Close this search box.


Sadness, anxiety and worries will only be removed and replaced with bliss and  happiness with the worship of Allāh سبحانه وتعالى alone, knowing Him and drawing close to Him by that which He has legislated. 

Allāh سبحانه وتعالى says,

أَلَا بِذِكْرِ الله تَطْمَئِنُّ الْقُلُوبُ 

“Verily in the remembrance of Allāh hearts find comfort.” [Qur’ān 13:28]

The Muslim is an optimistic and positive individual, as they have good thoughts regarding their merciful and kind Lord, because continuous sadness does NOT benefit you in any way except it harms you- mentally and physically, and it also has an impact on those who are close to you.

Allāh عز وجل says,

يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنفُسِكُم مَّتَاعَ الْحَيَاةِ الدُّنْيَا ۖ ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ 

“O mankind, your rebellion (disobedience and sins) only harms your ownselves- a brief enjoyment of this worldly life, then to Us you will return and We will inform you about what you used to do.”[Qur’ān 10:23]

Al-‘Allāmah ‘Abdur Rahmān as-S’adī (d.1376AH) رحمه الله mentioned,

“From the characterstics of taqwa (piety and righteousness) is that when the rich person experiences the pain of hunger it will cause him to have empathy and compassion for the poor and destitute. This is from the characterstics of taqwa.”

[Tayseer al-Kareem ar-Rahmān fee tafseer kalaam al-Mannān, pg.165, Dār al-Maiman print, 2nd edition]


Yahyā ibn Abī Katheer (d.129AH) رحمه الله  mentioned,

“A fasting person refrains from eating that which is pure and lawful, yet he spoils his fast by eating that which is poisonous and unlawful: the flesh of his brother (when he backbites him).”

[حياة السلف صفحة ٦١٧]


Al-‘Allāmah Rabee’ ibn Hādee al-Madhkalee حفظه الله mentioned,

We should not remember Allāh only in the month of Ramadān and then forget and neglect acts of obedience in the rest of the months. We should continue to worship Allāh, perform the night Prayer, seek nearness to Allāh and do all acts of obedience that we worship Allāh with during Ramadān and not become neglectful.

Some people actively perform acts of obedience in this month, but once it ends they fall short and become lazy, and they neglect many acts of worship. No! 

There is no doubt that we give more importance to this month than to others. However, throughout the year and throughout our lives we must always be consistent in remembering Allāh: “O you who believe! Remember Allāh with much remembrance. And glorify His praises morning and afternoon.”

[Qur’ān 33:41-42]

So, the believer always remembers Allāh, the Blessed and Most High, obeys Him, keeps his duties towards Him, is fearful of Him and has awareness of Him in all hours of his life.[Majmoo’ wa Rasāil wa Fatawā, vol.15, pgs.338-339]

Ibn al-Qayyim (رحمه الله) relates:

“Shaykh al-Islām Ibn Taymiyyah (رحمه الله) once said: Adverse occurrences [to health and livelihood] and trials are like heat and cold. When a servant knows that they are inescapable, he will not become angry when they occur, and he will not be distressed and sad.” 

[Al-Madārij (3/361)]

When there is heat or cold that inconveniences and gives discomfort, people simply accept it as a fact of life, something inevitable. They mentally resign to the fact that they to have to bear it, take appropriate means and move on. They do not grieve, be distressed or be sad just because of a bout of heat or cold. When a servant knows that this is also the reality of trials and adverse events, then he will treat them just as he treats heat and cold.  

[Translation and annotation Shaykh Abū ‘Iyaad Amjad Rafiq حفظه الله]


Hāfiz ibn Rajab (795AH) رحمه الله mentioned, 

“Beware! Beware of sins! For how many blessings are stripped and lost and how many calamities are brought about as a result of sins. How many homes (families) it has ruined and destroyed. And how many townships were left void of their communities due to them, until no-one amongst them remained. How many were punished (destroyed) and their traces wiped out due to their sins.”[Latāif al-M’ārif, pg.326, Dār ibn Katheer print, 11th edition]

Shaykh Muhammad bin Sālih al-‘Uthaymeen رحمه الله mentioned,

“And the changes of the heart that take place can often be fast and amazing. The heart may shift from Kufr (disbelief) to Eemān (faith), or from Eemān to Kufr in an instance and we ask Allāh for steadfastness. And the changing of the heart depends on what surrounds a person and the thing that causes the heart to become corrupted the most is love of the life of this world, for love of this life is a calamity and what is amazing, is how we are so attached to it and we know that it is a deceitful delight and if a person is made happy one day, he will be saddened on another day.”

[Tafseer Sūrah Al-Hadeed, pgs- 373-374]


Just a dip in Paradise will make you forget every single problem, difficulty, sadness, illness and heartache that you went through in the life of this world, then what about an eternity in Paradise…

What the people of Paradise will say when they enter it,

 قَالُوا الْحَمْدُ لله الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ 

And they will say: “All praises be to Allāh, Who has removed from us all sadness and grief.”[Qur’ān 35:34]

Question: Many people today are lax and neglectful regarding the Prayer. What are the causes (for this situation) in your view and what are the means that can be used to help Muslims return to it (to establishing the Prayer properly) if Allāh wills?

Answered by al-‘Allāmah Muhammad bin Sālih al-‘Uthaymeen رحمه الله 

There are many causes for this. From the greatest and most important of them, is following whims and desires and that is why Allāh, Blessed is He, The Most High, mentioned neglecting the Prayer together with following whims and desires, when He, the Exalted said,

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا

“But after them came generations who neglected the Prayer and pursued their whims and desires, so they are going to meet evil (severe punishment).” [Qur’ān 19:59]

And from the causes, is people’s ignorance about the reality of this Prayer; their ignorance about its importance; their ignorance about its benefits; their ignorance about its excellence and virtues; their ignorance about its (great) reward; their ignorance about its (lofty) status with Allāh, The Mighty and Majestic and other than that from the affairs that cause many people to underestimate the Prayer.

And from the causes of neglecting the Prayer, is that many people who pray, merely go through the motions; may Allāh grant us and them pardon and safety, merely performing an action of the limbs, not an action of the heart (as well), so you hardly find in them any submissiveness or reverence or humility before Allāh, The Mighty and Majestic, nor any awareness of what they are saying in their Prayer, nor any awareness of what they are doing and that is why they leave the Prayer (when they finish) without benefitting anything; without attaining any light for their hearts; without achieving any increase in their eemān (faith) and without abandoning immoral acts and evil deeds; all of that (is so), because they pray the Prayer of a body that has no soul and if they gave the Prayer its due right, in terms of humility, awareness of the heart, repentance to Allāh and feeling that one is standing before his Lord, then one would have loved the Prayer and would have become attached to it and his heart would become inclined towards it and that is why the Prophet صلى الله عليه وسلم said,

“The Prayer was made the coolness (comfort) of my eyes.” [Sunan an-Nassā’ee, no. 3939][Fatāwā Noor ‘alā ad-Darb, vol.4, pgs.7-8, question no.1742]

Imām Ibn al-Qayyim رحمه الله mentioned,

“From the signs that a believer’s heart is soft and repentful is that it feels pain at the slip (mistake) of his Muslim brother, as if it were himself who fell into that mistake and he does not gloat.”

[Madārij as-Sālikeen, vol.2, pg.60, Dār ‘Aalam al-Fawāid print, 1st edition]

Imām ibn al-Qayyim رحمه الله mentioned some signs that indicate the soundness and uprightness of a person’s heart, from them,

“Is that when he enters the Prayer, his anxieties and worries concerning the life of this world leave him and he finds it difficult to leave the Prayer. And he finds in the Prayer comfort and delight and the coolness of his eyes and the happiness of his heart.”

[Ighātul-Lahfān fee masāyid ash-Shaytān, vol.1, pg.121, Dār ‘Aalam al-Fawāid print, 2nd edition]

Shaykh Muhammad ibn Sālih al-‘Uthaymeen رحمه الله mentioned, 

“Islām is a religion of mercy and compassion, and this is demonstrated by the fact that many (types of) expiations are to be given to the poor, because the poor person’s hand is empty, he may be able to have lunch but not dinner, or have dinner but not lunch, and therefore he deserves compassion, which is why the religion of Islām commands and encourages feeding the poor, and allocates for them a share in expiations.”

Some examples of expiations

*Breaking of Oaths- Feed 10 poor people. (Qur’ān 5:89)

*Violating the restrictions of Hajj- Feed 6 poor people.(Qur’ān 2:196)

[Fath zī al-Jalālee wal-Ikrām bi sharh Buloog al-Maram, vol.7, pg.326]

وَٱذۡكُر رَّبَّكَ إِذَا نَسِيتَ

“And remember your Lord when you forget.”

[Qur’ān 18:24]

‘Ikrimah (d.105AH) رحمه الله mentioned regarding the above verse,

“Remember your Lord when you become angry.”

[Tafseer al-Baghawī, vol.3, pg.24, Dār Taybah print, 2nd edition]

Shaykh Muhammad bin Sālih al-‘Uthaymeen رحمه الله mentioned, 

“It is an obligation upon the believer that he does not argue regarding an error which he fell into, he should rather submit to the truth, because it is feared for the one who rejects the truth by arguing and debating that he will be from those about whom Allāh said, 

“And We shall turn their hearts and their eyes away (from guidance) as they refused to believe in it the first time.” [Qur’ān 6:110] 

Be with the truth, whether it agrees with what you say or not and humble yourself to the truth. And if you humble yourself the first time and the second time, you will become accustomed to and totally submit and will be glad to return to the truth.

Allāh, the Most High said, 

“Verily, Allāh will help those who help His (cause).” [Qur’ān 22:40], 

not those who help themselves.

So what is obligatory upon the believer and especially the students of knowledge, is to submit to the truth and not argue with a detested argumentation and interpretations in order to have the upper hand.

They (students of knowledge) are seekers of the truth, who desire the truth and call to the truth, not to themselves. And usually the one who calls to himself and refuge is sought with Allāh, Allāh the Most High will not place blessings in his knowledge, whereas the one who wants and intends the truth, Allāh the Most High will bestow blessings in his knowledge, even if he speaks with the speech of the lowest ranking students of knowledge. 

This is why we find people who have a good intention and purpose, as far as we can tell, who speak with a simple and easy speech that can be brought about by the lowest ranking student of knowledge and yet they have a profound impact, because their intention is to clarify the truth. This is an issue that very few pay attention to, due to the fact that the souls love winning.

So accustom yourself to being humble to the truth and whoever humbles himself to Allāh, Allāh the Most High will raise him.”

[Sharh Buloogh al-Maraam, vol.3, pgs-248 and 249]


Allāh’s Messenger (صلى الله عليه وسلم) said,

“Whatever you dislike the people see you doing (from acts of disobedience), then do not do it when you are alone.”

[Silsilah al-Ahadeeth as-Saheehah no.1055]

The Prophet (صلى الله عليه وسلم) entered upon a young man while he was dying and said to him,

“How do you (i.e. your heart) feel?” 

He said,

“By Allāh, O Messenger of Allāh, verily I hope in Allāh’s mercy and I fear due to my sins.”

Allāh’s Messenger (صلى الله عليه وسلم) said,

“These two (hope and fear) do not come together in a worshipper’s heart at a time such as this (i.e.point of death), except Allāh will grant him what he hopes for (the forgiveness of Allāh) and make him safe from what he fears (the punishment of Allāh).”

[At-Tirmidhī, no.983, declared hasan by Albānī]


 Allāh, the Most High says ,

فَفِرُّوا إِلَى الله

“So flee to Allāh.” [Qur’ān 51:50]

Imām ‘Abdur Rahmān As-S’adī (رحمه الله) mentioned,

“Fleeing from that which Allāh hates, both openly and secretly, to what He loves, both openly and secretly. Fleeing from ignorance (of the religion) to knowledge (of the religion). Fleeing from kufr (disbelief) to eemān (faith), from disobedience to obedience. And from heedlessness to the remembrance (of Allāh).” 

[Tayseer al-Kareem ar-Rahmān fee tafseer kalaam al-Mannān, pg.1119, Dār al-Maiman print, 2nd edition]


Imām ibn al-Qayyim (رحمه الله) mentioned,

“Indeed giving charity has an amazing affect in repelling different types of tribulations, even if it was from an evil-doer, or an oppressor, rather even from a disbeliever. For indeed Allāh, the Most High, repels from him by way of it different types of tribulations and this is an affair which is well known by the people, the distinguished and general ones from them. And the people of the earth, all of them recognise this, as they have indeed experienced it.”

[Saheeh al-Wābil as-Sayyib min Kalam at-Tayyib, pg.55, Dār ibn al-Jawzee print, 2nd edition]


Yahyā bin Mu’ādh (d.258AH) رحمه الله mentioned, 

“The hearts are like pots, they boil with what is in them and their tongues are their ladles, so look to a man when he speaks, for indeed his tongue will pour out to you what is in his heart, be it sweet or sour, pleasant or bitter and other than that. And it will become clear to you the contents of his heart.” 

[Ad-Daa wad-Dawā’ pg.364, Dār ‘Aalam al-Fawāid print, 2nd edition]

Allāh, the Most High says,

فَمَن كَانَ يَرۡجُواْ لِقَآءَ رَبِّهِۦ فَلۡيَعۡمَلۡ عَمَلاً۬ صَـٰلِحً۬ا وَلَا يُشۡرِكۡ بِعِبَادَةِ رَبِّهِۦۤ أَحَدَۢا

“So whoever hopes to meet (see) his Lord and be rewarded by Him, then let him work righteous deeds and associate none as a partner in the worship of his Lord.”

[Sūrah al-Kahf, ayah 110]

Shaykh Sālih Al Fawzān (حفظه الله) mentioned,

“This (ayah) is a proof that just hope (in meeting/seeing Allāh and attaining His reward) alone is not sufficient, it is a must that it is accompanied with righteous deeds. As for you hoping in Allāh, however do not accompany it with righteous deeds, then you have negated the reason (that will help you see Allāh and attain His reward in the Hereafter).”

[Sharh al-Usool ath-Thalāthah, found in: Silsilah sharh Rasāil al-Imām al-Mujadid Muhammad bin ‘Abdul Wahāb, vol.3, pg.90]


Shaykhul Islām Ibn Taymiyyah (رحمه الله) mentioned  

”  And that is why the best land (to reside in) in relation to each individual is a land in which he will be more obedient to Allāh and His Messenger. And this will vary according to different circumstances. And there is no specific land in which it is better for the person to reside. Rather, what is better for each individual is in accordance with his taqwa (piety), obedience, reverence, submission and presence of mind (in worshiping Allāh).

And Abū Ad-Dardā wrote to Salmān al-Farsī saying, 

“Come to the Sacred Land (the land of Ash-Shaam).” 

Salmān wrote back to him,

“Verily the land does not sanctify anybody. It is rather the servant’s actions that sanctify him. “

[Majm’ū al-Fatāwā, vol.18, pg.283]


The noble Companion ‘Utbah bin Ghazwān رضي الله عنه used to supplicate,

وَإِنِّي أَعُوذُ بِالله أَنْ أَكُونَ فِي نَفْسِي عَظِيمًا وَعِنْدَ الله صَغِيرًا

“And verily, I seek refuge with Allāh that I consider myself to be great but insignificant in the sight of Allāh.”

[Sahīh Muslim no.2967, Kitāb Az-Zuhd war-Raqāiq]

Shaykh Muhammad Ādam al-Ethiopee رحمه الله mentioned in his explanation of the above narration,

((that I consider myself to be great))

“Meaning, I consider myself to be of a lofty status.

((but insignificant in the sight of Allāh))

With Allāh I am considered ignoble and of lowly status due to a lack of piety and righteous deeds.”

[Al-Bahr al-Muheet Ath-Thajjāj fee sharh saheeh al-Imām Muslim ibn Hajjāj, vol.45, pg.109, Dār ibn al-Jawzee print, 1st edition]


Imām ‘Abdul ‘Azeez Ibn Bāz (رحمه الله) mentioned some of the benefits of attending the funeral Prayer:

– It reminds a person of death. 

– It reminds the person to prepare for the Hereafter. 

– That which has afflicted his brother (from death) will soon befall him. 

– He takes caution in not being heedless (of the worship and obedience to Allāh). 

– It brings solace and comfort to the family and loved ones of the deceased. 

– Helping (the family) to carry and bury the deceased.

– Reward equal to the size of Mount Uhud and an additional reward equal to it, if you remain until the deceased is buried.*

*See: Saheeh Al-Bukharee, hadeeth no.47

[Hadeeth Al-Masaa’, pgs.204-205, Dār Al-Minhāj print,1st edition]



Reflecting over the story of the noble Prophet of Allāh- Ayyoob (عليه السلام) brings comfort to the hearts of those who are going through difficulty and adversity. Ayyoob (عليه السلام) became ill for a period of 18 years, his body covered with sores, he lost his wealth, and he lost his children, but he never lost hope in his merciful and kind Lord, and he remained optimistic.

Allāh سبحانه وتعالى said regarding Ayyoob, 

وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ 

“And (remember) Ayyoob, when he called upon his Lord: Affliction has indeed befallen me and You are the Most Merciful of those who show mercy.

فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِن ضُرٍّ 

So We answered (his supplication) and removed what had afflicted him of adversity.” 

[Qur’ān 21:83-84]

And Allāh عز وجل said about Ayyoob,

إِنَّا وَجَدْنَاهُ صَابِرًا ۚ نِّعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ 

“Truly We found him to be patient and steadfast, a good and faithful servant who constantly turned to Us (in du’ā, obedience and remembrance).” 

[Qur’ān 38:44]

Imām ‘Abdur Rahmān As-S’adi (رحمه الله) mentioned, 

“Ayyoob became an example for the patient ones due to this patience, a comfort for those who have been tested (with difficulty and adversity) and a lesson for those who take heed.”

[تيسير اللطيف المنان في خلاصة تفسير القرآن، ص.٢٣٩

“A man who remembers Allāh in private and his eyes well up with tears.” [Sahīh Al-Bukhārī]

Hāfiz ibn Rajab رحمه الله stated regarding the above, 

“This is a man who fears Allāh in secret, he is conscious of Allāh when he is alone, and the best of deeds is to fear Allāh in secret and openly. And the fear of Allāh when alone emanates from strong ēmaan (faith), and striving against the soul and desires. For desires allure a person to sins when alone, for this reason it was said; “from the rarest of things is the fear of Allāh in secret.”

“The remembrance of Allāh includes remembering the greatness of Allāh, His seizing (of the evil doers), His requital (for sins) and His punishment, and the crying that emanates from this is the crying of fear of Allāh.

And remembrance of Allāh also consists of remembering the beauty of Allāh (by way of His beautiful names and lofty attributes), His perfection, His kindness, His benevolence, His miracles (which He bestows upon) His allies with various types of kindness and benevolence, and especially seeing Him in Paradise. The crying that stems from this is the weeping of yearning and longing to meet Allāh.

And this also includes, a man who remembers that Allāh is with him (by way of His knowledge, sight and hearing) wherever he is, so he remembers Allāh encompasses and is close to him (by way of His knowledge, hearing, seeing, power etc), and observes him wherever he is, so he cries out of shyness of Him.”

[Fath Al-Baarī fee sharh Sahīh Al-Bukhārī, vol.4, pg.50, Dār ibn Al-Jawzī print, 1st edition]


Hāfiz ibn Rajab (d.795AH) رحمه الله mentioned, 

“Indeed, a bad end is caused by an evil hidden trait in the servant that people are not aware of.”

[Jaami’ al-Uloom wal-Hikam, hadeeth no.4, vol.1, pg.193, Dār al-Bashāir print, 2nd edition]

Imām ibn al-Qayyim رحمه الله mentioned,

There are six characteristics related to the Prayer that are from the signs of hypocrisy, 

  1. Laziness when standing for it.
  2. Wanting to be seen by the people (i.e. showing off). 
  3. Delaying it beyond its time.
  4. Pecking (praying too fast).
  5. Little remembrance of Allāh. 
  6. Not praying it in congregation.

[Kitāb As-Salah, pg.284, Dār ‘Aalam al-Fawāid print, 2nd edition]

Sufyān Ath-Thawrī (d.161AH) رحمه الله was crying during the night until the morning. When morning arrived, it was said to him,

“All this crying from the fear of sins?” 

Sufyān then took some hay from the ground and said:

“The sins are lighter than this (hay), I only weep from the fear of an evil ending.”

Imām ibn al-Qayyim رحمه الله commenting on the above:

“This is from the greatest of understanding, that a person fears that his sins will be a reason for him to be forsaken at the point of death and will come between him and a good end.”

[Ad-Daa’ wad-Dawaa’ pg.390, Dār ‘Aalam al-Fawāid print, 2nd edition]


Shaykh ‘Abdur Rahmān As-S’adee رحمه الله mentioned,

“And from the most beneficial of affairs that repel (and remove) sadness is to accustom your soul to NOT seek appreciation and reward (from anyone) except Allāh, so if you have done good to one who has a right over you, or to one who has no right over you, then know that this interaction (of good) from you, its (reward) is with Allāh, so do not be concerned with (receiving) thanks from the one you have done good to, just as Allāh, the Most High, said regarding His elite ones from His creation:

إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱلله لَا نُرِيدُ مِنكُمۡ جَزَآءً۬ وَلَا شُكُورًا 

“We feed you only seeking the Face of Allāh, we do not seek from you (financial) recompense nor thanks (verbal praise).” [Qur’ān 76:9]

[Majmoo’ Mualafāt Ash-Shaykh al- ‘Allāmah ‘Abdur Rahmān bin Nāsir As-S’adee, vol.26, pg.58, Dār al-Maiman print, 2nd edition]

Imām Ibn al-Qayyim (رحمه الله) mentions,

“I was present on an occasion with Shaykhul Islām ibn Taymiyyah (رحمه الله) during the Fajr Prayer. After the Prayer he (ibn Taymiyyah) sat remembering Allāh تعالى until close to the time of midday, then he turned towards me and said,

“This is my breakfast, if I do not have this breakfast, I would lose my strength.”

or words to this effect.””

[Al-Waabil as-Sayyib, pg.96, Dār ‘Aalam al-Fawāid print]






Al-Laffāf رحمه الله mentioned,

“Whoever remembers death much will be blessed with three things:

  • Hastening to repentance 
  • Contentment of the heart 
  • And eagerness and enthusiasm in carrying out acts of worship 

And whoever forgets the remembrance of death will be afflicted with three things:

  • Delaying repentance
  • Not being content and pleased with that which suffices
  • And laziness in carrying out acts of worship.”

[Kitāb at-Tazikrah, vol.1, pg.126, Dār al-Minhāj print, 3rd edition]



Hāfidh ibn Katheer رحمه الله mentioned, 

“At the point of death, every person who was negligent (in obeying Allāh) will have regret. He will ask for an increase in life, even if it be for a short period of time, to do that which pleases Allāh and to attain what he missed out on (from righteous deeds). How far-fetched (to wish for this at that time)! What has happened, has happened and what is to come will come. Everyone will be held to account in accordance with their negligence (in obeying Allāh).

[Tafseer ibn Katheer, vol.7, pg.287, Dār ibn al-Jawzī print, 2nd edition]


Imām Ibn al-Qayyim (رحمه الله) said,

“Tie your anger with the chain of forbearance, for indeed (anger is like) a dog, if you set it free it will cause harm and damage.”

[Al-Fawāid pg.69, Dār ‘Aalam al-Fawāid print, 2nd edition]

Imām ‘Abdur Rahmān bin Nāsir As-S’adee (رحمه الله) mentioned,

“O seeker of goodness, now is its time! O you who is waiting for noble gifts and the paths of mercy, the gifts are close. O you who is eager to repent, this is the time. O you who is eager to perform acts of obedience and wish to turn back to Allāh, now is the time. So increase in the remembrance of Allāh, in recitation of the Qur’ān, in repentance and seeking forgiveness, and fill its (i.e. Ramadān) time with obedience to the King, the Oft-Forgiving. 

For the blissful individual is one who recognises the nobility and excellence of Ramadān and takes advantage of it, and the wretched and deprived is one who neglects and wastes it.”

[Majmoo’ Mualafāt Ash-Shaykh al-‘Allāmah ‘Abdur Rahmān bin Nāsir As-S’adee, vol.23, pg.63, Dār Al-Maiman print, 2nd edition]


Shaykhul Islam ibn Taymiyyah رحمه الله mentioned, 

“Indeed the greatest miracle (with which Allāh honours a servant) is adherence to uprightness, for Allāh did not honour a servant with anything like helping him upon that which Allāh loves and is pleased with, and increasing him in that which will bring him closer to Allāh and raise his rank.”

[Majmoo’ al-Fatāwā, vol.11, pg.298]

Imām ‘Abdul ‘Azeez bin Bāz رحمه الله mentioned, 

“It is a must upon all the Muslims to prepare for death and not be heedless regarding it. As has been narrated from the Prophet صلى الله عليه وسلم that he said,

“Remember often, the destroyer of desires, death.”*

Because being heedless and negligent regarding it and a lack of preparation for it, is from the reasons for an evil end (death).”

*Saheeh Sunan At-Tirmidhī no.2307

[Majm’ū’ Fatāwa wa Maqālāt, vol.6, pg.399, slightly abridged]

Al-Hasan al-Basrī (d.110AH) رحمه الله used to say,

ميت غد يشيع ميت اليوم 

“Tomorrow’s dead are burying today’s dead.”


Something we often forget when we attend funerals, today we bury a loved one, a friend and tomorrow it will be our turn to be buried. 


O Allāh bless us with a good end, forgive us, our parents, our loved ones and all the Muslims.


Abū Bakr bin Al-Anbārī (d.304AH) رحمه الله mentioned that some of the scholars said:

“Indeed, patience is called Sabr because its passing through the heart and discomfort to the self (and desires) is like the bitterness of (a kind of medicine called) ‘Sabr’ as it goes through the mouth.”

[Dhamm Al-Hawā of Ibn al-Jawzī, narration no.183, pg.81, Dār Al-Kitāb al-‘Arabī, 1st edition]


The meaning is that even though there’s bitterness in the taste of that medicine, the healing elements and benefits overwhelm that initial bitterness. The end will no doubt be sweet. This is the same for patience hence the term ‘Sabr’.

Translation and commentary by Uways At-Taweel حفظه الله


Shaykh Muhammad ibn Sālih al-‘Uthaymeen رحمه الله mentioned,

“It is not from the brotherhood of eemān (faith), that you see your brother falling short in the obligations (of the religion) or he is indulging in the prohibited affairs that you leave him, making him a prey for his lusts and the devils.

Rather, it is a must that you advise him as much as you are able and also to follow up (after the advice). Indeed sincere advice has an amazing effect, however it is a must to follow it up (by checking up on the one you advise).

Do you see that if you were to plant a tree and water it for the first time and then you stop watering it, will this tree remain (and become strong)? It will not remain, therefore it is a must that you follow it up (by continuing to water it) until it grows and becomes strong by itself.”

[Liq’aāt wa Fatawā al-Aqaleeyaat al-Muslimah, pg.248]


Imām ‘Abdur Rahmān As-S’adee رحمه الله mentioned,

“Where are those who preceded you from the past? Did they not meet their deaths and perish? Where are our fathers? Where are our mothers? Where are our relatives? Where are our neighbours? Where are the people we knew? Where are our friends? They have all departed to the graves, and by Allāh, we have only remained for a short while after them. Their dwellings are still present, occupied by others and their friends have forgotten them. Their past news disturbs the intellects, remembering them breaks the hearts of their loved ones and their state of affairs is a lesson for those who take heed.

So reflect over the state of those who have departed and take a lesson from past nations, so that the hard heart may soften. Have concern for yourselves whilst you are still delayed (from death) and take advantage of your lives by doing righteous deeds, lest a person should say, 

“O how great is my regret and grief over what I have neglected in my duty towards Allāh”, 

and it will be said,

“Long gone is the time when repentance was still possible and one has already received his deeds, whether they are righteous or acts of disobedience.””

[Khutbah- Fee Khātim al-‘Aam, found in the Shaykh’s Majmū’ Mualafāt, vol.23, pgs.308-309, Dar al-Maiman print, 2nd edition]

Imām Ibn al-Qayyim رحمه الله mentioned ways which will help a person keep away from committing adultery, from them,

“The noble person does not repay the one who has done good to him with evil actions, only the most evil of people do that. The vision of Allāh’s goodness and His blessings (upon him) should prevent him from disobeying Him out of shyness, that His blessings descend upon him, whilst his oppositions, disobedience and vile deeds ascend to his Lord, so an angel descends with this (the blessings) and (another) angel ascends carrying (his evil deeds).”

[‘Uddatus-Sābireen wa Zakeeratu ash-Shākireen, pg.102 Dār ‘Aalam al-Fawāid print, 2nd edition]

Shaykh ‘Abdur Rahmān As-S’adee رحمه الله mentioned,

“And from the most beneficial of affairs that repel (and remove) sadness is to accustom your soul to NOT seek appreciation and reward (from anyone) except Allāh, so if you have done good to one who has a right over you, or to one who has no right over you, then know that this interaction (of good) from you, its (reward) is with Allāh, so do not be concerned with (receiving) thanks from the one you have done good to, just as Allāh, the Most High, said regarding His elite ones from His creation:

إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱلله لَا نُرِيدُ مِنكُمۡ جَزَآءً۬ وَلَا شُكُورًا 

“We feed you only seeking the Face of Allāh, we do not seek from you (financial) recompense nor any thanks (verbal praise).” [Qur’ān 76:9]

[Majmoo’ Mualafāt Ash-Shaykh al- ‘Allāmah ‘Abdur Rahmān bin Nāsir As-S’adee, vol.26, pg.58, Dār al-Maiman print, 2nd edition]


Imām ibn al-Qayyim رحمه الله mentioned, 

“The adulterers will be in the oven of Hell* naked, because they took off the clothing of eemān (faith) and the oven of desire which was burning in their hearts will turn into a real oven burning with fire.”

*The Prophet صلى الله عليه وسلم saw people being punished in a baking oven and was informed by the Angels that they were the adulterers. [Hadeeth in Saheeh Al-Bukhārī, no.1386]

[‘Uddatus-Sābireen wa Zakeeratu ash-Shākireen, pg.104, Dār ‘Aalam al-Fawāid print, 2nd edition

Shaykh Muhammad ibn Sālih al-‘Uthaymeen, رحمه الله mentioned,

“If you see the people crowding at the doors of the hospitals, but are heedless regarding the doors of the mosques (they do not attend them), then know the state of affairs is not good. That is because the people’s striving and eagerness in curing the ailments of the body without having (the same) concern for curing the illnesses (i.e. doubts and desires) of the heart is a proof of their deterioration and Allāh’s refuge is sought. 

The reality is, it is from sound intellect and the religion that a person is more eager in curing the illnesses of the heart than curing the ailments of the body. However with much sadness, now if one of our children is afflicted with a slight fever we rush to look for a doctor even if it is late at night and we may or may not find him and if they do, the doctor may or may not be able to benefit the sick (child). However, some of our children have abandoned the Prayer, speak with evil statements and have no care and concern for their religious affairs, yet it is as if they have done nothing wrong.”

[Fath zee Al-Jalālee wal-Ikraam bi sharh Buloog al-Maram, vol.3, pg.274]

Shaykh Muhammad bin Sālih al-‘Uthaymeen, may Allāh have mercy upon him, said,

“Try your best to keep away from everything that brings about worry, grief and sorrow, so that you are always at rest and full of contentment, actively worshipping Allāh, the Mighty and Majestic and looking after your worldly affairs as well as affairs of the hereafter.

If you try this, you will find peace and rest, but if you tire yourself with (thinking about) the past, or worrying about the future in a way that is not permitted by the Sharee’ah (Islamic legislation), then know that you will become fatigued and will miss out on much good.”

[Fath zee al-Jalālee wal-Ikrām bi sharh Buloog al-Maram, vol.9, pg.138. Dār al-Watan print, 1st edition]

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:  

“Allāh created Paradise for the one who obeyed Him, even if he was an Abyssinian slave and He created Hellfire for the one who disobeyed Him, even if he was a Qurashī noble.” 

[Majmūʿ al-Fatāwā (28/543)]

Translated by Abu Iyaad Amjad Rafiq


Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said: 

 “The strengths of man are three: The strength of intellect, the strength of anger and the strength of (carnal) desire … Disbelief is transgression and corruption of the human intellectual strength, and killing a soul is transgression of the strength of anger and fornication is transgression and corruption of the carnal strength.” 

[Majmūʿ al-Fatāwā (15/428,430)]

Shaykh al-Islām is referring to the statement of Allāh in Sūrah al-Furqān (25:68) that describes His servants who do not invoke another deity alongside Allāh, do not kill a soul except by right and do not commit unlawful sexual intercourse. 

Translated by Abu Iyaad Amjad Rafiq


Abdullāh ibn ‘Abbās رضي الله عنهما mentioned, 

“It is disliked for a person to stand for the Prayer in a state of laziness. Rather he should stand (in the Prayer) with a cheerful face, with great desire and yearning and extreme happiness, for verily he will be conversing privately with Allāh, the Mighty and Majestic, and indeed Allāh the Mighty and Majestic is in front of him, Who will forgive him and answer his supplication when he supplicates to Him.”

[Narrated in at-Targheeb wat-Tarheeb no.1904 of Aboo al-Qāsim al-Asbahānee, taken via: T’azeem as-Salah of Shaykh ‘Abdur Razzaq al-Badr, pg.351, found in his Al-Jaam’i lil-mualāfaat wa-rasāil,  vol.17, pg.351, Dār al-Imām Muslim print, 1st edition]

Al-Qāsimee رحمه الله mentioned in his tafseer, that some of the people of knowledge said:


“Verily Ādam عليه السلام prospered due to five things:

  1. Acknowledged and recognised (his) sin 
  2. Had regret and remorse over it
  3. Blamed himself
  4. Hastened to repentance
  5. And did not despair of the mercy of Allāh.

And Iblees became wretched due to five things:

  1. He did not admit and acknowledge (his) sin
  2. Did not feel remorse and regret
  3. He did not blame himself, rather he attributed his disobedience to his Lord
  4. He did not repent 
  5. And he despaired of the mercy of Allāh.”

[Tafseer al-Qāsimee 7/2643, taken via Fiqh al-‘Adeeyah wal-Azhkaar pg.776, Maktabah Dār al-Mihāj print, 1st edition]

Shaykh Muhammad bin Sālih al-‘Uthaymeen (may Allāh have mercy upon him) mentioned,

“And it is a must upon a person that he remembers his state and his ending in this life, this ending is not the final conclusion, rather behind it is a greater goal and objective than the life of this world, the Hereafter. So, a person must constantly remember death, not because he will be departing and separating from his loved ones and from those things that he has become accustomed to, as this is short sightedness, but rather due to him departing from (doing) righteous deeds and striving for the Hereafter. When he reflects in this manner, he prepares and increases with deeds of the Hereafter.” 

[Asharh al-Mumti’ ‘alā Zaad al-Mustaqni’, vol.5, pg.231, Dār ibnal-Jawzee print, 8th edition]


The great scholar, Ibn Muflih (d.763AH) رحمه الله mentioned, 

“If it was not for calamities the servant would become arrogant and ungrateful and would have transgressed and oppressed. But through calamities Allāh protects him from that and purifies him from his inner impurities. So glorified and exalted is He, Who gives mercy through His trials and tests (the servants) with His bounties.” 

[Al-Ādaab Ash-Sh’areeyah, vol.2, pg.299, Resalah Publishers, 1st edition]


Al-‘Allāmah Muhammad bin Sālih al-‘Uthaymeen (رحمه الله) mentioned,

“There existed in past nations those who would say about the believers: verily these ones are indeed astray. And there exists in this (Muslim) nation those who say about the believers: verily these ones are indeed backward.”

[Al-Qawl al-Mufeed ‘alā Kitāb at-Tawheed, vol.1,pg.466, Dār ibn al-Jawzee print, 2nd edition]


Jābir (رضي الله عنهما) narrates that the Prophet (ﷺ) visited Umm Sa’ib while she was ill. He asked her,

“Why are you shivering?” 

She replied,

“Because of the fever, may Allāh not bless it.” 

The Prophet (ﷺ) said,

“Do not curse fever, for it removes the sins of the children of Ādam, just as a furnace removes impurities from iron.” 

[Saheeh Muslim no.2575]


Shaykh Zayd Ibn Hādee al-Madhkalee (رحمه الله) mentioned, 

“A true friend is one who helps his brother as much as he is able, even if it be just with a good and pleasant statement. And he advises him in regard to himself, and if he forgets (falls short) he reminds him in order to establish true friendship and especially in regard to the affairs of the religion and he presents good to him. All of this is from loyal friendship. As for the one who doesn’t remind you when you forget (fall short in the religion), nor aids you when you are in need of him, then he has not fulfilled and established the rights of friendship, because he hasn’t realised its worth or what loyalty entails.”

[‘Awn al-Ahad as-Samad sharh al-Adab al-Mufrad, vol.1, pg.166]

Translated by ‘Uthmān Sudani 



Shaykh Muhammad bin Ghālib al-‘Umarī (may Allāh protect him) mentioned, 

“When someone takes lying lightly, it will drive him to become addicted to lying until his truthfulness is clouded by his lying. If he lies in trivial matters he will eventually lie in serious matters. So lying is a slippery road and leads to more lying. If the liar tries to conceal his lying he will lie even further and if he presents an excuse for it he will do so by lying and if he frees himself from it he does so by lying, except for the one who repents sincerely and becomes truthful. So how sweet truthfulness is and how beneficial it is! And the fulfilling of one’s duty.”

[Source: ]


Shaykhul Islam Ibn Taymiyyah (رحمه الله) said: 

“Some of the Salaf would say: ‘Anyone can perform good deeds; however, only a sincere individual can abandon sinning.’”

[Source: Qā’idah Fī-al-Ṣabr, pg.91]

Translated by: Musa Shaleem Mohammed


‘Abdullāh ibn Mas’oud (رضي الله عنه) said,

“Sudden death is a relief for the believer and a grievous calamity for the disbeliever.”

[Ibn Abee Shaybah no.12007]

‘Aa’ishah (رضي الله عنها) said,

“Sudden death is a mercy for the believer and a grievous calamity for the evildoer.”

[Ibn Abee Shaybah no.12132]



Imām ‘Abdul ‘Azeez bin Bāz (رحمه الله) mentioned,

“There comes in some ahadeeth* that which indicates that sudden death will increase towards the end of time and it is the taking (of the soul) in anger (from Allāh) in relation to the evildoer and it is a relief for the believer, who may be struck by sudden death, as a result of a cardiac arrest or other than that and it will be a relief for him and a blessing from Allāh upon him, because he was upright and prepared for death and was striving in goodness, so he is taken all of a sudden whilst he is upon a good state, upon goodness and righteous actions and therefore he is relieved from the agonies, exhaustion and hardships of death.

It may also happen to evildoers, who are taken in anger (from Allāh upon them), they are taken by surprise whilst being in the worst state, we ask Allāh for wellbeing, we seek refuge with Allāh.”

*Ahadeeth plural of hadeeth

[Source: , موت الفجأة واعتباره من علامات القيامة ]

Question: Is the one who dies a sudden death considered to be a martyr or not? 

Answered by Imām Muhammad Nāsir ud-Deen Albānee (رحمه الله)

A martyr?! Inshā-Allāh hopefully it is not a death of sorrow, meaning that the matter differs from person to person. Sudden death in relation to the one who is prepared and ready to meet Allāh, the Mighty and Majestic and has fulfilled the rights due on him, whether they are from the rights of Allāh, the Mighty and Majestic such as the Prayer and the Fasting, or the rights of the slaves of Allāh such as Zakāt and charity and the like of that, if he has fulfilled all the obligations and there is no debt upon him and dies suddenly, then there is no harm in that. 

However, if he is a sinner or an evildoer, or he is negligent (in the religion) and dies a sudden death, then this is a death of sorrow and deep regret, because he was not prepared for such a death, that is why the Muslim must always be prepared for this hour (of death), which might come suddenly and it is why the Prophet (عليه الصلاة والسلام) said,

 “Whoever loves to meet Allāh, Allāh (also) loves to meet him, and whoever hates to meet Allāh, Allāh (too) hates to meet him.” [Saheeh Muslim, hadeeth no.157]

[Source: , هل من مات فجأة (بالنوبة القلبية) شهيد .؟ ]


Imām Ibn al-Qayyim (رحمه الله) mentioned,

“Whoever wrongs you and later comes to apologise for their wrongdoing, then humbleness requires from you that you accept their apology (and excuse), whether it is true or false, and you leave their hidden affair to Allāh, the Most High, as the Messenger of Allāh (صلى الله عليه وسلم) did with the hypocrites who remained behind when he went out on an expedition, so when he returned they came to him in order to apologise (for not going out with him), and he accepted their apology and left their hidden affair to Allāh, the Most High.”

[Madārij As-Sālihkeen, vol.3, pgs:81-82, Dār ‘Aalam al-Fawāid print, 1st edition]

Imām ibn al-Qayyim (رحمه الله) mentioned,

“The servant’s pleasure and contentment with his Lord in all situations results in his Lord’s pleasure with him, so when he is pleased (and content with Allāh) for the little amount of provision (that has been decreed for him), his Lord will be pleased with him for the little amount of righteous deeds (he has performed).”

[Madārij As-Sālihkeen, vol.2, pg.528, Dār ‘Aalam al-Fawāid print, 1st edition]

Al-Husayn bin Muhammad as-Samraqandee (رحمه الله) mentioned,

“Muhammad bin Ismāeel (Imām al-Bukhārī) was distinct with three qualities alongside with what he had from other praiseworthy characteristics:

He used to speak little, he did not desire what the people possessed (from worldly delights) and he did not occupy himself with other people’s affairs. He occupied all his time with knowledge (of the religion).”

[Siyar ‘Alaam an-Nubalā vol.12, pgs.448-449, Resalah Publishers, 2nd edition]

Imām ibn al-Qayyim (رحمه الله) mentioned,

“Having patience in lowering the gaze (from looking at that which is forbidden) is easier than having patience upon the pain and anguish that comes as a consequence (of not lowering the gaze).”

[Ad-Daa wad-Dawā, pg.350, Dār ‘Aalam al-Fawāid print, 2nd edition]

Aboo Bakr Al-Warāq (d.378AH) رحمه الله mentioned,

“Whoever pleases his limbs with (forbidden) desires has indeed planted the trees of regret in his heart.”

[Al-Bayhaqī in Az-Zuhd, no.356]

Part 1 of 3

Shaykh Muhammad bin Sālih al-‘Uthaymeen (رحمه الله) mentioned, 

Friends are divided into three categories:

The first: is a benefit-seeking friend, and this is the one who befriends you as long as he is benefitting from you in terms of wealth, social status or other than that. 

Once the benefit ends he becomes your enemy, he neither knows you nor do you know him. 

How many are those who accuse (others) in the matter of charity, such that if they are given from it they are pleased, but if they are not given from it they are enraged! 

Someone might be a close friend of yours whom you regard from the dearest of people to you, and you are from the dearest of people to him, then one day he asks you, ‘lend me your book’, and you say, ‘I need it today, I will give it to you tomorrow’, and (due to that) he shows enmity towards you. So this is a benefit-seeking friend.

[Sharh Hilyati-Tālib al-‘Ilm, pg.159]


Part 2 of 3

Shaykh Muhammad bin Sālih al-‘Uthaymeen (رحمه الله) mentioned,

The second: an enjoyment friend, who only befriends you because he enjoys sitting with you chatting and socialising with you. He does not however benefit you, nor do you benefit him. Neither of you benefits the other, and (befriending him) is merely a waste of time. 

This is also a type of friend you must beware of. 

[Sharh Hilyati-Tālib al-‘Ilm, pg.160]


Part 3 of 3

Shaykh Muhammad bin Sālih al-‘Uthaymeen (رحمه الله) mentioned,

The third: a virtuous and upright friend, who encourages you towards virtuous acts, forbids you from evil acts, and opens for you the doors of goodness and guides you to it. If you slip he reminds you, in a way that will not taint your honour. 

The benefit-seeking friend is the most common of these categories, as benefits are very numerous. So if you see that this man does not befriend you except where there is a benefit to take from you, then know that he is an enemy and not a friend. 

And the enjoyment friend keeps you busy and preoccupied with chatting and wasting time in outings and other than that. So in this (type of friend) there is no good in (befriending) him. And the one that you should bite onto with the molar teeth (strongly hold on to) is the virtuous friend, who encourages you with every virtuous act, and forbids you from every evil.

[Sharh Hilyati-Tālib al-‘Ilm, pg.160]


Shaykhul Islām Ibn Taymiyyah (رحمه الله) mentioned,

“Indeed, Allāh is more merciful to His servants than the most merciful of mothers to her child, for indeed He is the One Who made her (the mother) merciful, so is more merciful than her.” 

[Majmoo’ al-Fatāwa, vol.16, pg.448]


‘Abdullāh ibn al-M’utaz (d.296AH) رحمه الله stated,

“The one who has humility in seeking knowledge is the one who accumulates the most (beneficial) knowledge, just as the low-level ground is the ground that accumulates the most water.”

[Al-Ādab Ash-Shar’eeyah, vol.2, pg.28]

Imām Muhammad bin Sālih al-‘Uthaymeen (may Allāh have mercy upon him) said,

“Remember my brother when you are thinking about giving in charity and Shaytān comes to you and orders you with being miserly and threatens you with poverty, then remember, when you leave this wealth behind (after your death), it will be inherited and not be buried with you.”

[Tafseer Surah Al-Hadeed, pg.503]

Allāh, the Mighty and Majestic says,

وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ 

“And it is He who causes (His servants) to laugh and to weep (through His decrees).” 

[Qur’ān 53:43]

The noble Companion, ‘Abdullāh ibn Mas’oud (رضي الله عنه) mentioned,

“For every happiness, there is a moment of sadness, and there is not a household that is filled with happiness except it will be filled with sadness (i.e experience times of sadness).”

[Fiqhu Al-‘Adeeyah wa al-Azkār, pg.651, Dār Al-Minhāj print, 1st edition]



Imām ‘Abdul ‘Azeez bin Bāz (رحمه الله) mentioned, 

To be neglectful and heedless of the remembrance of Allāh and reciting the Qur’ān is from the causes of the devils overpowering man, and from the causes of experiencing a lot of whispers and worries.

And to recite the Qur’ān much and do much remembrance, tasbeeh (exalting Allāh), tahleel (saying: laa ilaaha illallaah: there is no one worthy of worship except Allāh alone without any partner), and istighfaar (seeking forgiveness from Allāh) are from the causes of repelling and expelling Shaytān, and from the causes of the heart being safe from whispers and harmful thoughts.

Imām ash-Shātabee رحمه الله (d.590AH) mentioned, 

 “From the signs of happiness upon the servant is that:

– Acts of obedience (to Allāh) are made easy for him;

– His acts of worship are in accordance with the Sunnah;

– His companions are righteous;

– He has good manners with his Muslim brothers;

– He is good towards the creation;

– He has concern for the Muslims;

– He preserves his time (in that which is beneficial).”

[Al-‘Itisaam, vol.1, pg.152, taken via]

Ibn Jama’ah Ash-Shāf’iee (d.733AH) رحمه الله mentioned,

And from the remedies of self-amazement is to remember that one’s knowledge, understanding, bright mind, eloquence and other than that from the bounties are a blessing from Allāh and a trust that one must correctly preserve, and that the One Who bestowed it upon him is capable of removing it from him in the blink of an eye, just as He (Allāh) stripped Bal’am (see Qur’ān 7:175) of the knowledge that He taught him in the blink of an eye, and that is not in the least bit difficult for Allāh. 

“Do they feel secure against the plan of Allāh?” (Qur’ān: 7:99)

And from the remedies of showing off is to reflect over the fact that all of creation cannot benefit him with that which Allāh did not decree for him, nor harm him with that which Allāh did not decree upon him, then why should he nullify his actions and harm his faith and busy himself with taking into account those who in reality do not possess for him any benefit or harm?! Whilst Allāh, the Most High makes them aware of his bad intention and evil thoughts, as it was authentically reported in the hadeeth, 

“Whoever shows off with his statements, Allāh will expose and humiliate him and whoever shows off with his actions Allāh will expose and humiliate him.” (Saheeh al-Bukharī no.6134)

[Tazkirah As-Saam’i wal-Mutakalim fī Adab al-‘Aailm wal-Muta’alim, pg.46, Dār ibn al-Jawzee print, 2nd edition]


Shaykh ‘Abdur Rahmān as-S’adī (d.1376AH) رحمه الله mentioned, 

“The hearts are at all times in need of being reminded about what Allāh has revealed and admonished with wisdom. It is not befitting to be careless regarding that, for indeed that (being careless) is a cause for the hearts to become hard and the eyes to become dry (unable to cry out of the fear of Allāh).”

[Tayseer al-Kareem ar-Rahmaan fee tafseer Kalām al-Mannān, Sūrah al-Hadeed ayah 16, pg.1139, Dār ibn al-Jawzee print, 2nd edition]


Imām ‘Abdur Rahmān bin Nāsir as-S’adī (d.1376AH) رحمه الله mentioned, 

“It (mockery) is a sign of self-amazement from the mocker, and perhaps the one who is being mocked is better than the mocker and this is the case the majority of the time.

Mockery does not occur except from one whose heart is full of evil traits, who is characterised with every evil character, and is void of any good mannerisms.”

[Tayseer al-Kareem ar-Rahmān fee Tafseer Kalām al-Mannān, Sūrah al-Hujurāt, verse no.11, pg.1085, Dār ibn al-Jawzee print, 2nd edition]

 فَأَصَـٰبَتۡكُم مُّصِيبَةُ ٱلۡمَوۡتِ‌

“And the calamity of death befalls you.” 

[Qur’ān 5:106]

Al-Qurtubī (671AH) رحمه الله mentioned, 

Death is the greatest calamity and affliction. Our scholars have said it is more severe for the one who is heedless regarding it, turns away from remembering it, hardly ponders over it, abandons preparing for it, and it (death) alone is a lesson for one who takes heed, and a point of reflection for one who reflects.

[Kitāb at-Tazkirah, vol.1, pg.112, Maktabah Dār al-Minhāj, 3rd print]

Shaykh Rabee’ ibn Hādee al-Madhkalee (حفظه الله) mentioned, 

Shyness is a great affair and will only bring about goodness. 

Shyness is to keep away from repugnant acts, out of shyness from Allāh, and then out of shyness from the people, keeping away from repugnant matters and matters that diminish one’s honour, and not committing any of these things. Why? Because the great attribute of shyness prevents one from falling into these affairs. 

The Messenger (صلى الله عليه وسلم) was indeed very shy, more so than a virgin girl in her room. This is complete and full shyness, which indicates complete life (of the heart) and that you are indeed a fully living being, as shyness (in Arabic: hayaa’) is taken from the word life (hayaah), and whoever has a living heart and a living soul will find in him this attribute of shyness. And whoever has a weak and depleted life (of the heart and soul) will find that he has a weak shyness, and refuge is sought with Allāh. 

To have weak shyness from Allāh and from the people, or no shyness at all (refuge is sought with Allāh), leads to catastrophes, tribulations and corruption, and refuge is sought with Allāh.

The disbelievers, the innovators (in the religion) and the sinners, have no shyness at all, or their shyness is weak and does not prevent them from committing disbelief, nor does it prevent them from committing innovations (in the religion), nor does it prevent them from committing sins.

But the one who has shyness from Allāh, the Mighty and Majestic, is shy of going beyond the Book of Allāh, the Sunnah of the Messenger (صلى الله عليه وسلم), the correct beliefs and the correct methodologies to other than that from misguidance and deviations. 

By Allāh, shyness is a tremendous characteristic and having fear of Allāh is a tremendous characteristic which prevents one from committing repugnant acts and encourages virtues of excellence and prevents one from vile deeds.

[‘Awn al-Bāree bi bayān maa tadammanhu sharh as-Sunnah lil Imām al-Barhbāree, vol.2, pgs.240-241, Maktabah Dār al-Muhsin print, 2nd edition]

Imām ibn al-Qayyim (d.751AH) رحمه الله mentioned, 

“Whoever wishes to purify his heart then let him prefer (the love and obedience of) Allāh over his own desires.”

[Al-Fawāid, pg.142, Dār ‘Aalam al-Fawāid print, 2nd edition]


Ibn ‘Awn (رحمه الله) bade farewell to a man by saying,

“Have taqwā* (piety) of Allāh, as the one who has taqwā will not be overcome by loneliness.” 

*Taqwā is to take protection from the punishment of Allāh, The Mighty and Majestic, by doing whatever He commands and keeping away from whatever He forbids.

[Al-Fawāid, pgs.74-75, Dār ‘Aalam al-Fawāid print, 2nd edition]

Question: What is the way to avoid and keep away from sins, may Allāh bless you?

Answered by al-‘Allāmah Rabee’ ibn Haadī al-Madhkalee (حفظه الله)

By Allāh, the sound way (to avoid sins) is that you continuously read the Qur’ān and ponder over it much, and ponder over those verses promising the rewards (of Allāh for the obedient ones), as these verses will motivate you to be from this type (of obedient servants), and from those who deserve this recompense and this promise of a great reward; and you should also read those verses that threaten with the Fire, the anger, the wrath and the curse (of Allāh for the disobedient ones); and you should remember the greatness of Allāh and His Majesty, The Exalted and Most High, and inshaa’ Allāh this will help you.

And your greatest deterrent (from sins) should be to worship Allāh as if you see Him, whilst believing that He constantly sees you and knows all your affairs and statements. 

“And He is with you (by His knowledge) wherever you may be.” [Qur’ān 57:4]

“There is no secret conversation of three but He is their fourth (with His knowledge, while He Himself is over the Throne, above the seventh heaven), nor of five but He is their sixth (with His knowledge), nor of less than that or more but He is with them (with His knowledge) wherever they are.” [Qur’ān 58:7]

So when you are about to sin, think (remind yourself); by Allāh, my Lord sees me, and you will become shy.

If you feel ashamed when people see you committing a sin, and you are fearful (of them) and shy, and you fear the punishment of the authorities, and you even feel shy of a child, then how can you not be shy of your Lord?! The Lord of the heavens and the earth?!

You must feel ashamed (to disobey) Allāh, and feel afraid of Allāh, and that He is watching you.

And you should also read the Qur’ān and read from the Sunnah inshā’ Allāh, and turn to Allāh, The Blessed and Most High, take refuge with Allāh and supplicate to Him that He keeps you firm and steadfast (upon obedience) and protects you (from sins). 

And if you fall into error, then there is no way out except to repent.

But in all cases you should remember these points and reflect upon the Qur’ān the way we mentioned, and remember that Allāh is ever an Observer over you, for these are very strong means inshā- Allāh that can prevent you from falling into sins; sins that desires and Shaytān entice you to do, so you must fight off desires and fight off the Shaytān.

[Majmū’ kutub wa rasaail wa fatawaa Shaykh Rabee’, vol.14, pg.139]


Shaykh Muhammad ibn Sālih al-‘Uthaymeen (رحمه الله) mentioned, 

“Real gold will not be known from fake gold except when we melt it with fire, nor will we know the beautiful smell of Oud (scent stick) except when we burn it with fire. Likewise the believer will not be known except by undergoing trials and tribulations. So upon you O my brother is to be patient, you may be harmed in regards to your religion, you may be mocked…however be patient.” 

[Tafseer Sūrah al-Baqarah, vol.3, pg.41, Dār ibn al-Jawzee print, 2nd edition]

Ibn ‘Ataa (رحمه الله) said,

“No one listens to Sūrah Yūsuf (with reflection) and they are in a state of sadness, except that they will find comfort by way of it.”

[Tafseer al-Baghawī, vol.2, pg.434, Dār Taybah print]

Imām ibn al-Qayyim (d.751AH) رحمه الله mentioned, 

“The Prophet (صلى الله عليه وسلم) considered sadness as something that we ought to seek refuge in Allāh from.   

That is because sadness weakens the heart, weakens determination and (a person’s) aspirations. There is nothing more beloved to Shaytān than (seeing) a believer being sad.”

 [Tareeq al-Hijratayn, vol.2, pg.607, Dār ‘Aalām al-Fawāid print, 2nd edition]

Shaykh Rabee’ ibn Hādee al-Madhkalee (حفظه الله) mentioned, 

Allāh سبحانه وتعالى did not command His Prophet عليه الصلاة والسلام to seek (an increase in) the worldly life, he was only commanded to seek an increase in knowledge (of the religion)

 وَقُل رَّبِّ زِدۡنِى عِلۡمً۬ا

And say: “My Lord! Increase me in knowledge.”

[Qur’ān 20:114]

He did not say: Say “Increase me in wealth”, or in worldly possessions or in authority, rather,

 وَقُل رَّبِّ زِدۡنِى عِلۡمً۬ا

And say: “My Lord! Increase me in knowledge.”

This is from the clearest of proofs to show the excellence and nobility of knowledge and its status with Allāh. For the Prophet عليه الصلاة والسلام is the most knowledgeable of all the scholars and even with that he is being instructed by his Lord to seek an increase in knowledge.

 [Marhaban yaa Taalib al-‘ilm by al- Allāmah Rabee’ bin Haādee ‘Umayr al-Madkhalee, pg.74]

Al-‘Allāmah Rabee’ bin Hādee al-Madhkalee (حفظه الله) mentioned, 

“Nurture yourselves to be sincere to Allāh, the Lord of all of creation. Study the texts that encourage one to be sincere, from Riyād As-Sāliheen, and other than it, and from the Qur’ān itself.

Sincerity is a very important affair and the deed without it, is null and void, there is no benefit in it, in this life nor in the Hereafter.

Do not nurture yourself upon showing off, or upon having a love (for your deeds) to be heard of, or for any worldly purpose, or for any goal from the worldly goals, this inferior and pretentious world, which in the sight of Allāh does not even equate to the weight of a wing of a mosquito.”

 [Summarised from: كلمة توجيهية لحفظة كتاب الله]

Imām Ibn al-Qayyim (d.751AH)رحمه الله said,

“Little success and enlightenment (to do righteousness), corrupt views and opinions, being oblivious and unaware of the truth, corruption of the heart, laziness in making remembrance (of Allāh), wasting time, the creation having a dislike for you, alienation (the person feels in his heart) between the servant (himself) and his Lord, the supplication not being answered, the hardness of the heart, the eradication of blessings in a person’s provision and life, the prevention of knowledge (of the religion) being obtained, being disgraced, and the enemy being victorious (over you), tightness of the chest (no contentment and in a state of anxiety), being tried with evil friends who corrupt the heart and waste time, long periods of sadness, sorrow, and grief, a miserable and depressing life are all produced and are a result of disobedience and neglecting the remembrance of Allāh.  

Just as crops are produced by being watered and burning comes about by fire. And the opposite of these (all the things mentioned above) are produced by obedience to Allāh.” 

[Al-Fawāid pg.47, Dār ‘Aalam al-Fawāid print, 2nd edition]

Scroll to Top