
out: “O our Sustainer! Give us peace.”

Imâm Muslim rahimahullâh narrates that the Messenger of Allâh said:

“Hell will be brought on the day of resurrection. It will have 70 000 reins.
Each rein will be held by 70 000 angels who will be drawing it.”

The Messenger of Allâh said with regard to the huge size of the guards
of Hell, referred to in this verse: “stern and powerful.”[103] He said:
“The distance between the two shoulders of these angels is equal to a
journey of one year. Each one of them has such strength that if he were to
strike a mountain with the iron rod that is in his hand, it would be reduced
to powder. With each strike, he will cast 70 000 people into the pit of Hell.”

As for the following verse:

“Appointed over it are 19 angels.” (Sûrah al-Muddaththir, 74: 30)

This refers to the heads of the az-Zabâniyah (a specific group of guards). As

for the general angels of Hell, their number is known to none but Allâh .
Allâh says:

“None knows the armies of your Sustainer but He.” (Sûrah al-Muddaththir,
74: 31)

Ibn ‘Abbâs was asked about the extent of Hell. He replied: “By Allâh I
do not know what its size is. However, we heard that the distance between
the ear and shoulder of the az-Zabâniyah is equal to a journey of 70 years.
And that valleys of pus and blood flow in Hell.”

A Hadîth of Imâm at-Tirmidhî rahimahullâh states that the thickness of the

canopies of Hell is equal to a journey of 40 years.

Imâm Muslim rahimahullâh narrates that the Messenger of Allâh said:

“This fire of yours [i.e. this fire of the world] is one seventieth part of the
heat of Hell.” The Companions y said: “O Messenger of Allâh! The fire of
this world alone would have sufficed.” He replied: “It surpasses it by 69
times. Each one equal to the other.”

The Messenger of Allâh said: “If an inmate of Hell were to remove his
hand towards the inhabitants of the world, the entire world will burn by its
heat. If one of the guards of Hell were to come before the inhabitants of the
world so that they could see him, they would all die on account of the anger
of Allâh that is on him.”

Imâm Muslim rahimahullâh and others narrate that the Messenger of Allâh
was sitting with his Companions y when he heard a terrifying sound.
He asked: “Do you know what this is?” We replied: “Allâh and His
Messenger know best.” He said: “It is a rock that was thrown into Hell 70
years ago. It continued falling and it reached the bottom now.”

‘Umar ibn al-Khattâb used to say: “Be constant in remembering the

Hell-fire because its heat is intense, its pit is deep, and its rods are of steel.”

Ibn ‘Abbâs used to say: “The Hell-fire picks up its people as a bird
picks up seeds.”

Ibn ‘Abbâs was asked about this verse:

“When it will see them from a distant place, they will hear its raging and
roaring.” (Sûrah al-Furqân, 25: 12)

He was asked: “Does Hell have two eyes?” He replied: “Yes. Did you not
hear the Messenger of Allâh saying: ‘He who wilfully fabricates a lie
against me should prepare for himself a seat in front of the eyes of Hell.’ He
was asked: ‘O Messenger of Allâh ! Does it have two eyes?’ He replied:
‘Did you not hear these words of Allâh :

“When it will see them from a distant place…” (Sûrah al-Furqân, 25: 12)

This is further supported by the following Hadîth: “A neck will come out of
the Hell-fire. It will have two eyes with which it looks and a tongue with
which it speaks. It will say: ‘Today I have been appointed over he who
ascribed others deities to Allâh .’ It will be able to look at them more
clearly than a bird that is attracted to a sesame seed and thus pecks at it.”

As for a description of the scale, it is related in a Hadîth that the pan for
good deeds is of light and the pan of evil deeds is of darkness.

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger ofAllâh

said: “Paradise will be placed to the right of the Throne and Hell to its left.
The pan of good deeds to its right and the pan of evil deeds to its left.
Paradise will thus be on the side of good deeds and Hell will be on the side
of evil deeds.”

Ibn ‘Abbâs used to say: “The good and evil deeds will be weighed on a
scale which has two pans and a tongue.” He also used to say: “When Allâh
decides to weigh the deeds of man, He will turn them into solids and
weigh them on the day of resurrection.”
ON THE DISAPPROVAL OF PRIDE AND CONCEIT
You should know – may Allâh guide me and you for the good of this
world and the hereafter – that pride and conceit snatch away virtues and
earn vices. A vice is sufficient to be considered a vice if it prevents one
from listening to advice and accepting admonition. The scholars therefore
say that knowledge causes destruction between modesty and pride.
Knowledge is war to a conceited person just as flood-water is war to a lofty
building.

The Messenger of Allâh said: “A person who has an iota of pride in his
heart will not enter Paradise.”

The Messenger of Allâh said: “Allâh does not look at the person
who drags his garment [below the ankles] out of pride.”

The wise sages said: “Kingdom cannot remain with pride.”

Allâh equated pride with corruption. He says:

“That abode of the hereafter – We shall give it to those who do not seek to
exalt themselves in the land, nor to cause corruption.” (Sûrah al-Qasas, 28:
83)

Allâh says:

“I will turn away from My signs those who are unjustly proud in the earth.”
(Sûrah al-A‘râf, 7: 146)
A wise person said: “When I see a proud person, I most certainly vex my
pride over him.”

Al-Jâhiz rahimahullâh said: “Those who are notorious for their pride
among the Quraysh are the Banû Makhzûm and Banû Umayyah. And from
the Arabs, the Banû Ja‘fah ibn Kilâb and the Banû Zurârah ibn ‘Adîyy. As
for the Khusroes, they considered the people to be nothing but slaves and
themselves to be nothing but lords.”

A man from the Banû ‘Abd ad-Dâr was asked: “Why don’t you go to the
caliph?” He replied [out of his pride]: “I fear that the bridge will not be able
to bear my nobility.”

Al-Hajjâj ibn Artâh was asked: “Why is it that you do not attend the
congregation?” He replied: “I fear the farmers crowding around me.”

It is said that Wâ’il ibn Hajar came to the Prophet so the Prophet
apportioned a piece of land to him and said to Mu‘âwiyah : “Give this
land to him and record the title deed in his favour.” Mu‘âwiyah went out
with him in the intense heat of the sun. He walked behind Wâ’il’s camel
and the heat of the sun burnt him. So Mu‘âwiyah said to him: “Let me
sit behind you on your camel.” He replied: “I do not allow subjects to sit
behind me.” Mu‘âwiyah said: “Okay, lend me your sandals.” He replied:
“O son of Abû Sufyân! It is not miserliness that is preventing me. However,
I do not want the princes of Yemen to hear that you wore my sandals. You
should rather walk in the shade of my camel and that alone would be a
sufficient honour for you.” It is said that he was alive during the caliphate
of Mu‘âwiyah. He went and met him. Mu‘âwiyah seated him on the
couch and spoke to him.

Al-Masrûr ibn Hind said to a man: “Do you know me?” He replied: “No.”
He said: “I am al-Masrûr ibn Hind.” The man said: “I do not know you.” He
said: “Curse to the person who does not know the moon.”

A poet says:
“Say to the foolish person who turns in pride which has deceived him: ‘Had
you known [the harms] that are in pride, you would not act so proudly.
Pride destroy one’s Islam, it diminishes one’s intelligence, and it destroys
one’s honour. So be wary.’”

It is said that none but every despicable person acts proudly, and none but a
lofty person acts with humility.

The Messenger of Allâh said: “There are three qualities that are
destructive: greed that is obeyed, desires that are followed, and a person’s
self-conceit.”

‘Abdullâh ibn ‘Amr narrates that the Messenger of Allâh said:

“When death approached Nûh , he summoned his two sons and said: ‘I
order you to do two things and prohibit you from doing two things. I
prohibit you from ascribing partners with Allâh and pride. I order you to
believe that there is none worthy of worship except Allâh . Surely if the
heavens and the earth, and all that is in them were to be placed on one pan
of the scale, and the words ‘there is none worthy of worship except Allâh’
were to be placed on the other pan, the words ‘there is none worthy of
worship except Allâh’ would outweigh them. If the heavens and the earth
were in a circle and the words ‘there is none worthy of worship except
Allâh’ were placed onto them, it would shatter them. The second thing
which I order you to do is to constantly say: Subhânallâh wa bi Hamdihi
(glory be to Allâh and praise be to Him), for this is the prayer of every
creation and it is through it that every creation receives sustenance.”

‘Îsâ said: “Glad tidings to the person to whom Allâh taught His
Book and did not die as a tyrant.”

‘Abdullâh ibn Salâm went into the market place with a bundle of
firewood. Someone asked him: “Why are you carrying this when Allâh
made you sufficiently rich from carrying this?” He replied: “I want to
repulse pride from my self.”

The commentary of al-Qurtubî rahimahullâh states the following with

regard to this verse:

“Let them not strike their feet on the ground…” (Sûrah an-Nûr, 24: 31)

[This order is actually addressed to women]. If a woman does this in order

to make a show or attract men, it is unlawful (harâm). In like manner, it is
unlawful for men to strike their feet out of conceit. This is because
conceitedness is a major sin.
ON KINDNESS TO THE ORPHAN AND ABSTAINING FROM ILL-
TREATMENT
Imâm al-Bukhârî rahimahullâh narrates that the Messenger of Allâh
said: “The person who tends to the orphan and I will be like this in
Paradise.” He then demonstrated with his index and middle fingers and left
a gap between them.

Imâm Muslim rahimahullâh narrates that the Messenger of Allâh said:

“The one who tends to an orphan whether he is a relative of his or not, then
he and I will be like this in Paradise.” Mâlik [the narrator] demonstrated
with his index and middle fingers.

Al-Bazzâr rahimahullâh narrates that the Messenger of Allâh said: “He

who tends to an orphan, whether he is a relative of his or not, then he and I
will be like this in Paradise.” He then brought his two fingers together.

The Messenger of Allâh said: “He who brings up three daughters will
be in Paradise and he will receive the reward of amujâhid who remains in
worship at night and fights by day in the cause of Allâh .”

Imâm Ibn Mâjah rahimahullâh narrates that the Messenger of Allâh

said: “He who tends to three orphans is like one who spends his night in
worship, his day in fasting, and who left in the morning or evening with his
sword unsheathed in the cause of Allâh . He and I will be like brothers in
Paradise just as these two are sisters.” He then joined his index and
middle fingers.

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger of Allâh

said: “Allâh will most certainly admit into Paradise the person who
takes an orphan from among the Muslims and includes him in his food and
drink, unless he commits a sin that is unpardonable.” Another narration
states: “who tends to an orphan till the latter becomes independent of him,
then Paradise most certainly becomes incumbent on him.”

Imâm Ibn Mâjah rahimahullâh narrates that the Messenger of Allâh

said: “The best house of the Muslims is that house in which there is an
orphan who is treated with kindness. The worst house of the Muslims is that
house in which there is an orphan who is ill-treated.”

Abû Ya‘lâ rahimahullâh narrates that the Messenger of Allâh said: “I

will be the first to open the door of Paradise. However, I will see a woman
trying to surpass me. I will ask her: ‘What is it with you and who are you?’
She will reply: ‘I am a woman who remained patient in tending to my
orphan children.’”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said: “I

take an oath by that Being who sent me with the truth, on the day of
resurrection Allâh will not punish the person who showed mercy to an
orphan, who was soft in speech to him, who was affectionate towards him
because of his orphancy and weakness, and who was not boastful to his
neighbour over what Allâh gave him of His grace.”

Imâm Ahmad rahimahullâh and others narrate that the Messenger of Allâh
said: “He who passes his hand over the head of an orphan solely for the
sake of Allâh shall receive the reward of good deeds for every hair that
his hand passes over. And he who shows kindness to an orphan boy or girl
under him, then he and I will be like this.” [He then demonstrated with his
index and middle fingers].

Al-Hâkim rahimahullâh and others narrate that Allâh said to Ya‘qûb

that the reason behind his becoming blind, his becoming hunch-
backed, and the brothers of Yûsuf doing what they did to him is that
once a poor, fasting and hungry orphan came to him, while Ya‘qûb and
his family had slaughtered a sheep and ate thereof without feeding that
orphan. Allâh then informed him that He did not love anything from His
creation as much as He loved the orphans and poor. Allâh ordered him
to prepare a meal and invite the poor; and he did that.

Imâm al-Bukhârî rahimahullâh and Imâm Muslim rahimahullâhnarrate

from Abû Hurayrah that the Messenger of Allâh said: “The person
who sees to the needs of widows and the poor is like a mujâhid in the cause
of Allâh .” And I think that he also said: “Like a person spending the
night in worship without taking a rest and a person fasting without
stopping.”

Imâm Ibn Mâjah rahimahullâh narrates that the Messenger of Allâh

said: “The person who sees to the needs of widows and the poor is like a
mujâhid in the cause of Allâh , and like the person who spends the night
in worship and the day fasting.”

A person of the past said: “In the beginning I was always in a state of
intoxication and engrossed in sins. One day, I saw an orphan and showed
kindness to him just as one’s own child is shown kindness. In fact, I showed
even more kindness than that. I then went to sleep. I saw the az-Zabâniyah
(the guards of Hell) seizing me with force and taking me towards Hell.
Suddenly, the orphan came in front and said: ‘Leave him till I speak to my
Sustainer about him.’ But they refused. Suddenly a voice was heard saying:
‘Let him go, for We have certainly pardoned him his sins for his kindness to
him [to the orphan].’ I then got up. Ever since that day, I made an all out
endeavour to tend to the orphans.”

A wealthy ‘Alawî (a tribe living in Syria) had a few daughters. He passed

away and poverty overcame these daughters. They eventually left their
hometown fearing disgrace and humiliation. They went to the musjid of
Mahjûrâ. Their mother left them inside and went out in search of food for
them. She met a senior man of the town who was a Muslim and explained
her situation to him. However, he did not believe her and said: “You will
have to produce some proof to me.” She replied: “I am a stranger [to this
place and therefore have no proof].” He turned away from her.
She then met a Magean and explained her situation to him. He believed her
and sent one of his women with her. The woman brought her back together
with her daughters to his house. He went out of his way to see to their
needs. When half the night passed, that Muslim [who had refused to help
the woman] saw the day of resurrection [in his dream], the Prophet
sitting with the flag of praise on his head, and a magnificent castle next to
him. He asked: “O Messenger of Allâh! For whom is this castle?” He
replied: “For a Muslim.” The man said: “I am a Muslim, I believe in the
oneness of Allâh .” The Messenger of Allâh said: “Show me your
proof for that.” The man was at a loss. The Messenger of Allâh related
the story of the ‘Alawî woman to him. The man got up extremely grieved
and distressed at having refused to help her. He then went out in search for
her and was eventually shown to the house of the Magean. He asked the
Magean to hand over the woman and her orphan daughters to him but he
refused, saying: “I am experiencing all their blessings [ever since they came
to my house].” The man said: “Take 1000 dînârs from me and hand them
over to me.” But he still refused. The man decided to force him. The man
said: “I am more eligible for the thing which you desire. The castle which
you saw in your dream was created for me. Are you boasting about your
Islam before me? By Allâh, my family and I did not sleep till all of us
embraced Islam at the hands of the ‘Alawî woman. I saw a similar dream
like yours, and the Messenger of Allâh said to me: ‘Is the ‘Alawî
woman and her daughters with you?’ I replied: ‘Yes, O Messenger of
Allâh!’ He said to me: ‘The castle is for you and the people of your
household.’ The Muslim man then turned away with such grief and sorrow
known to none but Allâh .
ON EATING THE UNLAWFUL
Allâh says:

“O believers! Do not devour the wealth of each other among yourselves

wrongfully…” (Sûrah an-Nisâ’, 4: 29)

There is difference of opinion as regards the meaning of this. It is said that

it refers to usury, gambling, extortion, theft, treachery, false testimony, and
the taking of wealth by false oaths.

Ibn ‘Abbâs said: “It refers to everything that man takes without
something given in return.”

It is said that when this verse was revealed, the Companions ywould abstain
from eating anything from anyone. Eventually, the following verse was
revealed:

“nor any restriction on you that you eat from your houses, or from your
fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your
sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’
houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or
houses whose keys you are in charge of, or from your friends’ houses.
There is no sin on you whether you eat together or separately.” (Sûrah an-
Nûr, 24: 61)
Others are of the opinion that it refers to illegal contracts.

Ibn Mas‘ûd is of the opinion that the above verse is firmly entrenched
(muhkam), it is not abrogated and cannot be abrogated till the day of
resurrection.”

The reason for this is that “devouring wealth wrongfully” includes

everything that is taken without having a right to do so – irrespective of
whether it is taken wrongfully, e.g. by way of extortion, treachery, theft,
whether it is taken in jest and amusement, e.g. by way of gambling and
entertainment, whether it is taken through cheating and duping, e.g. through
an illegal contract.

What I said is supported by the opinion of some scholars who said that the
verse includes every person who deviates himself in wrong by spending in
unlawful ways, or deviates others by the above-mentioned ways [i.e.
cheating, stealing, etc.].

As for the words:

“unless it is a hand to hand transaction…” (Sûrah an-Nisâ’, 4: 29)

This is an exception because a transaction in itself is not something that is

baseless, irrespective of which meaning is taken. Although a transaction is
specifically concerned with contracts of exchange, loans and gifts are
included in it by other proofs.

As for the words:

“by mutual consent” (Sûrah an-Nisâ’, 4: 29)

It means, in a way that is legal [Islamic].

As for the word “devouring or eating”, it is not meant to limit it to that. This
word is used because it is the major way of deriving benefit.

Allâh says:

“Those who devour the wealth of orphans wrongfully are only filling their
bellies with fire.” (Sûrah an-Nisâ’, 4: 10)

The proofs of this subject and the severe warnings with regard to it from the
Sunnah are many. We will suffice with a few of them.

Imâm Muslim rahimahullâh narrates from Abû Hurayrah that the

Prophet said: “Allâh is pure and accepts nothing except that which
is pure. Surely Allâh ordered the believers with the same order that He
issued to the Messengers. Allâh said:

“O Messengers! Eat of the pure and do good.” (Sûrah al-Mu’minûn, 23: 51)

Allâh said:

“O believers! Eat of the pure things which We provided for you.” (Sûrah al-
Baqarah, 2: 172)

The Messenger of Allâh then related the story of a man who undertakes
a lengthy journey, with dishevelled hair and dusty clothing. He stretches out
his hands towards the heavens saying: ‘O my Sustainer!’ But his food is
unlawful, his drink is unlawful, his clothing is unlawful, and he has been
nourished with unlawful. How can his supplication be accepted?!
At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:
“The quest for the lawful is compulsory on every Muslim.”

At-Tabarânî rahimahullâh and al-Bayhaqî rahimahullâh narrate that the

Messenger of Allâh said: “The quest for the lawful is compulsory after
other compulsory duties.”

Imâm at-Tirmidhî rahimahullâh and al-Hâkim rahimahullâh narrate that the

Messenger of Allâh said: “He who eats that which is pure, acts on the
Sunnah and keeps the people safe from his mischief, shall enter Paradise.”
The Companions y said: “O Messenger of Allâh! This is found a lot in your
ummah today.” He said: “And so will it be in the generations after me.”

Imâm Ahmad rahimahullâh and others narrate that the Messenger of Allâh
said: “If you have four qualities in you, you do not have to bother about
whatever else of the world you miss out: (1) safeguarding of trusts, (2)
truthfulness in speech, (3) good character, (4) purity in food.”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“Glad tidings to the person whose earning is pure, whose private life is
virtuous, whose public life is honourable, and he keeps his evil away from
the people.”

The Messenger of Allâh said: “Glad tidings to the person who practises
on his knowledge, who spends his extra wealth [for the cause of Allâh ]
and withholds his extra speech [i.e. he does not talk more than what is
necessary].”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said: “O

Sa‘d! Ensure that your food is pure and you will be one whose supplications
are accepted. I take an oath by that Being in whose control is the life of
Muhammad, a person casts a single unlawful morsel in his stomach, and his
deeds of 40 days are not accepted. Any person whose flesh has been
nourished by unlawful, the Hell-fire is more eligible for it.”
Al-Bazzâr rahimahullâh narrates that the Messenger of Allâh said:
“There is no Islam for he who does not have the quality of trustworthiness.
Neither is his salâh nor his zakâh accepted. Surely he who earns some
money from unlawful and purchases a shirt with it, his salâh will not be
accepted till he removes that shirt from him. Allâh is far more
honourable and mighty than to accept the deed of a man or his salâh while
he is wearing a shirt that was purchased from unlawful wealth.”

Imâm Ahmad rahimahullâh narrates from Ibn ‘Umar that the Messenger
of Allâh said: “He who purchases a garment for 10 dirhams in which
there was a single dirham that was from an unlawful source, Allâh will
not accept a salâh of his as long as that garment is on him.” He then inserted
his two fingers in both his ears and said: “May these become deaf if I did
not hear the Prophet saying this.”

Al-Bayhaqî rahimahullâh narrates that the Messenger of Allâh said:

“He who purchases a stolen item while knowing that it is stolen, he is a
partner in this reprehensible act and in its sin.”

Al-Hâfiz al-Mundhirî rahimahullâh and Imâm Ahmad rahimahullâhnarrate

that the Messenger of Allâh said: “I take an oath by that Being in whose
control is my life, for one of you to take his rope, go to the mountain,
collect firewood, carry it on his back, and eats [the earnings thereof] is
better for him than placing something in his mouth which Allâh made
unlawful to him.”

Ibn Khuzaymah rahimahullâh, Ibn Hibbân rahimahullâh and al-Hâkim

rahimahullâh narrate that the Messenger of Allâh said: “He who
accumulates unlawful wealth and then gives it in charity shall receive no
reward from it, and its sin will be on him.”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“He who earns unlawful wealth and spends thereof in order to free a slave
or maintain ties of kinship therewith, it will remain a sin on him.”
Imâm Ahmad rahimahullâh narrates that the Messenger of Allâh said:
“Allâh distributed your characters among you just as He distributed
your sustenance among you. Allâh gives this world to those whom He
loves and those whom He does not love as well. But He only gives Dîn to
him whom He loves. He to whom Allâh gave Dîn, He most certainly
loves him. I take an oath by that Being in whose control is my life, a person
has not accepted or does not accept till his heart and tongue have accepted
or accept. And a person does not have perfect îmân till his neighbour is safe
from his mischief.” The Companions y asked: “O Messenger of Allâh!
What is his mischief?” He replied: “His deceiving him and his doing wrong
to him.” “No person who earns wealth from unlawful sources and then
gives it in charity will have it accepted from him, no person spends thereof
will have blessings therein, and no person keeps it behind without it being
his provision towards the Hell-fire. Allâh does not wipe out evil with
evil. Rather, He wipes out evil with good. Surely vice cannot wipe out
vice.”

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger of Allâh

was asked about that which would cause people to enter the Hell-fire the
most. He replied: “The mouth and the private part.” He was asked about
that which would cause people to enter Paradise the most. He replied: “The
fear of Allâh and good character.”

Imâm at-Tirmidhî rahimahullâh narrates that the Messenger of Allâh

said: “On the day of resurrection, a man will not be able to move until he is
questioned about four things: (1) his life and how he spent it, (2) his youth
and how he utilised it, (3) his wealth: how he earned it and where he spent
it, and (4) his knowledge and where he practised on it.”

Al-Bayhaqî rahimahullâh narrates that the Messenger of Allâh said:

“This world is lush and sweet. He who earns wealth therein from lawful
places and spends it in rightful places, Allâh will reward him for it and
admit him into His Paradise. He who earns wealth therein from unlawful
places and spends it in wrong places, Allâh will cast him into the abode
of humiliation. There is many a person involved in the wealth of Allâh
and His Messenger who will receive the Hell-fire on the day of
resurrection.”

Allâh says:

“Whenever [the fire] abates, We will rekindle it upon them.” (Sûrah Banî
Isrâ’îl/al-Isrâ’, 17: 97)

Ibn Hibbân rahimahullâh narrates that the Messenger of Allâh said:

“Flesh and blood that have been nourished by the unlawful are more worthy
of the Hell-fire.” Another narration states: “A body that was nourished by
the unlawful will not enter Paradise.”
ON THE PROHIBITION OF USURY
There are many verses on the prohibition of usury. As for the Ahâdîth, they
are as follows:

Imâm al-Bukhârî rahimahullâh and Imâm Abû Dâ’ûd rahimahullâhnarrate

that the Messenger of Allâh cursed the person who tattoos, the person
who asks to be tattood, and person who devours usury, and the person who
delegates others for usury.

Al-Hâkim rahimahullâh narrates that the Messenger of Allâh said:

“Allâh took it upon Himself that He will not admit four people into
Paradise and not allow them to enjoy its bounties: (1) the one who is
addicted to alcohol, (2) the one who devours usury (3) the one who unjustly
devours the wealth of an orphan, (4) the one who is disobedient to his
parents.”

Al-Hâkim rahimahullâh narrates that the Messenger of Allâh said:

“Usury has 73 doors of evil, the least of which is like a person committing
adultery with his mother.”

Al-Bazzâr rahimahullâh narrates that the Messenger of Allâh said:

“Usury has over 70 branches and polytheism has the like number.”

Al-Bayhaqî rahimahullâh narrates that the Messenger of Allâh said:

“Usury has seventy evils, the least of which is a person having intercourse
with his mother.”

At-Tabarânî rahimahullâh narrates from ‘Abdullâh ibn Salâm that the

Prophet said: “A single dirham which a person receives from usury is
far more serious than 33 acts of adultery which a person commits in Islam.”
Ibn Abî ad-Dunyâ rahimahullâh, al-Baghawî rahimahullâh and others
narrate from ‘Abdullâh that the Messenger of Allâh said: “Usury
entails 72 evils, the least of which is like one who has intercourse with his
mother in Islam. And a single dirham from usury is worse than 33 acts of
adultery.” He said: “Allâh will permit obedient and sinful people to
stand on the day of resurrection except he who devours usury, for he will
not rise except as one whose senses Satan squandered by clinging [to him].”

Imâm Ahmad rahimahullâh narrates that the Messenger of Allâh said:

“A single dirham of usury which a person devours knowingly is worse than
36 acts of adultery.”

Ibn Abî ad-Dunyâ rahimahullâh and al-Bayhaqî rahimahullâhnarrate: “The

Messenger of Allâh addressed us and spoke about usury and its
seriousness. He said: ‘A single dirham which a man receives as usury is a
far more severe sin than 36 acts of adultery which a man commits.”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“He who aids an oppressor in a wrong in order to forfeit a right is deprived
of the covenant of protection of Allâh and of His Messenger . He
who eats a single dirham of usury, then it is equal to 33 acts of adultery. He
who nourishes his flesh with the unlawful, then the Hell-fire is more
eligible for him.”

Imâm Ibn Mâjah rahimahullâh and al-Bayhaqî rahimahullâh narrate from

Abû Hurayrah that the Messenger of Allâh said: “Usury entails 70
evils, the least of which is for a man to have intercourse with his mother.”

Al-Hâkim rahimahullâh narrates from Ibn ‘Abbâs that the Messenger of

Allâh prohibited that fruit be bought till it is fully grown. He said:
“When adultery and usury make their appearance in a place, they have most
certainly invited the punishment of Allâh upon themselves.”

Abû Ya‘lâ rahimahullâh narrates from Ibn Mas‘ûd who related aHadîth
from the Prophet in which he said: “No sooner adultery and usury make
their appearance among a people, they have most certainly invited the
punishment of Allâh upon themselves.”

Imâm Ahmad rahimahullâh narrates that the Messenger of Allâh said:

“No sooner usury becomes rife among a people, they are seized by drought.
No sooner bribery becomes rife among a people, they are seized by fear.”

Imâm Ahmad rahimahullâh, Imâm Ibn Mâjah rahimahullâh and al-

Asbahânî rahimahullâh narrate that the Messenger of Allâh said: “The
night when I was taken to the seven heavens [the night of Mi‘râj] and we
reached the seventh heaven, I looked up and saw thunder, lightning and
rumbling. I then came to some people whose stomachs were like houses.
There were snakes inside which could be seen from outside their stomachs.
I asked: ‘O Jibra’îl! Who are these people?’ He replied: ‘They are the
devourers of usury.’”

Al-Asbahânî rahimahullâh narrates from Abû Sa‘îd al-Khudrî that the

Messenger of Allâh said: “When I was taken up to the heavens, I
looked at the lowest heaven and saw men whose stomachs were as big as
huge houses. Their stomachs were bent over and they were arranged one on
top of the other on the path of the family of Pharaoh, placed before the
Hell-fire every morning and evening. They were constantly saying: ‘O our
Sustainer! Don’t let the final hour take place.’ I asked: ‘O Jibra’îl! Who are
these people?’ He replied: ‘These are the devourers of usury from your
ummah. They will not rise except as one whose senses Satan squandered by
clinging [to him].’”

In explaining the above, al-Asbahânî rahimahullâh said: “They will be

heaped on top of each other, and the passers-by from the family of Pharaoh
who will be presented to the Hell-fire every morning and evening will
trample them.”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“Adultery, usury and alcohol will become rife before the final hour.”
At-Tabarânî rahimahullâh narrates from al-Qâsim ibn ‘Abdillâh al-Warrâq
who said: “I saw ‘Abdullâh ibn Abî Aufâ going to the market of money-
exchangers. He addressed them saying: ‘O assembly of money-changers!
Take glad tidings.’ They said: ‘May Allâh give you the glad tidings of
Paradise, what glad tidings are you giving us, O Abû Muhammad?’ He
replied: ‘The Messenger of Allâh said to the money-changers: ‘Take the
glad tidings of the Hell-fire.’”

At-Tabarânî rahimahullâh narrates that the Messenger of Allâh said:

“Beware of sins that are not forgiven: (1) Concealing [the spoils of war and
other wealth in which others have a share]. He who conceals, it will be
brought forward on the day of resurrection. (2) Devouring usury. He who
devours usury will be raised as a mad-man on the day of resurrection.” He
then recited this verse: “Those who devour usury will not rise except as one
whose senses Satan squandered by clinging [to him]. [104] ”

Al-Asbahânî rahimahullâh narrates that the Messenger of Allâh said:

“The devourer of usury will come like a mad-man on the day of
resurrection, dragging himself on his side.” He then recited this verse: “will
not rise except as one whose senses Satan squandered by clinging [to him].”

Imâm Ibn Mâjah rahimahullâh and al-Hâkim rahimahullâh narrate that the
Messenger of Allâh said: “No person increases his share of usury
without his eventual results being reduced.”

Al-Hâkim rahimahullâh narrates that the Messenger of Allâh said:

“Although usury may increase profusely, it is bound towards decrease.”

Imâm Abû Dâ’ûd rahimahullâh and Imâm Ibn Mâjah rahimahullâhnarrate

from Abû Hurayrah : “There will certainly come a time when there will
not remain a single person who did not devour usury. He who does not
devour it will get some of its dust [some effects of usury will afflict him].”

‘Abdullâh ibn Ahmad narrates in Zawâ’id al-Musnad that the Messenger of

Allâh said: “I take an oath by that Being in whose control is my life,
there will be people from my ummah who will sleep on arrogance, pride,
play and amusement. The next morning they will wake up as monkeys and
pigs for having considered the prohibitions to be lawful, for having taken
singing women, for having consumed alcohol, for having devoured usury,
and for having worn silk.”

Imâm Ahmad rahimahullâh and al-Bayhaqî rahimahullâh narrate that the

Messenger of Allâh said: “People from this ummah will sleep the night
after eating, drinking, playing and amusing themselves. They will wake up
the next morning having themselves distorted into monkeys and pigs. The
ground will swallow them up and rocks will be flung at them. People will
get up in the morning and talk among themselves that such and such family
or such and such residential area was swallowed up by the ground. Rocks
from the sky will be flung at them as they were flung at the people of Lût
. They will be flung at some tribes and some houses for their having
drunk alcohol, worn silk, taken singing women, devoured usury, and
severed ties of kinship.”
ON THE RIGHTS OF THE SLAVE
The following are some of the rights of a slave: that you greet him when
you meet him, you accept his invitation when he invites you, you supplicate
for him when he sneezes, you visit him when he falls ill, you attend his
funeral when he passes away, you fulfil his oath when he takes an oath by
you, you advise him when he seeks your advice, you safeguard him [his
honour, wealth, etc.] when he is absent, you love for him what you love for
yourself, and you dislike for him what you dislike for yourself. All the
above are enumerated in the Ahâdîth.

Anas narrates that the Messenger of Allâh said: “The Muslims have
four rights over you: (1) that you help the one who is righteous, (2) that you
seek forgiveness for the one who is a sinner, (3) that you supplicate for the
one who has turned back, (4) that you love the one who is their deputy.”

Ibn ‘Abbâs explains the words of the Qur’ân “soft-hearted amongst

themselves” as follows: “The righteous Muslims supplicate for the sinful
Muslims and vice versa. When a sinful person looks at a righteous person
from the ummah of Muhammad , he should say: ‘O Allâh! Bless him in
the good which You destined to him, keep him steadfast on it and enable us
to benefit from him.’ When a righteous person looks at a sinful person, he
should say: ‘O Allâh! Guide him, relent to him and forgive him his
shortcomings.’”

Among the rights of a fellow servant is that he must love for the believers
what he loves for himself, and dislike for them what he dislikes for himself.

An-Nu‘mân ibn Bashîr narrates: I heard the Messenger of Allâh

saying: “The similitude of the believers in their mutual love and mutual
mercy is like that of the body. When a part of the body has a complaint, the
entire body responds with fever and sleeplessness.”
Abû Mûsâ narrates that the Messenger of Allâh said: “A believer is
like a building to another believer – strengthening each other.”

Among the rights of a fellow servant is that he should not harm any Muslim
by his actions or his words.

The Messenger of Allâh said: “A true Muslim is he from whose hand

and tongue other Muslims are safe.”

There is a lengthy Hadîth in which the Messenger of Allâh commanded

virtuous deeds. In it, he said: “If you are unable to do this, keep your evil
away from the people. Surely this is a charity which you will be doing to
yourself.”

The Messenger of Allâh said: “The most superior of Muslims is he

from whose tongue and hand other Muslims are safe.”

The Messenger of Allâh asked: “Do you know who a Muslim is?” The
Companions y replied: “Allâh and His Messenger know best.” He said:
“A true Muslim is he from whose tongue and hand other Muslims are safe.”
The Companions y asked: “Who is a believer?” He replied: “He whom
the believers trust over their lives and wealth.” The Companions y asked:
“Who is an emigrant?” He said: “He who remains aloof from evil and
abstains from it.”

A man asked: “O Messenger of Allâh! What is Islam?” He replied: “That

your heart submits before Allâh and the Muslims are safe from your
tongue and hand.”

Mujâhid rahimahullâh said: “The inmates of the Hell-fire will be inflicted

with scabies. They will scratch it till the bones of one of them becomes
exposed from his skin. He will be asked: ‘O person! Does this hurt you?’
He will reply: ‘Yes.’ He will say: ‘This is on account of your hurting the
believers.’”
The Messenger of Allâh said: “I saw a person moving around [freely]
in Paradise [as a reward] for a tree which he chopped off from the path and
which was harming the Muslims.”

Abû Hurayrah asked: “O Messenger of Allâh! Teach me something

from which I could derive some benefit.” He replied: “Remove harmful
objects from the path of the Muslims.”

The Messenger of Allâh said: “He who removes something harmful

from the path of the Muslims, Allâh records a good deed in his favour.
And he for whom Allâh records a good deed, He makes Paradise
incumbent for him in return for that.”

The Messenger of Allâh said: “It is not lawful for a Muslim to point to
his brother with a glance that hurts him.”

The Messenger of Allâh said: “It is not lawful for a Muslim to frighten
a Muslim.”

The Messenger of Allâh said: “Allâh dislikes hurting the believers.”

Ar-Rabî‘ ibn Khaytham rahimahullâh said: “People are of two types: a

believer – so do not hurt him, an ignorant person – so do not act ignorantly
with him.”

Among the rights of a fellow servant is that he should act with humility
before every Muslim and he should not act haughtily over him. Surely
Allâh does not love a proud and conceited person.

The Messenger of Allâh said: “Allâh revealed to me saying: ‘You

should all act with humility so that no one acts proudly over another. Then
if anyone acts proudly over him, he should remain patient.”

Allâh said to His Prophet :

“Accustom yourself to pardon, enjoin the doing of what is good, and stay
aloof from the ignorant ones.” (Sûrah al-A‘râf, 7: 199)

Ibn Abî Aufâ narrates that the Messenger of Allâh used to act with
humility with every Muslim. He would not act with conceit. He did not feel
it below his dignity to walk with widows and the poor in order to fulfil their
needs.

Among the rights of a fellow servant is that a person should not pay heed to
the rumours of people, nor should he convey the rumours that he heard.

The Messenger of Allâh said: “A slanderer will not enter Paradise.”

Al-Khalîl ibn Ahmad rahimahullâh said: “He who discloses something to

you will disclose something about you. He who informs you of someone
else, will inform others about you.”

Among the rights of a fellow servant is that he should not sever relations
with the person whom he knows for more than three days, irrespective of
how angry he is with him.

Abû Ayyûb al-Ansârî narrates that the Messenger of Allâh said: “It
is not lawful for a Muslim to sever ties with his brother for more than three
days. They meet each other but one turns this way and the other turns the
other way. The better of the two is the one who greets first.”

The Messenger of Allâh said: “He who dismisses the shortcomings of a

Muslim, Allâh will dismiss his shortcomings on the day of
resurrection.”

‘Ikramah rahimahullâh said: “Allâh said to Yûsuf ibn Ya‘qûb : ‘It

was by virtue of your pardoning your brothers that I elevated your name in
both the worlds.’”
‘Â’ishah radiyallâhu ‘anhâ said: “The Messenger of Allâh never ever
took revenge for himself. However, if the sanctity of Allâh was broken,
he took revenge for Allâh .”

Ibn ‘Abbâs said: “No person pardons a wrong done to him without
Allâh raising his honour.”

The Messenger of Allâh said: “No wealth was decreased on account of

charity, and Allâh only increased a person’s honour on account of his
pardon.” Or, “No person humbled himself for the sake of Allâh without
Allâh elevating him.”
ON THE DISAPPROVAL OF FOLLOWING DESIRES, AND ON
ABSTENTION
Allâh says:

“Look at the one who has made his own lust his deity. And Allâh, knowing
him as such, led him astray.” (Sûrah al-Jâthiyah, 45: 23)

Ibn Abbâs said: “That is the unbeliever who adopted his religion
without guidance from Allâh and without evidence.”

He is completely subjugated to the desires of the soul, following it to

wherever it invites him, without following the Book of Allâh . It is as
though he is worshipping his desires.

Allâh says:

“and do not follow their desires…” (Sûrah al-Mâ’idah, 5: 48)

“and do not follow the desire of the soul or else it would lead you astray
from the path of Allâh.” (Sûrah Sâd, 38: 26)

It is for this reason that the Messenger of Allâh sought refuge from it by
the following supplication: “O Allâh! I seek refuge in You from desires that
are followed and greed that is obeyed.”
The Messenger of Allâh said: “There are three qualities that are
destructive: (1) desires that are followed, (2) greed that is obeyed, (3) a
person’s self-conceit.”

The reason for this is that the cause of every act of disobedience is the
desires of the soul. It thus herds a person towards the Hell-fire. We seek
refuge in Allâh from this evil trait.

An ‘ârif (one who has truly recognized Allâh ) said: “When two matters
come upon you and you do not know which of the two is correct, look at the
one which is closer to your desires and act against it.”

It was in this meaning that Imâm ash-Shâfi‘î rahimahullâh said:

“When you are confused between two thoughts in a particular matter and
you do not know which is correct and which is incorrect, then act contrary
to your desires because desires herd the souls towards that which is
blameworthy.”

Al-‘Abbâs said: “When two opinions cause confusion to you, abandon the
one that you are inclined towards and follow the one that is more difficult
on you.”

The essence of this is that the easier matter is easier for you to accomplish,
its objective is close, bearing it is easy, and assistance to achieve it comes
quickly. A person is therefore inclined to it and the soul is covetous of it. As
for the matter that is difficult, it is difficult to accomplish, its objective is
far, and assistance to achieve it is slow to come by. The soul is therefore
disinclined to it and dislikes to be weighed down by it.

It is related that ‘Umar said: “Suppress these souls because they are
always on the look out [to go ahead]. They will extract you towards an evil
object. The truth is heavy and bitter. While falsehood is light and sweet.
Abstaining from a sin is easier than turning to repentance. There is many a
glance which is sowed by a desire and pleasure of a single moment, but
causes grief for a long time.”

Luqmân said to his son: “O my son! The first thing that I warn you
against is your soul. Every soul has desires and lusts. If you give vent to its
desires, it will persist and demand other desires. Desire is concealed in the
heart like fire that is concealed in a rock [e.g. volcanic rock]. If the rock is
pierced, the fire is exposed. If it is left as it is, the fire remains concealed.”

A poet said:

“If you respond to the soul in everything that it invites you towards, it will
[eventually] invite you towards a matter that is repugnant, unlawful.”

Another poet said:

“If you do not disobey your desire, it will drive you towards everything in
which some criticism will be made against you.”

Another poet said:

“You should know that you will never lead and never see the paths of
rectitude if you follow your desires.”

Another poet said:

“If you desire to fulfil all praiseworthy qualities and to acquire the mercy of
Allâh which you hope for, then act against the desires of the evil soul.
Surely it is a worse enemy and more despicable than the desire of love.
They both bring about the destruction of desire. However, the desire of love
– the more it is abstained from – the further away it takes one from sin.
Most sins are committed because of the desire of the soul. You should
therefore act against what the soul desires if you are a person endowed with
intelligence.”

“Illuminating the intelligence is eclipsed by obeying desires. On the other

hand, the intelligence of the person who disobeys his desires increases in its
illumination.”

“The passing of time elevates the person who was ignorant. While desires
humiliate the person of wisdom and intelligence. People at times praise a
youth although he is wrong, and he is reprimanded for doing good, although
he is correct.”

The Messenger of Allâh said: “Allâh created the intellect and said
to it: ‘Come forward.’ It came forward. He said to it: ‘Go back.’ It went
back. He then said: ‘By My might and grandeur, I did not place you except
in the creation that is most beloved to Me.’ He created foolishness and said
to it: ‘Come forward.’ It came forward. He said to it: ‘Go back.’ It went
back. He then said: ‘By My might and grandeur, I did not place you except
in the creation that is most abhorred to Me.’”

A poet said:

“The person who consults his intellect in every matter has most certainly
done the correct thing. He has realized that the desire, no matter how much
it compels, invites towards disastrous consequences and an evil torment.”

Another poet said:

“If you wish to be fortunate and realize your goals, do not satisfy the soul
which is subservient to desires. Act against it in the demands of its desires.
Beware of concerning yourself with the one that is astray and deviated.
Abandon it and whatever it invites you towards. It most certainly
commands evil, causing grief or procrastination. Perhaps you may not be
saved from the Hell-fire. If that is the case, it cuts off the bowels, and tears
away the liver.”

Someone said: “Desire is a despicable vehicle which conveys you into the
pitch darkness of ordeals and tribulations, and an unhealthy grazing ground
which compels you into situations of trials. The desire of the soul should
therefore not make you ride blameworthy characteristics nor should it
compel you into situations where evils are committed.”

A person was asked: “Why don’t you get married?” He replied: “If I was
able to divorce my soul, I would have divorced it.” He then said:
“Divest yourself from the world for surely when you fell into the world,
you were bare [and denuded, having nothing of it].”

The world is a sleep, the hereafter is wakefulness, and the time between the
two is death. And we are in imaginary dreams. He who looks with the eyes
of desire is left astounded. He who rules on desire, acts with injustice. He
who looks for lengthy periods of time does not reach the objective. A
person who is constantly looking [to fulfil his desires] never reaches the
end.

The Messenger of Allâh said: “The best of your Dîn is abstention.”

The Messenger of Allâh said: “The chief of all deeds is abstention.”

The Messenger of Allâh said: “Be an abstentious person and you will
be the most ardent of worshippers. Be a contented person and you will be
the most grateful of people.”

The Messenger of Allâh said: “He who does not have piety which
keeps him away from the disobedience of Allâh when he is in privacy,
Allâh does not bother in the least about his knowledge.”

Ibrâhîm ibn Ad-ham rahimahullâh said: “Abstention is of three levels: (1)

Abstention that is compulsory. It entails abstention from the unlawful. (2)
Abstention that brings security. It entails abstention from the doubtful. (3)
Abstention that is a virtue. It entails abstention from contentious matters.”
This is a beautiful explanation.

Ibn al-Mubârak rahimahullâh said: “Abstention entails concealing

abstention. When an abstentious person flees from the people, seek such a
person. But when he seeks the people, flee from him.”

A poet said:
“I have experienced – and you should therefore not think otherwise – that
piety is by this dirham. If you have acquired it and then abandoned it, you
should know that the piety of a Muslim has protected you [from love for
it].”

“If a person is not abstentious when the world dyed itself in red for him,
then he is not an abstentious person.”

A wise man said:

“Destruction to the one who hankers after the world which is not eternal. It
is like a dream in its ebb and flow. Its purity is murky. Its prosperity is
harmful. Its peace is deceptive. Its good is deceptive. Its youth leads to
senility. Its comforts lead to illness. Its pleasures lead to sorrow. Acquiring
thereof leads to having nothing. The one who is attached to it does not come
out of misfortunes even if he were to possess land that is absolutely barren.
Get away from it and do not be inclined towards its splendour, for surely it
has comforts in whose folds there is torment. You should rather do deeds
for that abode of comfort which never comes to an end, and wherein one
neither fears old age nor death.”
Among the wise statements of Yahyâ ibn Mu‘âdh rahimahullâh is this: “Let
your looking at this world be an admonition, your rejection of it be by
choice, your endeavours in it be out of compulsion, and your quest for the
hereafter be with haste.”
ON THE DESCRIPTION OF PARADISE AND THE RANKS OF ITS
INHABITANTS
The abode whose torments and worries you learnt about, viz. the Hell-fire,
there is another abode that is the opposite of it. Ponder over its bounties and
pleasures. The person who is kept away from one of these two abodes, will
most certainly settle down in the other. Adopt fear from the depth of your
heart through lengthy reflection over the torments of Hell. Adopt hope
through lengthy reflection over the eternal bounties promised to the
inhabitants of Paradise. Herd yourself by the whip of fear and direct it with
the rein of hope towards the straight path. In this way, you will achieve the
grand kingdom and save yourself from the painful torment.

Ponder over the inhabitants of Paradise with the glow of delight on their
faces, made to drink a pure drink that is securely sealed, sitting on pulpits of
red sapphires, lying down on couches, laid out on the banks of Paradise,
with an uninterrupted supply of [pure] wine and honey, surrounded by
young boys and children, adorned with doe-eyed damsels who are so
strikingly beautiful that it is as though they are rubies and corals, whom
neither man nor jinn would have touched before. They will walk through
the different levels of Paradise. If one of them swaggers in her gait, 70 000
youths will carry her sides. She will be wearing rare white silk which would
astound the eyes. They will be wearing crowns embedded with pearls and
corals. They will be coquettish, flirtatious, perfumed, secure from old-age
and misery, confined to tents in palaces of sapphires, built in the center of
the gardens of Paradise. These women will be of modest gaze, wide-eyed.

Glasses and jugs, and a cup of pure drink which is white in colour and a
delight to the drinkers will be passed around the men and these women.
Servants and youths who will be like concealed pearls will be at their beck
and call. All this, as a reward for their good deeds. They will be in a place
of security, in gardens and fountains, in orchards and rivers, sitting in a seat
of truth, in the presence of a Sovereign who has control over all. They will
look at the countenance of the Noble King while the splendour of bounties
would have illuminated their faces. Neither darkness nor humiliation will
cover their faces. Instead, they will be honoured servants enjoying various
types of gifts from their Sustainer. They will be enjoying forever whatever
their souls desire. They will neither fear therein nor grieve. They will be
secure from the misfortunes of time. They will be living in luxury, eating of
the foods of Paradise and drinking from its rivers of milk, wine, honey and
water whose smell never changes. Its lands are of silver, its pebbles are
corals, its soil has the fragrance of musk, its plants are saffron, rain comes
down upon them from a cloud in which there is water from the nisrîn (a
sweet-smelling flower). They will be sitting on mounds of camphor.

They will be given silver tumblers that are embedded with pearls, sapphires
and corals. A tumbler in which is a pure drink that is securely sealed, mixed
with sweet salsabîl (pure flowing water). Another tumbler will be glittering
because of the purity of the jewels that are on it. The drink that is in it will
be seen from outside. It will be extremely thin and red in colour. No man
ever made such a drink. He would fall short in making anything equal to it
and anything as beautiful like it. The drink will be in the palm of a servant
whose face will be brilliant like the brilliance of the sun. However, where
can the sun ever have the sweetness of his appearance, the beauty of his
temples, and the splendour of the pupils of his eyes!?

How surprising, then, that a person who believes in an abode that has such
qualities, who is convinced that its inhabitants will never die, that those
who settle down in it will never experience any terrors, and whom the
ravages of time will never change – how can such a person ever feel
inclined to an abode which Allâh destined to destruction, and how can he
ever enjoy life in an abode [this world] that is less than that abode
[Paradise]??!!

By Allâh, if Paradise had nothing except wellbeing of the bodies together

with security from death, hunger, thirst and all other types of misfortunes, it
would be more appropriate for him to be aloof from the world because of
all this, and that he should not give preference to something that is most
certain to dwindle and be destroyed.
How much more he should endeavour for Paradise when he knows that its
inhabitants will be kings, living in peace, enjoying different types of joy,
having whatever they desire for, presenting themselves before the Throne
every day, looking at the countenance of Allâh , acquiring from this
opportunity of looking at Him something which they cannot acquire by
looking at all the other pleasures and delights of Paradise. They will not
even bother to look at the other pleasures and delights when they look at
Allâh . They will be enjoying all these different bounties forever and
they will be safe from their coming to an end.

Abû Hurayrah narrates that the Messenger of Allâh said: “An

announcer will call out: ‘O people of Paradise! The time has come for you
to remain healthy without ever falling ill. The time has come for you to live
without ever dying. The time has come for you to remain young without
ever getting old. The time has come for you to enjoy without ever
regretting.”

Allâh says:

“A voice will call out to them: ‘This is Paradise! You have inherited it as
compensation for your deeds.’” (Sûrah al-A‘râf, 7: 43)

Whenever you want to know about the description of Paradise, read the
Qur’ân for there is no better explanation than the explanation of Allâh .
Read Sûrah ar-Rahmân (Sûrah 55) from verse 46 till the end of the Sûrah.
Read Sûrah al-Wâqi‘ah (Sûrah 56) and other Sûrahs as well.

If you want detailed descriptions of Paradise from the Ahâdîth, then ponder
over the following details after having read some of them [in the previous
paragraphs].

First of all, ponder over the number of the gardens of Paradise.

The Messenger of Allâh said with regard to the following verse:

“Whoever feared standing before his Sustainer, for him are two gardens.”
(Sûrah ar-Rahmân, 55: 46)

He said: “Two gardens of silver. The utensils and everything else in

them are of silver. And two gardens of gold. The utensils and everything
else in them are of gold. Between the people and their looking at their
Sustainer is no barrier except the cloak ofkibriyâ’ on His countenance in the
Garden of Eden.”

Then look at the doors of Paradise. They are as many as the basic forms of
obedience just as the doors of the Hell-fire are as many as the basic forms
of disobedience.

Abu Hurayrah narrates that the Messenger of Allâh said: “He who
spends from two types of his wealth for the cause of Allâh , he will be
called from all the doors of Paradise; and Paradise has eight doors. He who
was from the people of salâh will be called from the door of salâh. He who
was from the people of fasting will be called from the door of fasting. He
who was from the people of charity will be called from the door of charity.
He who was from the people of jihâd will be called from the door of jihâd.”
Abû Bakr said: “By Allâh, a person does not have to worry about which
door he is called from [as long as he is called into Paradise]. Will anyone be
called from all of them?” The Messenger of Allâh said: “Yes, and I
hope that you will be one of them [who is called from all eight doors].”

‘Âsim ibn Damurah narrates that ‘Alî spoke about the Hell-fire and the
seriousness of it. I do not remember everything that he said about it. He
then quoted this verse with regard to Paradise:

“Those who continued fearing their Sustainer will be driven towards

Paradise in groups.” (Sûrah az-Zumar, 39: 73)
When they reach one of the doors of Paradise, they will find a tree from
beneath which two springs will be flowing. They will go to one of them and
drink from it. It will remove whatever pain and discomfort they were
experiencing in their stomachs. They will then go to the other spring and
purify themselves with it. The splendour of bounties will then be impressed
upon them. As a result of this, their hair will never change and their heads
will never appear dishevelled. It would be as they have been oiled. They
will then go to Paradise. The guards of Paradise will say to them:

“Peace be upon you. You are pure people. So enter it, abiding therein
forever.” (Sûrah az-Zumar, 39: 73)

The youths of Paradise will meet them and take them around just as the
youths of the world take their beloved ones around. These youths will come
to them from nowhere and say to the person: “Glad tidings to you, Allâh
prepared such and such bounties in your honour.” One of those youths will
then go to one of the person’s wives from among the doe-eyed damsels and
say to her: “Such and such person has come.” He will take the name of the
person by which he was called in this world. She will ask: “Did you see
him?” He will reply: “Yes, I saw him. He is my master.” Joy will overtake
her till she stands at her doorstep. When he reaches his house, he will look
at its foundation and see that it is of pearls. Above it is an imposing
structure of red, green, yellow and every other colour. He will raise his head
and look at the roof, and see that it is like lightning. Were it not for the fact
that Allâh enabled him to look at it, its brightness would have caused
him to lose his eyesight. He will then bow his head and see his wives, cups
placed in front, cushions arranged in order, and velvety carpets laid out. He
will then lie down and say: “All praise is due to Allâh for having guided
us to this. We would have not found the way had Allâh not guided us.”
An announcer will then call out: “You will live without ever dying. You will
remain without ever having to move out. You will remain healthy without
ever falling ill.”
The Messenger of Allâh said: “I will come to the door of Paradise on
the day of resurrection and ask for it to be opened. The guard will ask:
‘Who are you?’ I will reply: ‘Muhammad.’ He will say: ‘I have been
ordered not to open it for anyone before you.’”

Now ponder over the apartments of Paradise and the different levels therein.
The last is the biggest and the most superior. Just as there are obvious
differences among the people in their outward acts of obedience and their
internal praiseworthy characteristics, in like manner there will be obvious
differences in what they will be rewarded with. So if you desire the highest
stages, you should ensure that no one surpasses you in obedience to Allâh
. Allâh ordered us to hasten and compete with each other in this
regard. Allâh says:

“Hasten towards forgiveness from your Sustainer…” (Sûrah al-Hadîd, 57:

21)

“In that, should they strive those who want to strive.” (Sûrah al-Mutaffifîn,
83: 26)

It is extremely surprising that if your friends or neighbours surpass you in

wealth or in their lofty building, it weighs heavily on you or you find it
irksome. Your life is disturbed because of the jealousy that overtakes you.
Whereas the best of situations for you is to remain in Paradise where you
are free from people who surpass you with bounties which the world and all
that it contains can never compare with.

Abû Sa‘îd al-Khudrî narrates that the Messenger of Allâh said: “The
inhabitants of Paradise will look at the people of the apartments above them
just as you look at a low-lying star in the horizon from the east and west,
because of the difference in rank that will exist among them.” The
Companions y said: “O Messenger of Allâh! Those are the abodes of the
Prophets. No one else will reach those ranks.” He said: “Indeed. I take an
oath by that Being in whose control is my life, people who believed in
Allâh and attested to the truthfulness of the Messengers [will also reach
high ranks].”

The Messenger of Allâh said: “Those who are beneath the people of the
higher levels will look at them just as you all see the rising star in the
horizon. Surely Abû Bakr and ‘Umar are from among them.”

Jâbir narrates: The Messenger of Allâh asked us: “Should I not

inform you of the apartments of Paradise?” I replied: “Indeed, O Messenger
of Allâh! May my parents be sacrificed for you.” He said: “There are
apartments in Paradise that are made of every different type of jewel. The
outside of these apartments will be seen from inside, and the inside will be
seen from outside. They have such comforts, luxuries and delights which no
eye has ever seen, no ear has ever heard of, and which never crossed the
mind of any human.” I asked: “O Messenger of Allâh! For whom are these
apartments?” He replied: “For he who extends the greeting (salâm) to one
and all, who provides food (to people), who keeps fasting all the time, who
remains in prayer at night while the people are sleeping.” We asked: “O
Messenger of Allâh! Who can do all that?” He replied: “My ummah can do
that. Now let me inform you about it. He who meets his brother and greets
him, he has certainly extended the greeting. He who provides food to his
wife and children till he satiates them, he has certainly provided food. He
who fasts in the month of Ramadân and for three days of every other
month, he has certainly kept fasting all the time. He who offers the ‘ishâ
salâh and the fajr salâh in congregation, has certainly remained in prayer
while the people are sleeping.” In other words, the Jews, Christians and
Magaens.

The Messenger of Allâh was asked about this verse:

“and beautiful mansions in the gardens of eternity.” (Sûrah at-Taubah, 9:

72)
He said: “Palaces made of pearls. Each palace will have 70 houses made of
rubies. Each house will have 70 sub-houses made of green chrysolite. Each
sub-house will have a bed. On each bed will be 70 cushions of every colour.
On every cushion will be a wife from the doe-eyed damsels [of Paradise].
Every sub-house will have 70 dining tables. Every dining table will have 70
different types of food. Every sub-house will hve 70 maids in waiting. The
believer will be given enough strength every morning to go to all these
pleasures and delights at once.”
ON PATIENCE, PLEASURE AND CONTENTMENT
As for the virtue of pleasure, the following Qur’ânic verses are applicable:

“Allâh is pleased with them and they are pleased with Him.” (Sûrah al-
Mâ’idah, 5: 119)

Allâh says:

“What is the reward of goodness but goodness?” (Sûrah ar-Rahmân, 55: 60)

The peak of goodness is Allâh’s pleasure with His servant. And it is the
reward for the servant’s pleasure with Allâh .

Allâh says:

“and beautiful mansions in the gardens of eternity.” (Sûrah at-Taubah, 9:

72)

The pleasure of Allâh is the greatest. Allâh elevated pleasure above

the Gardens of Eden just as He elevated His remembrance above salâh
when He said:

“Surely salâh restrains [man] from indecency and evil. And the
remembrance of Allâh is the greatest.” (Sûrah al-‘Ankabût, 29: 45)
Just as the ability to see the Being who is remembered in salâh is greater
than salâh itself, in like manner, the pleasure of the Lord of Paradise is
greater than Paradise itself. In fact, it is the chief objective of the inhabitants
of Paradise.

A Hadîth states: “Allâh appears before the believers and says: ‘Ask
Me.’ They reply: ‘We want Your pleasure.’” Their asking for His pleasure
after seeing Him is the peak of giving preference. As for the pleasure of the
servant, we will mention its essence.

As for Allâh’s pleasure with the servant, it is in another meaning – very

close to what we had mentioned as regards Allâh’s love for the servant.
It is not possible to fathom its essence because the intelligence of the
creation fall short in comprehending this. He who has the ability to fathom
it, it is for himself only. In short, there is no rank above looking at Allâh .
The reason why they asked Him for His pleasure is that it is the cause for
the continuous ability to see Him. When they were blessed with the bounty
of looking at Him, they considered it to be the peak of all objectives and the
furthest of all hopes. When they were ordered to ask Him, they asked for
nothing but the continuation of this bounty. And they knew that His
pleasure is the cause for the continuation of the lifting of the veil [whereby
they could continue seeing Him].

Allâh says:

“For them is whatever they desire, and with Us is even more.” (Sûrah Qâf,
50: 35)

In the commentary to this verse, some commentators say: At the time when
the people of Paradise are to receive more, three gifts will come to them
from Allâh : (1) A gift from Allâh , the like of which they do not have
in Paradise. This is referred to in the following verse:
“So no soul knows what bliss is in store for them – a recompense for what
they used to do.” (Sûrah as-Sajdah, 32: 17)

(2) A greeting of peace from their Sustainer. This will be an addition to the
first gift. Allâh says:

“Peace! A word from the merciful Sustainer.” (Sûrah Yâ Sîn, 36: 58)

(3) Allâh will say to them: “I am pleased with you.”

This will be more superior to the first gift and to the greeting of peace. This
is based on the following words of Allâh :

“But the pleasure of Allâh is the greatest.” (Sûrah at-Taubah, 9: 72)

In other words, it is greater than all the other bounties that they are
enjoying. So this is the virtue of the pleasure of Allâh and it is the fruit
of the pleasure of the servant.

As for the virtue of pleasure from the Traditions, it is narrated that the
Prophet asked a group of his Companions: “What are you?” They
replied: “We are believers.” He asked: “What is the sign of your îmân?”
They replied: “We exercise patience at the time of calamity, we are grateful
at the time of prosperity, and we are pleased with whatever destiny has
decided for us.” He said: “I take an oath by the Lord of the Ka‘bah that
you are most certainly believers.”

Another narration states that he said to them: “They are very wise and
knowledgeable people. Their deep understanding could almost make them
Prophets.”

A Hadîth states: “Glad tidings to the person who is guided to Islam, whose
sustenance is sufficient for him, and is pleased with it.”

The Messenger of Allâh said: “He who is pleased with little sustenance
from Allâh , Allâh is pleased with little actions from him.”

The Messenger of Allâh said: “When Allâh loves a servant. He puts

him through trials and tribulations. If he exercises patience, He chooses
him. If he is pleased, He selects him [for His close proximity].”

The Messenger of Allâh said: “On the day of resurrection, Allâh will
cause wings to grow for a group of my followers. They will fly from their
graves to the gardens of Paradise. They will move about therein and enjoy
themselves therein as they wish. The angels will ask them: ‘Did you’ll see
the reckoning of deeds?’ They will reply: ‘We did not see any reckoning
whatsoever.’ The angels will ask them: ‘Did you’ll cross the Sirât?’ They
will reply: ‘We did not see any Sirât.’ The angels will ask them: ‘Did you’ll
see Hell?’ They will reply: ‘We did not see anything.’ The angels will ask
them: ‘From which ummah are you?’ They will reply: ‘From the ummah of
Muhammad .’ The angels will say: ‘We ask you in the name of Allâh,
tell us what your deeds were in the world.’ They will reply: ‘There were
two qualities in us which enabled us to reach this rank by virtue of the
mercy of Allâh .’ The angels will ask: ‘What are they?’ They will reply:
“’When we were in solitude, we used to be ashamed of disobeying Him.
And we used to be pleased with the little that was destined for us.’ The
angels will say: ‘You deserve this [great reward].’”

The Messenger of Allâh said: “O assembly of poor people! Give to

Allâh your pleasure from your hearts and you will acquire the reward of
your poverty. If not, you will not acquire this reward.”

It related in the Traditions of Mûsâ that the Banî Isrâ’îl said to him:
“Ask your Sustainer something which if we do, He will be pleased with us.”
Mûsâ said: “O my Allâh! You have heard what they said.” Allâh
said: “O Mûsâ! Tell them to be pleased with Me till I am pleased with
them.”

As for the virtue of patience, this is mentioned in over 90 places in the

Qur’ân. It adds most of the ranks and acts of goodness to patience and made
these ranks the fruits of patience. It brings together many matters for the
patient ones which it did not bring together for others. Allâh says:

“Upon such people are the bounties of their Sustainer and mercy. And it is
they who are on the straight path.” (Sûrah al-Baqarah, 2: 157)

So guidance, mercy and bounties are all brought together [in this verse] for
the patient ones.

If we had to cover all the verses with regard to patience, this section would
become very lengthy.

As for the Ahâdîth, the Messenger of Allâh said: “Patience is half of

îmân.”

The Messenger of Allâh said: “The least that you have been given is
conviction and the resolve for patience. He who is given his share thereof,
will not bother about what he misses of spending the night in worship and
the day in fasting. That you be patient over the condition in which you are
in is more beloved to me than each one of you coming to me with deeds
similar to that of all of you together. However, I fear that the world be
opened before you after me. You will thus dislike each other. Consequently,
the inhabitants of the heavens will dislike you. He who remains patient and
expects to be rewarded would have acquired his full reward.” He then
recited this verse:
“All that is by you is bound to come to an end, and all that is by Allâh is
everlasting. We shall certainly grant to those who are patient their reward
for the good deeds that they used to do.” (Sûrah an-Nahl, 16: 96)

Jâbir narrates that the Messenger of Allâh was asked about îmân.
He said: “It entails patience and forbearance.”

The Messenger of Allâh said: “Patience is one of the treasures of

Paradise.”

The Messenger of Allâh was once asked about îmân. He said: “It is
îmân.”

This is similar to his words: “The pilgrimage is ‘Arafah.” This means

that the major and most important aspect of the pilgrimage is ‘Arafah.”

The Messenger of Allâh said: “The most superior of deeds are those
upon which the souls are imposed.”

It is said that Allâh addressed Dâ’ûd saying: “Adopt My

characteristics. And from among My characteristics is that I am extremely
patient.”

‘Atâ’ rahimahullâh narrates that Ibn ‘Abbâs said: “When the Messenger
of Allâh went to the Ansâr, he asked them: ‘Are you believers?’ They
remained silent. So ‘Umar said: ‘Yes, O Messenger of Allâh.’ He asked:
‘What is the sign of your îmân?’ They replied: ‘We are grateful at the time
of prosperity, we are patient at the time of calamity, and we are pleased with
destiny.’ The Messenger of Allâh said: ‘I take an oath by the Lord of
the Ka‘bah, you are most certainly believers.’”
The Messenger of Allâh said: “There is a lot of good in exercising
patience over what you dislike.”

‘Îsâ said: “You cannot acquire what you love except by exercising
patience over what you dislike.”

The Messenger of Allâh said: “If patience was a man, he would have
been most noble. And Allâh loves those who are patient.”

There are numerous other Ahâdîth in this regard.

The Messenger of Allâh said: “The one who is content is honourable

and the one who is covetous is despicable.”

The Messenger of Allâh said: “Contentment is a treasure that never

comes to an end.”

The discussion on contentment was repeated several times.

ON THE VIRTUE OF RELIANCE ON ALLÂH I
Allâh says:

“Allâh loves those who place their trust in Him.” (Sûrah Âl ‘Imrân, 3: 159)

The highest rank a person can attain is the love of Allâh . In addition to
this, Allâh guarantees to provide him with sufficient clothing. So the
person for whom Allâh is sufficient, who suffices him and who loves
him, then he has indeed acquired the supreme triumph. This is because the
person who is loved is neither punished, kept at a distance, nor concealed
from.

Ibn Mas‘ûd narrates that the Messenger of Allâh said: “I saw all the
different nations and saw that my followers have filled all the valleys and
mountains. I was astonished by their large numbers and their appearance. I
was asked: ‘Are you pleased?’ I replied: ‘Yes.’ It was said: ‘In addition to
all these are another 70 000 who will enter Paradise without reckoning.’ He
was asked: ‘Who are they, O Messenger of Allâh?’ He replied: ‘They are
those who do not burn themselves, who do not involve themselves in evil
omens, who do not seek spells [and charms], and who place their trust on
their Sustainer.’” ‘Ukâshah stood up and said: “O Messenger of Allâh!
Supplicate to Allâh to make me among them.” The Messenger of Allâh
said: “O Allâh, make him among them.” Another person stood up and
said: “O Messenger of Allâh! Supplicate to Allâh to make me among
them.” He replied: “‘Ukâshah beat you to it.”

The Messenger of Allâh said: “If you place your trust in Allâh as
you ought to, He will give you sustenance as He gives sustenance to the
bird. It leaves with an empty stomach in the morning and returns with a full
stomach in the evening.”

The Messenger of Allâh said: “He who severs himself [from everyone
and turns to] Allâh alone, Allâh will fulfil every need of his and give
him sustenance from avenues he did not even imagine. And he who severs
himself to the world, Allâh will leave him to it.”

The Messenger of Allâh said: “He who would like to be the wealthiest
of people should have more reliance on what Allâh has than what he has
in his own hands.”

It is related that when dire conditions afflicted the family of the Messenger
of Allâh , he would say: “Stand up for salâh.” He would say to them:
“This is what Allâh commanded me to do.” Allâh says:

“Command your house people to establish salâh and you yourself remain
steadfast on it.” (Sûrah Tâ Hâ, 20: 132)

The Messenger of Allâh said: “He who seeks charms and to burn
himself is not one who placed his trust in Allâh .”

It is related that when Ibrâhîm was flung into the fire with a catapult,
Jibra’îl asked him: “Is there anything I can do for you?” He replied:
“As for you, there is nothing that you can do for me.” This was in fulfilment
of what Ibrâhîm had said: “Allâh is sufficient for me, and what a
great dispenser of affairs He is!” He had made this statement when he was
captured in order to be flung into the fire. Allâh revealed this verse:

“And of Ibrâhîm who was true to his word.” (Sûrah an-Najm, 53: 37)
Allâh addressed Dâ’ûd saying: “O Dâ’ûd! When a servant holds on
firmly to Me without turning to My creation, then even if the skies and the
earth were to plot and plan against him, I will make a way out for him.”

Sa‘îd ibn Jubayr rahimahullâh said: “A scorpion bit me so my mother took

an oath that she will most certainly take me to a sorcerer. She then showed
my hand that was not bitten to the sorcerer. In the meantime, al-Khawwâs
recited this verse:

“Place your trust in the Living One who never dies…” (Sûrah al-Furqân,
25: 58)

He then said: “It is not appropriate for a person to resort to anyone other
than Allâh after reciting this verse.”

A scholar was told in his dream: “He who places his trust in Allâh has in
fact obtained his sustenance.”

A scholar said: “The sustenance that is guaranteed to you should not keep
you preoccupied from fulfilling the deeds that are compulsory on you. If
you allow this to happen, you will squander your matters with regard to the
hereafter and you will not acquire of this world except that which Allâh
destined for you.”

Yahyâ ibn Mu‘âdh rahimahullâh said: “When a person obtains sustenance

without seeking it, it is a sign that sustenance is commanded to seek out the
person.”

Ibrâhîm ibn Ad-ham rahimahullâh said: “I asked a monk: ‘Where do you

get your food from?’ He replied: ‘I have no knowledge in this regard.
However, you may ask my Sustainer from where He feeds me.’”

A person said: “When I am pleased with Allâh as the dispenser of my

affairs, I find a way to every good.”
We ask Allâh for good etiquette.
ON THE VIRTUE OF THE MUSJID
Allâh says:

“Only he shall inhabit the musjids of Allâh who believed in Allâh and the
last day…” (Sûrah at-Taubah, 9: 18)

The Messenger of Allâh said: “He who builds a musjid for the sake of
Allâh, even if it is like the size of the nest of the sand-grouse, Allâh will
build a palace for him in Paradise.”

The Messenger of Allâh said: “He who is fond of the musjid, Allâh
is fond of him.”

The Messenger of Allâh said: “When any of you enters the musjid, he
should offer two rak‘ats of salâh before sitting down.”

The Messenger of Allâh said: “There is no salâh for the person who
lives in the vicinity of the musjid except in the musjid.”

The Messenger of Allâh said: “The angels pray for one of you as long
as he remains at the spot where he offers salâh. The angels pray thus: ‘O
Allâh! Shower him with Your mercy. O Allâh! Have mercy on him. O
Allâh! Forgive him.’ They continue praying thus as long as he does not talk
or comes out of the musjid.”

The Messenger of Allâh said: “Towards the latter part of time, such
people from my ummah will come to the musjid who will sit in circles upon
circles talking about the world and the love for the world. Do not sit in their
company for Allâh has no need for such people.”
The Messenger of Allâh said: “Allâh said in some Book: ‘My
houses on earth are the musjids. My visitors therein are those who inhabit
them. So glad tidings to the person who purifies himself at his house and
then visits Me in My house. For it is the duty of the one who is visited to
honour the person who visits him.’”

The Messenger of Allâh said: “If you see a person frequenting the
musjid, testify to his îmân.”

Sa‘îd ibn al-Musayyib rahimahullâh said: “He who sits in the musjid, he is
in fact sitting with his Sustainer. It is therefore his duty to say nothing but
good.”

It is related thus: “Speaking in the musjid devours good deeds just as

animals devour grass.”

An-Nakha‘î rahimahullâh said: “The people of the past were of the opinion
that walking to the musjid on a dark night makes Paradise compulsory.”

Anas ibn Mâlik said: “He who puts on a light in the musjid, the angels
and the bearers of the Throne continue seeking forgiveness for him as long
as that light remains in the musjid.”

‘Alî said: “When a person passes away, that spot where he used to offer
salâh on earth and that place where his deeds climb to in the heavens both
cry for him.” He then recited this verse:

“Then neither did the heavens nor the earth cry over them. Nor did they
receive any respite.” (Sûrah ad-Dukhân, 44: 29)

Ibn ‘Abbâs said: “The earth cries for him for 40 days.”

‘Atâ’ al-Khurâsânî rahimahullâh said: “No person performs a prostration

for Allâh on a spot of ground without that spot testifying in his favour
on the day of resurrection, and without it crying for him on the day he
passes away.”

Anas ibn Mâlik said: “No spot of earth on which Allâh is

remembered either through salâh or remembrance without that spot
boasting over the other spots that are around it. It rejoices with the
remembrance of Allâh right till its deepest part – the last of the seven
earths. No person stands up to offer salâh without the earth adorning itself
for him.”

It is said: “There is no place at which a people get off without that place
praying for them or cursing them [depending on what actions they do
there].”
ON SPIRITUAL EXERCISE AND THE VIRTUE OF PEOPLE OF
HONOUR
You should know that when Allâh wills good for a person, He enables
him to see his own faults. He whose sight is a window from which his faults
are not concealed, and is thus able to recognize the faults, will be able to
seek a treatment. However, most of the people are ignorant of their own
faults. A person will see a small speck of dirt in his brother’s eye but will
not see a lot of filth in his own eye. There are four ways for the person who
would like to see his own faults:

(1) He should sit in the company of a shaykh who has insight with regard to
the faults of the soul and who has knowledge of subtle [and hidden]
impediments. The person must give him command over his self and follow
his instructions in his striving. This is the position of a murîd with his
shaykh and a student with his teacher. His teacher and his shaykh will show
him the faults of his self and also show him the way of treating these. In
today’s times, it is difficult to find this.

(2) He should seek a true, insightful and religious friend. He should appoint
him as a guard over his self so that he may watch his conditions and
actions. He should then draw his attention to whatever he dislikes of his
internal and external mannerisms and faults. This used to be the practice of
the intelligent and elders from among the imâms of Islam.

‘Umar used to say: “May Allâh show mercy to the person who
presents my faults to me.” He used to ask Salmân about his faults. When he
came to him, he asked him: “What did you hear about me which you
dislike?” He declined to say anything. However, ‘Umar insisted. So he
said: “I have heard that you had two different types of food on the dining
table and that you have two outfits: one which you wear during the day and
another for the night.” He asked him: “Did you hear anything else?” He
replied: “No.” ‘Umar said: “As for these two, I have done away with
them.”
‘Umar used to ask Hudhayfah as well and say to him: “You were the
confidant of the Messenger of Allâh with regard to the hypocrites. Do
you see any traces of hypocrisy in me?”

Despite his great position and lofty status, this is how ‘Umar used to take
stock of himself. The more intelligent a person is and the higher the
position he holds, the less conceited he is and the more he questions his
self. This quality is also very difficult to find today. There are very few
friends who abandon flattery and inform a person of his faults or give up
jealousy. Such a friend will only do or say what is necessary, and nothing
more. From among your friends, you will certainly have one who is envious
or one who has ulterior motives. Such a person will consider something that
is not a shortcoming in you to be a shortcoming. Or you will find one who
constantly flatters you. He will therefore conceal some of your faults from
you [and not inform you thereof].

It was for this reason that Dâ’ûd at-Tâ’î rahimahullâh remained aloof from
people. He was asked: “Why do you not mix with people?” He replied:
“What should I do with people who conceal my faults from me?”

It was thus the desire of the religious people to become aware of their faults
by others informing them thereof. As for people like us, the situation is such
that the most abhorred in our sight are those who advise us and inform us of
our faults. This is most likely an exposition of the weakness of our îmân.
Evil characteristics are poisonous snakes and scorpions. If someone were to
inform us that there is a scorpion under our clothing, we would consider it
to be a great favour from him and we would be most pleased with him. We
would engross ourselves in removing that scorpion, taking it far away and
killing it. We will do all this although its harm is only on the body and the
pain that it will cause will only be for a day or so. As for the harm of evil
characteristics, that is in the depths of one’s heart. I fear that this harm will
continue forever after death or for thousands of years. In addition to this, we
are not pleased with the person who draws our attention to these
shortcomings of ours. We do not try to remove them. Instead, we engross
ourselves by responding to the person who advises us by saying something
similar to him. We will say to him: “You also, you commit such and such
evils.” Our enmity with him preoccupies us from taking benefit from his
advice. This is due to the hardness of the heart which was caused by
excessive sinning. The basis of all this is weakness of îmân.

We ask Allâh to inspire us towards rectitude, to show us our faults,

occupy us in treating our faults, and to enable us to be grateful to the person
who informs us of our evils. We ask Allâh to bless us with all this by His
favour and grace.

(3) He must be able to recognize the faults of his self from his enemies.
This is because the eye of enmity exposes evils. It is possible that the
benefit a person will get from a malicious enemy who mentions his faults to
him will be far greater than his benefiting from a friend who flatters him,
adulates him, praises him, and conceals his faults from him. But the natural
tendency is to reject what the enemy says and consider whatever he says to
be based on jealousy. However, an insightful person takes benefit from the
statements of his enemies because his evils will most certainly be
mentioned and spread by them.

(4) He must mix and intermingle with the people. Whatever evil he sees in
the people, he should take his self to account for it and attribute it to
himself. This is because the believer is a mirror of a believer. From the
faults of others, he sees his own faults. He realizes that the temperaments
are similar in following desires. Therefore, if one of the contemporaries
have a particular trait, the other will most certainly have something similar
to it, greater than it or part of it. He should therefore examine his self and
purify it of everything which he finds offensive in others. This will be
sufficient as a chastisement for him. If all the people give up what they
dislike in others, they will not need anyone to rectify them.

If you ponder over what we said with the eye of admonition, your sight will
automatically open and the ailments, sicknesses and treatments of the hearts
will be exposed to you by virtue of the light of knowledge and conviction.
If you are unable to do this, then the opportunity of attesting and believing
by way of learning and following someone who is worthy of being followed
should not be missed.
Îmân has one level and knowledge has another level. Knowledge is
acquired after îmân, and it comes after it. Allâh says:

“Allâh will raise the ranks of those who believe among you and those who
have been given knowledge.” (Sûrah al-Mujâdilah, 58: 11)

He who attests to the fact that acting against the desires is the path towards
Allâh but does not have knowledge of its cause and mystery, is from
among those who have îmân. But once he acquires knowledge of what we
mentioned as regards the desires, he is from among those who have been
bestowed with knowledge. Allâh has promised Paradise to both.

There are numerous instances from the Qur’ân, the Sunnah and the
statements of the ‘ulamâ’ which necessitate belief in this subject. Allâh
says:

“and stopped his soul from desires, then Paradise alone is his abode.”
(Sûrah an-Nâzi‘ât, 79: 40-41)

“it is they whose hearts Allâh has tested for piety.” (Sûrah al-Hujurât, 49: 3)

The Messenger of Allâh said: “A believer is placed between five

difficulties: a believer who is envious of him, a hypocrite who detests him,
an unbeliever who fights him, Satan who leads him astray, a soul that
disputes with him.”

He thus made it clear that the soul is an enemy that disputes with him. It is
therefore necessary for man to strive against it.
It is related that Allâh addressed Dâ’ûd saying: “Caution and warn
your companions as regards the devouring of desires. Surely the intellects
of the hearts that are attached to the desires of the world are concealed from
Me [in other words, such intellects are not mindful of Me].”

‘Îsâ said: “Glad tidings to the person who abandons a present desire for
an absent promise which he did not see.”

Our Prophet said to a group of people who returned from jihâd:

“Welcome to you. You have returned from a minor jihâd to a major jihâd.”
He was asked: “O Messenger of Allâh! What is the major jihâd?” He said:
“Waging jihâd against the soul.”

The Messenger of Allâh said: “A mujâhid is one who strives against his
soul in the obedience of Allâh .”

Sufyân ath-Thaurî rahimahullâh said: “I have not confronted anything more

difficult on me than my soul. Sometimes it is in my favour and sometimes it
is against me.”

Abû al-‘Abbâs al-Mausalî rahimahullâh used to say to his soul: “You can
neither enjoy yourself in this world with the sons of kings nor can you
strive hard with the servants in the quest for the hereafter. It is as though I
am trapped with you between Paradise and the Hell-fire. O my soul! Are
you not ashamed?”

Al-Hasan rahimahullâh said: “A defiant animal is not more in need of a

strong bridle than your soul.”

Yahyâ ibn Mu‘âdh ar-Râzî rahimahullâh said: “Strive against your soul
with the swords of spiritual exercises. Spiritual exercises are undertaken in
four ways: (1) the most essential and basic of foods, (2) a blink of sleep, (3)
speaking only when absolutely necessary, (4) bearing pain from all people.
Eating less will result in the death of desires, sleeping less will result in
purity of intentions, speaking less will result in safety from calamities,
bearing pain will enable one to reach one’s objectives.”
He also said: “The enemies of man are three: his world, his Satan, and his
soul. Be on your guard from the world by abstention in it. Be on your guard
from Satan by going against him. Be on your guard from your soul by
abandoning desires.”

A wise person said: “The person who is overcome by his soul becomes a
prisoner in the love of its desires. He is confined in the prison of its desires.
He is overpowered and shackled. His reins are in its hands. It drags him
wherever it likes. It deprives his heart of benefits.”

Ja‘far ibn Humayd rahimahullâh said: “The ‘ulamâ’ and wise sages
unanimously say that the pleasures of the hereafter cannot be achieved
without abandoning the pleasures of the world.”

Abû Yahyâ al-Warrâq rahimahullâh said: “He who pleases the limbs with
desires has in fact planted the tree of regrets in his heart.”

Wuhayb ibn al-Ward rahimahullâh said: “Anything [food] more than bread
is desires.” He also said: “He who loves the desires of the world should be
prepared for disgrace and humiliation.”

It is related that the wife of the ‘Azîz [of Egypt] said to Yûsuf after he
took control of the treasury. She was sitting on the side of the road on the
day that his procession normally passed by. He was riding pass in a
procession of over 12 000 dignitaries of his kingdom. She said: “Glory to
the One [Allâh ] who reduces kings into slaves on account of
disobedience, and raises slaves into kings on account of obedience to Him.
Greed and desires have both reduced kings to slaves. This is the
recompense of those who cause corruption. Patience and piety have both
elevated slaves to kings.” On hearing this, Yûsuf said, as Allâh
conveyed of him:

“Surely whoever is fearful and patient, Allâh does not destroy the reward of
the righteous.” (Sûrah Yûsuf, 12: 90)
Al-Junayd rahimahullâh said: “I got up one night and stood up to engage in
my worship. I did not experience the sweetness which I normally used to
experience. I decided to go back to sleep but could not fall asleep. I sat up
but could not remain seated. So I went outside. I saw a man wrapped in a
cloak, fallen on the ground. When he perceived my presence, he said: ‘O
Abû al-Qâsim! Have you come to me at this hour?!’ I replied: ‘It was not
intended.’ He said: ‘Indeed. I asked Allâh to shake your heart for me.’ I
said: ‘He has done that. Now what is it that you want?’ He said: ‘When will
the ailment of the soul become its cure?’ I replied: ‘When the soul opposes
the desires of the soul.’ He then turned to his soul and addressed it saying:
‘Listen! I gave you this same reply seven times but you refused to hear it
except from al-Junayd. Here, you have now heard it from him.’ He then
turned and went away. I did not know who he was.”

Yazîd ar-Ruqâshî rahimahullâh said: “Don’t bring cold water to me in this

world. Perhaps I will not be deprived of it in the hereafter.”

A person asked ‘Umar ibn ‘Abd al-‘Azîz rahimahullâh: “When should I

speak?” He replied: “When you desire to remain silent.” He asked: “When
should I remain silent?” He replied: “When you desire to speak.”

‘Alî said: “He who yearns for Paradise should free himself of desires in
the world.”
ON ÎMÂN AND HYPOCRISY
You should know that perfection in îmân entails testifying to the oneness of
Allâh , testifying to all that the Messengers came with, with addition
to doing good deeds. Allâh says:

“The true believers are they who believe in Allâh and in His Messenger,
and thereafter have no doubt; and who fight in the cause of Allâh with their
wealth and their lives. It is they who are the truthful ones.” (Sûrah al-
Hujurât, 49: 15)

“but great virtue is of him who believes in Allâh, and the last day, and the
angels, and all the Books, and the Prophets…” (Sûrah al-Baqarah, 2: 177)

In the above verse, Allâh lays down 20 attributes [of virtuous people],
such as fulfilling promises, excercising patience over difficulties, etc. He
then says: “These are the people who are true.”

Allâh says:

“Allâh will raise the ranks of those who believe among you and those who
have been given knowledge.” (Sûrah al-Mujâdilah, 58: 11)
“Not equal are those of you who spent before the conquest of Makkah and
fought [and those who did not do so].” (Sûrah al-Hadîd, 57: 10)

“People are on different levels in the sight of Allâh.” (Sûrah Âl ‘Imrân, 3:

163)

The Messenger of Allâh said: “Imân is naked and piety is its garment.”

The Messenger of Allâh said: “Îmân has over 70 parts. The least of
which is removing something harmful from the path.”

All the above shows that perfection of îmân is strongly connected to good
deeds. As for its strong connection with being free of hypocrisy and subtle
polytheism (ash-shirk al-khafîyy), this is gauged from the statement of the
Messenger of Allâh when he said: “Four qualities, if found in a person,
then he is an absolute hypocrite even if he keeps fast, offers salâh and
claims that he is a believer. [They are]: (1) when he speaks, he lies, (2)
when he makes a promise, he breaks it, (3) when he is entrusted, he
breaches that trust, (4) when he disputes, he is vulgar.” Some narrations
state: “When he enters into a pact, he acts treacherously.”

The Messenger of Allâh said: “The majority of the hypocrites of this

ummah are its qurrâ’ (the reciters of the Qur’ân).”

A Hadîth states: “Polytheism is more concealed in my ummah than the

crawling of a bee on a rock.”

Hudhayfah said: “A person would utter a statement during the era of the
Messenger of Allâh and will thereby become a hypocrite till he dies.
But now I hear you people making such statements ten times in a day.”

A scholar said: “The person who is closest to hypocrisy is he who considers

himself to be free of hypocrisy.”
Hudhayfah said: “The hypocrites today are far more than those who
were present in the time of the Messenger of Allâh . At that time, they
used to conceal their hypocrisy. Today, people are openly displaying their
hypocrisy.”

This hypocrisy is the opposite of true and perfect îmân. It is a subtle form of
hypocrisy. The person who is furthest away from it is he who fears it, and
the person who is closest to it is he who considers himself to be free of it.

Someone said to al-Hasan al-Basrî rahimahullâh that people say that there
is no hypocrisy today. So he said: “O my brother! If all the hypocrites were
destroyed, you will be scared to walk on the roads [because they will be so
deserted].” It is related that he [al-Hasan al-Basrî rahimahullâh ] or
someone else said: “If the hypocrites were to have tails, we would not be
able to place our feet on the ground [because it would be filled with tails
and we will have no place to place our feet].”

Ibn ‘Umar heard a person criticizing al-Hajjâj, so he asked him: “Tell

me, if al-Hajjâj was present here and listening to you, would you talk about
him [as you are at present]?” The man replied: “No.” Ibn ‘Umar said:
“We used to consider this to be hypocrisy in the time of the Messenger of
Allâh .”

The Messenger of Allâh said: “He who is two-tongued in this world,

Allâh will make two tongues for him in the hereafter.”

The Messenger of Allâh said: “The worst of people is he who is two-

faced. He goes to one group of people posing to be someone, and to another
group posing to be someone else.”

Someone asked al-Hasan al-Basrî rahimahullâh that some people say: “We
do not fear hypocrisy.” He replied: “By Allâh, if I knew with certainty that I
am free of hypocrisy it will be more beloved to me than the hills of earth
made of gold.”
Al-Hasan al-Basrî rahimahullâh said: “Contradiction between the tongue
and heart, between ones private and public life, and between delving into
something and coming out of it are all considered to be from hypocrisy.”

A man said to Hudhayfah : “I fear being a hypocrite.” He said: “If you

were a hypocrite you would not have feared hypocrisy. A hypocrite
considers himself safe from hypocrisy.”

Ibn Abî Malîkah rahimahullâh said: “I met 130, and in another narration,
150 Companions of the Prophet . All of them feared hypocrisy.”

It is related that the Messenger of Allâh was sitting with a group of his
Companions y. They started talking about a man and showered a lot of
praises on him. While they were busy talking, the man came before them
with his face dripping with water from the wudû’ which he just made. He
was holding his sandals in his hand and the mark of prostration was on his
forehead. On seeing him, the Companions y said: “O Messenger of Allâh!
This is the man about whom we were talking.” The Prophet said: “I see
the black spot of Satan on his face.” The man eventually reached them,
greeted them and sat down with them. The Prophet said to him: “I ask
you in the name of Allâh, when you were coming towards these people, did
you think to yourself that there is no one from among them who is better
than you?” He replied: “I swear by Allâh that this is what I thought.”

The Messenger of Allâh said in his supplication: “O Allâh! I seek Your

forgiveness for that which I know and that which I do not know.” Someone
asked him: “Do you also fear, O Messenger of Allâh?” He replied: “What is
there to make me feel secure when the hearts are between two fingers of the
Merciful [Allâh ]. He turns them as He wills.”

Allâh says:

“And there will appear before them, from Allâh, what they did not even
imagine.” (Sûrah az-Zumar, 39: 47)
It is said in the commentary to this verse that they did deeds which they
assumed to be good deeds but they were in the pan of evil deeds.

Surîy as-Saqatî rahimahullâh said: “If a person entered a garden in which

there is every type of tree on which there is every type of bird, and every
bird addresses him by saying: ‘Peace be on you, O walî (close friend) of
Allâh!’ And his soul is pleased with this, he is most certainly a prisoner in
its [his soul’s] hands.”

These Traditions and narrations will make you realize the danger of this
matter [of hypocrisy] on account of the subtleness of hypocrisy and subtle
polytheism, and that none is safe from this. So much so that ‘Umar ibn al-
Khattâb rahimahullâh used to askHudhayfah whether he [‘Umar] is
mentioned in the list of the hypocrites.

Abû Sulaymân ad-Dârânî rahimahullâh said: “I heard something from one

of the leaders and I wanted to refute it. But I feared that he would order that
I be killed. I did not fear death but I feared that at the time when my soul
leaves me, showing off before the people [that I am dying because I was
prepared to speak out againt the leader] will come into my heart. I therefore
abstained [from refuting what he said].”

This is the hypocrisy which is the opposite of the reality of îmân, its
genuineness, its perfection and its purity. This does not refer to the
hypocrisy that is the opposite of essential îmân. Hypocrisy is of two types:
(1) One that removes a person from Islam, attaches him to the unbelievers
and includes him among those who will remain in the Hell-fire forever. (2)
One that takes a person to the Hell-fire for a certain time or lowers him
from the ranks of the‘illîyyîn (those in the high stages of Paradise) or drops
him from the rank of the siddîqîn (the rank that is below that of the Prophets
and Messengers).
ON THE PROHIBITION OF BACK-BITING AND SLANDER
Allâh explicitly states the disapproval of back-biting in the Qur’ân and
likens the back-biter to a person who eats the flesh of a dead person. Allâh
says:

“nor backbite one another. Would any one of you like to eat the flesh of his
brother who is dead? You abhor it.” (Sûrah al-Hujurât, 49: 12)

The Messenger of Allâh said: “The following is prohibited to every

Muslim as regards his fellow Muslim: his blood, his wealth, his honour.”

Back-biting is included under “his honour”. As for the prohibition of his

blood and wealth, this is mentioned by Allâh in the Qur’ân.

Abû Hurayrah narrates that the Messenger of Allâh said: “Do not be
envious of each other, do not detest each other, do not increase the price of
commodities with each other in order to deceive each other, do not turn
your backs from each other, and do not back-bite each other. O servants of
Allâh! Remain as brothers to each other.”

Jâbir and Abû Sa‘îd narrate that the Messenger of Allâh said:
“Beware of back-biting for it is worse than adultery. A person may commit
adultery and repent thereafter. Allâh may accept his repentance. As for
the person who back-bites, he is not forgiven till the person forgives him.”

Anas narrates that the Messenger of Allâh said: “On the night of
Mi‘râj, I passed by some people who were scratching their faces with their
finger nails. I asked: ‘O Jibra’îl! Who are these people?’ He replied: ‘They
are the ones who back-bite and dishonour people.’”
Sulaymân ibn Jâbir said: “I came to the Messenger of Allâh and
said: ‘Teach me some good with which I would benefit.’ He said: ‘Do not
ever consider any good to be insignificant even if you pour water from your
bucket into the utensil of a person asking for water, even if you have to
meet your brother with a smiling face. And when he turns back, do not
back-bite him.”

Al-Barâ’ said: “The Messenger of Allâh addressed us till I could

hear the chicks in their nests. He said: ‘O assembly of he who believed with
his tongue but not with his heart! Do not back-bite the Muslims and do not
be inquisitive of their private matters. Surely he who follows the private
matters of his brother, Allâh will expose his private matters. When
Allâh exposes a person’s private matters, He disgraces him even in the
depths of his house.”

It is said that Allâh addressed Mûsâ saying: “The person who

passes away having repented from back-biting will be the last to enter
Paradise. The person who passes away having persisted in back-biting
[without having repented] will be the first to enter the Hell-fire.”

Anas said: “The Messenger of Allâh ordered the people to fast on a

particular day and said: ‘None should open his fast till I permit him.’ So the
people kept fast till when it was evening, a man would come and say: ‘O
Messenger of Allâh! I remained fasting. Permit me to open my fast.’ He
would permit him to open his fast. The Messenger of Allâh continued
permitting people one after the other. Eventually a man came and said: ‘O
Messenger of Allâh! Two young women from my family spent the day
fasting. They are feeling shy to come to you. Permit them to open their
fast.’ The Messenger of Allâh turned away from him. The man repeated
the request and the Messenger of Allâh turned away from him. The man
repeated the request. The Messenger of Allâh said: ‘They did not fast.
How could a person who spent his day eating the flesh of people have kept
fasting?! Go to them and tell them that if they were fasting, they must force
themselves to vomit.’ He went to them and informed them. They forced
themselves to vomit. Each one of them vomited a clot of blood. The man
went back to the Prophet and informed him. He said: ‘I take an oath by
that Being in whose control is my life, if those clots of blood remained in
their stomachs, the Hell-fire would have consumed them.’”

Another narration states that when he turned away from the man, he came
back to the Messenger of Allâh and said: “O Messenger of Allâh! They
have passed away or they are on the verge of dying.” He said: “Bring them
to me.” When they came to him, he asked for a large bowl. He asked one of
them to vomit. She vomited pus, blood and matter till she filled the bowl.
He then asked the other woman to vomit. She also vomited just like the
previous woman. He then said: “These two abstained from that which Allâh
permitted them [lawful food] but ate that which Allâh prohibited to
them [the flesh of people]. One sat with the other and they began eating the
flesh of people [by their back-biting].”

Anas said: “The Messenger of Allâh addressed us. He mentioned

usury and how serious it is. He said: ‘A single dirham which a person
obtains as usury is a far greater sin in the sight of Allâh than 33 acts of
adultery which a man commits. And a worse form of usury is dishonouring
a Muslim.’”

As for slander, it is a despicable trait. Allâh says:

“The defamer who goes about slandering.” (Sûrah al-Qalam, 68: 11)

He then says:

“Cruel, and after all that, of ill-repute.” (Sûrah al-Qalam, 68: 13)

‘Abdullâh ibn al-Mubârak rahimahullâh said: “The words ‘of ill-repute’

refer to an illegitimate child who does not conceal any speech.” He infers
by this that every person who does not conceal speech and slanders is an
illegitimate child. He makes this inference from the words: “Cruel, and after
all that, of ill-repute.” So a person of ill-repute is an illegitimate child.

Allâh says:

“Destruction to every slanderer, fault-finder.” (Sûrah al-Humazah, 104: 1)

Allâh says:

“And his wife too, who carries wood.” (Sûrah al-Masad, 111: 4)

It is said that she was a slanderer and one who used to carry tales.

Allâh says:

“But then they deceived them. And so, their husbands were of no avail to
them whatsoever from the wrath of Allâh.” (Sûrah at-Tahrîm, 66: 10)

It is said that the wife of Lût used to inform the people when any
guests came into the town. And that the wife of Nûh used to go around
telling people that he was a mad-man.

The Messenger of Allâh said: “A nammâm (slanderer) will not enter

Paradise.”

Another Hadîth states: “A qattât will not enter Paradise.” A qattâtis a

slanderer.
Abû Hurayrah narrates that the Messenger of Allâh said: “The most
beloved of you in the sight of Allâh are those who have the best
character, who are humble, who are amiable and liked by others. The most
detested of you in the sight of Allâh are those who go about slandering,
who cause division among brothers, who search for faults in righteous
people.”

The Messenger of Allâh asked: “Should I not inform you of the worst
of you?” The Companions y replied: “Indeed.” He said: “Those who go
about slandering, who cause friction between beloveds, who look for faults
in righteous people.”

Abû Dharr narrates that the Messenger of Allâh said: “He who
spreads a rumour about a Muslim in order to unduly disgrace him, Allâh
will disgrace him in the Hell-fire on the day of resurrection.”

Abû ad-Dardâ’ narrates that the Messenger of Allâh said: “Whoever

spreads a rumour about a person while the latter is free of it, in order to
disgrace him in this world, Allâh takes it upon Himself to disgrace him
on the day of resurrection in the Hell-fire.”

Abû Hurayrah narrates that the Messenger of Allâh said: “He who
testifies against a Muslim without having the right to do so has in fact
prepared for himself his abode in the Hell-fire.”

It is said that one third of the punishment of the grave is on account of

slander.

Ibn ‘Umar narrates that the Messenger of Allâh said: “When Allâh
created Paradise, He said to it: ‘Speak.’ It said: ‘The person who enters
me is most fortunate.’ Allâh said: ‘By My might and My greatness,
eight types of people will not live in you: the habitual alcoholic, the person
who is persistent in committing adultery, the slanderer, the cuckold, the
police, the hermaphrodite, the one who severs ties of kinship, nor the person
who says: ‘Upon me is the promise of Allâh if I do not do such and such
thing’, and he then does not fulfil this vow.’”

Ka‘b al-Ahbâr narrates that the Banî Isrâ’îl were afflicted by a drought.
They asked Mûsâ to supplicate for water several times. But they were
not given water. Allâh addressed Mûsâ saying: “I am not responding
to you and to those who are with you while there is a slanderer among you,
who persists in slandering.” Mûsâ said: “O my Sustainer! Who is he?
Give me his identity so that I could expel him from our midst.” Allâh
said: “O Mûsâ! I am prohibiting you from slandering and yet I must be a
slanderer [by providing his identity]?!” So they all repented together and
rains were sent down to them.

It is said that a person went to meet a wise man after having travelled a
distance of 700 parasangs (one parasang is about 5.5 kilometres) in order to
learn seven words from him. When he came to him, he said: “I have come
to you because of the knowledge which Allâh bestowed to you. Inform
me about the skies and what is heavier than them, about the earth and what
is wider than it, about the rock and what is harder than it, about the fire and
what is hotter than it, about the frost and what is colder than it, about the
ocean and what is more independent than it, and about the orphan and who
is more disgraced than him?”

The wise man replied: “Accusing an innocent person is heavier than the
skies. The truth is wider than the earth. A content heart is more independent
than the ocean. Greed and envy are hotter than the fire. Presenting your
need to a relative when you are not successful is colder than frost. The heart
of an unbeliever is harder than that rock. And a slanderer, when he is
exposed, is more disgraced than an orphan.”

A poet rightly said:

“The person who is a slanderer among people, then even his friend is not
safe from his scorpions and his adders. He is like flood water that comes at
night. No one knows where it came from and where it is going to take him.
O sorrow to the promise – see how he breaks it! O sorrow to love – see how
he deplores it!”

Another poet said:

“He will labour against you just as he labours for you. You should therefore
never feel safe from the dangers of the two-faced, scheming person.”
ON THE ENMITY OF SATAN
The Messenger of Allâh said: “There are two groups in the heart. One
group is that of angels instilling good and testifying to the truth. Whoever
experiences this should know that it is from Allâh . He should therefore
praise Allâh . The other group is that of the enemy, instilling evil,
rejecting the truth and stopping from good. Whoever experiences this
should seek refuge in Allâh from Satan, the accursed one.” He then
recited this verse:

“Satan promises you destitution and orders you to immorality.” (Sûrah al-
Baqarah, 2: 268)

Al-Hasan rahimahullâh said: “There are two anxieties that revolve in the
heart. One is from Allâh and the other is from the enemy. May Allâh
have mercy on the person who stops and ponders over his anxiety: the one
which is from Allâh , he continues with it and the one which is from his
enemy, he strives against it.”

Jâbir ibn ‘Ubaydah al-‘Adawî said: “I complained to al-‘Alâ’ ibn Ziyâd

about the whisperings which I experience in my chest.” He said: “The
similitude of that is like that of a house by which some thieves pass. If there
is anything in it, they will take it away. If not, they will continue on their
way and leave it.” In other words, Satan does not enter a heart that is devoid
of desires. Allâh therefore says:

“Those who are My servants, you have no influence over them…” (Sûrah
al-Hijr, 15: 42)
So every person who follows his desires is the servant of desires and not the
servant of Allâh . It is for this reason that Allâh imposes Satan over
him. Allâh says:

“Look at the one who has made his own desires his deity…” (Sûrah al-
Jâthiyah, 45: 23)

This is a reference to the fact that the person whose desire is his deity and
object of worship, then he is the slave of desires and not the slave of Allâh
. It is for this reason that ‘Amr ibn al-‘Âs said to the Prophet : “O
Messenger of Allâh! Satan has come as a barrier between me and my salâh
and my recitation [in salâh].” He said: “That is a Satan whose name is
Khatrab. When you perceive him, seek refuge in Allâh from him and
spit on your left side three times.” ‘Amr ibn al-‘Âs says: “I did that and
Allâh removed this from me.”

It is said that there is a Satan by the name of al-Walhân that is appointed for
the wudû’. So seek refuge in Allâh from him. Nothing can erase the
whispering of Satan from the heart except thinking of that which is other
than the whispering. This is because when the heart thinks of something,
then whatever it was thinking of before that becomes non-existent.
Everything apart from Allâh and whatever is connected to Him can be
affected by Satan. The remembrance of Allâh alone can keep a person
safe and he will know with certainty that Satan cannot affect him. Nothing
can treat something except the opposite thereof. The opposite of all the
whisperings of Satan is the remembrance of Allâh by seeking His refuge
and absolving all power and might to everyone except Allâh . This is
what is meant when you say:
“I seek refuge in Allâh from Satan, the cursed one. There is no power to
do good and no might to repulse evil except with Allâh , the most high,
the mighty.”

None can achieve this except the pious people on whom the remembrance
of Allâh is overpowering. Satan goes to them stealthily at times when
they lose concentration. Allâh says:

“Those in whose hearts there is fear [of Allâh] - no sooner an impulse from
Satan befalls them, they get alerted and they immediately perceive.” (Sûrah
al-A‘râf, 7: 201)

Allâh says:

“From the evil of the whisperer [Satan] who whispers, who withdraws.”
(Sûrah an-Nâs, 114 4)

Mujâhid rahimahullâh says with regard to the above verse: “Satan is spread
out on the heart. But once the person remembers Allâh , he withdraws
and slinks away. When the person becomes negligent of Allâh again, he
spreads out on his heart again. This mutual repulsion between the
remembrance of Allâh and the whispering of Satan is like that of the
mutual repulsion between light and darkness, and night and day. It is
because of these two mutually opposing forces that Allâh says:

“Satan has gained possession of them and so he caused them to forget the
remembrance of Allâh.” (Sûrah al-Mujâdilah, 58: 19)
Anas narrates that the Messenger of Allâh said: “Satan places his
trunk on the heart of man. When he remembers Allâh , Satan withdraws.
When he forgets Allâh , Satan swallows his heart.”

Ibn Waddâh said with regard to a Hadîth which he related: “When a man
reaches the age of 40 without having repented, Satan wipes the person’s
face with his hands and says: ‘This is the face of the person who will not
succeed.’”

Just as desires are intermingled with the flesh and blood of man, the power
of Satan is also flowing in his flesh and blood, and it encompasses the heart
from all sides.

It is for this reason that the Messenger of Allâh said: “Satan flows in
man just as blood flows in him. So constrict Satan’s pathways through
hunger.” This is because hunger breaks down desires and the pathway of
Satan is desires. Desires envelop the heart from all sides.

Allâh says:

“I too shall certainly lie in wait for them on Your straight path. I shall then
fall upon them in front of them and behind them, and from their right and
from their left.” (Sûrah al-A‘râf, 7: 16-17)

The Messenger of Allâh said: “Satan sat in wait for man on several
paths. He also sat in wait for him on the path to Islam and said to him: ‘Are
you going to embrace Islam and leave your religion and the religion of your
forefathers?’ Man disobeyed him and embraced Islam. Satan then sat in
wait for him on the path to emigration (hijrah) and said to him: ‘Are you
emigrating and leaving behind your land and your sky?’ Man disobeyed
him and emigrated. Satan then sat in wait for him on the path to jihâd and
said to him: ‘Are you going to wage jihâd when it entails wasting your self
and your wealth? You will fight and be killed. Your wife will get married to
someone else and your wealth will get distributed to others.’ Man
disobeyed him and waged jihâd.’ The Messenger of Allâh then said:
“Whoever does that and passes away, Allâh takes it upon Himself to
admit him into Paradise.”
ON LOVE AND TAKING STOCK OF ONE’S SELF
Sufyân rahimahullâh said: “Love entails following the Messenger of Allâh
.” Others said: “It refers to constant remembrance of Allâh .” Others
said: “It refers to giving preference to the beloved.” Others said: “It refers
to the dislike of remaining in this world.” All these opinions are actually
references to the fruits of love. As for actual love itself, they did not discuss
it.

Someone said: “Love is a meaning from the beloved, it overpowers the

hearts from perceiving it, and prevents the tongues from expressing it.”

Al-Junayd rahimahullâh said: “Allâh deprived love to the person who is

attached [to anything or anyone].” He said: “Every love is due to something
in return [or something in exchange]. When this return [or exchange] is
gone, love also disappears.”

Dhû an-Nûn rahimahullâh said: “Say to the one who portrays love for
Allâh: ‘Beware of submitting before anyone other than Allâh.’”

Ash-Shiblî rahimahullâh was asked: “Describe an ‘ârif and a lover [of

Allâh ] to us.” He said: “As for the‘ârif, if he were to speak, he will be
destroyed. As for the lover, if he were to remain silent, he will be
destroyed.” Ash-Shiblî rahimahullâh then said the following couplets:

“O You who are the Master, the most Noble. My love for You in the depths
of me is perpetual. O You who removed sleep from my eyes! You are fully
aware of all that transpired with me.”

One day, Râbi‘ah al-‘Adawîyyah rahimahallâh said: “Who will direct us to

our beloved?” One of her servants said to her: “Our beloved is with us, but
the world has severed us from Him.”

Ibn al-Jalâ’ rahimahullâh said: “Allâh addressed ‘Îsâ saying:

‘When I look at the inner self of a servant and do not find love for the world
and the hereafter in it, I fill it with My love and I personally take charge of
him by bringing him under My protection.”

It is said that Samnûn spoke about love on one day. Suddenly a bird came in
front of him and began pecking at the earth with its beak. It continued doing
this till blood began to flow from it and it died.

Ibrâhîm ibn Ad-ham rahimahullâh said: “O my Allâh! You know that

Paradise does not equal the wing of a mosquito in my sight in comparison
to Your love which You honoured me with, with the inclination towards
Your remembrance which You bestowed on me, and with the time that You
gave me to ponder and reflect over Your greatness.”

As-Surî rahimahullâh said: “He who loves Allâh , is living. He who

inclines towards the world is confused. The foolish one spends the day and
night in oblivion. While the intelligent one is constantly examining his
faults.”

As for taking stock of one’s self, Allâh commanded this as follows:

“O believers! Continue fearing Allâh and every soul should look to what it
is going to send [present] for tomorrow.” (Sûrah al-Hashr, 59: 18)

This is a reference to taking stock of one’s self over one’s past deeds. It is
for this reason that ‘Umar said: “Take stock of your selves before you
are taken to account. Weigh your deeds [ponder and reflect of them] before
they are weighed [on the day of resurrection].”

It is related that a man came and said: “O Messenger of Allâh! Advise me.”
He replied: “Do you really want advice?’ The man said: “Yes.” He said:
“When you intend doing something, ponder over its consequences first. If it
is good, continue with it. If it is evil, abstain from it.”

It is stated that an intelligent person should have four moments, one of

which should be utilized to take stock of himself.

Allâh says:

“Repent to Allâh, all of you together, O believers! So that you may

prosper.” (Sûrah an-Nûr, 24: 31)

Repentance involves looking at an action with remorse over it after

completing it. The Messenger of Allâh said: “I seek forgiveness from
Allâh and turn in repentance to Him 100 times a day.”

Allâh says:

“Those in whose hearts there is fear [of Allâh] - no sooner an impulse from
Satan befalls them, they get alerted and they immediately perceive.” (Sûrah
al-A‘râf, 7: 201)

It is related that Maymûn ibn Mahrân said: “A person cannot be from

among the righteous till he takes stock of himself more arduously than he
takes stock of his partner. Partners take stock of each other after completing
the task.”

‘Â’ishah radiyallâhu ‘anhâ narrates that Abû Bakr said to her at the
time of his demise: “There isn’t anyone more beloved to me than ‘Umar.”
He then said to her: “What did I say?” She repeated what he said. So he
said: “There isn’t anyone more honourable in my sight than ‘Umar.” Now
see how he looked at his statement after he made it. He then pondered over
it and changed it.
Look at the incident of Abû Talhah when a bird made him lose his
concentration in his salâh. He pondered over this and gave his orchard in
charity for the sake of Allâh as a remorse for his action [i.e. his
preoccupation with a bird while in salâh] and in hope that he will be
recompensed for what he missed [of the reward when he lost his
concentration in his salâh].

Ibn Salâm rahimahullâh carried a bundle of firewood. Someone said to

him: “O Abû Yûsuf! You have your servants in your house who would have
done this for you.” He replied: “I wanted to test my soul to see whether it
dislikes this work or not.”

Al-Hasan rahimahullâh said: “A believer constantly stands watch over his

self. He takes it to account for the sake of Allâh . The reckoning of the
hereafter will be light for those who took account of themselves in this
world. The reckoning on the day of resurrection will be difficult on those
people who did not take account of themselves in this world.” He then
explained this taking of account by saying: “Something that is attractive to
a believer suddenly comes upon him. So he says: ‘By Allâh, I am attracted
to you, and I need you. However, a barrier has come between me and you.’
So this is taking account before undertaking an action.” He then said: “The
person then commits an excess and he thinks back to himself by saying:
‘What did you intend by this? By Allâh, I cannot excuse myself for this. By
Allâh, I will never do this again, if Allâh wills.’”

Anas ibn Mâlik narrates: “One day I accompanied ‘Umar ibn al-Khattâb
till he entered an orchard. There was a wall between me and him. He
was inside the orchard. I heard him saying: ‘‘Umar ibn al-Khattâb, the
leader of the believers! Away with you, away with you. By Allâh, you will
most certainly have to fear Allâh or else He will punish you.”

Allâh says:
“I take an oath by the soul which reproaches at evil.” (Sûrah al-Qiyâmah,
75: 2)

Al-Hasan rahimahullâh said with regard to the above verse: “Everytime a

believer does something, he reprimands himself by saying: ‘What did I
intend by this statement? What did I intend by this eating of mine? What
did I intend by this drinking of mine?’ On the other hand, a sinner continues
an entire life without reprimanding himself.”

Mâlik ibn Dînâr rahimahullâh said: “Allâh shows mercy to the servant
who says to his soul: ‘Did you not do such and such thing? Did you not do
such and such thing?’ He then reprimands it, he then muzzles it, he then
imposes the Book of Allâh on it, and it becomes his guide. This is part
of reprimanding one’s soul.”

Maymûn ibn Mahrân rahimahullâh said: “A righteous person is more strict

in taking stock of himself than a tyrannical ruler and a covetous partner.”

Ibrâhîm ibn Tamîmî rahimahullâh said: “I pictured my self in Paradise,

eating of its fruits, drinking from its rivers and embracing its virgin women.
I then pictured my self in the Hell-fire eating of the Zaqqûm tree, drinking
the pus of Hell, and being confined by its chains and shackles. I then said to
my soul: ‘O my soul! What do you want?’ It replied: ‘I want to return to the
world so that I may do good deeds.’ I said: ‘You are harbouring hopes. You
should do good deeds.’”

Mâlik ibn Dînâr rahimahullâh said: “I heard al-Hajjâj delivering a sermon.

He was saying: ‘May Allâh have mercy on a person who takes account
of himself before someone else takes over the reckoning. May Allâh
have mercy on a person who holds the bridle of his deeds and looks at what
he wants with it. May Allâh show mercy to the person who looks at his
scale of deeds. May Allâh show mercy to the person who looks at the
weight of his deeds.’ He continued talking in this way till he caused me to
cry.”
One of the companions of al-Ahnaf ibn Qays rahimahullâh relates: “I used
to remain in his company. Most of his salâh at night was supplication. He
would come to the lamp and place his finger on it till he felt the heat of the
fire. He would then say to himself: ‘O Ahnaf! What prompted you to do
such an action on that particular day? What prompted you to do such an
action on that particular day.?’”
ON ADULTERATING THE TRUTH WITH FALSEHOOD
Ma‘qil ibn Yasâr narrates that the Messenger of Allâh said: “There
will come a time on the people wherein the Qur’ân will become worn out in
the hearts of people just as clothing becomes worn out on the bodies. Their
entire being will be based on greed and nothing else. There will be no fear
with it. If any of them does a good deed, he will say: ‘It will be accepted
from me.’ [In other words, he is absolutely sure of it’s acceptance]. If he
commits an evil, he will say: ‘I will be forgiven.’ [In other words, he is
absolutely sure of forgiveness].”

The Messenger of Allâh thus informs us that people will replace fear
with greed. This is because of their ignorance of the warnings that are
contained in the Qur’ân. Allâh informs us of a similar trait in the
Christians. Allâh says:

“They were then succeeded by degenerate persons who inherited the Book
and availed themselves of the material things of this lower life. They say:
‘We shall be forgiven.’” (Sûrah al-A‘râf, 7: 169)

The words “who inherited the Book” refer to their ‘ulamâ’. The words
“who availed themselves of the material things of this lower life” refer to
their desires of this world, irrespective of whether they were unlawful or
lawful.

Allâh says:
“Whoever feared standing before his Sustainer, for him are two gardens.”
(Sûrah ar-Rahmân, 55: 46)

“This [is given] to him who fears standing before Me, and fears the
promises of My punishment.” (Sûrah Ibrâhîm, 14: 14)

The Qur’ân, from its very beginning contains warnings and threats. No
person ponders over this without being overcome by lengthy grief and
intense fear. That is if he believes in it.

Yet you see people conveying the Qur’ân as follows: they will utter its
letters from their makhârij (place of pronunciation) and they will debate as
to whether a certain word should have akasrah, dammah or fathah. It is as
though they are reading some poetry of the Arabs. They have no concern
whatsoever in pondering over its meanings and practising on what it
contains. Is there any deception in this world that is more than this?

Very close to this is the deception of certain people who have acts of
obedience and disobedience as well. However, their acts of disobedience
are more. Yet, they expect forgiveness. They assume that the pan of their
good deeds will be heavier despite the pan of their evil deeds having more.
This is the height of ignorance.

You will see a person giving in charity a few dirhams which he earned from
both lawful and unlawful sources. While what he acquired from the wealth
of the Muslims and from doubtful places is several times more than what he
gave in charity. It is possible that what he gave in charity is actually from
the wealth of the Muslims. He relies on that and thinks that devouring 1000
unlawful dirhams will be atoned by giving in charity 10 dirhams which
were earned through unlawful or lawful means. He is actually like a person
who places 10 dirhams in one pan of a scale and 1000 dirhams in the other
pan and expects the lighter pan to outweigh the heavier pan. This is the
height of his ignorance.
Then there is the person who thinks that his acts of obedience are more than
his acts of disobedience. This is because he does not take account of his self
and does not examine his acts of disobedience. But when he does an act of
obedience, he remembers it and takes it into full consideration. He is like a
person who seeks forgiveness from Allâh with his tongue [and not with
his heart] or glorifies Allâh 100 times in a day. He then back-bites the
Muslims, dishonours them, and spends the entire day in speaking that which
Allâh dislikes. He continues in this way without any limit and without
counting. His sight is directed towards the number of glorifications of Allâh
he engaged in and that he sought His forgiveness 100 times while he is
totally unmindful of his senseless jabber which he engaged in during the
entire day. Had he recorded it, it would be similar to his glorification of
Allâh of 100 times or 1000 times. The angels that are deputed to record
his deeds have recorded this while Allâh promises him punishment for
every word that he uttered. Allâh says:

“He does not utter a single word without there being a watcher with him,
ever-ready.” (Sûrah Qâf, 50: 18)

So such a person will forever ponder over the virtues of the glorifications of
Allâh and expressions of His oneness, but he will not even bother to
look at the punishments that are in store for those who back-bite, who speak
lies, who slander, and who are hypocrites – who express with their tongues
that which they do not conceal in their heart, and various other crimes of the
tongue. All this is nothing but deception.

I take an oath that if the angels who are deputed to record his deeds were to
ask him for a wage for recording his senseless jabber which is in excess of
his glorification of Allâh , he would certainly curtail his tongue even
from uttering a single statement that was important, and he would not allow
his tongue to utter anything that was useless. He would ponder over it, take
account of it and weigh it against his glorifications of Allâh so that the
payment for recording it is not more than that.
It is astonishing that a person will take stock of himself and will be cautious
out of fear of losing some money which he would have to pay as a wage for
the recording of his deeds. Yet, he is not cautious out of fear of losing the
highest level of Paradise and all its bounties! This is nothing but a great
calamity for he who ponders over it.

We thus delved in a matter which, if we doubted it, we would be among the

rejecting unbelievers. And if we believed it, we would be among the foolish
and deceived ones. These are not the actions of the person who believes in
all that is in the Qur’ân. We turn to Allâh and clear ourselves from being
from among those who are unbelievers. Glory be to Allâh who enabled
us to become cautious and be convinced after this explanation.
ON THE VIRTUE OF OFFERING SALÂH IN CONGREGATION
The Messenger of Allâh said: “The salâh offered in congregation is
superior to a salâh that is offered individually by 27 ranks.”

Abû Hurayrah narrates that the Messenger of Allâh saw some

people missing for some salâhs. So he said: “I intended asking a person to
lead the people in salâh so that I may go to those people who are remaining
behind from offering salâh [in congregation] and I may burn their houses
together with them.”

Another narration states: “So that I may go to those people who are
remaining behind from offering salâh [in congregation] and I order that they
are burnt with their houses with bundles of firewood. If any of them learnt
that he would receive a large bone or two hooves of a goat he would
certainly attend it.” That is, the‘ishâ salâh.

‘Uthmân narrates: “He who offers the ‘ishâ salâh with congregation is
as if he spent half the night in worship. He who offers the fajr salâh with
congregation is as if he spent the entire night in worship.”

The Messenger of Allâh said: “He who offers the salâh with
congregation is as though he filled his ocean with worship.”

Sa‘îd ibn al-Musayyib rahimahullâh said: “For the last 30 years,

nomu’adhdhin called out the adhân without my being in the musjid.” [In
other words, he was always in the musjid before the adhâncould be called].

Muhammad ibn Wâsi‘ rahimahullâh said: “I only desire three things from
this world: (1) A brother who corrects me when I waver. (2) Just sufficient
food that is provided to me without any toiling. (3) Offering salâh in
congregation wherein whatever I forget therein is not recorded and wherein
its merits are recorded for me.”
It is related that Abû ‘Ubaydah ibn al-Jarrâh once led some people in
salâh. When he completed the salâh, he turned around and said: “Satan
continued whispering into me to such an extent that I began thinking that I
enjoy superiority over others. I will not be an imâm in salâh anymore.”

Al-Hasan rahimahullâh said: “Do not offer salâh behind a person who does
not consult the ‘ulamâ’.”

An-Nakha‘î rahimahullâh said: “The similitude of a person who leads

people in salâh without knowledge is like that of a person who weighs
water in the sea. He cannot differentiate what is more from what is less.”

Hâtim al-Asamm rahimahullâh said: “I missed one salâh with

congregation. Abû Is-hâq al-Bukhârî alone came to console me. Had a child
of mine passed away, over 10 000 people would have come to console me.
This is because a calamity in Islam is more insignificant in the eyes of
people than a calamity of this world.”

Ibn ‘Abbâs said: “He who hears the call to salâh and does not respond to
it [by attending the congregation] does not desire any good and no good is
desired for him [by Allâh ].”

Abû Hurayrah said: “For a person’s ears to be filled with melted lead is
better for him than for him to hear the call to salâh and yet he does not
respond to it [by attending the congregation].”

It is related that Maymûn ibn Mahrân rahimahullâh went to the musjid.

Someone said to him that the people have already gone back. So he said:
“To Allâh we belong and to Him is our return. The virtue of this salâh is
more beloved to me than governership of Iraq.”

The Messenger of Allâh said: “He who offers 40 days of salâh in

congregation without missing the takbîratul ihrâm (the first takbîrthat is
said at the commencement of salâh), then two emancipations are recorded
in his favour: emancipation from hypocrisy and emancipation from the
Hell-fire.”
It is said that when it is the day of resurrection, some people will be
resurrected with their faces like brilliant pearls. The angels will ask them:
“What were your deeds?” They will reply: “When we used to hear the call
to salâh, we would get up to purify ourselves and we would not occupy
ourselves in anything else.” Then another group will be resurrected whose
faces will be like the full moon. After being questioned, they will say: “We
used to perform ablution before the time.” Then another group will be
resurrected whose faces will be like the sun. They will say: “We used to
hear the call to salâh while we were in the musjid.” [In other words, they
used to make preparations for the salâh long in advance].

It is related that the pious personalities of the past used to mourn for three
days if they missed the takbîratul ûlâ (the first takbîr that is said at the
commencement of salâh) and for seven days if they missed the
congregational salâh.
ON THE VIRTUE OF THE NIGHT SALÂH
Allâh says:

“Surely your Sustainer knows that you remain standing almost two-thirds of
the night, half the night, a third of the night and so does a group of people
with you.” (Sûrah al-Muzzammil, 73: 20)

“Surely waking up at night has the strongest impression and the word
comes out most upright.” (Sûrah al-Muzzammil, 73: 6)

“Their sides remain away from their sleeping places.” (Sûrah as-Sajdah, 32:
16)

“Can he who is engaged in worship in the hours of the night, prostrating

and standing [before Allâh], fearing the hereafter and hoping for the mercy
of his Sustainer [be compared to an unbeliever]?” (Sûrah az-Zumar, 39: 9)

“Who spend their night before their Sustainer, prostrating and standing.”
(Sûrah al-Furqân, 25: 64)
“Seek help through patience and salâh.” (Sûrah al-Baqarah, 2: 45)

It is said that it refers to standing up for salâh at night. Help is sought

through patience in order to strive and endeavour against the self.

The Messenger of Allâh said: “Satan ties three knots on the back of the
neck of a person when he sleeps. At the place of each knot, he says: ‘You
have a long night, so continue sleeping.’ If he wakes up and remembers
Allâh , one knot becomes untied. If he performs ablution, another knot
becomes untied. If he offerssalâh, the other knot becomes untied. He thus
spends the morning fresh, energetic and in a good mood. If not, he gets up
in a bad mood, feeling lethargic.”

It is stated that someone mentioned to the Messenger of Allâh of a

person who sleeps the entire night till the next morning. So he said: “That is
a person in whose ears Satan urinated.”

It is stated that Satan has a sniff, a lick and scattering of dust. When he
sniffs at a person, his character becomes evil. When he licks him, he causes
the person to become vulgar. When he scatters dust on him, he sleeps the
entire night till the next morning.

The Messenger of Allâh said: “Two rak‘ats of salâh which a person

offers in the dark of the night is better for him than the world and all that it
contains. Were it not for my fear of causing difficulty to my ummah, I
would have made it compulsory on them.”

Jâbir narrates that the Messenger of Allâh said: “There is a certain

time in the night wherein if a Muslim asks Allâh for any good, He most
certainly gives it to him.” Another narration states: “Wherein he asks Allâh
for the good of this world and the hereafter. This continues throughout
the night.”
Al-Mughîrah ibn Shu‘bah narrates that the Messenger of Allâh used
to remain standing till his feet became swollen. He was asked: “Has Allâh
not forgiven you all your past and future sins?” He replied: “Should I
not be a grateful servant?”

It becomes clear from this that this is an allusion to increase in rank. This is
because gratefulness is a cause for receiving more. Allâh says:

“If you are grateful, I will give you more.” (Sûrah Ibrâhîm, 14: 7)

The Messenger of Allâh said: “O Abû Hurayrah! Do you want the

mercy of Allâh to be on you while you are alive, when you are dead,
when you are in the grave and when you are resurrected? Get up at night
and offer salâh with the intention of desiring the pleasure of your Sustainer.
O Abû Hurayrah! Offersalâh in the depths of your house and the light of
your house will be seen in the heavens just as the light of the stars are seen
by the inhabitants of earth.”

The Messenger of Allâh said: “Be particular with getting up to offer

salâh at night for it was the habit of the righteous people before you. Surely
offering salâh at night is a means of proximity to Allâh , it is an
atonement for sins, it repulses ailments from the body, and it is a prevention
from sinning.”

The Messenger of Allâh said: “No person has salâh to be offered at

night and then sleep overpowers him without the reward for his salâh being
recorded for him and his sleep is a charity in his favour.”

The Messenger of Allâh said to Abû Dharr : “If you decide to

embark on a journey, you will make preparations for it.” He replied: “Yes.”
The Messenger of Allâh said: “Then what about for the journey to the
hereafter? O Abû Dharr! Should I not inform you of what will benefit you
on that day?” He replied: “Indeed. May my parents be sacrificed for you.”
He said: “Keep fast on an extremely hot day in preparation for the day of
resurrection. Offer two rak‘ats of salâh in the darkness of the night in
preparation for the solitude of the graves. Perform a pilgrimage to help you
in other serious matters of the hereafter. Give charity to a poor person, or
say a good word, or remain silent from saying an evil word.”

It is related that there was a man in the time of the Prophet who, when
the people would resort to their beds and the eyes fell asleep, he would get
up to offer salâh, recite the Qur’ân, and he would say: “O my Sustainer!
Save me from the Hell-fire.” This was related to the Prophet . He said:
“When that happens again, you must call me. So the Prophet went there
and listened to what the man was saying. The next morning, the Prophet
said to him: “O such and such person! Why did you not ask Allâh
for Paradise?” He replied: “O Messenger of Allâh ! I am not of that
place; my deeds will not reach there.” Soon thereafter, Jibra’îl
descended and said: “Inform that person that Allâh saved him from the
Hell-fire and admitted him into Paradise.”

It is related that Jibra’îl said to the Prophet : “What an excellent

man Ibn ‘Umar is, if only he offered salâh at night!” The Prophet
informed him of this. He was always regular in offering it after this. Nâfi‘
rahimahullâh [who was the servant of Ibn ‘Umar ] said: “He would
continue offering salâh at night and then ask: ‘O Nâfi‘! Is it the time of
suhûr (predawn)?’ I would reply: ‘No.’ He would stand up and continue
offering salâh. He would then ask: “O Nâfi‘! Is it the time of suhûr?” I
would reply: “Yes.” He would sit down and occupy himself in seeking
forgiveness from Allâh till the break of dawn.

‘Alî ibn Abî Tâlib said: “Yahyâ ibn Zakarîyyâ ate barley bread at
night till he was satiated. He thus slept away and did not wake up for his
night worship till the next morning. Allâh addressed him saying: ‘O
Yahyâ! Did you find a house better than My house? Did you find protection
better than My protection? By My might and My honour, O Yahyâ! If you
were to merely peek at al-Firdaus (the highest stage of Paradise), all the fat
in your body would melt, and you would die out of yearning for it. If you
were to merely peek at Hell, all the fat in your body would melt, you would
cry with pus after having cried with tears, and you would wear leather after
having worn garments of fabric.’”

Someone said to the Messenger of Allâh : “A certain person offers salâh

at night but the next morning he goes around stealing.” He replied: “His
night salâh will eventually stop him from doing that.”

The Messenger of Allâh said: “May Allâh have mercy on a man

who gets up at night, offers salâh and then gets his wife up who also offers
salâh. If she does not get up, he sprinkles water on her face.” The
Messenger of Allâh said: “May Allâh have mercy on a woman who
gets up at night, offers salâh and then gets her husband up who also offers
salâh. If he does not get up, she sprinkles water on his face.”

The Messenger of Allâh said: “The man who gets up at night and gets
his wife up as well, and they both offer two rak‘ats ofsalâh, then they are
recorded among those males and females who engage in the abundant
remembrance of Allâh .”

The Messenger of Allâh said: “The most superior salâh after the
compulsory salâhs is the salâh that is offered at night.”

It is said that Imâm al-Bukhârî rahimahullâh used to quote these two

couplets a lot:

“In your spare time, take the opportunity of making an extrarukû‘. It is

possible that your death will come all of a sudden. How many a healthy
person I saw, having no illness whatsoever, yet his healthy soul came out all
of a sudden.”
ON THE PUNISHMENT OF WORLDLY ‘ULAMÂ’
By “worldly ‘ulamâ’” we are referring to the ‘ulamâ’ of evil whose
objective in knowledge is to enjoy the luxuries of the world and to reach
positions of fame and high rank.

The Messenger of Allâh said: “The person to receive the severest

punishment on the day of resurrection is an ‘âlim whom Allâh did not
enable to benefit from his knowledge.”

The Messenger of Allâh said: “A person cannot be an ‘âlim till he

practises on his knowledge.”

The Messenger of Allâh said: “Knowledge is of two types: (1)

Knowledge that is on the tongue. That is Allâh’s evidence against His
creation. (2) Knowledge that is in the heart. That is beneficial knowledge.”

The Messenger of Allâh said: “Towards the end of time there will be
ignorant worshippers and immoral ‘ulamâ’.”

The Messenger of Allâh said: “Do not acquire knowledge in order to

dispute with the ‘ulamâ’, to boast before the ignorant ones, and to attract
the attention of people towards yourself. Whoever does that, he is in the
Hell-fire.”

The Messenger of Allâh said: “He who conceals knowledge that is with
him, Allâh will bridle him with a bridle of fire.”

The Messenger of Allâh said: “I fear a non-Dajjâl for you more than I
fear Dajjâl.” He was asked: “And what is that?” He replied: “Leaders who
lead astray.”
The Messenger of Allâh said: “He who increases in knowledge without
increasing in guidance, only goes further away from Allâh .”

‘Îsâ said: “For how long are you going to describe the road to those
travelling by night while you continue standing with those who are at a
loss.”

The above Traditions and others portray the extreme danger of knowledge.
The ‘âlim is either presented for eternal destruction or eternal bliss. By
delving into knowledge, he has deprived himself of peace if he does not
attain bliss.

‘Umar said: “The thing which I fear most on this ummah is a

knowledgeable hypocrite.” He was asked: “How can a hypocrite be
knowledgeable?” He replied: “His tongue is knowledgeable while his heart
and deeds are ignorant.”

Al-Hasan rahimahullâh said: “Do not be among those who accumulate the
knowledge of the ‘ulamâ’ and the sayings of the wise while his deeds are
like those of the ignorant ones.”

A person said to Abû Hurayrah : “I want to acquire knowledge but I fear

losing it.” He replied: “Abstaining from knowledge is a sufficient way of
losing it.”

Ibrâhîm ibn ‘Uyaynah rahimahullâh was asked: “Which person will regret
the longest?” He replied: “As for in this immediate world, it is that person
who does good to the person who does not thank him. As for at the time of
death, an ‘âlim who committed excesses.”

Al-Khalîl ibn Ahmad rahimahullâh said: “People are of four types: (1) A
person who knows and he knows that he knows. That is an‘âlim, so follow
him. (2) A person who knows but he does not know that he knows. Such a
person is asleep, so wake him up. (3) A person who does not know and
knows that he does not know. That is a person who is seeking guidance, so
guide him. (4) A person who does not know and does not know that he does
not know. That is an ignorant person, so discard him.”
Sufyân ath-Thaurî rahimahullâh said: “Knowledge calls out through deeds.
If a person responds therewith, well and good. If not, knowledge departs.”

Ibn al-Mubârak rahimahullâh said: “A person continues being an‘âlim as

long as he seeks knowledge. Once he thinks that he now has [sufficient]
knowledge, he is most certainly an ignorant person.”

Al-Fudayl ibn ‘Iyâd rahimahullâh said: “I feel sorry for three types of
people: (1) an honourable person of a nation who is disgraced, (2) a wealthy
person of a nation who becomes poor, (3) an ‘âlimwith whom the world
plays.”

Al-Hasan rahimahullâh said: “The punishment of the ‘ulamâ’ is the death

of the heart. The death of the heart occurs by seeking the world through
deeds of the hereafter [i.e. using the religion for worldly motives].”

A poet said:

“I am astonished by a person who purchases deviation for guidance. The

person who purchases the world with religion is more astonishing. And
more astonishing than these two is the person sells his religion for the
world. He is more astonishing than these two.”

The Messenger of Allâh said: “The ‘âlim will be meted out such a
severe punishment that the inmates of the Hell-fire will walk around him to
see the severity of his punishment.” The ‘âlim that is referred to here is the
one who is a flagrant sinner.

Usâmah ibn Zayd narrates: I heard the Messenger of Allâh saying:

“An ‘âlim will be brought on the day of resurrection and flung into the
Hell-fire. His intestines will fall off and he will be made to go round and
round just as a donkey goes around a grinding-stone. The inmates of the
Hell-fire will gather around him and ask: ‘What happened to you?’ He will
reply: ‘I used to command good but I myself did not do it. I used to prohibit
evil while I myself used to commit it.’”

The punishment of an ‘âlim will be multiplied for his acts of disobedience

because he disobeyed with knowledge. It is for this reason that Allâh
says:

“Surely the hypocrites are in the lowest stage of Hell.” (Sûrah an-Nisâ’, 4:
145)

This is because they rejected after having knowledge. Allâh labelled the
Jews as being worse than the Christians although the former did not ascribe
a son to Allâh and they do not believe in the trinity. However, they
rejected despite having recognition. Allâh says:

“they recognize him as they recognize their sons…” (Sûrah al-Baqarah, 2:

146)

“then when there came to them that which they had already recognised,
they rejected it. So Allah’s curse is on the rejectors.” (Sûrah al-Baqarah, 2:
89)

Allâh said with regard to Bal‘am ibn Bâ‘ûrâ’:

“Relate to them the condition of the person to whom We had given Our
verses, but he cast them off. Satan then pursued him and he thus became of
those who have strayed.” (Sûrah al-A‘râf, 7: 175)

Allâh eventually said about him: “His state, therefore, is like that of the
dog: if you bear upon him, he pants with his tongue lolling. If you leave
him alone, he [still] pants with his tongue lolling.” (Sûrah al-A‘râf, 7: 176)

Similar is the case with an ‘âlim who is a flagrant sinner. Bal‘am was given
the Book of Allâh but he succumbed to his lust and desires. He was
therefore likened to a dog. In other words, irrespective of whether he is
given wisdom or not, he still pants for the desires and lusts of the world.

‘Îsâ said: “The similitude of evil ‘ulamâ’ is like that of a rock that falls
on the mouth of a spring. It neither drinks the water nor does it let the water
to flow to the plants [which could benefit from the water].”
ON THE VIRTUE OF GOOD CHARACTER
Allâh said to His Prophet and His beloved, praising him and expressing
His bounty on him:

“You have been created on a sublime standard of character.” (Sûrah al-

Qalam, 68: 4)

‘Â’ishah radiyallâhu ‘anhâ said: “The character of the Messenger of Allâh

was the Qur’ân.”

A man asked the Messenger of Allâh about good character. So he

recited this verse:

“Accustom yourself to pardon, enjoin the doing of what is good, and stay
aloof from the ignorant ones.” (Sûrah al-A‘râf, 7: 199)

The Messenger of Allâh then said: “Good character means that you
maintain ties of kinship with one who severs you, you give to the one who
deprives you, and you pardon the one who wrongs you.”

The Messenger of Allâh said: “I have been sent to perfect noble

characteristics.”

The Messenger of Allâh said: “The heaviest thing that will be placed on
the scale on the day of resurrection is the fear of Allâh and good
character.”
A man approached the Messenger of Allâh from the front and asked
him: “O Messenger of Allâh! What is religion?” He replied: “Good
character.” He then approached him from the right and asked him: “O
Messenger of Allâh! What is religion?” He replied: “Good character.” He
then approached him from the left and asked him: “O Messenger of Allâh!
What is religion?” He replied: “Good character.” He then approached him
from behind him and asked: “O Messenger of Allâh! What is good
character?” He turned towards him and said: “Don’t you understand, it
means that you should not become angry.”

The Messenger of Allâh was asked: “O Messenger of Allâh! What is

misfortune?” He replied: “Bad character.”

A man said to the Messenger of Allâh : “O Messenger of Allâh! Advise

me.” He replied: “Fear Allâh wherever you may be.” The man said: “Give
me more advice.” He replied: “Follow an evil deed with a good deed. The
latter will wipe out the former.” The man said: “Give me more advice.” He
replied: “Interact with people with good character.”

The Messenger of Allâh was asked: “What deeds are the most
superior?” He replied: “Good character.”

The Messenger of Allâh said: “Allâh did not make good any
person’s character, while He created him, and yet made him taste the Hell-
fire.”

Al-Fudayl rahimahullâh said: “The Messenger of Allâh was informed

that a certain woman keeps fast by day and spends the night in worship, but
she is of evil character. She hurts her neighbours with her tongue.” He said:
“There is no good in her. She is from the inmates of Hell.”

Abû ad-Dardâ’ narrates: I heard the Messenger of Allâh saying:

“The first things to be placed on the scale are good character and generosity.
When Allâh created îmân, it said: ‘O Allâh! Strengthen me.’ So He
strengthened it with good character and generosity. When Allâh created
unbelief, it said: ‘O Allâh! Strengthen me.’ So He strengthened it with
miserliness and evil character.”

The Messenger of Allâh said: “Allâh personally selected this

religion for Himself. Nothing is worthy for this religion of yours except
generosity and good character. So adorn your religion with these two.”

The Messenger of Allâh said: “Good character is the greatest character

of Allâh .”

The Messenger of Allâh was asked: “O Messenger of Allâh! Which

believers are the most superior in îmân?” He replied: “Those of them who
have the best character.”

The Messenger of Allâh said: “You will never be able to lead people
with your wealth. So lead them with a happy countenance and good
character.”

The Messenger of Allâh said: “Evil character spoils good deeds just as
vinegar spoils honey.”

Jarîr ibn ‘Abdillâh narrates that the Messenger of Allâh said: “You
are a person whose appearance Allâh made beautiful. So beautify your
character as well.”

Al-Barrâ’ ibn ‘Âzib narrates: “The Messenger of Allâh was the

most beautiful in appearance and the most beautiful in character.”

Abû Sa‘îd al-Khudrî narrates that the Messenger of Allâh used to

say in his supplication: “O Allâh! As You beautified my appearance,
beautify my character as well.”

‘Abdullâh ibn ‘Umar narrates that the Messenger of Allâh used to

engage in abundant supplication. He used to say: “O Allâh! I ask You for
health, well-being and good character.”
Abû Hurayrah narrates that the Prophet said: “The nobility of a
believer is in his religion. His value is in his good character. His sense of
honour is in his intelligence.”

Usâmah ibn Sharîk narrates: I saw some Bedouins asking the Prophet
: “What is the best thing that a person is bestowed with?” He replied:
“Good character.”

The Messenger of Allâh said: “The most beloved of you to me and the
closest to me on the day of resurrection shall be those who have the best
character among you.”

Ibn ‘Abbâs narrates that the Messenger of Allâh said: “There are
three qualities which, if a person does not have, or any one of them, then do
not bother about any of his deeds: (1) The fear of Allâh which prevents
him from the disobedience of Allâh . (2) Forbearance with which he
stops a foolish person. (3) Character with which he lives among the
people.”

One of the supplications of the Messenger of Allâh at the beginning of

his salâh was this: “O Allâh! Guide me towards best character. None but
You can guide towards best character. Avert evil character from me. None
but You can avert evil character from me.”

Someone was asked: “Beauty is in what?” He replied: “In courteous speech,

in displaying a happy expression and in smiling.”

The person who meets people with kindness and interacts with them with
good character will find that he is the one with whom they are comfortable
and whose brotherhood will be praised.”

A poet said:
“If you desire all the characteristics of goodness and you interact with all
people in a good way, you will never be deprived of accumulating any good
from the Master of the Throne, and you will be constantly thanked by His
creation in secrecy and in public.”
ON LAUGHING, CRYING, AND CLOTHING
Some commentators say with regard to the following verse:

“Are you then surprised at this discourse?” (Sûrah an-Najm, 53: 59)

In other words, this Qur’ân? Are you surprised at it by way of rejecting it

and do you laugh at it by way of mocking at it, despite the fact that it is
from Allâh ? Yet you do not cry out of fear and out of terror for the
warnings that it contains? And you are making merry and amusing
yourselves? Yet you are heedless of what it demands of you?

It is said that when this verse was revealed, the Prophet never laughed
thereafter. He would merely smile. Another narration states that the Prophet
was never seen laughing nor smiling till he departed from the world.

Ibn ‘Umar narrates that the Prophet went out of the musjid one day
and saw some people speaking and laughing. He stopped, greeted them and
said: “Engage in the abundant remembrance of that which destroys all
pleasures [i.e. death].” He then went out on another occasion and saw some
people laughing. He said: “Listen! I take an oath by that Being in whose
control is my life, if you only knew what I know, you would laugh little and
cry a lot.”

When Khadir decided to part ways with Mûsâ , the latter said:
“Give me some advice.” He said: “O Mûsâ! Beware of stubbornness. Do
not go anywhere without any real need. Do not laugh without there being
anything astonishing. Do not insult the sinners for their sins. Cry over your
mistakes.”

The Messenger of Allâh said: “Excessive laughter kills the heart.”

The Messenger of Allâh said: “He who laughs in his youth will cry in
his old age. He who laughs in his prosperity will cry in his poverty. He who
laughs in his life will cry in his death.”

The Messenger of Allâh said: “Recite the Qur’ân and cry. If you cannot
cry then adopt the expression of a crying person.”

Al-Hasan rahimahullâh said with regard to the following verse:

“Let them, then, laugh a little and cry a lot in return for what they used to
earn.” (Sûrah at-Taubah, 9: 82)

He said: “Let them laugh a little in this world and cry a lot in the hereafter.”

He also said: “I am so astonished at the person who laughs when the Hell-
fire is awaiting him. I am so astonished at the person who is happy when
death is awaiting him.”

Al-Hasan rahimahullâh passed by a youngster when the latter was

laughing. So he said to him: “O my son! Have you crossed theSirât (the
bridge over Hell which every person will have to cross)?” He replied: “No.”
He asked: “Has it become obvious to you that you are going to enter
Paradise?” He replied: “No.” He asked: “Then what are you laughing for?”
That youngster was never seen laughing after that.

Ibn ‘Abbâs said: “He who commits a sin while laughing will enter the
Hell-fire while crying.”

Allâh praised people for their crying. Allâh says:

“They fall on their chins, weeping…” (Sûrah Banî Isrâ’îl/al-Isrâ’, 17: 109)
Al-Auzâ‘î rahimahullâh said with regard to the following verse:

“What is it with this book that it does not leave out anything small nor big
without having enumerated it?!” (Sûrah al-Kahf, 18: 49)

He said: “The word ‘small’ refers to smiling, and the word ‘big’ refers to
laughing.”

The Messenger of Allâh said: “Every eye will be crying on the day of
resurrection except three eyes: (1) The eye that cried out of the fear of Allâh
. (2) The eye that lowered itself from looking at the prohibitions of Allâh
. (3) The eye that remained awake in the cause of Allâh .”

It is said that three things harden the heart: laughing without seeing
anything astonishing, eating without hunger, speaking without any real
need.

The Messenger of Allâh used to wear garments that he found, be it an

izâr (loin cloth), a shawl, a shirt, a cloak or anything else. He used to like
green-coloured clothes. Most of his clothes were white in colour. He used to
say: “Let the living among you wear them [white clothes] and enshroud
your deceased with them.”

The Messenger of Allâh had an outergarment made of silk brocade

which he used to wear. Its green lines looked very attractive over it’s white
colour. All his garments were raised above his ankles. His loin cloth used to
be even higher – till half his calves.

He had a black shawl which he gave to someone. Umm

Salamahradiyallâhu ‘anhâ asked him: “May my parents be sacrificed for
you, what happened to that black shawl?” He replied: “I gave it to someone
to wear.” She said: “I never saw anything more beautiful than your fair
complexion against the blackness of that shawl.”
It was the habit of the Messenger of Allâh that when he wore his
clothes, he commenced with his right side. He used to make this
supplication:

“All praise is due to Allâh who clothed me with which I cover my

shame and with which I adorn myself among people.”

When he used to remove his clothes, he would commence with his left side.
When he wore a new garment, he would give the old one to a poor person.
He would say: “No Muslim clothes another Muslim with his old garment
solely for the sake of Allâh without his being under the guarantee,
protection and good of Allâh as long as that garment covers that person
whether he is living or dead.”

The Messenger of Allâh had a cloak like woollen wrap which used to
be spread out for him wherever he went. It used to be folded in two and
placed beneath him. He used to sleep on a straw mat with nothing except
this cloak under him.
ON THE VIRTUE OF THE QUR’ÂN, THE VIRTUE OF KNOWLEDGE
AND THE‘ULAMÂ’
The Messenger of Allâh said: “He who recites the Qur’ân and then
thinks that someone else has been given something better than what he has
been given has in fact considered the greatness of Allâh to be
insignificant.”

The Messenger of Allâh said: “There is no intercessor who is of

superior rank in the sight of Allâh than the Qur’ân.”

The Messenger of Allâh said: “The most superior worship of myummah

is the recitation of the Qur’ân.”

The Messenger of Allâh said: “The best of you is he who studies the
Qur’ân and teaches it.”

The Messenger of Allâh said: “The heart rusts just as steel rusts.” He
was asked: “What is its polish?” He replied: “The recitation of the Qur’ân
and the remembrance of death.”

Al-Fudayl ibn ‘Iyâd rahimahullâh said: “The one who bears the Qur’ân is
actually bearing the flag of Islam. It is therefore not appropriate for him to
involve himself in amusement with those who involve themselves in
amusment, nor to be neglectful with those who are neglectful, nor to
become involved in frivolous activity with those who are involved in
frivolous activity. All this, out of respect for the right of the Qur’ân.”

He also said: “He who recites the end of Sûrah al-Hashr in the morning and
passes away on that day will be stamped with the seal of martyrs. He who
recites it in the evening and passes away on that night will be stamped with
the seal of martyrs.”
As for the virtue of knowledge and the ‘ulamâ’, there are many Ahâdîth in
this regard.

The Messenger of Allâh said: “He for whom Allâh wills good, He
gives him a deep understanding of religion and inspires him toward
rectitude.”

The Messenger of Allâh said: “The ‘ulamâ’ are the inheritors of the
Prophets.”

It is well known that there is no rank higher than that of prophet-hood. And
there is no honour higher than the honour of inheriting that rank.

The Messenger of Allâh said: “The most superior of people is a

believer who is an ‘âlim. When there is a need for him, he is able to benefit.
Where there is no need for him, he suffices himself.”

The Messenger of Allâh said: “The people who are closest to the level
of prophet-hood are the people of knowledge and jihâd. As for the people of
knowledge, they show the people what the Messengers came with. As for
the people of jihâd, they strive with their swords with that which the
Messengers brought.”

The Messenger of Allâh said: “The death of an entire tribe is easier

than the death of an ‘âlim.”

The Messenger of Allâh said: “On the day of resurrection, the ink of the
‘ulamâ’ will be weighed with the blood of the martyrs.”

The Messenger of Allâh said: “An ‘âlim is never satiated with

knowledge till his end is in Paradise.”

The Messenger of Allâh said: “The destruction of my ummah will be on

account of two things: abandoning of knowledge and the accumulation of
wealth.”
The Messenger of Allâh said: “Be an ‘âlim, a student, one who listens
[to the ‘ulamâ’], or one who loves [the ‘ulamâ’]. But do not be the fifth, i.e.
one who detests [the ‘ulamâ’] or else you will be destroyed.”

The Messenger of Allâh said: “The misfortune of knowledge is

haughtiness.”

The wise sages said: “He who seeks knowledge in order to attain leadership
has in fact deprived himself of [divine] inspiration and leadership.”Allâh
says:

“I will turn away from My signs those who are unjustly proud in the earth.”
(Sûrah al-A‘râf, 7: 146)

Ash-Shâfi‘î rahimahullâh said: “He who studies the Qur’ân, his value
increases. He who studies jurisprudence, his scope increases. He who
studies Hadîth, his proof strengthens. He who studies accounting, his
opinion becomes considerable. He who studies ambiguous language, his
temperament softens. He who does not value himself, his knowledge does
not benefit him.”

Al-Hasan ibn ‘Alî said: “He who frequently sits in the company of
‘ulamâ’, the knots of his tongue are freed, the bonds of his brain are untied,
he is pleased with the abundance that he is experiencing in his self, he has a
protection for that which he learns and a benefit for what he studies.”

The Messenger of Allâh said: “When Allâh rejects a person, He

withholds knowledge from him.”

The Messenger of Allâh said: “There is no poverty that is worse than

ignorance.”
ON THE VIRTUE OF SALÂH AND ZAKÂH
Allâh made zakâh one of the fundamentals of Islam and mentioned it
after salâh which is the highest of all deeds. Allâh says:

“Establish salâh and give zakâh.” (Sûrah al-Baqarah, 2: 43)

The Messenger of Allâh said: “Islam is built on five pillars: bearing

testimony that there is none worthy of worship except Allâh and that
Muhammad is His servant and His Messenger, establishing salâh, giving
zakâh…”

Allâh issued stern warnings against those who display shortcomings in

this regard. Allâh says:

“Destruction to the performers of salâh who delay their salâh from the fixed
times.” (Sûrah al-Mâ‘ûn, 107: 4, 5)

The above was explained at length previously.

Allâh says:

“And those who hoard up gold and silver and do not spend it in the cause of
Allâh, give them glad tidings of a painful punishment.” (Sûrah at-Taubah, 9:
34)
The meaning of spending in the cause of Allâh is taking out zakâh and
giving it.

When a person intends giving his zakâh, it is preferable for him to look for
righteous poor people who have turned away from the world and who have
freed themselves for the business of the hereafter [i.e. who are engrossed in
deeds of the hereafter]. In so doing, the person’s wealth will increase.

The Messenger of Allâh said: “Do not eat the food of anyone except a
righteous person. And none but a righteous person should eat your food.”

This is because a righteous person will strengthen himself with that food for
acts of piety. You will thus be his partner in his acts of obedience by virtue
of your help to him. Some ‘ulamâ’ used to prefer giving their zakâh to those
Sufis who were poor and did not give to anyone else. Someone said to one
of them: “If you included all the poor in your act of kindness, it would be
better.” He replied: “No. The sole objective of these people is the pleasure
of Allâh . If poverty overcomes them, their objective will be affected. If I
am able to direct the objective of just one of them solely towards Allâh ,
this will be far more beloved to me than giving 1000 people whose
objective is this world.”

The above conversation was related to al-Junayd rahimahullâh. He was

very pleased with it and said: “This person is one of theauliyâ’ of Allâh
.” He also said: “I have not heard a statement better than this for a very long
time.” It is related that this person’s financial position deteriorated and he
decided to give up his business. Al-Junayd rahimahullâh sent some money
to him and said: “Use it for your goods and do not give up your business.
People like you are not affected by their business.” This man used to sell
vegetables. It was his habit not to take any money from the poor who came
to buy from him.

It was the habit of Ibn al-Mubârak rahimahullâh to give his charity to the
‘ulamâ’ only. Someone said to him: “Why don’t you give to others as
well?” He replied: “After the rank of prophet-hood, I do not know of any
rank superior to that of the rank of the ‘ulamâ’. If the heart of one of the
‘ulamâ’ becomes engrossed in his personal needs, he will not have the time
for knowledge and he will not turn to studying. So to keep them free for
knowledge is superior.”

A person should also give specifically to those with physical disabilities.

And especially ones relatives and close family members. In so doing, a
person will be giving charity and at the same time maintaining ties of
kinship. There are numerous rewards in maintaining ties of kinship – as was
related in that chapter.

It is also preferable to give the zakâh in secrecy so that a person may be

saved from the misfortune of showing off while at the same time saving the
person to whom he is giving from disgrace in the presence of others.

The Messenger of Allâh said: “Charity given in secrecy extinguishes

the wrath of Allâh .”

The Messenger of Allâh related seven people who will enjoy the shade
of Allâh on a day when there will be no shade except the shade that is
provided by Him. Among these seven is a person who gives charity in
secrecy to the extent that even his left hand does not know what the right
hand gave.

Yes, if there is any advantage in giving charity in public, then there is no

harm in this. For example, if you want others to follow your example. This
is on the condition that the person is free from showing off and he abstains
from counting this as a favour. Allâh says:

“Do not destroy your charity by counting your favour and causing harm.”
(Sûrah al-Baqarah, 2: 264)

One of the misfortunes of giving in charity is counting one’s favour. A

person should therefore give preference to concealing it and try to forget
about it. On the other hand, if someone does good to him, it is his duty to
mention it and to express his gratitude to the person. As is mentioned in a
Hadîth that a person who is not grateful to people is not grateful to Allâh
.

A poet said:

“The hand of charity is a boon no matter where it is – whether it is carried

by the ungrateful or the grateful. When it is with a grateful person, it is
rewarded. It is still rewarded by Allâh even if an ungrateful person
shows ungratefulness.”
ON OBEDIENCE TO PARENTS AND THE RIGHTS OF CHILDREN
It is obvious that if the right of relatives and kinsfolk are emphasised, then
the more special and more important relationship is that of parent and child.
The importance of this right is therefore multiplied several times.

The Messenger of Allâh said: “A child can never fulfil the right of his
parent even if he were to find his parent enslaved and he thus purchases him
and sets him free.”

The Messenger of Allâh said: “Obedience to parents is superior to

salâh, charity, fasting, hajj, ‘umrah and jihâd in the cause of Allâh .”

The Messenger of Allâh said: “He who gets up in the morning in such a
state that his parents are pleased with him, then two doors to Paradise are
opened for him. He who spends the evening in such a state shall receive a
similar reward as well. If he has one parent, then one door will be opened
for him. This is even if they wrong him, even if they wrong him, even if
they wrong him. He who gets up in the morning in such a state that his
parents are displeased with him, then two doors to the Hell-fire are opened
for him. He who spends the evening in such a state shall receive a similar
punishment as well. If he has one parent, then one door will be opened for
him. This is even if they wrong him, even if they wrong him, even if they
wrong him.”

The Messenger of Allâh said: “The fragrance of Paradise is enjoyed

from a distance equal to a journey of 500 years. Yet, a person who is
disobedient to his parents and a person who severs ties of kinship will not
enjoy its fragrance.”

The Messenger of Allâh said: “Be obedient to your mother, then your
father, then your sister, then your brother, then those who are beneath, then
those who are beneath.”
It is related that Allâh addressed Mûsâ saying: “O Mûsâ! He who
obeys his parents and disobeys Me, I will record him as an obedient person.
He who disobeys his parents and obeys Me, I will record him as a
disobedient person.”

It is said that when Ya‘qûb [the father of Yûsuf ] went to Yûsuf

, the latter did not stand up for him. Allâh addressed him saying:
“Do you think that you are too big to stand up for your father? By My
might and My honour, I will not produce a Prophet from your progeny.”

The Messenger of Allâh said: “If a person wishes to give in charity, he

should give it on behalf of his parents if they are Muslims. They will
receive the reward thereof and he will receive the like thereof without any
reward being decreased from either of them.”

Mâlik ibn Rabî‘ah said: While we were with the Messenger of Allâh ,a
man from the Banû Salimah came and said: “O Messenger of Allâh! Is
there any way of showing my obedience to my parents after they have
passed away?” He replied: “Yes. Pray for them, seek forgiveness for them,
fulfil their promises on their behalf, honour their friends, and maintain the
ties of kinship that can only be maintained through them.”

The Messenger of Allâh said: “From among the best ways of being
dutiful is for a person to maintain ties of friendship with his father’s friends
after his father passes away.”

The Messenger of Allâh said: “The kindness that the mother shows to
the child is multiplied two times.”

The Messenger of Allâh said: “The supplication of the mother is most

swiftly accepted.” He was asked: “O Messenger of Allâh! Why is that?” He
replied: “She is more merciful than the father, and the supplication of mercy
does not fall short.”

A person asked: “O Messenger of Allâh! To whom should I be dutiful?” He

replied: “To your parents.” He said: “I do not have parents.” He said:
“Show kindness to your children. Just as your parents have rights over you,
your children also have rights over you.”

The Messenger of Allâh said: “May Allâh have mercy on the father
who helps his child to be dutiful to him.” In other words, the father does not
cause the child to become disobedient on account of his own evil actions.

The Messenger of Allâh said: “Treat your children equally in giving

them anything.”

It is said that your child is your rayhânah (sweet basil) whose fragrance you
constantly inhale and whose service you constantly enjoy. Then he is either
your enemy or your partner.

Anas narrates that the Messenger of Allâh said: “The child’s‘aqîqah

is made on the seventh day, he is given a name on that day and his hair is
removed on that day. When he reaches the age of six, he is taught manners.
When he reaches the age of nine, his bed is separated, when he reaches the
age of 13, he is beaten for not offering salâh, when he reaches the age of 16,
his father gets him married. He then takes him by the hand and tells him: ‘I
taught you manners, I gave you knowledge and I got you married. I seek
refuge in Allâh from your trials and tribulations in this world and from
your punishment in the hereafter.”

The Messenger of Allâh said: “From among the rights of the child over
the father is that the latter should teach him good manners and choose a
good name for him.”

The Messenger of Allâh said: “Every male or female child is

mortgaged by the ‘aqîqah that is slaughtered on its behalf on the seventh
day, and its head is shaved off.”

A man came to ‘Abdullâh ibn al-Mubârak rahimahullâh and complained to

him about one of his children. He asked him: “Did you ever supplicate
against him?” He replied: “Yes.” He said: “You are the one who caused this.
It is preferable to be gentle with one’s children.”
Al-Aqra‘ ibn Hâbis saw the Prophet kissing his grand son, al-Hasan .
So he said to him: “I have ten children but I never kissed a single one of
them.” The Prophet said to him: “The person who does not show mercy
will not have mercy shown to him.”

‘Â’ishah radiyallâhu ‘anhâ narrates: One day the Messenger of Allâh

asked me to wash the face of Usâmah. I began washing his face while
showing my dislike in doing this. So the Messenger of Allâh struck me
lightly on my hand, took Usâmah and washed his face. He then kissed him
and said: “Allâh has been kind to us that you do not have a sister as
well. [We would have to wash her face and it would be difficult for me to
do that because of her being a female].”

Al-Hasan stumbled and fell on one occasion while the Prophet was
on his pulpit. So he got down and carried him. He then recited this verse:

“Surely your wealth and your children are a test.” (Sûrah at-Taghâbun, 64:
15)

‘Abdullâh ibn Shaddâd narrates that while the Messenger of Allâh

was leading the people in salâh, al-Husayn came in and climbed onto his
neck while he was in prostration. So he remained in prostration for a long
time to such an extent that the people thought that something happened.
When he completed his salâh, the people said to him: “O Messenger of
Allâh! You lengthened the prostration to such an extent that we thought that
something happened.” He said: “My son climbed onto me and I did not
want to rush him till he is satisfied.”

There are several points from the above incident: (1) Close proximity to
Allâh . The closest a person is to Allâh is when he is in prostration
before Him. (2) Kindness and affection to children. (3) Educating the
ummah.
The Messenger of Allâh said: “The fragrance of a child is the fragrance
of Paradise.”

Yazîd ibn Mu‘âwiyah narrates: My father sent for al-Ahnaf ibn Qays. When
the latter came, my father asked him: “O Abû Bahr! What do you have to
say about a child?” He replied: “O leader of the believers! They are the
fruits of our hearts and the pillars of our backs. While we are the subdued
earth, the shade-providing sky, and through them we accomplish every
major task. If they ask, give them. If they become angry, make them happy.
They will give you their love and enable you to love their efforts. Do not be
a heavy burden on them, or else they will cause you to become fatigued
throughout your life. They will love you to die, and they will dislike being
close to you.” Mu‘âwiyah said to him: “By Allâh, O Ahnaf, when you
came to me, I was filled with rage and anger against Yazîd.” When Ahnaf
left, Mu‘âwiyah was pleased with Yazîd and gave him 200 000 dirhams
and 200 garments. Yazîd sent 100 000 dirhams and 100 garments to al-
Ahnaf and thereby shared this gift with him.
ON THE RIGHTS OF NEIGHBOURS AND KINDNESS TO THE POOR
You should know that neighbourliness demands a certain right that is
beyond that which is demanded by Islamic brotherhood. A Muslim
neighbour is eligible for all that every other Muslim is eligible for, and
something more than that.

The Prophet said: “Neighbours are of three kinds: he who has one right,
he who has two rights, and he who has three rights. The neighbour who has
three rights is the one who is a Muslim neighbour who is also one’s relative.
He thus enjoys the right of being a neighbour, the right of being a Muslim
and the right of being a relative. The neighbour who has two rights is the
one who is a Muslim neighbour. He thus enjoys the right of being a
neighbour and the right of being a Muslim. The neighbour who has one
right is the one who is a polytheistic neighbour.”

Now look at how the Messenger of Allâh established a right for a

polytheist merely because he is one’s neighbour.

The Messenger of Allâh said: “Be good to the one who is in your
neighbourhood and you will be a [perfect] Muslim.”

The Prophet said: “Jibra’îl continued advising me with regard to the

rights of the neighbour to such an extent that I thought that he will include
the neighbour as one my inheritors.”

The Messenger of Allâh said: “He who believes in Allâh and the
last day should honour his neighbour.”

The Messenger of Allâh said: “A person cannot be a perfect believer till

his neighbour is safe from his mischief.”

The Messenger of Allâh said: “The first two disputants on the day of
resurrection will be two neighbours.”
The Messenger of Allâh said: “If you throw an object at your
neighbour’s dog, you have in fact caused harm to him.”

It is related that a man came to Ibn Mas‘ûd and said to him: “I have a
neighbour who taunts me, who is abusive towards me and makes life
difficult for me.” Ibn Mas‘ûd replied: “You may go. If he disobeys
Allâh with regard to you, you should obey Allâh with regard to him.”

The Messenger of Allâh was asked: “A certain woman keeps fasting by

the day and spends the night in worship. But she harms her neighbours.”
The Messenger of Allâh said: “She is in the Hell-fire.”

A man came to the Messenger of Allâh complaining about his

neighbour. The Prophet said to him: “Exercise patience.” This person
came and complained about his neighbour several times. On the third or
fourth occasion, the Prophet said to him: “Take your possessions and
throw them on the road.” People who were passing by began asking him:
“What is it with you?” Others would reply on his behalf by saying: “His
neighbour is constantly taunting him.” The people began saying: “May
Allâh curse his neighbour.” His neighbour then came to him and said to
him: “Take your possessions back inside. By Allâh, I will not taunt you
again.”

Az-Zuhrî rahimahullâh narrates that a man came to the Prophet and

began complaining about his neighbour. The Prophet ordered him to
announce at the entrance of the musjid: “Listen! Forty houses constitutes
your neighbours.” Az-Zuhrî rahimahullâh said: “Forty house in this
direction, forty houses in this direction, forty houses in this direction, and
forty houses in this direction.” He then pointed to the four directions [right,
left, front and back].

The Messenger of Allâh said: “Blessing and bad luck are in a wife,
one’s house, and one’s horse. The blessing of a wife is in her little dowry,
simple marriage and good character. Her bad luck is in her high dowry,
elaborate marriage and evil character. The blessing of a house is in its
sufficiency and its good neighbours. Its bad luck is in its insufficiency and
evil neighbours. The blessing of a horse is in its subservience and good
character. Its bad luck is in its stubbornness and bad character.”

You should know that the right of the neighbour is not confined to
abstaining from harming him, but also entails bearing his harm. When a
neighbour abstains from harming the other, he has not necessarily fulfilled
his right. Bearing his harm is also not sufficient. Instead, kindness, causing
good and doing good are also necessary. It is said that on the day of
resurrection, the poor neighbour will cling to his rich neighbour and say: “O
my Sustainer! Ask him why he refused to give me anything thing and why
he shut his door from me.”

A person complained about having too many rats in his house. Someone
suggested that he should obtain a cat. He replied: “I fear that the rats will
hear the sound of the cat and escape to the neighbours houses. [If I allow
that to happen], I will be liking for them something which I dislike for
myself.”

Among the rights of the neighbour is that a person should commence by

greeting him, he should not speak for too long with him, he should not ask
him too many questions, he should visit him when he falls ill, he should
console him at the time of any affliction, he should support him and remain
with him consoling him, he should congratulate him on occasions of joy, he
should join him in displaying his joy with him, he should overlook his
mistakes, he should not peep into his house in order to look at his private
affairs, he should not restrict him by planting trees along his wall, he should
not pour water in such a way that it goes into his drain, he should not throw
soil in his yard, he should not restrict his path to his house, he should not
look at what he is carrying into his house, he should conceal his private
affairs, he should be swift in enlivening his spirits when anything befalls
him, he should not be neglectful in watching over his house in his absence,
he should pay no heed to anything that is said against him, he should lower
his gaze from looking at his wife [and other females in the house], he
should not stare at his female attendant, he should be kind in speech with
his children, he should guide him in matters that he is ignorant of vis-à-vis
his worldly and religious affairs. These are some of the rights for Muslims
in general.

The Messenger of Allâh asked: “Do you know what the rights of the
neighbour are? When he seeks your assistance, you assist him. When he
asks you for help, you help him. When he asks you for a loan, you give him
a loan. When he is poor, you assist him. When he falls ill, you visit him.
When he passes away, you attend his funeral. When he experiences any
good, you congratulate him. When any calamity befalls him, you console
him. Do not build anything higher than his building whereby you would
prevent air from going to him, without obtaining his permission. Do not
taunt him. If you purchase any fruit, send some to him. If you do not do
that, send some secretly to him. Do not let your children go out with fruit
[or sweets and the like thereof which children normally eat] which would
cause his children to hanker after it. Do not cause him discomfort by the
aromas of your meals unless you send some to him.” He then asked: “Do
you know what the rights of the neighbour are? I take an oath by that Being
in whose control is my life, none can fulfil the rights of the neighbour
except he to whom Allâh shows His mercy.” This is related by ‘Amr ibn
Shu‘ayb from his father from his grandfather from the Prophet .

Mujâhid rahimahullâh said: I was with ‘Abdullâh ibn ‘Umar when one
of his youngsters was skinning a sheep. He said to him: “O my boy! Once
you have skinned the sheep, you should first send [some of the meat] to our
Jewish neighbour.” He said this repeatedly. So I asked him: “How many
times are you going to tell him this?” He replied: “The Messenger of Allâh
repeatedly advised us with regard to the neighbour to such an extent
that we thought that he will include him among our inheritors.”

Hishâm rahimahullâh said: “Al-Hasan rahimahullâh saw no harm in

feeding a Jewish and Christian neighbour from the sacrificial animals.”

Abû Dharr narrates: My bosom friend [Muhammad] advised me

saying: “When you cook a meal, add more water to it, look at one of your
neighbours’ houses and send some to them.”
ON THE PUNISHMENT FOR THE ONE WHO DRINKS WINE
Allâh revealed three verses with regard to wine. The first verse is this:

“They ask you the injunction concerning wine and gambling. Say: ‘In both
there is great sin as well as benefits for the people. But their sin is far
greater than their benefits.’” (Sûrah al-Baqarah, 2: 219)

Consequently, there were those Muslims who continued drinking while

others gave it up. Once, a person consumed wine and offered salâh, and
made major errors in his recitation [because of his intoxicated state]. Allâh
then revealed the following verse:

“O believers! Do not approach salâh at a time when you are intoxicated…”

(Sûrah an-Nisâ’, 4: 43)

Some Muslims continued drinking while others gave it up. One day, ‘Umar
drank some wine and in his intoxicated state he struck ‘Abdur Rahmân
ibn ‘Auf on his head. He then sat in one place and began wailing over
those who passed away at Badr. When the Messenger of Allâh heard
about this, he came out angrily, dragging his shawl with him. He then
picked up something that was in his hand and struck ‘Umar with it. The
latter said: “I seek refuge in Allâh from His wrath and the wrath of His
Messenger .” Allâh then revealed the following verses:
“O believers! This wine, gambling, idols, and divining arrows are all vile
deeds of Satan. Continually abstain from them, then, so that you may gain
salvation. Satan only seeks to breed enmity and malice among you by
means of wine and gambling, and to turn you away from the remembrance
of Allâh and from salâh. Will you now abstain?” (Sûrah al-Mâ’idah, 5: 90-
91)

On hearing this verse, ‘Umar said: “We abstain, we abstain.”

From among the Traditions which unanimously indicate the prohibition of

wine are the following:

The Messenger of Allâh said: “The habitual drinker will not enter
Paradise.”

The Messenger of Allâh said: “The first thing which my Sustainer

prohibited me from after the worship of idols was the drinking of wine and
the joking of men.”

The Messenger of Allâh said: “No people gather together in order to

consume an intoxicant in this world without Allâh gathering them
together in the Hell-fire. They will then turn to each other and begin
blaming each other. One will say to the other: ‘O you! May Allâh not
reward you well on my behalf. You are the one who caused me to come to
this place.’ The other person will say the same thing in reply.”

The Messenger of Allâh said: “He who drinks wine in this world, Allâh
will cause him to drink the poison of serpents. The flesh of his face will
fall into the container before he can even take a sip of that poison. Once he
drinks it, his flesh and skin will fall off. The inmates of Hell will suffer
discomfort because of him. Listen! The one who drinks it, the one who
extracts the juice [to make the wine], the one who squeezes out the juice,
the one who carries it, the one to whom it is carried, and the one who eats of
its income – are all equal in its sin. Allâh does not accept any salâh from
them, no fast and no hajj till they repent. If they die before repenting, Allâh
makes it incumbent upon Himself to make them drink of the pus of Hell
for every sip of wine which they consumed in this world. Listen! Every
intoxicant is unlawful, and every wine is unlawful.”

Ibn Abî ad-Dunyâ rahimahullâh narrates that he passed by a drunk person.

The latter was urinating in his hand and washing his hand with his urine as
though he was performing ablution. He was saying: “All praise is due to
Allâh who made Islam a guiding light and water a purifier.”

In the times of jâhilîyyah (the pre-Islamic days of ignorance), al-‘Abbâs ibn

Mirdâs was asked: “Why don’t you drink wine? It will increase the heat in
your body.” He replied: “I am not going to hold my ignorance in my hand
and then pour it into my stomach. I do not want to be the leader of my
people in the morning and then become the foolish one among them by the
evening.”

Al-Bayhaqî rahimahullâh narrates from Ibn ‘Umar that the Messenger

of Allâh said: “Abstain from the mother of all evils. There was a man
from the nations before you who used to engage in intense worship and
remain aloof from the people. A woman became attracted to him. She sent
her attendant to him inviting him to be a witness. When he arrived, the
attendant began locking all the doors that he passed through. Eventually he
reached a beautiful woman who was sitting with a young boy next to her
and a pitcher of wine. She said: ‘I did not invite you to be a witness but so
that you may kill this boy and have intercourse with me. Or, you will have
to drink a glass of wine. If you refuse, I will shout out and disgrace you.’
When he realized that there was no way out for him, he said: ‘Give me a
glass of wine.’ She gave him some. He then said: ‘Give me more.’ He
continued drinking till he had intercourse with her and killed the boy as
well. You should therefore abstain from wine. By Allâh, îmân and habitual
drinking can never be together in the heart of a person. A time will
definitely come when either of the two will expel the other.”

Imâm Ahmad rahimahullâh and Ibn Hibbân rahimahullâh narrate from Ibn
‘Umar that he heard the Messenger of Allâh saying: “When Âdam
was sent down to earth, the angels said: ‘O our Sustainer! Are You
going to place in the earth one who makes mischief therein and sheds
blood, while we continue proclaiming Your praises and remember Your
pure Self?’ He said: ‘Surely I know that which you do not know.’ (Sûrah al-
Baqarah, 2: 30)

The angels said: “We are more obedient to you than the progeny of Âdam.”
Allâh said: “Bring two angels to Me and We will see what they do.”
They said: “O Allâh! Take Hârût and Mârût.” They descended to earth. A
flower portrayed itself before them in the form of a woman with the most
beautiful complexion. They both approached her and asked her to permit
them to have intercourse with her. She replied: “By Allâh, I will never
accede to your request unless you utter this statement of ascribing partners
with Allâh.” They said: “By Allâh, we will never ever ascribe partners with
Allâh.” She then left them and returned with a child whom she was
carrying. They again asked her to have intercourse with them. She replied:
“By Allâh, I will never accede to your request unless you kill this child.”
They said: “By Allâh, we will never kill this child.” She left them and
returned with a bowl of wine. They again asked her to have intercourse with
them. She replied: “By Allâh, I will never accede to your request unless you
drink this wine.” They drank the wine, had intercourse with her and killed
the child. When they came to their senses, the woman said: “By Allâh, you
did not abstain from doing anything which you had refused to do once you
became intoxicated. You may now choose the punishment of this world or
of the hereafter. They both chose the punishment of this world.”

Umm Salamah radiyallâhu ‘anhâ narrates: “A daughter of mine

complained [of some ailment]. So I made some nabîdh (a type of fermented
drink that is made by soaking dates in water) for her in a small clay pot. The
Messenger of Allâh then came angrily and asked: ‘What is this, O
Umm Salamah?’ I related to him that I am treating my daughter with it. He
said: ‘Allâh did not place a cure for my followers in that which He made
unlawful to them.’”

It is related that when Allâh made wine unlawful, He removed the

benefits that it has.
ON THE MIRÂJ (ASCENSION) OF THE PROPHET
Al-Bukhârî rahimahullâh narrates from Qatâdah from Anas ibn Mâlik
from Mâlik ibn Sa‘sa‘ah that the Prophet related to them about the
night of his ascension. He said: While I was in theHatîm – maybe he said in
the room – lying down, someone came to me and cut – I heard him saying:
he cut open a slit from here till here. I asked al-Jârûd, who was sitting next
to me, what does he mean by this? He said: He is referring to the area from
his breast bone till below his navel. The person removed my heart. A plate
of gold which was filled with îmân was then brought to me and my heart
was washed in it. It was then returned to its place. A white animal which
was smaller than an ass but bigger than a donkey was brought to me.” Al-
Jârûd said to him: “O AbûHamzah! Is it the Burâq?” He replied: “Yes. It
places it foot as far as the eye can see.” [The Prophet said]: I was
carried on it. Jibra’îl proceeded with me till he reached the lowest heaven.
He asked for it to be opened. The guard asked: “Who is this?” He replied:
“Jibra’îl.” He was asked: “And who is with you?” He replied:
“Muhammad.” The guard asked: “Has he been summoned?” He replied:
“Yes.” The guard said: “Welcome to him. What an excellent person has
come!” It was then opened. When I entered, I saw Âdam . Jibra’îl
said: “This is your father, Âdam. Greet him.” I greeted him. He replied to
my greeting and said: “Welcome to a righteous son and a righteous
Prophet.”

Jibra’îl then ascended with me till he reached the second heaven. He

asked for it to be opened. The guard asked: “Who is this?” He replied:
“Jibra’îl.” He was asked: “And who is with you?” He replied:
“Muhammad.” The guard asked: “Has he been summoned?” He replied:
“Yes.” The guard said: “Welcome to him. What an excellent person has
come!” It was then opened. When I entered, I saw Yahyâ and ‘Îsâ .
They were cousins. Jibra’îl said: “This is Yahyâ and ‘Îsâ. Greet them.”
I greeted them. They replied to my greeting and said: “Welcome to a
righteous brother and a righteous Prophet.”
Jibra’îl then ascended with me till he reached the third heaven. He
asked for it to be opened. The guard asked: “Who is this?” He replied:
“Jibra’îl.” He was asked: “And who is with you?” He replied:
“Muhammad.” The guard asked: “Has he been summoned?” He replied:
“Yes.” The guard said: “Welcome to him. What an excellent person has
come!” It was then opened. When I entered, I saw Yûsuf . Jibra’îl
said: “This is Yûsuf. Greet him.” I greeted him. He replied to my greeting
and said: “Welcome to a righteous brother and a righteous Prophet.”

Jibra’îl then ascended with me till he reached the fouth heaven. He

asked for it to be opened. The guard asked: “Who is this?” He replied:
“Jibra’îl.” He was asked: “And who is with you?” He replied:
“Muhammad.” The guard asked: “Has he been summoned?” He replied:
“Yes.” The guard said: “Welcome to him. What an excellent person has
come!” It was then opened. When I entered, I saw Idrîs . Jibra’îl
said: “This is Idrîs. Greet him.” I greeted him. He replied to my greeting
and said: “Welcome to a righteous brother and a righteous Prophet.”

Jibra’îl then ascended with me till he reached the fifth heaven. He

asked for it to be opened. The guard asked: “Who is this?” He replied:
“Jibra’îl.” He was asked: “And who is with you?” He replied:
“Muhammad.” The guard asked: “Has he been summoned?” He replied:
“Yes.” The guard said: “Welcome to him. What an excellent person has
come!” It was then opened. When I entered, I saw Hârûn . Jibra’îl
said: “This is Hârûn. Greet him.” I greeted him. He replied to my greeting
and said: “Welcome to a righteous brother and a righteous Prophet.”

Jibra’îl then ascended with me till he reached the sixth heaven. He

asked for it to be opened. The guard asked: “Who is this?” He replied:
“Jibra’îl.” He was asked: “And who is with you?” He replied:
“Muhammad.” The guard asked: “Has he been summoned?” He replied:
“Yes.” The guard said: “Welcome to him. What an excellent person has
come!” It was then opened. When I entered, I saw Mûsâ . Jibra’îl
said: “This is Mûsâ. Greet him.” I greeted him. He replied to my greeting
and said: “Welcome to a righteous brother and a righteous Prophet.” When I
went forward, he began crying. When he was asked the reason for crying,
Mûsâ replied: “I am crying because a youngster was appointed as a
Prophet after me, yet a larger number of his followers are going to enter
Paradise than my followers.”

Jibra’îl then ascended with me till he reached the seventh heaven. He

asked for it to be opened. The guard asked: “Who is this?” He replied:
“Jibra’îl.” He was asked: “And who is with you?” He replied:
“Muhammad.” The guard asked: “Has he been summoned?” He replied:
“Yes.” The guard said: “Welcome to him. What an excellent person has
come!” It was then opened. When I entered, I saw Ibrâhîm . Jibra’îl
said: “This is your father, Ibrâhîm. Greet him.” I greeted him. He
replied to my greeting and said: “Welcome to a righteous son and a
righteous Prophet.”

I was then raised to Sidratul Muntahâ (the furthest lote tree). I saw that its
fruit were as large as the water vats of al-Hajar and its leaves were as huge
as the ears of elephants. Jibra’îl said: “This is Sidratul Muntahâ.” I saw
four rivers, two were beneath and two were exposed. I asked: “What are
these two, O Jibra’îl?” He replied: “The two that are beneath are the two
rivers of Paradise. The two that are exposed are the Nile and Euphrates
rivers.” Then the Bayt al-Ma‘mûr was shown to me. Seventy thousand
angels enter it daily. Thereafter a container of wine, one of milk and one of
honey were brought to me. I took the container of milk. Jibra’îl said:
“This is the natural way on which you and your ummahare.” Thereafter, the
salâhs were made compulsory on me: 50salâhs to be performed daily. I
returned and passed by Mûsâ . He asked me: “What have you been
commanded with?” I replied: “Fifty salâhs per day.” He said: “Your
followers will not be able to offer 50 salâhs per day. I had experience with
the people before you and I had to endure very severe hardships at the
hands of the Banî Isrâ’îl. Go back to your Sustainer and ask Him for a
concession for your followers.” I went back and He reduced ten salâhs from
me. I returned to Mûsâ and he said the same thing to me. I went back
to Allâh and He reduced another ten. I returned to Mûsâ and he said
the same thing to me. I went back to Allâh and He reduced another ten. I
returned to Mûsâ and he said the same thing to me. I went back to
Allâh and He commanded me with ten salâhs per day. I returned to
Mûsâ and he said the same thing to me. I went back to Allâh and
He commanded me with five salâhs per day. I returned to Mûsâ and he
asked me: “What have you been commanded with?” I replied: “I have been
commanded with five salâhs per day.” He said: “Your followers will not be
able to offer five salâhs per day. I had experience with the people before
you and I had to endure very severe hardships at the hands of the Banî
Isrâ’îl. Go back to your Sustainer and ask Him for a concession for your
followers.” I said: “I constantly asked my Sustainer and now I am feeling
shy to ask for any further concession. I am pleased with this and I accept
it.” When I continued further, a caller called out saying: “You have accepted
My duty and I have made it easy for My servants.”
ON THE VIRTUES OF FRIDAY
This is an auspicious day by which Allâh made Islam auspicious and
which He reserved for the Muslims. Allâh says:

“When the call to salâh is made on Friday then hasten towards the
remembrance of Allâh and cease your trading.” (Sûrah al-Jumu‘ah, 62: 9)

Preoccupation with worldly pursuits and everything else that turns one
away from hastening towards the Jumu‘ah salâh are thus prohibited.

The Messenger of Allâh said: “Surely Allâh made compulsory on

you the Jumu‘ah on this day and at this place of mine.”

The Messenger of Allâh said: “When a person leaves out three

Jumu‘ahs without a valid excuse, Allâh sets a seal on his heart.”
Another narration states: “he has in fact flung Islam behind his back.”

A man went to Ibn ‘Abbâs asking him about a person who passed away
who was not one to attend the Jumu‘ah salâh nor the congregational salâh.
He replied: “Such a person is in the Hell-fire.” This man continued coming
to Ibn ‘Abbâs for a month and asking him the same question. He
continued giving the reply that such a person is in the Hell-fire.

It is related that the Jews and Christians were given the day of Friday.
However, they differed with regard to it. They were thus turned away from
it. Allâh guided us to it, reserved it for thisummah and made it a day of
festivity for them [Muslims]. They are therefore the first ones to adopt it
while the Jews and Christians lag behind them in this regard.
Anas narrates that the Prophet said: “Jibra’îl came to me with a
luminous mirror in his palm. He said: ‘This is Jumu‘ah which your
Sustainer makes incumbent on you so that it may be a day of festivity for
you and for your ummah after you.’ I asked: ‘What is there in it for us?’ He
replied: ‘In it is an hour wherein whatever good a person asks for, which
was destined for him, Allâh most certainly gives it to him. Has Allâh
not stored something far greater for him [in the hereafter]? And whatever
evil, which was destined for him, he seeks refuge from, Allâh most
certainly gives him refuge from something worse than it. It is the chief of
days with us [angels]. In the hereafter, we refer to it as Yaum al-Mazîd (the
day of abundance).’ I asked: ‘And why is that?’ He replied: ‘Allâh set
aside a valley in Paradise that is more fragrant than musk. It is white in
colour. When it is the day of Friday, Allâh descends from the ‘Illîyyîn
on His kursî (chair) and appears before all the inhabitants so that they may
see His countenance.’”

The Messenger of Allâh said: “The best day on which the sun rose was
Friday. It was on that day that Âdam was created, it was on that day
that he was admitted into Paradise, it was on that day that he was sent down
to earth, it was on that day that his repentance was accepted, it was on that
day that he passed away, and it is on that day that the Final Hour will
commence. It is the day of abundance in the sight of Allâh . The angels
in the heavens also refer to it as such. It is the day when the inhabitants of
Paradise will look at Allâh .”

A Hadîth states that Allâh sets free 600 000 people from the Hell-fire
every Friday.

Anas narrates that the Messenger of Allâh said: “When Friday is

spent peacefully [without any evils and sins committed], the rest of the days
are spent peacefully.”

The Messenger of Allâh said: “Hell is kindled daily before mid-day, at

the time when the sun is at its zenith. You should therefore not offer salâh
during this time except for Friday. The entire Friday is for salâh and Hell is
not kindled on that day.”

Ka‘b said: “Allâh gave merit to Makkah from among all places,
Ramadân from among all months, Friday among all days, and Laylatul
Qadr among all nights.”

It is said that the birds and insects meet each other on Friday and they say to
each other: “Peace, peace. This is a meritorious day.”

The Messenger of Allâh said: “He who passes away on the day of
Friday or on the night of Friday, Allâh records the reward of a martyr
for him and protects him from the trials of the grave.”
ON THE RIGHT OF THE WIFE OVER THE HUSBAND
The rights of the wife over the husband are many. Among them are these:
displaying good character with them, and bearing their offences out of
mercy to them because of the deficiency in their intelligence. Allâh
says:

“And live with them in a good manner.” (Sûrah an-Nisâ’, 4: 19)

Allâh says with regard to the magnitude of their rights:

“and those women have taken from you a firm pledge.” (Sûrah an-Nisâ’, 4:
21)

“and the companion by your side…” (Sûrah an-Nisâ’, 4: 36)

It is said that this refers to the wife.

The last advice which the Messenger of Allâh gave before his departure
from this world was with regard to three people. He used to speak about
them to the extent that he began stuttering and his tone became soft. He
used to say: “Be mindful of salâh, be mindful of salâh. Fufil the rights of
what your right hands possess [i.e. your slaves] and do not burden them
with what they cannot bear. Fear Allâh, fear Allâh with regard to women.
They are under your responsibility. You have taken them by virtue of the
trust which Allâh gave to you, and you made them permissible to you
by virtue of the word of Allâh .”
The Messenger of Allâh said: “The man who patiently bears the evil
character of his wife, Allâh will bestow him with a reward similar to
that which He bestowed to Ayyûb at the time of his tribulation. The
woman who patiently bears the evil character of her husband, Allâh will
bestow her with a reward similar to that which He bestowed to Âsiyah, the
wife of Pharaoh.”

You should know that good character with her is not confined to abstaining
from hurting her in any way, rather, it includes bearing hurt from her, and
remaining forbearant during her rashness and anger. All this, a person does
in emulation of the Messenger of Allâh . His wives used to back answer
him, and one from among them would stay aloof from him from morning
till evening.

The wife of ‘Umar back answered him on one occasion. So he said to

her: “Are you back answering me, O you foolish woman?!” She replied:
“The wives of the Messenger of Allâh back answer him, and he is better
than you.” ‘Umar said: “Hafsah [the daughter of ‘Umar and one of
the wives of the Messenger of Allâh ] is destroyed and ruined if she
back answers him.” He then said to Hafsah: “Do not be deceived into
thinking that you can back answer the Messenger of Allâh as the
daughter of Ibn Abî Quhâfah [i.e. ‘Â’ishah radiyallâhu ‘anhâl, the daughter
of Abû Bakr ] does, because she is the beloved of the Messenger of
Allâh . Even her fear is part of back answering.”

It is reported that one of the wives of the Messenger of Allâh pushed

him by striking his chest. The mother of that wife rebuked and reprimanded
her daughter. The Messenger of Allâh said: “Leave her. They [the other
wives] do more than that.”

An argument between the Messenger of Allâh and ‘Â’ishahradiyallâhu

‘anhâ took place. They both appointed Abû Bakr as an arbiter and asked
him to present himself in order to witness the case. When he came, the
Messenger of Allâh asked ‘Â’ishahradiyallâhu ‘anhâ: “Will you speak
first or should I speak first?” She said: “No, you speak first and make sure
that you speak the truth.” On hearing this, Abû Bakr slapped her till her
mouth began bleeding. He said to her: “O you who are an enemy to your
self! Does he ever speak anything but the truth?” She immediately sought
protection from the Messenger of Allâh and sat behind him [for
protection from her father]. The Prophet then said to him: “We did not
call you for this nor did we want you to do this.”

On one occasion, ‘Â’ishah radiyallâhu ‘anhâ became angry with the

Messenger of Allâh so she said to him: “And you are the one who
claims to be the Prophet of Allâh!!?” On hearing this, the Messenger of
Allâh merely smiled and bore this with forbearance and tolerance.

He used to tell her: “I know when you are angry and when you are pleased
with me.” She asked: “And how do you know that?” He replied: “When
you are pleased with me, you say: ‘No, by the Allâh of Muhammad’, and
when you are angry with me, you say: ‘No, by the Allâh of Ibrâhîm.’” She
said: “You are right. I do not take your name [when I am angry with you].”

It is said that the first love that took place in Islam was the love that the
Prophet had for ‘Â’ishah radiyallâhu ‘anhâ. He used to say to her: “I
am to you as Abû Zara‘ was to Umm Zara‘ with the exception that I will
not divorce you.”

The Messenger of Allâh used to say to his other wives: “Do not hurt me
with regard to ‘Â’ishah. By Allâh, no revelation comes to me when I am in
bed with any of you except when I am with ‘Â’ishah.”

Anas said that the Messenger of Allâh was the kindest of people to
women and children.

Among the rights of the wife over the husband is that in addition to bearing
her hurt, he should engage in pleasantries, joking and playing with her. This
is something which the hearts of women enjoy. The Messenger of Allâh
used to joke with his wives and lower himself to their level of intelligence
in doing certain acts. It is related that he used to run races with ‘Â’ishah
radiyallâhu ‘anhâ. Once, she beat him and the next time he beat her. So he
said to her: “This is in revenge for the last time.”

It is related in a Tradition that the Messenger of Allâh was the most

humerous of people with his wives.

‘Â’ishah radiyallâhu ‘anhâ said: “I heard the voices of some Abyssinian

people and others who were playing on the day of ‘Âshûrâ’ [the 10 th of
Muharram]. The Messenger of Allâh asked me: ‘Would you like to see
them playing?’ I replied: ‘Yes.’ He called for them and they came. The
Messenger of Allâh stood by the door with his shoulder leaning against
it. He then stretched out his hand. I placed my chin on his hand. They began
playing and I watched them. [After some time], the Messenger of Allâh
asked me if I had enough. I remained silent. He asked me this two or three
times. He then asked: ‘O ‘Â’ishah! Have you had enough?’ I replied: ‘Yes.’
He then indicated to them and they departed.’”

The Messenger of Allâh said: “The most perfect of believers in îmân is

he who has the best conduct and is the kindest to his wife.”

The Messenger of Allâh said: “The best of you is he who is the best
with his wives. And I am the best of you with my wives.”

Despite his strictness, ‘Umar said: “It is most appropriate for a man to
be like a child before his wife. But when people [outsiders] look into his
character, they find him to be a real man.”

Luqmân said: “It is most appropriate for an intelligent person to be like

a child before his wife. And when he is among people, he is found to be a
real man.”

It is related that Allâh abhors a person who is of evil character and stern.
It is said that this refers to a person who is very strict with his family and
proud of himself. This is one of the meanings that is given to the word
‘utull in the Qur’ân. It is said that he is a person who is sharp-tongued and
hard-hearted with his wife.
The Messenger of Allâh said to Jâbir [when the latter just got
married]: “Why did you not get married to a virgin woman? You could have
played with her and she with you.”

A Bedouin woman described her husband who passed away as follows: “By
Allâh, he was always laughing when he entered the house, silent when he
left, he would eat whatever he found [without complaining about the food],
and did not inquire about what he found missing.”

Among the rights of the wife over the husband is that he should not be too
lax in his joking, good conduct and agreement with her to the extent that he
follows her desires to such an extent that her character becomes bad and his
awe in her sight falls off completely. Instead, he should follow a balanced
course in this regard. He should never abandon his awe and never shrink
away when he sees any wrong. Similarly, he should never ever open the
door to co-operating with her in committing evils.

Al-Hasan rahimahullâh said: “By Allâh, no sooner a man obeys his wife in
whatever she desires, Allâh will most definitely cast him on his face in
the Hell-fire.”

‘Umar said: “Contradict women for there is blessing in contradicting

them.” It is also said: “Seek their advice and then act against their advice.”

The Messenger of Allâh said: “The slave of his wife has perished.” The
reason why he said this is that if he obeys her desires, he becomes her slave.
He has thus perished because Allâh gave him authority over her. Now
that she has authority over him, the entire matter has been overturned, there
is a reversal of roles and he has obeyed Satan when he said: “I will
command them to alter the creation of Allâh.” (Sûrah an-Nisâ’, 4: 118) It is
the right of the husband to be followed. Allâh referred to men as
qawwâmîn ‘alan nisâ’ – those who are in charge of women. Allâh refers
to the husband as the master in the following verse:
“And they found her master at the door.” (Sûrah Yûsuf, 12: 25)

Ash-Shâfi‘î rahimahullâh said: “There are three people, whom if you act
kindly towards, they will disgrace you. If you disgrace them, they will
honour you. [They are] a woman, a servant and a Nabatean.” [105] What he
means by this is that if you solely act kindly towards them without mixing
your kindness with strictness and your firmness with your softness, then
this is what will happen.
ON THE RIGHT OF THE HUSBAND OVER THE WIFE
The proper opinion in this regard is that marriage is a type of slavery. The
wife is thus the husband’s slave. It is therefore her duty to be totally
obedient to him in everything that he asks of her as regards her self
provided there is no disobedience [to Allâh ] in it.

There are numerous Ahâdîth as regards the magnitude of the right of the
husband over her. The Messenger of Allâh said: “Whichever woman
passes away while her husband was pleased with her will enter Paradise.”

A person was going on a journey. He impressed on his wife not to leave the
upper floor of the house in order to come downstairs. Her father was living
on the lower floor. Her father fell ill. She sent a message to the Messenger
of Allâh seeking permission to go down to her father. The Messenger of
Allâh sent a reply saying: “Obey your husband.” Her father passed
away. She again sought permission. He replied: “Obey your husband.” Her
father was then buried. The Messenger of Allâh then sent a message to
her informing her that Allâh forgave her father by virtue of her
obedience to her husband.

The Messenger of Allâh said: “When a woman offers her fivesalâhs,

fasts in Ramadân, safeguards her chastity and obeys her husband, she will
enter the Paradise of her Sustainer.” In thisHadîth, the Messenger of Allâh
joined obedience to the husband to the pillars of Islam.

The Messenger of Allâh spoke about women one day and said: “They
are the ones who bear the pains of pregnancy, of child-birth, and breast-
feeding. They are extremely merciful towards their children. Were it not for
how they approach their husbands, those among them that offer salâh will
enter Paradise.”
The Messenger of Allâh said: “I peeked into the Hell-fire and saw that
the majority of its inmates are women.” The women asked: “Why is that, O
Messenger of Allâh?” He replied: “They curse a lot and they are ungrateful
to their husbands.”

Another narration states: “I peeked into Paradise and saw that the least of its
inhabitants were women. So I asked: ‘Where are the women?’ A reply was
given: ‘Gold and saffron kept them preoccupied.’” In other words, their
engrossment with jewellery and coloured clothes.

‘Â’ishah radiyallâhu ‘anhâ said: “A young woman came to the Messenger

of Allâh and said: ‘O Messenger of Allâh! I am a young woman and I
am receiving proposals. But I dislike marriage. What is the right of the
husband over the wife?’ He replied: ‘If he was covered in pus from above
him till his feet, and she were to lick it, she would not have fulfilled her
gratitude to him.’ She said: ‘So I should not get married.’ He replied: ‘You
should most certainly get married for there is much good in it.’”

Ibn ‘Abbâs narrates that a woman from the Khath‘am tribe came to the
Messenger of Allâh and said: “I am an unmarried woman and I would
like to get married. What is the right of the husband?” He replied: “Among
the rights of the husband over the wife is that if he desires to have
intercourse with her even when she is sitting on a camel, she should not
refuse him. Another right of his is that she should not give anything from
his house without his permission. If she gives without permission, the sin
will be on her while he will receive the reward for what she gave. Another
right is that she should not keep an optional fast without his permission. If
she does that, she will be merely staying hungry and thirsty without that fast
being accepted from her. If she leaves her house without his permission, the
angels curse her till she returns to his house or she repents.”

The Messenger of Allâh said: “If I were to order anyone to prostrate

before anyone [apart from Allâh ], I would have ordered the woman to
prostrate before her husband because of the great right which he has over
her.”
The Messenger of Allâh said: “The closest a woman is to Allâh is
when she is in the depths of her house. Her salâh in the courtyard of her
house is better than her salâh in the musjid. Hersalâh inside her house is
better than her salâh in the courtyard of her house. Her salâh in her bedroom
is better than her salâh in her house.” All this is for additional concealment.

It is for this reason that the Messenger of Allâh said: “The woman is an
‘aurah (something that is always concealed). When she goes out, Satan
raises his glance towards her.”

The Messenger of Allâh said: “The woman has ten ‘aurahs. When she
gets married, the husband covers one ‘aurah. When she passes away, the
grave covers ten ‘aurahs.”

The rights of the husband over the wife are many. The most important of
them are two: (1) safeguarding and concealment, (2) abstaining from asking
for that which is beyond basic needs, and abstaining from using his earnings
if they are from unlawful sources.

It was the custom of the women of the past that when the husband used to
leave his house, his wife or his daughter would say to him: “Beware of
unlawful earning. We can exercise patience over hunger and difficulty but
we cannot exercise patience over the Hell-fire.”

A man from the past intended to go on a journey. His neighbours did not
want him to go. They said to his wife: “Why are you agreeing to his going
on a journey whereas he has not left any expenses for you?” She replied:
“Ever since I know my husband, I know him to be one who eats and I have
never known him to be one who gives sustenance. I have a Sustainer who
gives sustenance. So when the eater goes away, the Sustainer remains.”

From among the duties that are incumbent on the wife is that she should not
go to excesses in spending his wealth. Instead, she should save it for him.
The Messenger of Allâh said: “It is not lawful for her to feed anyone
from his house except by his permission, except fresh food which she fears
will get rotten. If she feeds with his permission, she will receive the same
reward as him. If she feeds without his permission, he will receive the
reward while the sin will be on her.”

Among the duties that are incumbent on her parents is that they should
teach her good conduct and the etiquette of living with the husband. It is
related that Asmâ’ bint Khârijah al-Fazârî said to her daughter when she
was getting married: “You are leaving the nest in which you grew up and
going to a bed that you do not know and to a partner you are not
accustomed to. You should be like the earth to him [in your submission to
him] and he will be the sky to you [in providing you with shelter and other
needs]. You should be the resting place for him and he will be a pillar [of
support] for you. You must be a slave to him and he will become your slave.
Do not remain too attached to him or else he will cast you aside. Do not
remain too detached from him or else he will forget you. If he comes close
to you, go close to him. If he remains aloof from you, remain aloof from
him. [106] Safeguard his nose, ears and eyes by ensuring that he smells
nothing but a beautiful fragrance from you, that he hears nothing but good
from you, and he sees nothing but beauty in you.”

A man said to his wife:

“Adopt pardon from me and my love for you will remain eternal. Do not
talk to me when I am overcome by anger. Do not pester me even once, as
you constantly beat at a tambourine. If you do that [constantly pester me],
you do not know what it would be like if I disappear [if I go away because
of your constant pestering]. Do not complain excessively or else my love
[for you] will disappear. My heart will refuse you, and hearts are overturned
[do not think that my love for you will remain, because hearts can be
changed]. I have seen that when love and hurt come together in a heart, love
does not remain. It departs.”
ON THE VIRTUE OF JIHÂD
Allâh says:

“The true believers are they who believe in Allâh and in His Messenger,
and thereafter have no doubt; and who fight in the cause of Allâh with their
wealth and their lives. It is they who are the truthful ones.” (Sûrah al-
Hujurât, 49: 15)

An-Nu‘mân ibn Bashîr narrates: I was sitting close to the pulpit of the
Messenger of Allâh when a person said: “After embracing Islam, I will
not be bothered about doing any good deed if I had the opportunity of
merely providing water to the pilgrims.” Another person said: “After
embracing Islam, I will not be bothered about doing any good deed if I had
the opportunity of merely tending to the Sacred Musjid.” Another person
said: “Jihâd is most certainly superior to whatever you’ll said.” ‘Umar
[who was also sitting there] scolded them and said: “Do not raise your
voices near the pulpit of the Messenger of Allâh . It is Friday today.
When the Friday salâh is over, I will go to him and ask him about what you
are differing in.” Allâh then revealed the following verse:

“Have you made the providing of drinking water to the pilgrims and the
tending to the Sacred Musjid equal to the one who has conviction in Allâh,
the last day, and who fought in the path of Allâh? They are not equal in the
sight of Allâh. And Allâh does not guide the wrongdoing people.” (Sûrah
at-Taubah, 9: 15)

‘Abdullâh ibn Salâm narrates: We, a group of the Companions of the

Messenger of Allâh , were sitting and talking among our selves that if
we knew which deeds were the most superior and most beloved in the sight
of Allâh , we would carry them out. Allâh then revealed the
following verses:

“Whatever is in the heavens and whatever is in the earth glorifies Allâh. He

alone is mighty, wise. O believers! Why do you say what you do not do? It
is most abhorrent in the sight of Allâh that you say what you do not do.
Allâh loves those who fight in His cause in ranks as if they were a solid
wall.” (Sûrah as-Saff, 61: 1-4)

The Messenger of Allâh then recited the above verses to us.

It is related that a man asked: “O Messenger of Allâh! Show me a deed that

is equal to jihâd.” He replied: “I do not find any such deed.” He then
said: “When the mujâhid leaves for jihâd, can you go into your musjid,
offer salâh without stopping, and keep fast without breaking it?” The man
replied: “Who can do that?”

Abû Hurayrah narrates: “One of the Companions of the Messenger of

Allâh passed by a mountain pass wherein was a small pond of sweet
water. He thought to himself saying: ‘It will be a good idea if I move away
from the people and settle down in this mountain pass. However, I will not
do this till I seek permission from the Messenger of Allâh .’ He then
mentioned this to the Messenger of Allâh . He said to him: ‘Do not do
that. Surely the rank of one of you in the cause of Allâh is superior to
his salâh in his house for 70 years. Would you not like Allâh to forgive
you and admit you into Paradise? Wage jihâd in the cause of Allâh . He
who fights in the cause of Allâh to the extent of two milkings of a
camel, [107] Paradise becomes incumbent on him.’”

If the Messenger of Allâh did not permit a senior Companion to remain

aloof from people, despite his toiling in acts of worship and consuming all
that is wholesome and lawful, and instead directed him to wage jihâd; how
can it be permissible for us to abandon jihâd with our few acts of worship,
our many sins, our consuming of things whose permissibility we do not
even know about, and our corrupt devotions and intentions?!

The Messenger of Allâh said: “The similitude of a person waging jihâd

in the cause of Allâh - and Allâh knows best who wages jihâd in His
cause – is like that of a person who is perpetually fasting, who is
perpetually standing submissively, bowing and prostrating in salâh.”

The Messenger of Allâh said: “He who is pleased with Allâh as his
Sustainer, with Islam as his religion, and with Muhammad as his
Messenger, Paradise is incumbent on him.” Abû Sa‘îd al-Khudrî was
astonished at hearing this. So he said: “Repeat that to me, O Messenger of
Allâh!” He repeated it to him and then said: “And there is another thing as
well. If he does it, Allâh will elevate the person by 100 ranks. The
distance between one rank and the other is like the distance between the
heavens and the earth.” He asked: “What is that, O Messenger of Allâh?”
He replied: “Waging jihâd in the cause of Allâh .”
ON THE PLOTTING OF SATAN
A man asked al-Hasan rahimahullâh: “O Abû Sa‘îd! Does Satan sleep?” So
he smiled and said: “If he slept, we would have a rest.”

There is therefore no escape for a believer from him. Yes, the believer has
the way of repulsing him and weakening his strength.

The Messenger of Allâh said: “The believer fatigues his Satan just as
one of you fatigues his camel on his journey.”

Ibn Mas‘ûd said: “The Satan of a believer is lean and thin.”

Qays ibn al-Hajjâj rahimahullâh said: “My Satan said to me: ‘When I came
into you, I was as huge as a camel. And now I am like a sparrow.’ I asked:
‘Why is that?’ He replied: ‘You are melting me with the remembrance of
Allâh.’”

It is therefore not impossible for the people of piety to shut the doors of
Satan and to protect them by remaining on their guard. I am referring to the
outward doors and the obvious paths that lead to obvious sins. As for the
concealed doors, these are difficult to shut. They do not even know them,
whereby they could have guarded them. This is because the doors that are
opened to the heart are many. Whereas the door of the angels is just one.
That single door is intermingled with these numerous doors. The servant is
thus like a traveller who remains in a desert which has many complex paths
on a dark night. He cannot know the path except by the insightful eye and
the rising of the glittering sun. The insightful eye in this context refers to
the heart that is purified with piety, and the glittering sun refers to the
abundant knowledge that is acquired from the Book of Allâh and the
Sunnah of His Messenger , by which he is guided through the complex
paths. If not, the paths will remain many and complex.
‘Abdullâh ibn Mas‘ûd narrates: One day, the Messenger of Allâh
drew a line for us and said: “This is the path of Allâh.” He then drew other
lines to the right and left of the first line, and said: “These are all other
paths. On each of them is a Satan who is calling to that path.” He then
recited this verse:

“This is My straight path. Follow it, then, and do not follow other paths
which would deviate you from the path of Allâh.” (Sûrah al-An‘âm, 6: 153)

We gave an example of an obscure path from among the many paths of

Satan. It is the path by which many ‘ulamâ’ and those servants who have
control over their desires and who abstain from obvious sins are deluded.
We now give an example of a clear path which is not concealed except for
that person who is compelled to tread it. It is related that the Prophet
said: “There was a monk from the Banî Isrâ’îl. Satan went to a young
woman and throttled her. He then instilled in the hearts of her family
members that she could be treated by the monk. They took her to him but
he refused to accept her. They persisted till he eventually accepted her.
When she came to him for her treatment, Satan came to him and made his
close proximity to her attractive to him. Satan made her more and more
attractive in his eyes till the monk had intercourse with her. She thus fell
pregnant. Satan whispered into his heart by saying: ‘You are going to be
disgraced when her family comes to you. You should rather kill her. If they
ask you about her, tell them that she passed away [from that illness].’ So he
killed her and buried her. Satan went to her family and whispered into their
hearts that the monk caused her to fall pregnant and that he killed her and
buried her. Her family came to the monk and asked him about her. He
replied: ‘She passed away.’ They then seized him in order to kill him. Satan
came to him and said: ‘I am the one who throttled her. I am the one who
instilled all these thoughts into the hearts of her family. You better obey me
and you will be saved, and I will rescue you.’ The monk asked: ‘What do
you want me to do?’ Satan said: ‘Prostrate two times before me.’ The monk
prostrated two times before him.’ Satan then said: ‘I absolve myself from
you.’ This is what Allâh refers to in the Qur’ân:
“Similar to the norm of Satan when he says to man: ‘Become an
unbeliever.’ Once he becomes an unbeliever, he says: ‘I absolve myself
from you.’” (Sûrah al-Hashr, 59: 16)

It is related that Satan asked Imâm ash-Shâfi‘î rahimahullâh thus: “What do

you have to say about the One who created me as I chose. Made me do
deeds as I chose. And after that, if He wills, He admits me into Paradise,
and if He wills, He casts me into the Hell-fire? Has He been just in this
regard or has He been unjust?” Imâm ash-Shâfi‘î rahimahullâh pondered
over what he said and then said: “If He created you as you liked, then He
has been unjust to you. If He created you as He liked, then He is not
questioned about what He does, and they [the creation] are questioned.”
Satan then retracted till he became nothing. He then said: “O Shâfi‘î! I
swear by Allâh that through this question of mine, I removed 70 000 ardent
worshippers from the register of ardent worshippers and put them into the
register of apostates.”

It is also related that Satan came to ‘Îsâ and said: “Say: ‘There is none
worthy of worship except Allâh.’” ‘Îsâ replied: “It is a true statement
but I will not say it under your instruction.” In other words, this is because
he can cause confusion in good just as he causes confusion in evil. It is
through these confusions that he destroys the ardent worshippers, the
ascetics, the rich and various other people. Except those whom Allâh
safeguards.

O Allâh! Protect us from his traps till we meet You on full guidance.
ON SIM‘
Al-Qâdî Abû at-Tayyib at-Tabarî rahimahullâh quotes from Imâm ash-
Shâfi‘î rahimahullâh, Imâm Mâlik rahimahullâh, Imâm AbûHanîfah
rahimahullâh, Sufyân rahimahullâh and a group of ‘ulamâ’such statements
by which he proves that they considered simâ‘ to be unlawful.

Imâm ash-Shâfi‘î rahimahullâh said in the book, Âdâb al-Qadâ’: “Surely

singing is a distraction that is disliked. It is synonymous to falsehood. The
person who engages excessively in it is termed a safîh (a foolish person)
and his testimony is not accepted [in an Islamic court].”

Al-Qâdî Abû at-Tayyib rahimahullâh said: “Listening to it from a woman

who is not a mahram [108] to him is not permissible according to the
Shâfi‘î scholars under any condition. This is irrespective of whether she is
in front of him, whether she is behind a veil, whether she is a free woman or
a slave woman.”

Al-Qâdî Abû at-Tayyib rahimahullâh said: “Imâm ash-Shâfi‘îrahimahullâh

said: ‘If a person has a singing woman and he invites people to come and
listen to her, then he is termed a safîh (a foolish person) and his testimony is
not accepted [in an Islamic court].’”

Al-Qâdî Abû at-Tayyib rahimahullâh said: “It is related with regard to

Imâm ash-Shâfi‘î rahimahullâh that he disliked striking with a stick [to
make a musical tune]. He used to say: ‘It is the atheists who invented this in
order to preoccupy people from the Qur’ân.’”

Ash-Shâfi‘î rahimahullâh said: “On the basis of the Traditions, it is more

disliked to play backgammon than it is other games. I dislike playing chess
and I dislike all other games which people play. This is because playing
games is not the quality of people of religion and honour.

As for Imâm Mâlik rahimahullâh, he prohibited singing. He said: “If a

person purchases a slave woman and discovers that she is a singer, he has
the right to return her.” This is the opinion of all people of Madînah except
for Ibrâhîm ibn Sa‘d alone.

As for Imâm Abû Hanîfah rahimahullâh, he disliked singing and

enumerated the listening of singing among the sins. Similar is the opinion
of all the scholars of Kûfah: Sufyân ath-Thaurîrahimahullâh, Hammâd
rahimahullâh, Ibrâhîm rahimahullâh, ash-Sha‘bî rahimahullâh and others.
All the above is mentioned by al-Qâdî Abû at-Tayyib at-Tabarî
rahimahullâh.

Abû Tâlib al-Makkî rahimahullâh quotes the permissibility of simâ‘from a

group of scholars. He says the following Companions ylistened tosimâ‘:
‘Abdullâh ibn Ja‘far , ‘Abdullâh ibn az-Zubayr , al-Mughîrah ibn
Shu‘bah , Mu‘âwiyah and others. He said: “Many pious predecessors
from the Sahâbah y and Tâbi‘în did this.” He said: “The people of Hijâz, in
Makkah, used to listen tosimâ‘ in the most auspicious days of the year – the
days in which Allâh ordered His servants to engage in His
remembrance, e.g. in the days of tashrîq (9th-13th of Dhul Hijjah). Like the
people of Makkah, the people of Madînah are also regular in listening
tosimâ‘ right till our times. We saw Abû Marwân al-Qâdî reciting to the
people melodies which he prepared for the Sufis.” He said: “‘Atâ’ had two
slave women who used to sing and his brothers used to listen to them.” He
said: “Abû al-Hasan ibn Sâlim was asked: ‘How can you disapprove of
simâ‘ when al-Junaydrahimahullâh, Surî as-Saqatî rahimahullâh and Dhû
an-Nûnrahimahullâh used to listen?’” He said: “How can I disapprove
ofsimâ‘ when people better than me permitted it and used to listen to it?
‘Abdullâh ibn Ja‘far at-Tayyâr used to listen. However, I disapprove of play
and amusement in simâ‘.”

It is related from Yahyâ ibn Mu‘âdh that he said: “There are three things
that we do not find any longer. I find that they are becoming more and more
rare by the day: (1) beautiful appearance while protecting one’s self, (2)
beautiful speech with religiosity, (3) good brotherhood with loyalty.” I saw
this quoted in exactly these words, related from al-Hârith al-
Muhâsibîrahimahullâh. There is evidence in this that he permitted
simâ‘despite his asceticism, self-control, and intense efforts and endeavours
in Islam.
He [Abû Tâlib al-Makkî rahimahullâh] said: “Ibn Mujâhid would not
accept an invitation if there was no simâ‘ in it.” Several people related that
we were invited at a place and Abû al-Qâsim ibn Bint Manî‘, Abû Bakr ibn
Dâ’ûd, Ibn Mujâhid and their contemporaries were present. A simâ‘ was
brought. Ibn Mujâhid began urging Ibn Bint Manî‘ against Ibn Dâ’ûd so
that the latter may listen. Ibn Dâ’ûd said: “My father related to me from
Ahmad ibn Hambalrahimahullâh that he disliked simâ‘. My father also
disliked it. And I am following the way of my father.” Abû al-Qâsim ibn
Bint Manî‘ said: “My grandfather, Ahmad ibn Bint Manî‘ related to me
fromSâlih ibn Ahmad that his father used to listen to the words of Ibn al-
Khabbâzah.” So Ibn Mujâhid said to Ibn Dâ’ûd: “Do not tell me about your
father.” And he said to Ibn Bint Manî‘: “Do not tell me about your
grandfather. O Abû Bakr [ibn Dâ’ûd]! What do you have to say about a
person who says a line of poetry? Is it prohibited?” Ibn Dâ’ûd replied:
“No.” Ibn Mujâhid asked: “If he has a beautiful voice, is it prohibited for
him to sing it?” He repleid: “No.” Ibn Mujâhid asked: “If he sings it by
shortening the long vowels and lenghtening the short vowels, is it
prohibited?” He replied: “If I do not have the strength to fight one Satan,
how can I have the strength to fight two Satans?”

He [Abû Tâlib al-Makkî rahimahullâh] said: “Abû al-Hasan al-‘Asqalânî

al-Aswad was from among the auliyâ’ who used to listen to simâ‘ and
patronize it. He compiled a book on the subject and refuted therein those
who reject it. Similarly, a group of scholars wrote books in refutation of
those who reject it.”

It is related that Mumshâd ad-Dînawarî rahimahullâh said: “I saw the

Prophet in my sleep. I asked him: ‘O Messenger of Allâh! Do you
dislike anything of this simâ‘?’ He replied: ‘I do not dislike anything about
it. However, say to them that they should commence with the recitation of
the Qur’ân before it and terminate it with the recitation of the Qur’ân.’”

It is related from Tâhir ibn Bilâl al-Hamdânî al-Warrâqrahimahullâh who

was from among the senior scholars that he said: “I was in seclusion (
i‘tikâf) at the jâmi‘ musjid of Jeddah at sea. One day, I saw a group of
people in one section of the musjid saying something and others were
listening to it. I disliked this from the bottom of my heart and I said to
myself: ‘These people are singing poetry in one of the houses of Allâh?!’
That night I saw the Prophet in my sleep. He was sitting in that section
of the musjid with Abû Bakr sitting next to him. Abû Bakr was then
saying something. The Prophet was listening to him and placing his
hand on his heart as though he was entranced by that. So I thought to my
self: ‘It was not right for me to disapprove of what those people were
listening to when the Messenger of Allâh is listening to something that
Abû Bakr is saying.’ I then turned towards the Messenger of Allâh
and he said: ‘This is the truth with truth, or, this is also from the truth. How
can I doubt it?’”

Al-Junayd rahimahullâh said: “The mercy of Allâh descends on this

group on three occasions: (1) when they eat, because they only eat when
they are really in need, (2) when they engage in discussions, because they
only talk about the ranks of the siddîqîn, (3) when they listen to simâ‘,
because they listen with emotion and they witness the truth.”

It is related that Ibn Jurayj rahimahullâh used to give concession to

listening to simâ‘. So someone asked him: “On the day of resurrection, will
this simâ‘ be brought among your good deeds or your evil deeds?” He
replied: “Neither among the good deeds nor among the evil deeds, because
it is similar to foolish talk. And Allâh says: “Allâh does not take you to
task for your foolish oaths…” (Sûrah al-Baqarah, 2: 225)

These are the different opinions in this regard. Whoever seeks the truth in
order to follow it, then whatever inquiries he makes in this regard, these
differing opinions will come before him. He will be left at a loss or inclined
to some of the opinions by his desire. All these are shortcomings. It is his
duty to seek the truth through the proper channel. And that is by
investigating the faculties of prohibition and permissibility.
ON THE PROHIBITION OF INNOVATION AND FOLLOWING DESIRES
The Messenger of Allâh said: “Beware of new matters. Surely every
new matter is an innovation. Every innovation is a deviation. And every
deviation is destined to the Hell-fire.”

The Messenger of Allâh said: “He who introduces new matters in this
religion of ours, it is rejected from him.”

The Messenger of Allâh said: “Hold on firmly to my Sunnah and the

way of the rightly-guided caliphs after me.”

It is gauged from these Ahâdîth that anything that contradicts the Qur’ân,
the Sunnah and the consensus of the imâms is an innovation, it is rejected.

The Messenger of Allâh said: “He who introduces a good practice shall
receive the reward thereof and the reward of whoever practises on it till the
day of resurrection. He who introduces an evil practice shall receive the
burden thereof and the burden of whoever practises on it till the day of
resurrection.”

Qatâdah rahimahullâh said with regard to the following verse:

“This is My straight path. Follow it, then…” (Sûrah al-An‘âm, 6: 153)

He said: “The path is one. Its sole purpose is guidance. Its destination is
Paradise. Satan introduced numerous deviated paths. Their sole purpose is
deviation. Their destination is the Hell-fire.”

Ibn Mas‘ûd narrates: The Messenger of Allâh drew a line for us and
said: “This is the path of Allâh.” He then drew other lines to the right and
left of the first line, and said: “These are all other paths. On each of them is
a Satan who is calling to that path.” He then recited the above verse.

Ibn ‘Abbâs said: “These different paths are different ways of deviation.”

Ibn ‘Atîyyah rahimahullâh said: “These different paths include the Jews,
Christians, Mageans, the people of all other religions, the people of
innovations and deviations: those who follows their desires, who follow
isolated cases in subsidiary matters, and those who become absorbed in
argumentation and delving into scholastic theology. All these are causes of
going astray and are most likely to cause incorrect beliefs.”

The Messenger of Allâh said: “He who is disinclined to my Sunnah is

not of me.”

The Messenger of Allâh said: “No nation introduces something new

into its religion after its Prophet without it losing the like thereof from the
Sunnah.”

The Messenger of Allâh said: “There is no deity that is worshipped

under the shade of the sky that is more severe in the sight of Allâh than
desire that is followed.”

The Messenger of Allâh said: “The best speech is the Book of Allâh.
The best way is the way of Muhammad . The worst of matters are those
that are newly introduced. Every innovation is a deviation. I most certainly
fear the desires of deviation in your stomachs and your private parts, and
the deviations of desires. Beware of innovations for surely every innovation
is a deviation.”

The Messenger of Allâh said: “Allâh concealed repentance from

every innovator till he abandons his innovation.”

The Messenger of Allâh said: “Allâh does not accept a fast, ahajj,
an ‘umrah, jihâd, spending, and justice from an innovator. He comes out of
Islam just as a strand of hair is removed from dough. I left you on an
absolutely clear path. It’s night is as clear as it’s day. None but a person who
is bound to destruction will deviate from it. Every life has an eagerness in
it. Then every eagerness experiences weariness. He whose eagerness is
towards my Sunnah, he is certainly guided. He whose eagerness is towards
anything else, he is certainly destroyed. I fear three things on myummah:
(1) the deviation of a scholar, (2) desire that is followed, (3) an unjust
ruler.”

The prohibition of instruments of amusement

Imâm al-Bukhârî rahimahullâh narrates that the Messenger of Allâh

said: “The person who says to his friend: ‘Come, I will take a bet with you’,
should give in charity.”

Imâm Muslim rahimahullâh, Imâm Abû Dâ’ûd rahimahullâh and Imâm Ibn
Mâjah rahimahullâh narrate that the Messenger of Allâh said: “He who
plays backgammon is as though he dipped his hand in the flesh and blood
of a pig.”

Imâm Ahmad rahimahullâh and others narrate that the Messenger of Allâh
said: “The similitude of a person who plays backgammon and then
stands up to offer salâh is like that of a person who performs ablution with
vomit and the blood of a pig and then stands up to offer salâh.” In other
words, his salâh is not accepted, as explicitly stated by another narration.

Al-Bayhaqî rahimahullâh narrates from Yahyâ ibn Kathîrrahimahullâh who

said: The Messenger of Allâh passed by some people who were playing
backgammon, so he said: “Hearts that are distracted, hands that are doing
something, and tongues that are engaged in useless talk.”

Ad-Daylamî rahimahullâh narrates that the Messenger of Allâh said:

“When you pass by these people who play with divining arrows, chess,
backgammon and other games of this nature, then do not greet them. If they
greet you, do not reply to their greeting.”
The Messenger of Allâh said: “Three things are part of gambling: (1)
betting, (2) backgammon, (3) betting on racing pigeons.”

‘Alî passed by some people who were playing chess. He said: “What are
these idols with which you are engrossed? It would be better for one of you
to hold a burning ember in his hand till it extinguishes than to touch these
[chess beads].” He then said: “By Allâh, you have been created for a
purpose other than this.”

‘Alî said: “The person who plays chess speaks lies the most. A chess
player will say: ‘I killed’, but he did not kill. He will say: ‘He died’, but he
did not die.”

Abû Mûsâ al-Ash‘arî said: “None but a person who is in clear error
plays chess.”

There are those amusements which are absolutely unlawful, e.g. musical
instruments including sticks, the tunbûr (a long-necked stringed instrument
resembling the mandolin), piano, drum, themizmâr (single-pipe wood-wind
instrument resembling the oboe), and any other instrument which produces
an enchanting sound on its own.

Then there are those instruments that are disliked. They are those that
increase the pleasure when accompanied with singing but do not enchant
when played on their own. These include the cymbal and the reed. These
are disliked when accompanied with singing. But not disliked on their own.

Then there are those that are permitted. They are those that are not used as
instruments of pleasure but as a warning, e.g. a conch or a drum to
announce war or to announce a meeting. Or those that are used to make an
announcement, e.g. the tambourine to announce a marriage.
ON THE VIRTUE OF RAJAB
The word “Rajab” is derived from the word “at-tarjîb” which means “to
show respect, to honour”. It is also referred to as “al-Asabb” because
mercy is poured down in this month on those who turn in repentance. And
the light of acceptance is poured on those who practise. It is also referred to
as “al-Asamm” (the deaf one) because no clamour of fighting is heard in it
[because it is one of the sacred months in which fighting was prohibited
even before Islam]. It is also said that Rajab is the name of a river in
Paradise whose water is whiter than milk, sweeter than honey and colder
than ice. None will drink from this river except those who kept fast in this
month.

The Messenger of Allâh said: “Rajab is the month of Allâh , Sha‘bân

is my month, and Ramadân is the month of my ummah.”

The scholars of inference say that Rajab [in Arabic] consists of three letters:
râ, jîm and bâ’. The râ represents therahmah (mercy) of Allâh . The jîm
represents the jurm and jinâyah (crime and sin) of a person. The bâ’
represents the birr (kindness) of Allâh . It is as though Allâh is
saying that “I place the sin of a person between My mercy and My
kindness.”

The Messenger of Allâh said: “Listen! Rajab is the deaf month of Allâh
. He who fasts a single day of Rajab with faith and expecting reward, he
has made the pleasure of Allâh , the greatest, incumbent upon himself.”

It is said that Allâh adorned the months of the year with four months:
Dhul Qa‘dah, Dhul Hijjah, Muharram and Rajab. Allâh says in the
Qur’ân: “From them, four are sacred.” (Sûrah at-Taubah, 9: 36) The first
three of these sacred months come one after the other while the last one
comes separately. The last one is Rajab.
It is related that a woman in Bayt al-Maqdis used to recite Sûrah al-Ikhlâs
12 000 times every day in the month of Rajab and she used to wear woollen
clothing in this month. When she fell ill, she advised her son to bury her
with her woollen clothing. When she passed away, he enshrouded her in
expensive clothing. He saw her in his dream saying to him: “I am
displeased with you because you did not follow my advice.” He woke up
with a fright and took her woollen clothing in order to bury it with her. He
dug her grave but did not find her in it. He became astonished. He then
heard a voice saying: “Don’t you know that whoever obeys Us in the month
of Rajab, We do not leave such a person abandoned and lonely?”

It is related that when one third of the night of the first Friday of Rajab
passes, there remains no angel who does not seek forgiveness for the fasting
of Rajab.

Anas narrates that the Messenger of Allâh said: “He who keeps fast
for three days of a sacred month [i.e. in any one of the above-mentioned
four sacred months], Allâh records the reward of worship for 900
years.” Anas said: “May my ears become deaf if I did not hear this from
the Messenger of Allâh .”

The sacred months are four. The best angels are four. The most superior of
the revealed Books are four. The parts of the body that are washed inwudû’
are four. The best form of glorification of Allâh are four words:
subhânallâh, al-hamdulillâh, lâ ilâha illallâhu, Allâhu akbar. The main
units of counting are four: ones, tens, hundreds and thousands. The main
times are four: hour, day, month and year. The seasons of the year are four:
spring, summer, autumn and winter. The temperaments [of the human body]
are four: heat, coldness, dryness and wetness. The elements of the body are
four: yellow, black, blood and mucous. The rightly-guided caliphs are four:
Abû Bakr , ‘Umar , ‘Uthmân and ‘Alî .

Ad-Daylamî rahimahullâh narrates from ‘Â’ishah radiyallâhu ‘anhâwho

said: I heard the Messenger of Allâh saying: “Allâh pours down
goodness profusely in four nights: the night of ad-hâ (the 10th of Dhul
Hijjah), the night of fitr (the 1st of Shawwâl), the 15thof Sha‘bân and the
first night of Rajab.”

Ad-Daylamî rahimahullâh narrates from Abû Umâmah that the

Messenger of Allâh said: “There are five nights in which supplications
are not rejected: the first night of Rajab, the 15thnight of Sha‘bân, the night
of Friday, and the two nights of ‘îd.”
ON THE VIRTUE OF SHA‘BÂN
It is referred to as Sha‘bân because much good emanates from it. It is
derived from the word “shi‘b” which refers to a mountain pass. It is thus
the path of goodness.

Abû Umâmah al-Bâhilî narrates that the Messenger of Allâh said:

“When Sha‘bân enters, purify yourselves and make good your intention in
it.”

‘Â’ishah radiyallâhu ‘anhâ narrates: “The Messenger of Allâh used to

fast so much that we would say: ‘He will not stop fasting.’ He used to
abstain from fasting so much that we would say: ‘He will not fast.’ And
most of his fasts used to be in Sha‘bân.”

Imâm an-Nasa’î rahimahullâh narrates from Usâmah who said: “I

asked: O Messenger of Allâh! I have not seen you fasting in other months
as much as I see you fasting in Sha‘bân.” He replied: “That is a month
which people are heedless of. It is between Rajab and Ramadân. It is the
month in which the deeds of people are raised to the Sustainer of the
worlds. I therefore love that my deeds be raised while I am fasting.”

Imâm al-Bukhârî rahimahullâh and Imâm Muslim rahimahullâhnarrate

from ‘Â’ishah radiyallâhu ‘anhâ who said: “I did not see the Messenger of
Allâh fasting a complete month except for Ramadân. And I did not see
him fasting in any month as much as he kept fast in Sha‘bân.” Another
narration states: “He used to fast the entire month of Sha‘bân.” Imâm
Muslim rahimahullâh narrates: “He used to keep fast for a major portion of
Sha‘bân.” This narration thus explains the previous narration. The words
“entire month” thus refer to a major portion of the month.

It is said that the angels in the heavens have two nights of ‘îd just as the
Muslims on earth have two days of ‘îd. The ‘îd of the angels is the night of
Barâ’ah, which is the 15th night of Sha‘bân and the night of Qadr. The ‘îd of
the Muslims is the day offitr and the day of ad-hâ. It is for this reason that
the night of the 15th of Sha‘bân is referred to as the night of the ‘îd of the
angels.

As-Subkî rahimahullâh states in his commentary that this night atones for
the sins of the year. The night of Friday atones for the sins of the week. The
night of Qadr atones for the sins of one’s lifetime. In other words,
remaining awake in the worship of Allâh in these nights is a cause of the
atonement of sins. It is for this reason that it is also referred to as the night
of atonement and the night of remaining awake.

Al-Mundhirî rahimahullâh narrates that the Messenger of Allâh said:

th
“He who spends the two nights of ‘îd and the night of the 15 of Sha‘bân in
worship, his heart will not die on the day when hearts will die.”

It is also referred to as the night of intercession because the Messenger of

Allâh asked Allâh for the right of intercession for his ummah on the
13th night of Sha‘bân. Allâh acceded to his request in favour of one third
of hisummah. He asked Him on the 14th and Allâh acceded to his
request in favour of two thirds. He asked him on the 15 th and Allâh
acceded to his request in favour of all. Except for that person who runs
away like a camel. In other words, except for that person who flees from
Allâh and remains far from Him by persisting in acts of disobedience.

It is also referred to as the night of forgiveness. Imâm Ahmadrahimahullâh

narrates that the Messenger of Allâh said: “On the night of the 15th of
Sha‘bân, Allâh looks at His servants and forgives the people of earth
except two people: a polytheist or a person who bears malice [towards
another].”

It is also referred to as the night of emancipation. Ibn Is-hâqrahimahullâh

narrates from Anas ibn Mâlik who said: “The Messenger of Allâh
sent me to the house of ‘Â’ishah radiyallâhu ‘anhâ for some work. I said to
her: ‘Hasten because I left the Prophet while he was talking to them
th
[the Muslims] about the 15 night of Sha‘bân.’ She said: ‘O Anas! Sit
down so that I may relate to you something about the 15th night of Sha‘bân.
That night was my turn with the Messenger of Allâh . He came and got
under the duvet with me. During some portion of the night I got up and
realized that he was not there. I thought to myself: ‘Perhaps he went to his
Coptic slave-woman.’ So I went out and passed by the musjid. My leg
touched him and he was saying: ‘My head and my thoughts have prostrated
before You [O Allâh!]. My heart has believed in You. Here are my hands
and whatever excesses I committed against myself with them. O You
magnificent one, in whom hope is placed for every important matter.
Forgive all major sins. My face has prostrated before the Being who created
it and fashioned it. Who placed ears and eyes in it.’ He then raised his head
and said: ‘O Allâh! Bless me with a heart that is fearful and pure, that is
free from polytheism, that is neither disbelieving nor wretched.’ He then
returned into prostration and I heard him saying: ‘I seek refuge in Your
pleasure from Your displeasure. I seek refuge in Your pardon from Your
punishment. I seek refuge in You from You. I cannot encompass praising
You. You are as You praised Yourself. I am saying as my brother Dâ’ûd [
] said: ‘I am rubbing my face in the sand for my Master. It is most
worthy for a face to be rubbed for my Master.’ He then raised his head, so I
said to him: ‘May my parents be sacrificed for you. You are in a valley and
I am in a completely different valley. He said: ‘O Humayrâ’! Do you not
know that this is the 15th night of Sha‘bân? On this night, Allâh sets free
from the Hell-fire people equal to the number of hairs on the goats of the
Banû Kalb tribe. However, he does not forgive six types of people: (1) a
habitual alcoholic, (2) a person who is disobedient to his parents, (3) a
person who is persistent in committing adultery, (4) a person who severs
ties, (5) a person who plays music, (6) a person who slanders.’” Another
narration mentions “a person who draws images” instead of “a person who
plays music”.

It is also referred to as the night of distribution and destiny. ‘Atâ’ ibn Yasâr
narrates that when it is the night of the 15 th of Sha‘bân, the angel of
death copies the names of all those who will die from this Sha‘bân till the
next. A person plants a tree, he gets married, and he builds a building while
his name has already been recorded among those who are going to die. The
angel of death is waiting to be issued the order to take his life away.
ON THE VIRTUE OF RAMADÂN
Allâh says:

“O believers! Ordained for you is fasting as it was ordained for those before
you…” (Sûrah al-Baqarah, 2: 183)

Sa‘îd ibn Jubayr said: The fast before us was from the time of ‘ishâ
salâh till the next night. This was also the case in the beginning of Islam.

A group of scholars says that it was compulsory on the Christians. At times

the month of fasting would be during intense heat or severe cold. This
would cause difficulty for them in their journeys and some of their
occupations. So a group of their senior leaders agreed that their fasting
should be at a time between winter and summer. They therefore settled on
the spring season for their fast. They also added 10 days to the total [of 30
days] as an atonement for the change which they made. Then one of their
kings fell ill. He made a vow that if Allâh cures him, he will add one
week to their fasting. When he recovered from his illness, he added one
week. When he passed away and another king followed him, the new king
said: “Make it a round figure and make the fast 50 days.” Then the death of
animals afflicted them. So he said: “Add to your fasts.” So they added
another 10 days. It is said, and another 10 days after that.

It is said that there was no nation on which the fasting of Ramadân was not
compulsory. However, they all deviated from it [by making additions and
subtractions, as illustrated above].

Al-Baghawî rahimahullâh said: “The correct view is that Ramadân is the

name of the month derived from the word “ar-ramdâ” which refers to hot
pebbles [which become hot by the intense heat of the sun]. This is because
they used to fast in intense heat. When the Arabs decided to appoint names
to the months, it so happened that the month of fasting was in intense heat.
It is also said that it is referred to as Ramadân because it burns the sins.

It was made compulsory in the second year of the emigration. It is known

with certainty as being a pillar of Islam. The person who rejects that it is
compulsory is labelled an unbeliever.

There are numerous Ahâdîth with regard to its merits and virtues. The
Messenger of Allâh said: “When it is the first night of Ramadân, all the
doors of Paradise are opened. Not a single one of those doors are locked for
the entire month. Allâh commands a caller to announce: ‘O the one who
is desiring good, come forward. O the one who is desiring evil, go back.’
He then says: ‘Is there anyone seeking forgiveness so that He may forgive
him? Is there anyone asking, so that He may fulfil his request? Is there
anyone repenting, so that He may accept his repentance?’ This continues till
the break of dawn. Allâh sets free one million people from the Hell-fire
every evening at the time of opening the fast, all of whom were fully
eligible for the punishment.”

Salmân al-Fârisî narrates: The Messenger of Allâh addressed us on

the last day of Sha‘bân. He said: “O people! An auspicious month has
dawned upon you. In it is a night that is better than a thousand months.
Allâh made the fast in this month a compulsory duty and worship at
night an optional duty. He who does an optional act of good in this month is
like one who fulfils a compulsory duty in other months. He who fulfils a
compulsory duty in this month is like one who fulfils 70 compulsory duties
in other months. It is the month of patience; and the reward for patience is
Paradise. It is the month of beneficence. It is the month in which the
sustenance of a believer is increased. He who provides food to a fasting
person shall receive the reward of freeing a slave and it will be a source of
forgiveness for his sins.” We said: “O Messenger of Allâh! Not all of us
have something with which a fasting person can open his fast.” He replied:
“Allâh will give this reward even to a person who provides a drink of
milk, a sip of water or a date to the fasting person. He who satiates the
hunger of a fasting person, it will be a source of forgiveness for his sins,
Allâh will give him to drink from my fountain after which he will never
feel thirsty, and he will receive a reward equal to the fasting person without
any reward being decreased from the latter. It is a month whose first ten
days are a mercy, whose middle ten days are forgiveness, and whose last ten
days are liberation from the Hell-fire. He who lessens the burden of his
slave in this month, Allâh will set him free from the Hell-fire. You
should therefore engage in these four acts profusely in this month: two of
these are such that you will please your Sustainer thereby, and the other two
are such that you cannot do without them. As for the two by which you can
please your Sustainer, they are: bearing testimony that there is none worthy
of worship except Allâh , and that you seek His forgiveness. As for the
other two which you cannot do without, they are: that you ask your
Sustainer for Paradise and you seek refuge in Him from the Hell-fire.”

The Messenger of Allâh said: “He who fasts in Ramadân with faith and
expecting reward, his past and future sins are forgiven.”

The Messenger of Allâh said that Allâh says: “Every deed of man is
for him, except for fasting. It is solely for Me and I will personally reward
him for it.”

This is sufficient to illustrate the importance of this worship regarding

which Allâh attributed to Himself.

The Messenger of Allâh said: “My ummah was given five attributes in
the month of Ramadân which were not given to any nation before it: (1) the
change in the breath of the mouth of the fasting person is better in the sight
of Allâh than the smell of musk, (2) the angels seek forgiveness for
them till they open their fast, (3) the rebellious Satans are chained in this
month, (4) Allâh adorns Paradise every day and says: ‘My righteous
servants are most likely to repulse sin and evil from themselves, (5) they are
forgiven in the last night of this month.” He was asked: “O Messenger of
Allâh! Is it the night of Power?” He replied: “No. Instead, when a worker
completes his task, he is given his wage in full.”
ON THE VIRTUE OF THE NIGHT OF POWER
It is related from Ibn ‘Abbâs that the Messenger of Allâh was
informed of a person from the Banî Isrâ’îl who carried weapons on his
shoulder and fought in the cause of Allâh for 1000 months. The
Messenger of Allâh was astonished by this and desired this for his
ummah as well. He said: “O my Sustainer! You made the life-span of my
followers the shortest and their deeds the least.” So Allâh gave him the
night of Power (laylatul Qadr) which is better than 1000 months – the
extent to which the person from the Banî Isrâ’îl carried his weapons in the
cause of Allâh . Allâh gave this to the Messenger of Allâh and to
his ummah till the day of resurrection. It is thus one of the peculiarities of
this ummah.

It is said that the name of that man was Sham‘ûn. He fought the enemy for
1000 months without leaving the saddle of his horse. He subjugated the
unbelievers through the strength and bravery which he was blessed with.
The unbelievers felt constrained by him. They therefore sent a messenger to
his wife promising her a huge bowl filled with gold if she could tie him up,
whereupon they would imprison him in a house of theirs and thereby be at
rest from him. When he fell asleep at night, she tied him with a rope of
fibres. When he got up, he moved his limbs and cut off the rope completely.
He asked her: “Why did you do this?” She replied: “I wanted to test your
strength.” When the unbelievers were informed of what happened, they sent
her a chain [by which she could bind him]. She did the same thing with him
and he broke the chain in like manner. Satan then went to the unbelievers
and advised them that the woman must ask her husband as to what thing he
is unable to untie and cut off. So they sent this message to her. She asked
her husband and he replied: “My plaits of hair.” He had eight long plaits of
hair which reached to the ground. When he fell asleep, she tied his feet with
four of his plaits and his hands with the other four. The unbelievers then
came, seized him and took him to their slaughter-house. This slaughter-
house was 400 feet high. Despite its huge size, it had just one pillar. They
then cut off his ears and lips. All the people were gathered around there.
The man asked Allâh to give him the strength to break his bonds, the
strength to shake the pillar in such a way that it falls on all of them, while
he himself is saved from them. Allâh gave him that strength. He broke
off his bonds and shook that pillar. The roof of the slaughter-house fell on
them and Allâh destroyed all of them. He was thus freed from them.

When the Companions y heard this story, they said: “O Messenger of Allâh!
Will we be able to reach his level of reward?” He replied: “I do not know.”
He then asked Allâh and Allâh blessed him with the night of Power,
as mentioned previously.

Anas narrates that the Messenger of Allâh said: “When it is the

night of Power, Jibra’îl descends with a large group of angels. They
pray for and greet every person who is standing or sitting in the
remembrance of Allâh .”

Abû Hurayrah said: “The angels descend onto earth on the night of
Power in numbers that are more than the number of pebbles [on earth].”
They then open the skies in order to descend. The lights of illumination
then beam forth. A magnificent manifestation is experienced. The grand
kingdom [of Allâh ] is displayed. The people experience this differently
[according to their individual capacities]. There are those before whom the
kingdom of the heavens and the earth are displayed. The veils covering the
heavens are removed for him. He then witnesses the angels in their original
forms.

There are those who are standing, those who are sitting, those who are
bowing, those who are prostrating, those who are engaged in the
remembrance of Allâh , those who are expressing their gratitude to Him,
those who are glorifying Him, and those who are expressing His oneness.

Then there are those before whom Paradise is exposed. He thus sees its
houses, palaces, doe-eyed damsels, rivers, trees and fruits. He also sees the
Throne of the Merciful, which is the roof of Paradise. He sees the abodes of
the Prophets, the auliyâ’ (the close friends of Allâh ), the martyrs, and
the siddîqîn (the truthful ones). He dwells in this kingdom and watches all
the manifestations of Allâh’s mercy. He also sees Hell. He sees all its
levels and the abodes of the unbelievers.

Then there are those before whom the veils of Allâh are removed. He
thus looks at the beauty of Allâh and he looks at nothing else.

‘Umar narrates that the Messenger of Allâh said: “He who spends
th
the 27 night of the month of Ramadân in worship till the next morning, is
more beloved in my sight than spending all the other nights of Ramadân in
prayer.” Fatimâh radiyallâhu ‘anhâ asked: “O my father! What should the
weak men and women who are unable to stand up in prayer do?” He
replied: “If they place a pillow against which they lie down, and then sit up
for some time of that night in order to supplicate to Allâh , then that is
more beloved in my sight then my entire ummah remaining standing in
prayer for the whole month of Ramadân.”

‘Â’ishah radiyallâhu ‘anhâ narrates that the Messenger of Allâh said:

“He who remains awake on the night of Power and offers two rak‘ats of
salâh in which he seeks forgiveness, Allâh forgives him. He immerses
himself in the mercy of Allâh and Jibra’îl passes his wing over him.
And he on whom Jibra’îl passes his wing, will enter Paradise.”
ON THE VIRTUE OF ‘ÎD
This day which is the first day of Shawwâl and the tenth day of Dhul Hijjah
is named ‘îd because the believers returned (from the Arabic word ‘aud)
from the obedience of Allâh which entailed the fulfilment of the
compulsory fasts and the hajj towards the obedience of the Messenger of
Allâh which entails the six fasts of Shawwâl and preparations to visit
the Messenger of Allâh [in Madînah]. It is also referred to as ‘îd
because it returns year after year. It is also referred to as ‘îd because of the
numerous benefits (from the Arabic word ‘awâ’‘îd) of kindness which
Allâh confers on this day. It is also referred to as ‘îd because of the
return of happiness whenever this day returns.

The first ‘îd which the Messenger of Allâh performed was the ‘îdal-fitr
in the second year of the emigration. He did not leave it out thereafter. It is
therefore an emphasised Sunnah of his.

Abû Hurayrah narrates that the Messenger of Allâh said: “Adorn

your ‘îd with the takbîr (by saying Allâhu akbar in abundance).”

The Messenger of Allâh said: “Whoever says 300 times

on the day of ‘îd and sends the reward as a gift to the deceased Muslims,
1000 lights enter every grave and Allâh will place 1000 lights in the
grave of the person when he himself passes away.”

Wahb ibn Munabbih rahimahullâh relates that Satan wails and laments on
every ‘îd day. All the other devils gather around him and ask: “O our
master! Why are you angry?” He replies: “Allâh forgave the ummah of
Muhammad on this day. You should therefore preoccupy them with
pleasures and desires.”
Wahb rahimahullâh also relates that Allâh created Paradise on the day
of ‘îd al-fitr and planted the Tûbâ tree on the day of ‘îd al-fitr. He appointed
Jibra’îl for the conveying of revelation on the day of ‘îd al-fitr. He
accepted the repentance of the magicians of Pharaoh on the day of ‘îd al-
fitr.

The Messenger of Allâh said: “He who spends the night of ‘îd in the
worship of Allâh expecting reward, his heart will not die on the day
when hearts will die [i.e. the day of resurrection].”

It is related that ‘Umar saw one of his sons on the day of ‘îdwearing a
worn out shirt. So he began crying. The son asked: “Why are you crying?”
He replied: “O my son! I fear that your heart will break on the day of ‘îd
when other children see you wearing this worn out shirt.” The son said:
“The person whom Allâh deprives of His pleasure or the person who
disobeys his mother and father will be the one whose heart will be really
broken. I hope that Allâh will be pleased with me by virtue of your
pleasure with me.” ‘Umar began crying, hugged the boy and supplicated
for him. May Allâh be pleased with both of them.

How beautiful the following words are:

“They said: ‘Tomorrow is ‘îd. What are you going to wear?’ I replied:
‘These same old garments which this servant was given. Poverty and
patience are two garments between which is a heart which sees its Master
on the day of ‘îd and Fridays. ‘Îd is a day of mourning for me if I do not
achieve my objective. The days of ‘îdare days of seeing and listening [days
of reflection] for me.”
It is related that on the morning of the day of ‘îd al-fitr, Allâh despatches
angels. They descend to earth and stand at the entrances of the streets and
alleys. They announce in a voice that all the creations of Allâh except
the jinn hear. They say: “O ummah of Muhammad! Go out towards a
generous Sustainer who gives abundant reward and forgives serious sins.”
Then when they appear at their place of salâh, Allâh says to the angels:
“What is the reward of the labourer when he has completed his task?” They
reply: “His reward is that he should be paid his wage in full.” Allâh
says: “I make you witness to the fact that I have made My pleasure and My
forgiveness their reward.”
ON THE VIRTUE OF THE FIRST TEN DAYS OF DHUL HIJJAH
Ibn ‘Abbâs narrates that the Messenger of Allâh said: “There are no
days in which good deeds are more beloved to Allâh than in these
days.” In other words, the first ten days of Dhul Hijjah. The Companions
asked: “Not even jihâd in the cause of Allâh?” He replied: “Not even jihâd
in the cause of Allâh except for that person who goes [in the cause of
Allâh ] with his self and his wealth and does not return with either of the
two.”

Jâbir ibn ‘Abdillâh narrates that the Messenger of Allâh said:

“There are no days that are more beloved in the sight of Allâh and more
superior than these ten days.” He was asked: “Not even the like thereof in
the cause of Allâh ?” He replied: “Not even the like thereof in the cause
of Allâh except the person who breaks the legs of his horse and soils his
face in the cause of Allâh .”

‘Â’ishah radiyallâhu ‘anhâ narrates that there was a youngster who, when
he saw the new moon for the month of Dhul Hijjah, would start fasting.
When the Messenger of Allâh heard of this, he called for him and asked
him: “What makes you fast in these days?” He replied: “May my parents be
sacrificed for you, O Messenger of Allâh! These are the days for the
ceremonies of hajj and they are the days of hajj. Perhaps Allâh will
include me in the supplications of the pilgrims.” The Messenger of Allâh
said: “Surely for each fast that you keep, you shall receive the reward
of freeing 100 slaves, and 100 camels and 100 horses which are taken in the
cause of Allâh . When it is the 8th of Dhul Hijjah, you will receive the
reward of freeing 1000 slaves, and 1000 camels and 1000 horses which are
taken in the cause of Allâh . When it is the 9th of Dhul Hijjah, you will
receive the reward of freeing 2000 slaves, and 2000 camels and 2000 horses
which are taken in the cause of Allâh .”
The Messenger of Allâh said: “Fasting on the 9th of Dhul Hijjah is
equal to fasting for two years. Fasting on the 10 th of Muharram is equal to
fasting for one year.”

The commentators say with regard to the following verse:

“We promised Mûsâ thirty nights and We completed it with another ten.”
(Sûrah al-A‘râf, 7: 141)

They say that this refers to the first ten days of Dhul Hijjah.

Ibn Mas‘ûd relates that Allâh chose four days, four months, four
women, four who will enter Paradise first, and four people whom Paradise
is desirous of.

As for the days, the first is Friday. There is a certain hour in this day
wherein, if a Muslim servant asks of Allâh for anything of this world
and the hereafter, Allâh will most certainly give it to him. The second
day is the day of ‘Arafah [the 9th of Dhul Hijjah]. When it is the day of
‘Arafah, Allâh boasts before His angels and says: “O My angels! Look
at My servants who have come with dishevelled hair and dusty clothes.
They spent their wealth and fatigued their bodies. Bear witness that I have
forgiven them.” The third day is the 10 th of Dhul Hijjah. When that day
comes and a servant offers his sacrificial animal, then the first drop of blood
that falls from it is an atonement for every sin that he committed. The fourth
day is the ‘îd al-fitr. When the Muslims complete the fast of the month of
Ramadân and go out for the ‘îd salâh, Allâh says to His angels: “Every
labourer seeks his wage. My servants kept the fast of the month and went
out for the ‘îd salâh seeking their wage. I make you witness that I have
forgiven them.” An announcer then calls out: “O ummah of Muhammad!
You may return for I have turned your evils into good deeds.”

As for the months, they are Rajab, which is separate from the other sacred
months, and then Dhul Qa‘dah, Dhul Hijjah and Muharram.
As for the women, they are Maryam bint ‘Imrân, Khadîjah bint Khuwaylid
radiyallâhu ‘anhâ who surpassed the women of the world in believing in
Allâh and His Messenger , Âsiyah bint Muzâhim who was the wife
of Pharaoh, and Fâtimah bint Muhammad who is the leader of the women
of Paradise.

As for those who will enter Paradise first, every nation has such a person.
Muhammad will be the first from the Arabs. Salmân will be the first
from the Persians. Suhayb will be the first from the Romans. And Bilâl
will be the first from the Abyssinians.

As for those four whom Paradise is desirous of, they are ‘Alî ibn Abî Tâlib
, Salmân al-Fârisî , ‘Ammâr ibn Yâsir and al-Miqdâd ibn al-
Aswad .

The Messenger of Allâh said: “He who fasts on the 8th of DhulHijjah,
Allâh will give him the reward that was given to Ayyûb for his
patience over his illness. He who fasts on the 9th of DhulHijjah, Allâh
will give him a reward like that of ‘Îsâ .”

The Prophet said: “When it is the 9th of Dhul Hijjah, Allâh spreads
out His mercy. There is no other day on which such a large number of
people are freed. He who asks Allâh for any need of this world and the
hereafter on the 9th of Dhul Hijjah, Allâh will fulfil it for him. Fasting
on the 9th of Dhul Hijjah atones for the previous year and the following
year.”

The wisdom behind this – and Allâh knows best – is that it is between
two ‘îds, and both these days are days of joy for the believers. And there is
no joy that is greater than the forgiveness of their sins. The tenth of
Muharram comes after the two ‘îds. It is an atonement for the sins of one
year. This day is for Mûsâ while the 9th of Dhul Hijjah is for our
Prophet . His honour supercedes that of others.
ON THE VIRTUE OF ‘ÂSHÛRÂ’
Ibn ‘Abbâs narrates that when the Prophet came to Madînah, he
found the Jews fasting on the day of ‘Âshûrâ’ (the tenth of Muharram). He
asked them the reason for this. They replied: “This was the day on which
Allâh gave victory to Mûsâ and the Banî Isrâ’îl over the people of
Pharaoh. We fast on this day out of respect for this.” The Prophet said:
“We are closer to Mûsâ than you.” He then ordered the Muslims to fast
on this day.

There are many Ahâdîth on the virtues of ‘Âshûrâ’. Among them are these:
the repentance of Âdam was accepted on this day, he was created on
this day, he was admitted into Paradise on this day, the Throne, the Kursî
(Chair), the heavens, the earth, the sun, the moon, the stars and Paradise
were all created on this day, Ibrâhîm was born on this day, he was
saved from the fire on this day. In like manner, Mûsâ and his followers
were saved on this day and Pharaoh and his followers were drowned on this
day. ‘Îsâ was born on this day and he was raised to the heavens on this
day. It was on this day that Idrîs was raised to an elevated position. It
was on this day that Noah’s ark anchored at Mt. Jûdî. It was on this day that
Sulaymân was bestowed with a mighty kingdom. It was on this day
that Yûnus was removed from the belly of the fish. It was on this day
that Ya‘qûb regained his eye-sight. It was on this day that Yûsuf
was removed from the well. It was on this day that Ayyûb was cured
from his illness. The first time that rain fell from the skies onto earth was on
the day of ‘Âshûrâ’.

Fasting on this day was a practice of different nations. It is said that it was
compulsory before the fasting of Ramadân. It was then abrogated by the
fasting of Ramadân. The Messenger of Allâh used to fast on this day
before the emigration. When he came to Madînah, he emphasised it.
Towards the end of his life he said: “If I am alive next year, I will fast on
the 9th and 10th.” But he passed away that very year and kept fast only on
the 10th. However, he emphasised fasting on the 10th and also on the 9th or
11th. He said: “Fast a day before it and a day after it, and oppose the way of
the Jews.” In the sense that they kept fast on the 10thonly.

Al-Bayhaqî rahimahullâh narrates in Shu‘ab al-Îmân that the Messenger of

Allâh said: “He who spends freely on his family and wife on the day of
‘Âshûrâ’, Allâh will give him abundance in his sustenance for the entire
year.”

A narration of at-Tabarânî rahimahullâh states: “A single dirham given in

charity on this day equals 700 000 dirhams.” This narration is considered to
be munkar – unknown.

As for the Hadîth that the person who applies antimony to his eye on this
day, will never be afflicted by any ailment of the eye for the rest of that
year; and the person who takes a bath on this day will not fall ill for the rest
of the year – this Hadîth is fabricated.

Al-Hâkim rahimahullâh explicitly states that applying antimony on this day

is an innovation – bid‘ah.

Ibn al-Qayyim rahimahullâh said: “The Hadîth with regard to applying

antimony, cooking seeds, applying oil, and applying perfume on the day of
‘Âshûrâ’ is a fabrication of liars.”

You should know that the martyrdom of al-Husayn on the day of

‘Âshûrâ’ is merely an indication of his higher rank and status in the sight of
Allâh and his inclusion in the ranks of his pure household. The person
who thinks of his martyrdom on this day should do nothing more than say:
“To Allâh we belong and to Him is our return” by way of following the
order of Allâh and trying to gain the reward that He set aside by the
following words of the Qur’ân:
“Upon such people are the bounties of their Sustainer and mercy. And it is
they who are on the straight path.” (Sûrah al-Baqarah, 2: 157)

A person is warned against, and is warned again against involving himself

in the innovations of the Shî‘ah and others like them in their expressions of
mourning and grief. This is not the character of the believers. Had this been
permissible, the passing away of his [Husayn’s ] grand father would
have been more worthy of this. Allâh alone is sufficient for us and what
an excellent protector He is!
ON THE VIRTUE OF HOSTING THE POOR
The Messenger of Allâh said: “Do not impose on the guest or else you
will cause him to detest. He who causes the guest to detest will cause Allâh
to detest. He who causes Allâh to detest, then Allâh will detest
him.”

The Messenger of Allâh said: “There is no good in the person who is

not hospitable.”

The Messenger of Allâh passed by a man who had many camels and
cattle. But he did not show any hospitality to the Messenger of Allâh .
He then passed by a woman who had a few sheep. She slaughtered one for
him. The Messenger of Allâh said: “Look at these two. These
characteristics and traits are in the control of Allâh . He bestows good
character to whomever He wills.”

Abû Râfi‘, the freed slave of the Messenger of Allâh said: “A guest
came to the Messenger of Allâh . He said to me: ‘Go to so and so Jew
and tell him to lend me some flour till the month of Rajab.’ The Jew
replied: ‘By Allâh, I will not lend him without a mortgage.’ I informed the
Messenger of Allâh as to what the Jew said. He replied: ‘By Allâh, I am
well known as al-amîn (the trustworthy one) in the heavens and on earth. If
he loaned it to me, I would have certainly paid him back. Take this shield of
mine and give it to him in mortgage.’”

It was the habit of Ibrâhîm that whenever he intended to eat, he would

go out for about a mile or two looking for someone who would eat with
him. He was given the title of “the father of guests”. Because of his
sincerity in this regard, his hospitality continued. No night passed without a
group of three to ten, and up to 100 eating with him. It is said that he was
never without a guest on any night.
The Messenger of Allâh was asked: “What is îmân?” He replied:
“Providing food and extending the greeting.”

The Messenger of Allâh said: “From among the acts of atonement and
those that earn high ranks are providing food and offering salâh at night
while the people are asleep.”

The Messenger of Allâh was asked about an accepted hajj. He replied:

“It entails providing food and good speech.”

Anas said: “Every house in which no guest enters, no angels enter it as

well.”

There are numerous other Traditions with regard to showing hospitality and
providing food.

A poet said:

“Why should I not love the guest? Or why should I not be moved with joy
and delight by him when it is the guest who is eating his sustenance [which
was destined for him] at my house, and yet he is thanking me for it!!?”

The wise sages said: “An act is not perfect if it is not done with a smiling
face, good speech and if the person is not met in a good way.”

Another poet said:

“I joke and rejoice with my guest even before his luggage is unloaded. He
gets hale and hearty by living with me although there is very little in the
house. Guests do not become hale and hearty by abundance [of food] that is
offered to them, rather it is the beaming face of the generous person that
makes them hale and hearty.”

It is the duty of the person who invites to ensure that he invites righteous
people and not flagrant sinners. The Messenger of Allâh made the
following supplication for a person who invited him: “May the righteous
people eat your food.”

The Messenger of Allâh said: “Do not eat the food of anyone except the
righteous person and none but the righteous should eat your food.”

A person should seek out the poor people specifically and not the wealthy.
The Messenger of Allâh said: “The worst food is the food of the
walîmah (the food that is offered after a wedding by the man who just got
married). The wealthy are invited to it to the exclusion of the poor.”

It is the duty of the person not to overlook his relatives in his hospitality.
Overlooking them and leaving them out would cause alienation and
severing of ties of kinship.

In like manner, a person should take his friends and associates into
consideration in the sequence of his friendship with them. Inviting some
and leaving out others would cause alienation in the hearts of those who are
left out.

It is the duty of the person not to have any notions of pride, showing off and
competition with others in his invitation. Rather, the intention should be to
win the hearts of one’s fellow brothers, to emulate the Sunnah of the
Messenger of Allâh in providing food, and to bring happiness to the
hearts of the believers.

It is the duty of the person not to invite a person whom he knows it will be
difficult for him to accept the invitation. And that if he attends, he will be
discomforted by the others who are present, for whatever the reason may
be.
It is the duty of the person not to invite anyone except he who would like to
accept the invitation. Sufyân rahimahullâh said: “He who invites a person
to a meal while he dislikes accepting the invitation, then there is one sin
against him [the person who invites]. And if the person who is invited
accepts the invitation, then there are two sins against him. This is because
he forced him to eat when he dislikes eating. Had he known that, he would
not have eaten.”

Feeding a righteous person actually entails aiding in acts of obedience while

feeding a flagrant sinner entails aiding in acts of disobedience.

A tailor asked Ibn al-Mubârak rahimahullâh: “I sew the clothes of the

rulers. Do you fear that I am one of those who are aiding the oppressors?”
He replied: “No. Those who are aiding the oppressors are those who
purchase cotton and needle from you. As for you, you are an oppressor
yourself.”

As for the acceptance of an invitation, it is an emphasised Sunnah (Sunnah

mu’akkadah). It is said that it is also obligatory in some instances.

The Messenger of Allâh said: “If I were invited to a meal of trotters, I

would accept. If the arm of an animal was presented to me, I would accept
it.”
ON SPEAKING AT A FUNERAL AND AT THE GRAVE
You should know that a funeral is an admonition for a person of insight. In
it is a warning for him and a reminder for those who are heedless. When the
heedless ones witness a funeral, it only increases their hard-heartedness.
This is because they always assume that they will forever be attending the
funeral of others. They do not even think that there will definitely come a
time when they will be carried as corpses. Or, they know that this will also
happen to them, but they consider it to be still a long way. They do not
ponder over the fact that the deceased whom they are carrying had also
made the same assumption. Their assumption was thus proven to be
baseless and their time came sooner than they expected.

A person should therefore not look at a deceased person without thinking to

himself that he is being carried, that he is to be carried very soon – that it
might be tomorrow or the day after tomorrow.

It is related that when Abû Hurayrah would see a funeral procession, he

would say: “Continue, we are soon to follow.”

When Mak-hûl ad-Dimashqî rahimahullâh would see a funeral, he would

say: “You are going in the morning, and we will go in the evening. What an
imposing admonition this is, yet how quickly we become heedless. The first
one departs and the next one has no intelligence [to realize that he is next].”

Usayd ibn Hudayr rahimahullâh said: “I did not witness a funeral without
my self telling me anything except what is going to be done to him [the
deceased] and where he is heading towards.”

When the brother of Mâlik ibn Dînâr rahimahullâh passed away, Mâlik
rahimahullâh went out to the funeral crying and saying: “By Allâh, do not
tell me anything till I know to what abode he has gone to. And this I will
never know as long as I am alive [in other words, I will also have to die in
order to know exactly what lies in store].”
Al-A‘mash rahimahullâh said: “When we used to attend a funeral, we did
not know who to console because every single person used to be overtaken
with grief.”

Thâbit al-Bunânî rahimahullâh said: “When we used to attend funerals,

every single person would have his head covered and would be crying. This
was how fearful they were of death. As for these days, we do not see a
group attending a funeral without the majority of them laughing and joking.
They speak of nothing but the inheritance of the deceased and what he left
behind for his inheritors. His relatives and associates think of nothing
except how they can take possession of some of what he left behind. None
from among them thinks about his own funeral procession and about what
condition he will be in when he is carried [to his grave]. There is no reason
for this heedlessness except the hardness of the hearts on account of
excessive acts of disobedience and sins. The sins are so excessive that we
have forgotten Allâh , the last day, and all the terrors that lie ahead of us.
We therefore engage in amusements, become heedless, and occupy
ourselves in matters that are of no concern to us. We therefore ask Allâh
for vigilance from this negligence. The most that you will see from those
who attend a funeral is their crying over the deceased. If they had any
intelligence, they would have cried over their selves and not over the
deceased.”

Ibrâhîm az-Zayyât rahimahullâh saw some people asking Allâh to have

mercy on the deceased. So he said: “If you asked Allâh to have mercy
on your selves it would have been better for you. The deceased has already
passed the three terrors: (1) he has already seen the face of the angel of
death, (2) he has already tasted the bitterness of death, (3) he has already
experienced the fear of his end and is now safe [from all these three].”

Abû ‘Amr ibn al-‘Alâ’ rahimahullâh said: “I was sitting near Jarîr while the
latter was dictating a poem to his scribe. A funeral procession then
approached. So he said:
“The funeral processions terrify us when they approach. But once they
continue and are gone, we return to our amusements and diversions. [We
are] like a flock of sheep which become terrified by the attack of a wolf.
But once the wolf goes away, the sheep return to their grazing.”

From among the etiquette of attending a funeral is that the person should
ponder, reflect, be awakened, make preparations, and walk in front with
humility. The etiquette and Sunnah acts when attending a funeral are
enumerated in the books of jurisprudence.

From the etiquette is that the person should have good thoughts about the
deceased even if he was a flagrant sinner. And he should have critical
thoughts about his self even if he is outwardly righteous. This is because the
end [of any person] is uncertain. He does not know its reality.

It is related with regard to ‘Umar ibn Dharr rahimahullâh that one of his
neighbours passed away. This neighbour was one who used to commit
excesses against his self. Many people therefore abstained from attending
his funeral. ‘Umar ibn Dharr rahimahullâhattended his neighbour’s funeral
and offered salâh over him. When he was placed in his grave, he stood at
the side and said: “May Allâh have mercy on you, O so and so person! You
spent your entire life believing in the oneness of Allâh and you soiled
your face with prostration [in salâh], even though people say that you are a
sinner and committed many sins. Who from among us is not a sinner and
who from among us has not committed sins?!”

It is related that a person who was immersed in causing corruption passed

away in one of the outer districts of Basra. His wife did not find anyone to
help her to carry his corpse. None of his neighbours knew about her
predicament because of his excessive sinning. She therefore hired the
services of two carriers. She carried him to the place of salâh but no one
offered salâh over him. She then carried him to the desert to bury him. Near
this spot of burial there was a mountain where there lived a very ascetic
person. She saw him as though he was waiting for the deceased person. He
then came down in order to offer the salâh over him. This news spread in
the city that the ascetic came down in order to offer salâh over such and
such person. The people of the city therefore came out. The ascetic
performed the salâh and the people followed him. The people were
astonished by the ascetic performing salâh over this deceased person. So he
said to them: “I was told in a dream thus: ‘Go to a certain spot. You will see
a deceased person with no one except his wife. Offer salâh over him for he
is forgiven.” At hearing this, the people became even more astonished. The
ascetic called for his wife and asked her about him and his lifestyle. She
replied: “As is well known, he used to spend the entire day in the brothel,
drinking alcohol.” The ascetic said to her: “Think carefully. Do you know
of any good deed that he used to do?” She replied: “Yes. Three things: (1)
When he became sober from his intoxication in the morning, he would
change his clothes, perform ablution and offer the fajr salâh in
congregation. He would then return to the brothel and become engrossed in
sin. (2) His house was never empty of one or two orphans. His kindness
towards them was more than the kindness that he showed to his own
children. He was extremely concerned about the orphans. (3) He would
regain his senses after his intoxication in the dark of the night and cry,
saying: ‘O my Sustainer! Which corner from the many corners of Hell do
You wish to fill with this wretched person [referring to himself]?’” The
ascetic then turned away and departed having solved the mystery of this
deceased person.

Ad-Dahhâk rahimahullâh narrates that a man said: “O Messenger of Allâh!

Who is the most ascetic person?” He replied: “The person who does not
forget the grave and its trials and tribulations. Who abandons excessive
adornment of the world. Who gives preference to what is eternal [the
hereafter] over what is temporary [this world]. Who does not count
tomorrow as his days [i.e. does not expect to live till tomorrow]. Who
considers himself to be from among the dwellers of the graves.”

‘Alî was asked: “Why are you living near a grave-yard?” He replied: “I
find them to be the best neighbours. I find them to be genuine neighbours.
They hold back their tongues [they do not talk] and they remind me of the
hereafter.”

When ‘Uthmân bin ‘Affân used to stand by a grave, he would cry so

profusely that his beard would get wet. He was asked in this regard: “When
Paradise and Hell are mentioned, you do not cry. Yet you cry when you are
standing at a grave?!” He replied: “I heard the Messenger of Allâh
saying: ‘The grave is the first stage of the hereafter. If a person succeeds in
it, the stages that are to follow will be easier for him. If he does not succeed
in it, the stages that are to follow will be more difficult.’”

It is said that ‘Amr ibn al-‘Âs looked at a grave-yard. So he dismounted

from his animal and offered two rak‘ats of salâh. Someone asked him:
“This is something that you never used to do.” He replied: “I thought of the
people in the graves and the barrier that is between them and me. I therefore
wanted to get closer to Allâh through this.”

Mujâhid rahimahullâh said: “The first thing that the grave will say to the
deceased who comes into it is this: ‘I am the house of insects, the house of
solitude, the house of isolation, and the house of darkness. This is what I
prepared for you. Now what have you prepard for me?”

Abu Dharr said: “Should I not inform you of the day of my poverty? It
is the day when I am placed in my grave.”
ON FEARING THE PUNISHMENT OF HELL
Al-Bukhârî rahimahullâh narrates that the supplication which the Prophet
used to make the most was: “O our Sustainer! Give us good in this
world and good in the hereafter. And save us from the punishment of the
Hell-fire.”

Abû Ya‘lâ rahimahullâh narrates that the Messenger of Allâh addressed

the people saying: “Do not forget the two great things: Paradise and the
Hell-fire.” He then cried till his tears flowed or moistened both sides of his
beard. He then said: “I take an oath by that Being in whose control is my
life, if you only knew what I know about the hereafter, you would walk on
the surface of the earth and you would pour soil on your heads.”

At-Tabarânî rahimahullâh narrates in al-Awsat that Jibra’îl came to the

Prophet at a time when he did not usually come. The Messenger of
Allâh stood up to meet him and said: “O Jibra’îl! Why is it that I see
you have changed colour?” He replied: “I only came to you after Allâh
ordered that the bellows of the Hell-fire be ignited.” The Messenger of
Allâh said: “O Jibra’îl! Describe the Hell-fire to me, or describe Hell to
me.” He replied: “Allâh ordered Hell to be ignited for 1000 years till it
turned white. He then ordered it to be ignited again till it turned red. He
then ordered it to be ignited again till it turned black. It is thus pitch black
and dark. Its embers do not give off any light and its flames do not become
extinguished. I take an oath by that Being who sent you as a Prophet with
the truth, if a hole equal to the eye of a needle was to be opened from Hell,
every single person on earth would die from its heat. I take an oath by that
Being who sent you with the truth, if just one of the guards of Hell were to
appear before the inhabitants of earth, every single one of them would die
on account of his ugly appearance and the stench that emanates from him. I
take an oath by that Being who sent you with the truth, if a single link from
the chain of the inmates of Hell which Allâh described in his Book was
to be placed on the mountains of the world, they would disappear and it
would continue sinking till it reaches the lowest earth.” The Messenger of
Allâh said: “I have heard enough, O Jibra’îl! I do not want my heart to
burst and die.” The Messenger of Allâh then looked at Jibra’îl and
saw him crying. So he said: “O Jibra’îl! Are you crying despite the lofty
position that you enjoy with Allâh ?!” He replied: “Why should I not
cry? I have every right to cry because it is possible that, in the knowledge of
Allâh , I will be in a condition that is different from which I am in at
present. I do not know, I may well be tried as Satan was tried. He was
among the angels [when he was tried]. I do not know, I may well be tried as
Hârût and Mârût were tried.” On hearing this, the Messenger of Allâh
began crying and Jibra’îl also cried. They continued crying till an
announcement was made: “O Jibra’îl and O Muhammad! Allâh made
both of you secure from disobeying Him.” Jibra’îl then ascended [to
the heavens] and the Messenger of Allâh came out. He passed by a
group of Ansâr who were laughing and playing around. He said to them:
“Are you laughing when Hell is beyond you. If you only knew what I know,
you would laugh little and cry a lot. You would not enjoy any food and
drink. You would go out to the open lands, turning and resorting to Allâh
.” An announcement was made: “O Muhammad! Do not make My
servants despondent. I sent you as a conveyor of glad tidings. I did not send
you to make things difficult.” The Messenger of Allâh said: “Do things
in moderation and do as much good as you can.”

It is related that the Messenger of Allâh asked Jibra’îl : “How is it

that I never see Mîkâ’îl laughing?” He replied: “Mîkâ’îl never
laughed ever since the Hell-fire was created.”

Imâm Ibn Mâjah rahimahullâh and al-Hâkim rahimahullâh narrate that the
Messenger of Allâh said: “This fire of yours [i.e. the fire of this world]
is one part of the 70 parts of the fire of Hell. Were it not for the fact that it
was extinguished with water on two occasions, you would not have been
able to derive any benefit from it. It supplicates to Allâh that He should
not return it to it [i.e. to the fire of Hell].”
Al-Bayhaqî rahimahullâh narrates that ‘Umar recited this verse:

“When their skins get burnt up, We will change their skins for other skins
so that they may continuously taste the punishment.” (Sûrah an-Nisâ’, 4:
56)

‘Umar then said: “O Ka‘b! Explain this verse to me. If you are correct, I
will say that you are correct. If you are wrong, I will reject your
explanation.” So Ka‘b said: “The skin of man will get burnt and it will
be replaced with a new skin 6000 times in one hour or in one day.” ‘Umar
said: “You are correct.”

Al-Bayhaqî rahimahullâh narrates that al-Hasan al-Basrîrahimahullâh said

with regard to the above verse: “The Hell-fire will devour them 70000
times each day. Each time it devours them, it will be said to them: ‘Return.’
And they will return as they were.”

Imâm Muslim rahimahullâh narrates that the Messenger of Allâh said:

“The wealthiest person in this world from among the inmates of the Hell-
fire will be brought and be merely dipped once into the Hell-fire. He will
then be asked: ‘O man! Did you ever experience any good? Did you ever
experience any comfort?’ He will reply: ‘No, by Allâh, O my Sustainer [I
never experienced any good nor any comfort].’ Thereafter, the person who
experienced the worst suffering in the world from among the inhabitants of
Paradise will be brought and merely dipped in Paradise. He will then be
asked: ‘O man! Did you ever see any suffering? Did you ever experience
any misery?’ He will reply: ‘No, by Allâh. O my Sustainer! I never
experienced any misery nor did I ever see any suffering.’”

Imâm Ibn Mâjah rahimahullâh narrates that the Messenger of Allâh

said: “Crying will be set free on the inmates of the Hell-fire. They will start
crying till the tears come to an end. They will then cry blood till a type of
canal appears on their faces [due to excessive crying]. If ships were sent
onto these canals, they would set sail.”
Abû Ya‘lâ rahimahullâh narrates that the Messenger of Allâh said: “O
people! Cry. If you cannot cry then adopt the expression of a crying person.
Surely the inmates of the Hell-fire will cry therein till their tears flow onto
their cheeks as though they were springs [from which water gushes forth].
They will continue crying till the tears come to an end. They will then cry
blood, on account of which the eyes will become ulcerated.”
ON THE SCALE AND THE BRIDGE
Imâm Abû Dâ’ûd rahimahullâh narrates from al-Hasan from ‘Â’ishah
radiyallâhu ‘anhâ that she began crying. So the Messenger of Allâh
asked her: “Why are you crying?” She replied: “I thought of the Hell-fire
and began crying. Will you remember your family members on the day of
resurrection?” The Messenger of Allâh replied: “There are three places
where no one will think of anyone else: (1) at the scale [of deeds], till he
knows whether his scale is light or heavy, (2) at the time when the books of
deeds are handed out, till he knows whether he is going to receive it in his
right hand, his left hand or from behind his back, (3) at the bridge (or the
sirât) when he is placed between the two extremeties of Hell, till he knows
whether he will cross over it or not.”

Imâm at-Tirmidhî rahimahullâh narrates from Anas who said: “I asked

the Messenger of Allâh to intercede in my favour on the day of
resurrection.” He replied: “I will do that if Allâh wills.” I asked: “Where
should I look for you?” He replied: “The first place you should look for me
is at the bridge.” I asked: “What if I do not meet you at the bridge?” He
replied: “Look for me at the scale.” I asked: “What if I do not meet you at
the scale?” He replied: “Look for me at the fountain [the Haud al-Kawthar,
or the fountain of abundance]. You will definitely find me in any of these
three places.”

Al-Hâkim rahimahullâh narrates that the Messenger of Allâh said:

“The scale will be placed on the day of resurrection. If the heavens and the
earth were placed in it or weighed in it, it would take their weight. The
angels will ask: “O our Sustainer! For who is this scale?” Allâh will
reply: “For whomever I will from My creation.” The angels will say:
“Glory be to You. We did not worship You as we ought to have.”

The Sirât (Bridge) which is as sharp as a blade will then be brought. The
angels will ask: “Who will cross this bridge?” Allâh will reply:
“Whomever I will from My creation.” They will say: “Glory be to You. We
did not worship You as we ought to have.”

Ibn Mas'ûd narrates: “The bridge will be placed over Hell. It is like the
edge of a sharp sword. It is extremely smooth and slippery. Over it are
hooks of fire. The hooks will seize some people and fling them into Hell or
topple others. There are those who will pass it as swift as lightning. Such
people will be saved from it without any hesitation. There are those who
will pass it as swift as the wind. Such people will be saved from it without
any hesitation. Then there are those who will cross it at the pace of a
galloping horse. Then there are those who will cross it at the pace of a
running man. Then there are those who will cross it at the pace of a brisk
walk. Then there are those who will cross it at the pace of a walking man.
The last person to cross it will be the one whom the fire burnt and who
experienced misery in it. Allâh will admit him into Paradise through His
grace, kindness and mercy. It will be said to him: “Ask for whatever you
desire.” He will say: “O my Sustainer! Are You mocking me whereas You
are the all-powerful Sustainer!?” It will be said to him: “Ask for whatever
you desire.” He will ask for whatever he desires. When he has no desires
left, Allâh will say to him: “For you is whatever you asked for and twice
that.”

Imâm Muslim rahimahullâh narrates from Umm Mubashshir al-Ansârîyyah

radiyallâhu 'anhâ that she heard the Messenger of Allâh saying to
Hafsah radiyallâhu 'anhâ: “If Allâh wills, none will enter Hell from
those who gave the pledge of allegiance under the tree.” She said: “Indeed,
O Messenger of Allâh!” He then chided her. So she said: “[Allâh says]:
‘Every single one of you will enter it.’” So the Prophet said: “Allâh
says: ‘We will then save those who were righteous and We will leave the
wrongdoers therein, fallen on their knees.’” (Sûrah Maryam, 19: 72)

Imâm Ahmad rahimahullâh states that a group of scholars differed with

regard to crossing the bridge. Some state that a believer will not cross it.
Others state that everyone will cross it and that Allâh will then save the
righteous ones. So some of them asked Jâbir ibn 'Abdillâh with regard
to this. He said: “Everyone will cross it.” He then placed his fingers in his
ears and said: “May my ears become deaf if I did not hear the Messenger of
Allâh saying: ‘Passing over means entering it. No good or evil person
will be left without entering it. It will then be a coolness and peace for the
believer as it was for Ibrâhîm . This will be to such an extent that the
fire, or he said, Hell, will quiver from their cold. ‘We will then save those
who were righteous and We will leave the wrongdoers therein, fallen on
their knees.’” (Sûrah Maryam, 19: 72)

Al-Hâkim rahimahullâh narrates: “The people will enter the Hell-fire. They
will then traverse it in accordance with their deeds. The first will cross it
with the speed of lightning, then with the speed of wind, then like the gallop
of a horse, then like a person riding a horse, then like a running person, then
like a walking person.”
ON THE DEMISE OF THE PROPHET
Ibn Mas‘ûd narrates: We went to see the Messenger of Allâh in the
house of our mother, ‘Â’ishah radiyallâhu 'anhâ, when the time of
departure drew near. The Messenger of Allâh looked at us and his eyes
began tearing. He then said: “Welcome to you. May Allâh give you long
life. May Allâh give you refuge. May Allâh help you. I advise you to
constantly fear Allâh . I advise you to constantly remember Allâh .I
am certainly a clear warner to you from Him. Do not transgress the
commands of Allâh in His land and over His servants. The time has
drawn near. The time to return to Allâh is close. The time to go to
Sidratul Muntahâ (the furthest lote tree) to Paradise, and to al-Ka’s al-Awfâ
(the filled cup) has drawn near. Convey my greeting and the mercy of Allâh
among yourselves and to those who enter the religion after me.”

It is related that at the time of his demise, the Messenger of Allâh asked
Jibra’îl : “Who will see to my ummah after me?” Allâh inspired
Jibra’îl saying: “Tell My beloved that I will not forsake him with
regard to his ummah. Give him the glad tidings that he will be the first to
leave this earth at the time of resurrection, that he will be their leader when
they are gathered, and that Paradise is prohibited to the other nations till his
ummah enters it.” On hearing this, the Messenger of Allâh said: “Now I
am satisfied.”

‘Â’ishah radiyallâhu ‘anhâ said: “The Messenger of Allâh asked us to

bathe him with seven buckets of water from seven wells. When we did that,
he experienced some relief. He then went out and led the people in salâh.
He sought forgiveness for the people of Uhud and supplicated for them. He
then advised good relationships with the Ansâr by saying this: “O assembly
of Muhâjirûn! You are increasing while the Ansâr are not increasing in the
position in which they are today. The Ansâr are my leather bag to which I
sought refuge. You should therefore honour the one who is good from
among them and overlook the one who does wrong among them.” He then
said: “A servant has been given the choice between this world and what is
with Allâh . The servant chose what is with Allâh .” On hearing this,
Abû Bakr began crying and felt that the Messenger of Allâh was
referring to himself. So the Prophet said: “Hold on, O Abû Bakr! Shut
all these doors and windows that lead to the musjid except the door of Abû
Bakr. Surely I do not know any person who was a better companion than
Abû Bakr. “

‘Â’ishah radiyallâhu ‘anhâ said: “The Messenger of Allâh passed away

in my house on the day when it was my turn. He passed away with his head
between my chest and throat. Allâh mixed my saliva with his at the time
of his demise. My brother, ‘Abd ar-Rahmân, came to me with a miswâk in
his hand. The Messenger of Allâh began looking at it. I knew that he
liked it. So I asked him: ‘Should I get it for you?’ He indicated in the
affirmative with his head. So I took it [from my brother] and placed it in his
mouth. He felt it hard. So I asked him: ‘Should I soften it for you?’ He
indicated in the affirmative with his head. So I softened it for him. There
was a small utensil of water in front of him. He placed his hand in it and
said: ‘There is none worthy of worship except Allâh. Surely death comes
with its pangs.’ He then straightened his hand saying: ‘ Ar-rafîq al-a‘lâ, ar-
rafîq al-a‘lâ – the highest companionship, the highest companionship.’ [In
other words, I desire the highest companionship of Allâh ]. On hearing
this, I said to my self, ‘Now that he said this, he no longer wishes to be with
us.’”

Sa‘îd ibn ‘Abdillâh narrates from his father who said: “When the Ansâr saw
that the condition of the Messenger of Allâh was getting more serious,
they stood around the musjid. Al-‘Abbâs went to the Prophet and
informed him of where the Ansâr are and of their fear [for his life].
Thereafter, al-Fadl entered and also informed him of the same thing.
‘Alî then entered and also informed him of the same thing. He then
extended his hand and said: “Lift me up.” When they lifted him up, he said:
“What are you saying?” They said: “We fear that you are going to pass
away.” In the meantime, when the women saw the men gathering around
the musjid, they began screaming. The Messenger of Allâh then got up
and came out, taking support from ‘Alî and al-Fadl , with al-‘Abbâs
in front of him. The Messenger of Allâh had a bandage around his
head. As they were taking him to the musjid, his feet were dragging on the
ground. He eventually sat on the lowest step of the pulpit. The people
hastened forward and sat around him. He praised and glorified Allâh
and then said: “O people! I have been informed that you are fearing my
death. It seems that you are rejecting death [with regard to me]. Why should
you reject the death of your Prophet? Did I not inform you of my death?
Did you not inform me of your death? Did any Prophet before me live
forever, that I should I now live among you forever? Listen! I am going to
join my Sustainer and you are also going to join your Sustainer. I advise
you with good relationships with the early Muhâjirûn and I advise the
Muhâjirûn with good relationships among themselves. Surely Allâh
says: ‘By the token of time! Man is certainly in loss. Except those who
brought faith and advised each other in matters of the truth and advised
each other with patience.’ Surely matters come to pass by the permission of
Allâh . You should therefore not try to delay or hasten any matter. Surely
Allâh does not hasten a matter by the hastening of anyone. He who tries
to overpower Allâh , He will overpower him. He who tries to deceive
Allâh , He will prove his deception wrong. Is it possible that when you
turn away, you will cause corruption in the land and that you will sever your
ties of kinship? I advise you to have good relationships with the Ansâr.
Surely they are the ones who provided refuge to îmân before you. Did they
not share the fruits with you? Did they not accommodate you in their
homes? Did they not give preference to you despite being in dire
circumstances themselves? Listen! Whoever is given the authority to rule
between even two people, should accept from the good and pardon the evil
one. Listen! Do not give preference to others over them. Listen! I am going
ahead of you and you are going to join me. Listen! Our meeting place will
be the fountain (the fountain of abundance – al-Haud al-Kawthar). My
fountain was presented before the Basra of Syria and the Sanaa of Yemen.
The drain of abundance is poured in it. Its water is whiter than milk, softer
than foam and sweeter than honey. Whoever drinks thereof will never
experience thirst again. Its pebbles are pearls and its soil is of musk.
Whoever is deprived of it tomorrow, is actually deprived of all good.
Listen! Whoever desires to meet me at this fountain tomorrow should hold
back his tongue and hand except from that which is appropriate.”

Al-‘Abbâs said: “Advise the Quraysh.” He replied: “I advise the

Quraysh to uphold this religion because the people follow them. People do
good by their doing good and they commit wrong by their committing
wrong. I therefore advise the people of Quraysh to do good among the
people. O people! Sins cause a change in bounties and an alteration in
destinies. When the people do good, their leaders also do good. When the
people become evil, they disobey them. Allâh says:

“In like manner do we turn the wrong-doers to each other because of what
they earned.” (Sûrah al-An‘âm, 6: 129)

Ibn Mas‘ûd narrates that the Prophet said to Abû Bakr : “Ask, O
Abû Bakr!” He replied: “O Messenger of Allâh! Has the time [of departure
from this world] drawn near?” He said: “It has drawn near and it is
hovering above.” Abû Bakr said: “O Prophet of Allâh, may you enjoy
whatever Allâh has in store for you. If only I knew where our place of
return is going to be.” The Messenger of Allâh said: “To Allâh, to
Sidratul Muntahâ, then to Paradise and the highest Garden of Eden, then to
al-Ka’s al-Awfâ and the Highest Companionship, then to the full share [of
reward] and a life of pleasure.” Abû Bakr said: “O Messenger of Allâh!
Who should take charge of bathing you?” He replied: “The men from my
family – those who are closest and then those that follow.” He asked: “What
should we use to enshroud you?” He replied: “In these clothes that I am
wearing, in a Yemeni garment, and in the white cloth of Egypt.” He asked:
“How should we perform thesalâh over you?” All of us who were present
began crying and the Messenger of Allâh also began crying. He then
said: “Wait a bit. May Allâh forgive you all and may He reward you
well on behalf of your Prophet. Once you have completed bathing me and
enshrouding me, place me on my bed in this house of mine, on the edge of
my grave. Then leave me for some time because the first to offer salâh over
me will be Allâh : ‘It is He who sends salutation to you and His angels as
well…’ (Sûrah al-Ahzâb, 33: 43) Allâh will then permit the angels to
offer salâh over me. The first who will come to me from the creation of
Allâh and who will offer salâh over me will be Jibra’îl . He will be
followed by Mîkâ’îl , then Isrâfîl and then the angel of death with a
large number of angels. Thereafter, all the other angels will come. Then you
should follow. You should come in groups. Offer salâh over me in groups,
one after the other. And greet me [by saying ‘Peace be on you, O
Messenger of Allâh!’]. Do not cause me any pain by any shouting and
crying out aloud. The imâm from among you should commence. He should
be followed by members of my family – those who are closest and then
those that follow. Then the groups of women followed by the groups of
children.” Abû Bakr asked: “Who should place you in the grave?” He
replied: “A group from my family – those who are closest and then those
that follow, with many angels. You cannot see them but they can see you.
You may now leave and convey what I said to those who are not present.”

‘Â’ishah radiyallâhu ‘anhâ said: “When it was the day on which the
Messenger of Allâh passed away, the people saw some improvement in
his condition at the beginning of the day. The people therefore dispersed to
their houses and other tasks, feeling pleased [that his condition has
improved]. The Messenger of Allâh was left alone with his wives.
While we were like that, not having so much of hope and not being so
happy as we were on that day [after seeing that his condition had
improved], the Messenger of Allâh said to us: “Leave me alone because
here is the angel asking permission to come to me.” So everyone except me
left the room. His head was resting on my lap. He then sat up. I moved
away to one corner of the room while he spoke in privacy to the angel for a
long time. He then called me and placed his head on my lap. He asked the
women to come back. I said to him: ‘This angel who came now does not
sound like Jibra’îl .’ He replied: ‘Indeen, O ‘Â’ishah! That was the
angel of death. He came to me and said: ‘Allâh sent me and ordered me
not to come to you till you permit me. If you do not permit me, I will
depart. If you permit me, I will come in. Allâh also ordered me not to
take away your life till you order me to do so. So what do you order me to
do?’ I said: ‘Wait a bit till Jibra’îl comes to me, because this is the time that
he normally comes to me.’ ‘Â’ishah radiyallâhu ‘anhâ said: ‘We were now
faced with a matter for which we had no answer and no opinion. We were
all dumbfounded. It was as though we were struck by something which
totally baffled us – which never baffled us in such a way prior to this. Not a
single family member uttered a word out of fear for that matter and out of
terror that filled our bodies.’ She said: ‘Jibra’îl then came at the time
that he normally used to come. He extended the greeting. I recognized his
sound. The rest of the family left the room. He entered and said: ‘Allâh
conveys His peace to you and asks how you are – although He knows best
what you are going through. However, He wants to increase your honour
and reputation, and He wants to perfect your honour and reputation over the
creation. And that it should be a mannerism among your followers [i.e. it
should become a mannerism among the believers to inquire of each other].’
The Messenger of Allâh replied: ‘I find some pain.’ Jibra’îl said:
‘Bear glad tidings because Allâh willed to convey you to whatever He
prepared for you.’ The Messenger of Allâh said: ‘O Jibra’îl! The angel
of death came to me.’ He then related his conversation with the angel of
death to Jibra’îl . Jibra’îl said: ‘O Muhammad! Your Sustainer is
eager to have you. Did he not inform you of what he wants? By Allâh, the
angel of death never sought permission from anyone, nor will he ever seek
permission from anyone. Listen! Your Sustainer is going to perfect your
honour and He is eager to have you.’ The Messenger of Allâh said:
‘Then do not leave till he [angel of death] comes.’

He then permitted the women to re-enter. When they came in, he said: “O
Fâtimah! Come near.” She went very close to him and he whispered
something to her. When she raised her head, her eyes were tearing and she
could not speak [out of sadness]. He again said: “Come near.” She went
very close to him and he whispered something to her. When she raised her
head, she was smiling and was unable to speak [due to happiness]. This was
very astonishing to us. Later on we asked her about this, so she said: “He
told me that he was going to pass away on that day. I therefore began
crying. He then said to me: ‘I supplicated to Allâh to make you the first
to join me from my family and that you should be with me. I therefore
began smiling.” She then brought her two sons [Hasan and Husayn ]
close to him and he began sniffing them.

The angel of death then came, extended the greeting and sought permission
to enter. The Messenger of Allâh gave him permission to enter. The
angel said: “What do you order us to do, O Muhammad?” He replied: “Join
me to my Sustainer now.” He replied: “Indeed. On this very day. Your
Sustainer is extremely desirous of you. He never hesitated about anyone as
He did about you. He never stopped me from going to anyone without
permission except when I was coming to you. However, your time is still to
come.” He then left. Jibra’îl then entered and said: “Peace be on you, O
Messenger of Allâh! This is the last time I am ever going to descend to
earth [with revelation]. The revelation has now been shut. I have traversed
the entire earth. I had no work on earth except you. I had no work on earth
except to come and meet you and to remain at my post. I take an oath by
that Being who sent Muhammad with the truth, there is no one in the house
who can be given the choice to say anything in this regard. Nor can anyone
send a message to any of his people bearing in mind the great speech that
we hear from him. We have experienced this and we fear it.”

‘Â’ishah radiyallâhu ‘anhâ said: “I then went to the Prophet and placed
his head between my breasts and held him by his chest. He began to lose
consciousness till he was overcome by unconsciousness. His forehead was
perspiring profusely. I never saw any human perspiring like this. I began
wiping off his perspiration. I never experienced any fragrance better than
this. When he used to regain consciousness, I would say to him: ‘May my
parents, my life and my entire family be sacrificed for you. Your forehead is
perspiring so profusely.’ He said: ‘O ‘Â’ishah! The soul of a believer
departs through perspiration while the soul of an unbelievers departs from
the corners of his mouth – like that of the soul of a donkey.’ It was then that
we began trembling. We sent messages to our families. The first person to
come to us was my brother. My father sent him to me. The Messenger of
Allâh passed away before anyone could come. It was Allâh who had
diverted them away because He had sent Jibra’îl and Mîkâ’îl to
him. Whenever he would regain consciousness, he would say: ‘I desire the
highest companionship [of Allâh ].’ It was as though the choice [of
remaining in this world or departing] was repeated to him. When he could
speak easily, he would say: ‘Be mindful ofsalâh, be mindful of salâh. You
will continue remaining strong as long as you offer salâh in congregation.
Be mindful of salâh, be mindful of salâh.’ He continued advising in this
regard till he passed away while saying: ‘Be mindful of salâh, be mindful
ofsalâh.’”

‘Â’ishah radiyallâhu ‘anhâ said: “The Messenger of Allâh passed away

between mid-morning and mid-day on Monday.” Fâtimah radiyallâhu
‘anhâ said: “I never experienced a sadder day than Monday. The ummah
will continue being afflicted by something serious on a Monday.” Umm
Kulthûm radiyallâhu ‘anhâ said a similar thing on the day when ‘Alî
was afflicted in Kufah. She said: “I never experienced a sadder day than
Monday. The Messenger of Allâh passed away on that day. ‘Alî was
killed on that day. My father was killed on that day. I never experienced a
sadder day than Monday.”

‘Â’ishah radiyallâhu ‘anhâ said: “When the Messenger of Allâh passed

away, the people crowded and a wailing sound could be heard. The angels
covered the Messenger of Allâh with my garments. The people began
differing as regards the demise of the Messenger of Allâh . Some people
did not believe that he passed away. Others were left dumb. They only
spoke after some time. Others were left astounded and could not speak
logically. Others still had full control over themselves. Others merely sat
down. ‘Umar ibn al-Khattâb was among those who did not believe that
the Messenger of Allâh passed away. ‘Alî was from among those
who merely sat down. ‘Uthmân was from among those who were left
dumb. There was not anyone from among the Muslims who were in a
condition similar to that of Abû Bakr and al-‘Abbâs . Allâh helped
both of them with inspiration and level-headedness. The people did not
consider the words of Abû Bakr till al-‘Abbâs came. He said: ‘I take
an oath by that Being apart from whom there is none worthy of worship, the
Messenger of Allâh has certainly tasted death. When he was alive
among you, Allâh had said: ‘You are certainly to die and they are
certainly to die. Then you will dispute before your Sustainer on the day of
resurrection.’ (Sûrah az-Zumar, 39: 31) Abû Bakr received the news
while he was with the Banî al-Harth ibn al-Khazraj [on the outskirts of
Madînah]. He arrived and went into the room where the Messenger of Allâh
was. He looked at him, lowered himself towards him and kissed him.
He then said: ‘May my parents be sacrificed for you, O Messenger of
Allâh! Allâh will not make you taste death twice. By Allâh, the
Messenger of Allâh has certainly passed away.’ He then went out to the
people and addressed them saying: ‘O people! He who was worshipping
Muhammad should know that Muhammad has passed away. He who was
worshipping the Lord of Muhammad should know that He is living and
never dies. Allâh said: ‘Muhammad is but a Messenger. Messengers
before him also passed away. If he passes away or is killed, will you turn
back on your heels?’ (Sûrah Âl ‘Imrân, 3: 144) It was as though the people
hadn’t heard this verse prior to that day.”

Another narration states that when the news reached Abû Bakr , he
entered the house of the Messenger of Allâh . He was sending
salutations to the Prophet while his eyes were tearing, and a choking
sound was emanating from him as though he was panting out of thirst. This,
despite the fact that he was strong in his actions and speech. He then
lowered himself to the Messenger of Allâh , uncovered his face, kissed
his forehead and cheeks, passed his hand over his face and began to cry. He
then said: “May my parents, my self and my family be sacrificed for you.
You were pure when you were alive and you are pure while you have
passed away. By your passing away, that thing has been severed which was
not severed by the death of any other Prophet [In other words, the chain of
prophet-hood and messenger-ship has now come to an end. Divine
revelation has also come to an end]. You are beyond description [we cannot
describe you sufficiently]. You are beyond crying [we cannot cry
sufficiently over you]. You gave your individual attention [to all] to such an
extent that you became a consolation [to everyone]. You gave your general
attention [to all] to such an extent that we were all equal before you. Were it
not for the fact that your death was by your choice, we would have easily
killed ourselves out of grief. Were it not for your prohibiting us from
[undue] crying, we would have finished all the waters of the springs and
fountains in crying over you. However, there is something that we cannot
deny ourselves: grief [over you] and constantly thinking of you. These are
two things which will constantly remain with us. O Allâh! Convey all this
to him from us. O Muhammad! Remember us when you are with your
Sustainer and let us be in your thoughts all the time. Were it not for the
tranquillity which you left behind, no one would be able to get up because
of the loneliness that you have left behind. O Allâh! Convey all this to Your
Prophet from us and safeguard him among us.”

Let this be the last which Allâh enabled us to do. May He draw our
hearts towards Him so that we may have a beautiful example for us in the
Messenger of Allâh . We hope that Allâh changes our evils with
good deeds and that He joins us with our Prophet on îmân. Surely Allâh
is the most generous of all who are asked of, and the most honourable of
all in whom hopes are placed. All praise is due to Allâh , the Sustainer of
the worlds.
[1] Ibn Khalikân, Wafayât al-A‘yân, vol. 4, p. 216.«Return»

[2] Name of a city in Khurâsân, Persia.«Return»

[3] As-Subkî, Tabaqât ash-Shâfi‘îyyah al-Kubrâ, vol. 4, pp. 102-

103.«Return»

[4] Ibid.«Return»

[5] Ibn Khalikân, Wafayât al-A‘yân, vol. 4, p. 216.«Return»

[6] Al-Asnawî, Tabaqât ash-Shâfi‘îyyah, vol. 2, p. 244.«Return»

[7] As-Subkî, Tabaqât ash-Shâfi‘îyyah al-Kubrâ, vol. 4, p. 105.«Return»

[8] Al-Asnawî, Tabaqât ash-Shâfi‘îyyah, vol. 2, p. 244.«Return»

[9] As-Subkî, Tabaqât ash-Shâfi‘îyyah al-Kubrâ, vol. 4, pp. 105,

106.«Return»

[10] Ibn Khalikân, Wafayât al-A‘yân, vol. 4, p. 219.«Return»

[11] Sûrah az-Zukhruf, 43: 35.«Return»

[12] Sûrah al-Hijr, 15: 45.«Return»

[13] Sûrah at-Tûr, 52: 17.«Return»

[14] Sûrah ad-Dukhân, 44: 52.«Return»

[15] Sûrah ash-Shûrâ, 26: 28.«Return»

[16] Sûrah al-Jâthiyah, 45: 28.«Return»

[17] Sûrah al-Mâ’idah, 5: 119.«Return»

[18] Sûrah Yâ Sîn, 36: 58.«Return»

[19] Sûrah Âl ‘Imrân, 3: 146.«Return»

[20] Sûrah ash-Shûrâ, verse 19.«Return»

[21] Sûrah al-Hashr, verse 18.«Return»

[22] Sûrah al-Mâ’idah, 5: 54.«Return»

[23] Sûrah an-Nahl, 16: 125.«Return»

[24] Sûrah al-‘Ankabût, 29: 69.«Return»

[25] Sûrah ash-Shûrâ, 26: 20.«Return»

[26] Sûrah al-Hashr, 59: 19.«Return»

[27] Sûrah al-Hijr, 15: 44.«Return»

[28] Sûrah al-Hâqqah, 69: 32.«Return»

[29] Sûrah an-Nisâ’, verse 145.«Return»

[30] Sûrah Maryam, 19: 71.«Return»

[31] Sûrah at-Tahrîm, 66: 8.«Return»

[32] Sûrah al-Hashr, 59: 19.«Return»

[33] Sûrah ash-Shûrâ, 26: 25.«Return»

[34] Sûrah al-Furqân, 25: 70.«Return»

[35] Sûrah al-Furqân, 25: 68-70.«Return»

[36] Sûrah al-Hadîd, 57: 16.«Return»

[37] Sûrah Âl ‘Imrân, 3: 31.«Return»

[38] Sûrah Yâ Sîn, 36: 59.«Return»

[39] Sûrah al-Qamar, 54: 55.«Return»

[40] Sûrah ash-Shu‘arâ, 26: 88-89.«Return»

[41] Sûrah at-Tahrîm, 66: 11.«Return»

[42] Sûrah Âl ‘Imrân, 3: 31.«Return»

[43] Sûrah al-A‘râf, 7: 23.«Return»

[44] Sûrah az-Zumar, 39: 53.«Return»

[45] Sûrah al-Ahzâb, 33: 72.«Return»

[46] Sûrah Tâ Hâ, 20: 14.«Return»

[47] Sûrah al-A‘râf, 7: 205.«Return»

[48] Sûrah Âl ‘Imrân, 3: 110.«Return»

[49] Sûrah al-Mâ’idah, 5: 2.«Return»

[50] Sûrah al-Baqarah, 2: 44.«Return»

[51] Sûrah at-Taubah, 9: 71.«Return»

[52] Sûrah al-Mâ’idah, 5: 79.«Return»

[53] Sûrah al-An‘âm, 6: 153.«Return»

[54] Sûrah al-Hashr, 59: 16.«Return»

[55] Sûrah Yâ Sîn, 36: 9.«Return»

[56] Sûrah al-Anfâl, 8: 30.«Return»

[57] Sûrah Banî Isrâ’îl, 17: 80.«Return»

[58] Sûrah an-Nûr, 24: 31.«Return»

[59] Sûrah at-Tahrîm, 66: 8.«Return»

[60] Sûrah al-Baqarah, 2: 222.«Return»

[61] Sûrah Banî Isrâ’îl, 17: 25.«Return»

[62] Sûrah Âl ‘Imrân, 3: 135.«Return»

[63] Sûrah al-Mutaffifîn, 83: 1.«Return»

[64] Sûrah al-Mu’minûn, 23: 2.«Return»

[65] Sûrah al-An‘âm, 6: 92.«Return»

[66] Sûrah al-Ma‘ârij, 70: 23.«Return»

[67] Sûrah al-Mu’minûn, 23: 1-2.«Return»

[68] Sûrah al-Mâ’idah, 5: 27.«Return»

[69] Sûrah al-Mâ‘ûn, 107: 5.«Return»

[70] Sûrah al-Hujurât, 49: 12.«Return»

[71] Sûrah al-Hujurât, 49: 12.«Return»

[72] Sûrah al-Humazah, 104: 1.«Return»

[73] Sûrah at-Taubah, 9: 34-35.«Return»

[74] Sûrah al-Ma‘ârij, 70: 24-25.«Return»

[75] Sûrah al-An‘âm, 6: 104.«Return»

[76] Sûrah al-Mu’minûn, 23: 5.«Return»

[77] Sûrah al-An‘âm, 6: 151.«Return»

[78] Sûrah an-Nûr, 24: 30.«Return»

[79] Sûrah al-Furqân, 25: 68.«Return»

[80] Sûrah Hûd, 11: 83.«Return»

[81] Sûrah an-Nisâ’, 4: 1.«Return»

[82] Sûrah Muhammad, 47: 22-23.«Return»

[83] Sûrah al-Baqarah, 2: 27.«Return»

[84] Sûrah ar-Rad, 13: 25.«Return»

[85] Sûrah Muhammad, 47: 22-23.«Return»

[86] Sûrah Âl ‘Imrân, 3: 180.«Return»

[87] Sûrah Hâ Mîm as-Sajdah/Fussilat, 41: 6-7.«Return»

[88] Sûrah al-Qasas, 28: 77.«Return»

[89] Sûrah al-Hajj, 22: 11.«Return»

[90] Sûrah al-Baqarah, 2: 216.«Return»

[91] Sûrah az-Zumar, 39: 47.«Return»

[92] Sûrah al-Kahf, 18: 110.«Return»

[93] Sûrah al-Baqarah, 2: 281.«Return»

[94] The angels that are deputed to thrust the damned into the Hell-
fire.«Return»

[95] The Messenger of Allâh demonstrated with his hands, taking heaps
of wealth and giving it to his right, to his left and in front of him.«Return»

[96] Sûrah al-Mu’minûn, 23: 104.«Return»

[97] Sûrah al-Mu’minûn, 23: 108.«Return»

[98] Sûrah al-Baqarah, 2: 64.«Return»

[99] Jealous in this context is not a negative attribute. Rather, it is a

praiseworthy quality which every self-respecting husband ought to have in
his relationship with his wife. A self-respecting Muslim husband can never
allow or tolerate his wife to speak with strangers, to allow them to come to
his house, or to have any dealings with his wife.«Return»

[100] A special place in al-Musjid an-Nabawî set aside as a residence for

poor and needy Muslims.«Return»

[101] Jizyah is a payment collected from non-Muslims living in an Islamic

state in return for their protection and guarantee of their rights.«Return»

[102] Since the person who is regular in performing the above deeds
expects forgiveness for his sins, an increase in his good deeds and
admission into Paradise, the Prophet compared him to a person guarding
the Islamic border (ribât) expecting martyrdom and forgiveness. Others are
of the opinion that the above good deeds are named ribât because they bind
the person and prevent him from committing sins and acts of disobedience.
Allâh knows best.«Return»

[103] Sûrah at-Tahrîm, 66: 6.«Return»

[104] Sûrah al-Baqarah, 2: 275.«Return»

[105] A member of an Arab trading people who flourished southeast of

Palestine, around Petra, in the Hellenistic and Roman periods. (Collins
English Dictionary)«Return»

[106] What this means is that if he needs comfort and consolation, and
therefore turns to you, you must turn to him, get close to him, and provide
him with the comfort and consolation that he needs. If he feels to be left
alone, leave him alone and do not cling to him at such times.«Return»

[107] This is used to show a very short period of time.«Return»

[108] A mahram woman is a woman whom a person cannot marry, e.g
one’s mother, sister, maternal and paternal aunts, etc.«Return»
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