Aqeedah (Creed & Belief) Da'wah - Calling To Islam Morals and Manners - 'Akhlaaq' Purification of The Soul Scholars of Islam Worship - 'Ibaadah' Zuhd (Abstinence)

The Prophet Drew a Square! [Reminder to Muslim Maths Teachers]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Abdullah Ibn Mas’ud [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] drew a square and in the middle he drew a line which poked out the end. Across the middle line he drew some smaller lines. The Prophet said, “This is the man (or human being) and the square surrounding him is death. The middle line is his worldly hopes and the smaller lines are his troubles. If this one misses him, another will distress him. If that one misses him, another will distress him”. [Saheeh Al-Bukhaaree 6717]

After the above hadeeth and others were quoted, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] stated: These narrations contain an urge towards curtailing one’s hope (for the temporary things of this life), the remembrance of death and preparing for it. The goal is to prepare for death and being alert, not being negligent and wasting one’s (time, opportunity for doing good). This worldly abode is an abode of deception, [ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُور – The life of this world is only the enjoyment of deception (a deceiving thing)]. [Surah Aal Imran. Aayah 185]

The sensible person prepares for provision (of good deeds), makes death his concern and curtails his hope (for the things of this life), so that when death arrives he is prepared. Indeed, the Prophet [peace and blessings of Allah be upon him] mentioned the situation of the servant, his prolonged hope and the troubles he’ll encounter. He mentioned the restriction of one’s hopes and that it is incumbent upon a believer not to prolong his hopes (for the things of this worldly life), but rather he should fear death, because indeed death comes suddenly. Whilst having prolonged hopes, then suddenly his lifespan pounces (i.e. death). Therefore, it is incumbent upon a sensible person not be deceived by this life and that he prepares provision (i.e. good deeds) for his afterlife before his life span pounces on him. (1)

Allaah (The Most High) informed us that the believer amongst the people of Pharaoh said:

[يَـٰقَوۡمِ إِنَّمَا هَـٰذِهِ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا مَتَـٰعٌ۬ وَإِنَّ ٱلۡأَخِرَةَ هِىَ دَارُ ٱلۡقَرَارِ – O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever. [Surah Ghaafir. Ayah 39]

Abdullaah Ibn Umar [may Allaah be pleased with him and his father] said, “Allaah’s Messenger [peace and blessings of Allaah be upon him] took hold of my shoulder and said, ‘Be in this world as if you were a stranger or a traveler’. The sub narrator added that Ibn Umar used to say, ‘If you survive till the evening, do not expect ti be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death'”. (2)

The Muslim is like a stranger in this worldly life: The stranger is one residing in a country other than his country. The worldly life is not the Muslim’s permanent place of residence; rather the Muslim’s permanent place of residence is paradise. He is in this worldly life to work for entry into Paradise. He takes what is needed from this world to aid him work for entry into paradise.

The Muslim is like a traveler in this worldly life: The traveler takes rest during his journey and then carries on travelling. He does not reside permanently in that place he stopped to take a rest. In the life of this world the Muslim is that traveler. In reality he is not a permanent resident in the worldly life because his time in it is very little. His nights and days take him towards the afterlife.

What is befitting the Muslim with regards to the days, nights, and his health etc! If you reach the morning do not delay good deeds till in the evening because it maybe that you will not reach the evening. If you reach the evening do not delay good deeds till the morning because it maybe that you will not reach the morning. Do not delay repentance and righteous deeds till another time.

As long as a person is in a state of good health and wellbeing, he is able to perform fasting, the night prayer etc; but when he becomes sick he is not able to perform fasting, the night prayer etc. Therefore, as long as Allaah has given you good health, then hasten towards righteous actions because a time will come in which you will be unable to perform them-either due to illness, old age, or senility. Prepare for death and what is to come after it. Allaah gave you this life in order that you busy yourself with what will benefit you in the afterlife. So do not spend your life in play and jest. (3)

Finally, I (Abdullah Jallow) remind myself, my brothers and sisters regarding these great supplications.

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others).

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720]

May Allaah grant us a righteous end, grant abundant mercy to our parents, grandparents and all Muslims who have preceded us to the Afterlife Aameen.

[Ref1: paraphrased]

[Ref 2: Saheeh Al-Bukhaari. Number 6416]

[Ref 3: An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een – By Al-Allaamah Saaleh Al-Fawzaan. pages 285-287 slightly paraphrased]

Morals and Manners - 'Akhlaaq' Pearls of Wisdom Prophets Purification of The Soul Sahaabah Salaf As Saalih (Pious Predecessors) The Salaf - Pious Predecessors Worship - 'Ibaadah' Zuhd (Abstinence)

Some Prophetic Narrations and Statements of The Pious Predecessors Regarding Good Behaviour In This Worldly Life

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Some Ahaadeeth Related to Dealing With Wealth In This Worldly Life

Qays [rahimahullaah] narrated: I heard Khabbab [radiyallaanu-anhu] who had branded his abdomen with seven brands, saying, “Had Allah’s Messenger not forbidden us to invoke Allah for death, I would have invoked Allah for death. The companions of Muhammad have left this world without taking anything of their reward in it but we have collected of the worldly wealth what we cannot spend but on earth”. (1)

Regarding Khabbaab’s statement, “The companions of Muhammad have left this world without taking anything of their reward in it”: Imaam Abdul-Azeez Bin Baaz [rahimahullaah] said, “They died upon tremendous good and did not reach the adornments of this worldly life”.(2) And regarding Khabbaab’s statement, “But we have collected of the worldly wealth what we cannot spend but on earth”: Imaam Abdul-Azeez Bin Baaz [rahimahullaah] said, “(Spent) on castles and houses”. (3)

Abu Hurairah [radiyallaahu-anhu] reported that Allaah’s Messenger [sallal-laahu-alayhi-wasallam] said, “If anyone of you looked at a person who was made superior to him in wealth and (good) appearance, then let him also look at the one who is below him and to whom he has been made superior”. (4) Imaam Abdul-Azeez Bin Baaz (rahimahullaah) said, “So that he may recognize Allaah’s blessing upon him. And in another narration, “So that he does not belittle the blessings Allaah has bestowed upon him”. (5)

Abu Sa’eed [radiyallaahu-anhu] reported: Allah’s Messenger [sallal-laahu-alayhi-wasallam] said, “The thing I am afraid of most for your sake, is the worldly blessings which Allah will bring forth to you.” It was said, “What are the blessings of this world?” The Prophet (sallal-laahu-alayhi-wasallam) said, “The pleasures of the world.” A man said, “Can the good bring forth evil?” The Prophet kept quiet for a while till we thought that he was being inspired divinely. Then he started removing the sweat from his forehead and said,” Where is the questioner?” That man said, “I (am present).” Abu Sa’id added: We thanked the man when the result (of his question) was such. The Prophet said, “Good never brings forth but good. This wealth (of the world) is (like) green and sweet (fruit), and all the vegetation which grows on the bank of a stream either kills or nearly kills the animal that eats too much of it, except the animal that eats the Khadira (a kind of vegetation). Such an animal eats till its stomach is full and then it faces the sun and starts ruminating and then it passes out dung and urine and goes to eat again. This worldly wealth is (like) sweet (fruit), and if a person earns it (the wealth) in a legal way and spends it properly, then it is an excellent helper, and whoever earns it in an illegal way, he will be like the one who eats but is never satisfied.” (6)
Imaam Abdul-Azeez Bin Baaz [rahimahullaah] said, “The Prophet [sallal-laahu-alayhi-wasallam] clarified that good only brings good. Wealth is not absolute goodness, rather it is a trial. So whoever spends it in its rightful (place), then it is good; and whoever spends it in dubious ways, then it will be bad for him, such as the eater of the khadira (i.e. a kind of vegetation); but it becomes safe and sound when it defecates and urinates”. (7)

Closeness of The Hereafter 

Abdullaah [radiyallaahu-anhu] reported: The Prophet (sallal-laahu-alayhi-wasallam) said, “Paradise is nearer to any of you than the Shiraak (leather strap) of his shoe, and so is the (Hell) fire”. (8) Imaam Abdul-Azeez Bin Baaz (rahimahullaah) said, “This (i.e. the above speech of the Prophet) is from Jawaami Al-kalim (i.e. a short expression with a vast meaning). There is nothing between him (i.e. a person) and paradise except dying (in a state) of Imaan and (that can be within) a few moments. And there is nothing between him and the hell fire except dying (in a state) of disbelief and (that can be within) a few moments”. (9)

Anas (radiyallaahu-anhu) reported: The Prophet (sallal-laahu-alayhi-wasallam) said, “O Allaah! There is no life worth living except the life of the Hereafter, so make righteous the Ansaar and the emigrants”. (10) Imaam Abdul-Azeez Bin Baaz (rahimahullaah) said, “There is no life that has much importance except the life of the Hereafter, because it does not end”. (11)

Caution Regarding Disobedience – The Tongue and Private Parts

Sahl Bin Sa’d [radiyallaahu-anhu] reported: Allaah’s Messenger (sallal-laahu-alayhi-wasallam) said, “Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue and his private parts), I guarantee Paradise for him”. (12) Imaam Abdul-Azeez Bin Baaz (rahimahullaah) said, “This requires two affairs: a lot of remembrance (of Allaah) and keeping away from gatherings of heedlessness and doubts, and (keeping away from) that which will result in fornication and nonsense speech”. (13)

Wealth Came to The Prophet But He Was Not Interested

Aaisha (radiyallaahu-anhaa) reported, “The family of Muhammad (sallal-laahu-alayhi-wasallam) had never eaten wheat bread to their satisfaction for three successive days since their arrival in Al-Madina till the death of the Prophet (sallal-laahu-alayhi-wasallam)”. (14) Imaam Abdul Azeez Bin Baaz (rahimahullaah) said, “A lot of wealth used to come to him (sallal-laahu-alayhi-wasallam) but he used to give precedence to others”. (15)

Aaisha (radiyallaahu-anhaa) reported, “A complete month would pass by during which we would not make a fire (for cooking), and our food used to be only dates and water unless we were given a present of some meat”. (16) Imaam Abdul-Azeez Bin Baaz (rahimahullaah) said, “In some of the narrations (Aaisha said), ‘’two months (passed and they would not make a fire for cooking)'”. (17)

Superiority In The Sight of Allaah Is What Matters

Sahl [radiyallaahu-anhu] reported, “A man passed by Allaah’s Messenger (sallal-laahu-alayhi-wasallam) and Allaah’s Messenger asked (his companions, ‘What do you say about this (man)?’ They replied, ‘If he asks for a lady’s hand, he ought to be given her in marriage; and if he intercedes (for someone), his intercession will be accepted; and if he speaks, he will be listened’. Allaah’s Messenger (sallal-laahu-alayhi-wasallam) kept silent, and then another man from the poor Muslims passed by, and Allaah’s Messenger asked (them), ‘What do you say about this man?’ They replied, ‘If he asks for a lady’s hand in marriage, no one will accept him, and if he intercedes (for someone), his intercession will not be accepted; and if he speaks, he will not be listened to’. Allaah’s Messenger said, ‘This poor man is better than so many of the first as to fill the earth'”. (18) Imaam Abdul Azeez Bin Baaz (rahimahullaah) said, “This clarifies that what matters is the religion (of a person) and not wealth and status; and all these (men) were among the Sahaabah”. (19)

The Best Beloved Deeds to Allaah

The Prophet (sallal-laahu-alayhi-wasallam) said, “The Most beloved deeds to Allaah are that which (a person does) continuously even if little”. (20)

Righteous deeds (i.e. supererogatory deeds) -even if little- performed regularly are better than performing a lot of deeds that are not regular. (21)

The hadeeth shows that a Muslim should limit himself to the acts of worship he is able perform (i.e. supererogatory deeds) and what is understood from this is a prohibition against imposing on himself (supererogatory deeds) which he is not able to perform. (22)

Caution Against Too Much Eagerness For The Things of This Worldly Life

Abu Hurairah (radiyallaahu-anhu) reported: The Prophet (sallal-laahu-alayhi-wasallam) said, “The example of a miser and an alms-giver is like the example of two people wearing two iron cloaks from their breasts to their collar bone; and when the alms-giver gives in charity, the cloak becomes capacious till it covers his whole body to such extent that it hides his fingertips and covers his footprints. And when the miser wants to spend, it (the iron cloak) sticks and (its) every ring gets stuck to it place, he tries to widen it, but it does not become wide”. (23) Imaam Abdul Azeez Bin Baaz (rahimahullaah) commented on this hadeeth saying: “This shows that the soul of the generous and kind person is at ease in alms-giving. And whenever the covetous and miserly person wants to give charity, his soul is constricted. This is an indication of that which is in his heart of covetousness, and that is because he is not prepared to spend”. (24)

Hakeem Bin Hizaam [radiyallaahu-anhu] reported: I asked the Prophet [salal-laahu-alayhi-wasallam] (for some money) and he gave me, and then again I asked him and he gave me, and then again I asked him and he gave me and he then said, “This wealth is (like) green and sweet (fruit), and whoever takes it without greed, Allaah will bless it for him, but whoever takes it with greed, Allaah will not bless it for him, and he will be like the one who eats but is never satisfied. And the upper hand in (giving) is better than the lower (taking) hand”. (25) Imaam Abdul-Azeez Bin Baaz [rahimahullaah] said, “This hadeeth encourages (a person) to be contented and to obtain wealth in a good manner – (approved) by the Sharee’ah. The giver (of wealth) is the upper hand and the receiver is the lower hand”. (26)

Imaam Bukhaari (rahimahullaah) said: “Chapter: The one who does not care from where he earns his money.” Narrated Abu Hurairah (radiyallaahu-anhu): The Prophet [sallal-laahu-alayhi-wasallam] said, “A time will come upon the people when one will not care how one gains one’s money, legally or illegally”. (27) Imaam Abdul-Azeez Bin Baaz (rahimahullaah) said, “Eemaan will be weak and there will be little fear (of Allaah) at a time in which there will be ignorance and weakness in the affairs of the religion. This (is the case) in our era and in other eras before it”. (28)

Statements of Our Salafus Saaleh – Pious Predecessors

Ibraaheem Bin Ad’ham [rahimahullaah] said, “Abstinence from the worldly life is of three types: Obligatory abstinence; the abstinence that is of a superior virtue and the abstinence that is safety. As for the obligatory abstinence, it is abstinence from the unlawful; the abstinence that is of superior virtue is to abstain from what is lawful [but unnecessary]; and the abstinence that is safety is to abstain from the doubtful matters”. [Jaami-ul Uloom Wal-Hikam: page:310]

Imaam Ibnul Qayyim [rahimahullaah] said: Whoever wants to attain the love of Allaah, then let him be dedicated to His remembrance [i.e. the remembrance of Allaah]. [Al-Waabilus Sayyib: page: 65] He [rahimahullaah] said: Whoever shows you the perfection of the afterlife, then indeed he has made parting with this world insignificant. [Badaa’i Al-Fawaa’id: 2/222] He [rahimahullaah] said: Whoever loves something will mention it a lot with his heart and tongue. And for this reason Allaah commanded His slaves to remember Him in all circumstances. [Uddatus Saabireen: 197] He [rahimahullaah] said: Too much socialising, wishing for things, attachment to others besides Allaah, filling one’s stomach and sleep; these five affairs are amongst the greatest corrupters of the heart. [Uddatus Saabireen: 197]

Shaikh Abdur-Razzaaq Al-Badr [hafidhahullaah] said: Staying within the boundaries of Halaal and Haraam, and not coming close to the doubtful matters depends on the righteousness or corruption of a person’s heart. If the heart is pious and has that fear of falling into doubtful matters which can harm a person in the afterlife, it will distance itself from haraam and that which leads to Haraam. However, if the heart is corrupt, it will not care about falling into [error]. If the sickness in the heart is not too much, the heart engages in doubtful matters; and if the sickness increases, the heart engages in Haraam. If the corruption in the heart is not too much, the heart will not be safeguarded against the doubtful matters; and if the corruption is too much, the heart will not be safeguarded against what is forbidden. This shows the importance of rectifying one’s heart. [Source: Sharh Al-Arba’een, lecture number 9. Slightly Paraphrased]

1. Saheeh Al-Bukhaari Vol 8. No: 6430; 2 & 3. Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. Vol 4. Page: 229. Footnotes 4 and 5]; Bukhaari: Number 6490]; 5.[Al-Hulalul Ibreeziyyah Vol 4. page: 248. Footnote: 4]; 6. Saheeh Bukhaari Vol 8. Hdeeth Number 6427; 7. [Al-Hulalul Ibreeziyyah. Vol 229. Footnote: 1]; 8. [Saheeh Al-Bukhaari Vol 8. Hadeeth Number: 6488]; 9. [Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh al-Bukhaari. Vol 4. Page: 238. Footnote 3]; 10. Saheeh Bukhaari. Vol 8. Number 6413; 11.[Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. Vol 4. page222. footnote 2]; 12. Saheeh al-bukhaari, Book of Ar-Riqaaq, Vol 8, page: 263. Hadeeth Number: 6474; 13.[Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh al-Bukhari. Vol 4. Page:244. Footnote:2]; 14. Saheeh Al-Bukhaari, Vol 8. Book of Ar-Riqaaq. Hadeeth number: 6454; 15. [Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari Vol 4. Page:237. Footnote number:2]; 16. [Saheeh Al-Bukhaari, Vol 8. Book of Ar-Riqaaq. Hadeeth number:6458]; 17.[Al-Hulalul Ibreeziyyah Min At-TaliqaAT Al-Baaziyyah Alaa Saheeh Al-Bukhaari Vol 4. Page: 237. Footnote number 5]; [Refs 18 & 19: Source: Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaaree Volume 4. Hadeeth Number 5091]; [Ref 20: Part of a Hadeeth in Sahih Muslim Number 782]; [Ref 21: Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. Vol 1 footnote number 2. Page 24. slightly paraphrased]; [Ref 22: Bugh’yah Al-Muta’tawwi Fee Salaah At-Tatawwu’ page198. slightly paraphrased]; [Ref 23: Saheeh Al-Bukhaari: Vol 2: hadeeth number: 1443: Book of Zakat]; [Ref 24: Source: Al-Hulalul Ibreeziyyah Min At-Ta’liqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari: Vol: 1; page: 436. Footnote: 3]; [Ref 25: Saheeh Al-Bukhaari: Vol: 8. Hadeeth Number: 6441. Page 246. Daarus Salaam]; [Ref 26: Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. Page:232; Vol 4. Footnote:2]; [Ref 27: Saheeh Al-Bukhaari Vol 3. Hadeeth Number 2059 [Darussalam];[Ref 28: Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. Vol 2. Page:187. Footnote 2]

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The Story of the Revelation – Day 6 Ramadhaan Reminder – Shaykh Fawzaan

Being in seclusion was made beloved to the Prophet prior to his prophet-hood, this was known as laying the foundations as the early signs of prophet-hood. The Prophet would go to his wife Khadeejah (May Allah be pleased with her) and she would give him provisions enough to last for a long time for when he went to Cave Hira at the top of Mount Nur. He would sit there being in devout worship, and he would remember his Lord in this Cave at the top of Mount Nur which faced in the direction of the Ka’ba…


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“The station of patience is tremendous and because of this it has been mentioned in the Quran in more than 70 places.”

REF 1: The Ma’iyyah of Allah explained:

Make the most of your time and take part in free and paid classes, including classes for your children:

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If a person is put to trial and a calamity befalls him, what is the thing which will remove it from him? And how does a person turn to Allaah – The Mighty and Majestic – for protection, deliverance, help – whilst he is in this situation in which he is put to trial through these illnesses?

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Say Only Those Words that are the Best – An Excerpt From a Contemplative Khutbah – Shaykh Abdur Razzaaq al Badr

An Excellent Khutbah based upon the following Ayah in which Allah says:

“And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) Shaitan (Satan) verily, sows disagreements among them. Surely, Shaitan (Satan) is to man a plain enemy.” [Surah Al-Israa. Ayah 53]


How many – O slaves of Allaah- enmities and wars broke out due to one evil statement, and how much love, brotherhood and [amicability, hospitality, cordiality etc] spread between the slaves due to one good statement!

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What Is Zuhd (Abstinence From The Worldly Life) – Abu Sulayman

Abu Sulaymaan [rahimahullaah] said:

“Abstinence from the worldly life is to abandon that which preoccupies you away from [the remembrance and obedience to] Allaah.” He (rahimahullaah) also said: “Everything that preoccupies you away from [remembrance and obedience to] Allaah- be it [your] family, wealth and children- then indeed it is misfortune.”

[Jaami-ul Uloom Wal-Hikam: page: 315-316]

Basics Fasting Ramadhan Zuhd (Abstinence)

Four Benefits On The Virtues of Fasting from “Sittings of Ramadhan” by Shaykh Uthaymeen رحمه الله

قال الله تعالى: كل عمل ابن آدم له إلا الصوم فإنه لي وأنا أجزي به. والصيام جنة فإذا كان يوم صوم أحد كم فلا يرفث ولا يصخب فإن سابه أحد أو قاتله فليقل إني صائم، والذي نفس محمد بيده لخلوف فم الصائم .أطيب عند الله من ريح المسك للصائم فرحتان يفرحهما، إذا أفطر فرح بفطره، وإذا لقي ربه فرح بصومه

Abu Hurayrah رضي الله عنه reported that the Messenger of Allah صلى الله عليه وسلم , said, “Allah, the Mighty and Exalted said: ‘Every act of the son of Adam is his except for fasting; for indeed it is for Me and I will give the reward of it.’ Fasting is a salvation from the Hell-Fire. Therefore if one of you is fasting he should not be obscene in his language nor indulge in unnecessary argument. If someone insults him or tries to pick a fight with him, he should say to that individual: “I am fasting.””

“I swear by him whose hand is Muhammad’s soul, the bad breath from the mouth of the individual who fasts is, with Allah, better than the fragrance of the musk. The one who fasts has two occasions of happiness, the first one is his happiness when he breaks his fast, and the second happiness is when he receives his reward with his Lord” [collected by Al-Bukhari and Muslim]

In another narration of Al-Imam Muslim there is the wording;

كُلُّ عملِ ابنِ آدمَ لَهُ يُضَاعفُ الحَسَنَة بعَشرِ أمثالِها إلى سَبْعِمائِة ضِعْفٍ، قَالَ الله تعالى إِلاَّ الصَومَ فإِنه لِي وأَنَا أجْزي به يَدَعُ شهْوَتَه وطعامه من أجْلِي

“Every act of the son of Adam is His, every good deed will be multiplied for him ten to seven hundred times, except fasting, for verily it is Mine and I give the reward for it. The slave restrains his sexual desire(s) and food for My sake”

Shaykh Uthaymeen رحمه الله  explains:

This great Hadith indicates the virtues of fasting from many aspects:

The First Aspect

Allah  has chosen fasting for Himself besides the other acts of worship, and this is only because of the nobility of fasting with Allah, and because of His love for this worship. Likewise (fasting) proves the sincerity of the slave with His Lord. That is because fasting is a secret act of worship between the slave and his Lord. None can witness it except Allah. Sometimes the one who fasts maybe in seclusion far away from the people and can do what is forbidden for the one who fasts to do, but he will refrain himself from it out of fear of Allah and his hope in His reward. He knows that he has a Lord that can see him in his seclusion. Thereupon, Allah thanked him for his sincerity and chose to reward the one who fasts for his fasting besides the rest of the acts of worship. That is why Allah said “He leaves his sexual desire(s) and his food for My sake.” The benefit of this virtue appears as well on the Day of Judgement as Ibn Uyaynah, May Allah have mercy on him, said: “On the day of Judgement, Allah will reckon His slave and will pay his grievance from his deeds until when all his deeds are gone except fasting, Allah will pay his grievance for him and grant him paradise with his fasting” [Reported inAt-Targhib wa At-Tarhib]. [¹]

The Second Aspect

Allah said regarding fasting “I give the reward of fasting”. He has attributed the reward of fasting to Himself, that is because good deeds are multiplied by numbers, one good deed is multiplied by ten to seven hundred and more, but as for fasting, Allah has attributed its reward to himself without the consideration of a number. Allah, the Most High is the Most Generous, the Most Bounteous, and of course the greatness of gifts is based on the greatness of the giver. Therefore the reward of fasting will be very great without a limit.

Fasting is to exercise patience upon the obedience of Allah, being patient with Allah’s set limits, and being patient upon the harms that are written on you of hunger, thirst, and weakness in one’s body and soul. The three types of patience are all found in the one who fasts. Therefore the one who fasts qualifies to be (considered) amongst the patient. Allah said:

 “Verily, the patient will have their reward without measure.” [Az – Zumar: 10]

The Third Aspect

Fasting is a protection and a veil that shields you from idle-talk and ill-words. That is why the Prophet said:

“When one of you is fasting he should not say bad words or argue” [Collected by Al-Bukhari]

Likewise, fasting protects a person from the Hell-fire, as it is narrated by Al-Imam Ahmad in his Musnad with a sound chain of narration from the narrations of Jabir: “Fasting is a protection; with it a slave is protected from the Hell-fire.” [Al- Albani graded it to be Hasan in Sahih Al – Jami’]

The Fourth Aspect

The bad breath from the one who fasts is better than the smell of musk with Allah, because it is from the traces of fasting. Due to that it is beloved to Allah more than the smell of musk. If this indicates anything, it indicates the magnitude of fasting with Allah. Even the thing that is disliked by the people and is disgusting to them, with Allah it is beloved because it derives from the (slaves) obedience to Allah by the way of fasting.

[¹] مجالس شهر رمضان، المجلس الثاني
“Sittings of Ramadhan” Translation by Riwayah Publishing