April 2010

  • There is the weakening of the journey to Allaah and the (blessed) abode of the Hereafter.
  • There is the stoppage of blessings and the lowering of punishments.
  • A servant is living in a state of fear, dread and loneliness.
  • The heart is turned away from a condition of healthiness and correctness to that of illness and deviation.
  • The heart becomes blind and its light is extinguished.
  • The removal of status, honor and respect in the sight of Allaah and His creation.
  • A decrease in one’s intellect.
  • The blessings of long-life, provisions, knowledge, deeds and obedience are blotted.
  • The various species of creation confront the servant with injury.
  • The servant forgets himself.
  • The Guardian Angel withdraws from the servant and Shaytaan draws near to him.


  • Transcribed from: Sins and their Punishments || Ibn ul-Qayyim al-Jawziyyah (rahimahullaah)

Allaah chooses the best of species from among all the species in creation. He loves only good. He only accepts the deed, speech, and alms giving that are good. Therefore, the best of everything is the choice of the Most High.

As for Allaah’s creation, there are two types. For this reason, a title signifying the happiness of the servant and his misery has been selected. In the life of the good servant, the only thing suitable for him is good. Nothing pleases him except this. He is soothed by and his heart is content with good. Furthermore, to his benefit, the goodly speech (from him) is the only speech that ascends to Allaah and it serves as an effective shield against indecent speech.

Tafahhush (obscene and disgusting language) includes:

  • - Lying
  • - Backbiting
  • - Bearing false witness
  • - Tale carrying
  • - Evil Talk
  • - Etc.

Accordingly, the righteous servant is accustomed to the best of actions. They are the deeds that of which their good is in accordance with the natural disposition, and is in conformity with prophetic legislation. At the same time, the sound mind attests to it. Thus, it agrees with the legislation, the intellect, and the Fitrah. For example, the worship of Allaah without associating partners to Him is compatible to the natural disposition of man.

The worshiper prefers the pleasure of Allaah to his own desires. He devotes his energy and efforts to Him. The servant does whatever good he is able to do for Allaah’s creation. Therefore, he shows love towards the creation in a way that he would like them to show affection towards him. He treats them the way that he would like to be treated. He calls them by the names that he likes to be called. He advises them with advice that he would give himself. He chooses for them that which he would choose for himself.

He bears their harm and injury although they may not tolerate his. He refrains from defaming their honor and he does not seek retaliation when he is slandered. If he sees good in them, he spreads it and if he sees evil he conceals it. He establishes excuses for them within his ability without nullifying the Sharee’ah. The obedient worshiper does not contradict the commands and prohibitions of Allaah. Along with that, he has good and righteous character. He possesses virtues such as forbearance, dignity, tranquility, mercy, patience, and fulfilling promises.

In addition to these noble traits, he is also gentle-natured and truthful. His chest is safe from rancor, deception, malice and envy. He possesses humility towards the people of Eemaan (faith) but he is firm and unwavering towards the enemies of Allaah. At the same time, he safeguards himself from having to surrender and humble to anything other than Allaah. Forgiveness, bravery, generosity, morality are all virtues that comply with the Shareeah, Fitrah, and intellect.

Moreover, the good servant prefers the best food. This is the wholesome, healthy, lawful food, which provides the body and soul with the best nutrition. Likewise, in his selection of wives, companions and even fragrances, this person only desires the best and most suitable. As a result, his soul, body, character, actions, speech, food, drink, clothing, marriage, his associates, and his final resting place are all good.


Allaah said,

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ. وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ

Show forgiveness, enjoin what is good, and stay away from the foolish (i.e., don’t punish them). And if an evil whisper comes to you from Shaytaan (Satan), then seek refuge with Allaah. Verily, He is Hearing, Knowing.” (7:199-200),

.   ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ. وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ . وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

Repel evil with that which is better. We are Best-Acquainted with things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shaytaan (devils). And I seek refuge with You, My Lord! Lest they should come near me.” (23:96-98) and,

ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ. وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ . وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيم

Repel (an evil) with one which is better, then verily, he with whom there was enmity between you, (will become) as though he was a close friend. But none is granted it except those who are patient – and none is granted it except those who are patient – and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (O Muhammad (salallaahu ‘alayhi wasallam) (from doing good), then seek refuge in Allaah. Verily, He is the Hearing, the Knowing.” (41:34-36)

These are the only three Ayat that carry this meaning. Allaah commanded that we be lenient human enemy, so that his soft nature might make him an ally and a supporter. He also commanded that we seek refuge from the satanic enemy, because the devil does not relent in his enmity if we treat him with kindness and leniency. The devil only seeks the destruction of the Son of Aadam due to the vicious enmity and hatred he has always had towards man’s father, Aadam. Allaah said,

يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ

O Children of Aadam! Let not Shaytaan deceive you, as he got your parents [Aadam and Hawwa' (Eve)] out of Paradise” (7:27),

إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ

Surely, Shaytaan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.” (35:6) and,

أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا

Will you then take him (Iblees) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Dhalimun (polytheists, and wrongdoers, etc)” (18:50).

The devil assured Aadam that he wanted to advise him, but he was lying. Hence, how would he treat us after he had vowed,

فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ . إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

By Your might, then I will surely, mislead them all. Except Your chosen servants among them (i.e. faithful, obedient, true believers of Islaamic Monotheism).” (38:82-83)

Also, Allaah said,

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ. إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ . إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ .

So when you [want to] recite the Qur’aan, seek refuge with Allaah from Shaytaan, the outcast (the cursed one). Verily, he has no power over those who believe and put their trust only in their Lord (Allaah). His power is only over those who obey and follow him (Satan), and those who join partners with Him” (16:98-100).

  • Transcribed from: Tafseer Ibn Katheer | Volume I

Malik bin Dinar saw a man pray improperly and commented:

“I feel pity for his children.” He was asked, “He does not pray properly yet you feel pity for his children?” He said, “He is their chief and they learn from him!”

All of these facts testify to the requirement that reciting the Qur’aan (Al-Fatihaah) in the prayer is required, and there is a consensus between the scholars on this ruling. The Hadeeth that we mentioned also testifies to this fact, for the Prophet (salallaahu ‘alayhi wa sallam) said, “Whoever performs any prayer in which he did not recite Umm al-Qur’aan, his prayer is incomplete.”[1]

Also, the Two Saheehs recorded that ‘Ubadah bin As-Samit said that the Messenger of Allaah (salallaahu ‘alayhi wa sallam) said, “There is no prayer for whoever does not recite the Opening of the Book.”[2]

Also, the Sahihs of Ibn Khuzaymah and Ibn Hibban recorded that Abu Hurayrah said that the Messenger of Allaah (salallaahu ‘alayhi wasallam) said, “That prayer during which Umm Al-Qur’aan is not recited is invalid.”[3]

There are many other Hadiths on this subject. Therefore, reciting the Opening of the Book, during the prayer by the Imaam and those praying behind him, is required in every prayer, and in every Rak’aah.


[1] Ahmad 2:250.

[2] Fath Al-Baree 2:276 and Muslim 1:295.

[3] Ibn Khuzaymah 1:248, and Ibn Hibban 3:139.

  • Transcribed from: Tafseer Ibn Katheer | Volume I

The last Hadeeth used the word [Salaah] ‘prayer’ in reference to reciting the Qur’an, (Al-Fatihaah in this case) just as Allaah said in another Ayaah,

And offer your Salaah (prayer) neither aloud nor in a low voice, but follow a way between.”

meaning, with your recitation of the Qur’aan, as the Sahih related from Ibn ‘Abbas.[2] Also, in the last Hadith, Allaah said, “I have divided the prayer between Myself and My servant into two halves, a half for Me and a half for My servant. My servant shall have what he asked for.” Allaah next explained the division that involves reciting Al-Fatihaah, demonstrating the importance of reciting the Qur’aan during the prayer, which is one of the prayer’s greatest pillars. Hence, the word ‘prayer’ was used here although only a part of it was actually being referred to, that is, reciting the Qur’an. Similarly, the word ‘recite’ was used where prayer is meant, as demonstrated by Allaah’s statement,

And recite the Qur’aan in the early dawn. Verily, the recitation of the Qur’aan in the early dawn is ever witnessed” in reference to the Fajr prayer. The Two Sahihs recorded that the angels of the night and day attend this prayer.[3]


[2] Fath Al-Bari 8:257

[3] Fath Al-Bari 8:251 and Muslim 1:439.

  • Transcribed from: Tafseer Ibn Katheer | Volume I

Sufyaan ath-Thawree[2] (rahimahullaahu ta’aala) wrote to ‘Abbaad ibn ‘Abbaad al-Khawwaas al-Arsoofee[3] (rahimahullaahu ta’aala) saying, “As for that which comes after:

“Indeed you are in an era which the Companions of the Prophet (salallaahu ‘alayhi wasallaam) used to seek refuge from encountering, and yet they had knowledge which we do not have, and they had a place of honour which we do not have. So how is it for us now that we have reached that time, having scanty knowledge, little patience, few people who assist goodness, and there being corruption amongst the people and distress in the world?!

Hence you must take to the original affair and hold tight to it,[4] and you should take to being unknown, for indeed this is the age to remain unknown.[5]

And take to remaining aloof and secluded, and associating little with the people, because when the people used to meet, some of them would benefit the others. But as for today, then that has gone, and in our view, salvation lies in abandoning them.[6]

And beware of the rulers: of drawing close to them and mixing with them in any affair. And beware of being deceived, for it will be said to you, ‘Intervene and ward off some danger from the oppressed or oppose tyranny.’ But all of that is indeed the deception of Iblees. Yet the shameless, evil reciters have taken [such positions] as a means [to improve their standing].[7]

And it has been said: Fear the trial of the ignorant worshipper and the sinful, immoral scholar, for indeed their is a trial for everyone who is tempted and subjected to trials.[8]

And when a question or some verdict is put forward to you, then seize the opportunity, but do not vie or compete for them[9]. Take care not to be like the one who loves that his saying is acted upon, or that his saying should be publicised or heard – and when it is not, then the effects of that [rejection] can be seen on him.[10]

Beware of loving leadership, for indeed it is more beloved to men than gold and silver. However it is an obscure matter that can only be recognized by the mediating scholars.[11]

So examine your heart and work upon the intention. And know that a matter has come close to the people, such that a man would prefer to die [in order to avoid it].



The seven deadly sins are: worship without Allaah; pleasure without imaan; knowledge without actions; tears without ikhlaas; wealth without charity; seeker of knowledge without sacrifice;  character without morality.

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