Purification of Soul

The Purification of the Soul

A Piece of Flesh
On the Day of Resurrection, only those who come to Allah
with a healthy heart will be saved. Allah says: "The day on
which neither wealth nor sons will be of any use, except for
whoever brings to Allah a sound heart. (26:88-89)"
Prophet Muhammad Sallallahu `Alayhi-wasallam said that
there is a piece of flesh in the body that if this piece of flesh
is pure and sound then the entire body will become pure
and sound and if this piece of flesh becomes corrupt then
the entire body will become corrupt and this piece of flesh
is the heart. (narrated in Sahih Bukhari and Muslim).

Ehsan
Abdullah ibn ‘Umar then narrated the hadith that we were sitting Abdullah ibn ‘Umar then narrated the hadith that we were sitting
with the Prophet Muhammad Sallallahu `Alayhi-wasallam and with the Prophet Muhammad Sallallahu `Alayhi-wasallam and
then came a man, and so on narrated the hadeeth about the man then came a man, and so on narrated the hadeeth about the man
who came and sat next to the Prophet Muhammad Sallallahu who came and sat next to the Prophet Muhammad Sallallahu
`Alayhi-wasallam, knee next to the knees of the Prophet `Alayhi-wasallam, knee next to the knees of the Prophet
Muhammad Sallallahu `Alayhi-wasallam and put his hands on the Muhammad Sallallahu `Alayhi-wasallam and put his hands on the
thighs of the Prophet Muhammad Sallallahu `Alayhi-wasallam and thighs of the Prophet Muhammad Sallallahu `Alayhi-wasallam and
started asking him questions: (etiquette of seeking knowledge on started asking him questions: (etiquette of seeking knowledge on
how to sit) What is Islam? what is Ehsaan? It is to worship Allah as how to sit) What is Islam? what is Ehsaan? It is to worship Allah as
if you see Him and even though you don’t see him know that he if you see Him and even though you don’t see him know that he
sees you. This is the station of vigilance i.e. knowing that Allah is sees you. This is the station of vigilance i.e. knowing that Allah is
with us always with his knowledge. The hadeeth continues after with us always with his knowledge. The hadeeth continues after
the man left. The Prophet Muhammad Sallallahu `Alayhi-the man left. The Prophet Muhammad Sallallahu `Alayhi-
wasallam informed us this man was Jibreel.wasallam informed us this man was Jibreel.

What is Ehsan
Ehsaan linguistically in Arabic means to beautify something – to Ehsaan linguistically in Arabic means to beautify something – to
make something look good, nice embellisehd. Allah preserves the make something look good, nice embellisehd. Allah preserves the
words of the Prophet Yusuf when he uses the term “Ehsan” to words of the Prophet Yusuf when he uses the term “Ehsan” to
describe the blessings and favours Allah conferred on him. describe the blessings and favours Allah conferred on him.
And he raised his parents to the throne and they fell down before him prostrate. And he raised his parents to the throne and they fell down before him prostrate.
and he said:"O my father! This is the interpretation of my dream aforetime! My and he said:"O my father! This is the interpretation of my dream aforetime! My
Lord has made it come true! he was Lord has made it come true! he was indeed good to meindeed good to me, when he took me out of , when he took me out of
the prison, and brought you(all here) out of the bedouin-life, after shaitan had the prison, and brought you(all here) out of the bedouin-life, after shaitan had
sown enmity between me and my brothers. Certainly, my Lord is the Most sown enmity between me and my brothers. Certainly, my Lord is the Most
Courteous and Kind unto whom He will. Truly He! Only He is the All knowing , the Courteous and Kind unto whom He will. Truly He! Only He is the All knowing , the
All Wise.[All Wise.[Yusuf :100]Yusuf :100]
..

1.1.The highest level of Ehsaan is to worship Allah as if we see him The highest level of Ehsaan is to worship Allah as if we see him
2.2.There is Ehsaan of intention There is Ehsaan of intention
3.3.Ehsaan in the action Ehsaan in the action
4.4.The lowest level of Ehsaan is (recorded by Muslim and Bukhari) The lowest level of Ehsaan is (recorded by Muslim and Bukhari)
narrated by Abu Hurairah when a prostitute watered a dog and narrated by Abu Hurairah when a prostitute watered a dog and
because of her deed Allah forgave her and entered into jannah. because of her deed Allah forgave her and entered into jannah.
1.1.The one who says the Kallima The one who says the Kallima
2.2.Mujim al kabir – Slaughtering the AnimalMujim al kabir – Slaughtering the Animal
3.3.Sahih Bukhari - PerfectionSahih Bukhari - Perfection
4.4.Don’t cut cornersDon’t cut corners
6. Ehsaan with ones parents 6. Ehsaan with ones parents
5. Ehsaan with ones wife – Smile with Excellence and Smile with Ehsan5. Ehsaan with ones wife – Smile with Excellence and Smile with Ehsan
6. Ehsaan with ones children 6. Ehsaan with ones children
Levels of Ehsan

WORSHIP IN 3 MAIN CATEGORIES: HEART,
TONGUE, PHYSICAL FACULTIES
Worship of the Worship of the HeartHeart is from the hidden actions, such as: is from the hidden actions, such as:
•Loving Allah and his MessengerLoving Allah and his Messenger
•Tawakkul (reliance on Allah)Tawakkul (reliance on Allah)
•Sabr (patience)Sabr (patience)
•Being pleased with Allah and with His QadrBeing pleased with Allah and with His Qadr
•Yaqeen (certainty in Allah and His religion).Yaqeen (certainty in Allah and His religion).
Worshipping Allah with Worshipping Allah with Tongue:Tongue:
•Du’aa is of 2 types. Du’aa is of 2 types.
•Du’aa of supplication: where you ask Allah to grant you somethingDu’aa of supplication: where you ask Allah to grant you something
•Du’aa of praise: i.e. subhan Allah, Allahu Akbar, where you glorify AllahDu’aa of praise: i.e. subhan Allah, Allahu Akbar, where you glorify Allah
•The heart has worship the tongue all our physical faculties have ‘Ibadah – we could be in The heart has worship the tongue all our physical faculties have ‘Ibadah – we could be in
form of worship all time – constantly with Allah Subhana wata `alahform of worship all time – constantly with Allah Subhana wata `alah
•When one observes and contemplates wonders of Allah could be worshipWhen one observes and contemplates wonders of Allah could be worship
Worshipping Allah with the Worshipping Allah with the Physical Faculties:Physical Faculties:
•Every good deed that we perform for the sake of Allah is worship. Even brushing your Every good deed that we perform for the sake of Allah is worship. Even brushing your
teeth if the higher intention is to purify your mouth for the worship of Allah (i.e. reciting teeth if the higher intention is to purify your mouth for the worship of Allah (i.e. reciting
Qur’an, etc)Qur’an, etc)
•Your migration from doing evil to good is ibaadah. Stopping self from doing haram for Your migration from doing evil to good is ibaadah. Stopping self from doing haram for
the sake of Allah is worship – I move to halal is a form of worshipthe sake of Allah is worship – I move to halal is a form of worship

WHY DID ALLAH ORDER
US TO WORSHIP HIM?
Because He deserves to be worshipped!Because He deserves to be worshipped!
Mu’aadh ibn Jabal (in Bukhari) the Prophet Muhammad Sallallahu `Alayhi-wasallam asked him Mu’aadh ibn Jabal (in Bukhari) the Prophet Muhammad Sallallahu `Alayhi-wasallam asked him
oh Muaadh do you know what is the right of Allah Subhana wata `alah upon his servants and oh Muaadh do you know what is the right of Allah Subhana wata `alah upon his servants and
the right of the servants upon Allah- he responsded no – and the Prophet Muhammad Sallallahu the right of the servants upon Allah- he responsded no – and the Prophet Muhammad Sallallahu
`Alayhi-wasallam said to him that Allah’s right upon the servant is that he be worshipped `Alayhi-wasallam said to him that Allah’s right upon the servant is that he be worshipped
without associating any partners with him and the right of the slave is to be granted Jannah for without associating any partners with him and the right of the slave is to be granted Jannah for
whoever worships Allah alone.whoever worships Allah alone.
HOW DO WE WORSHIP ALLAH? HOW DO WE WORSHIP ALLAH?
There are some rules and restrictions here. Not every ‘ibadah that is sincere is accepted even if There are some rules and restrictions here. Not every ‘ibadah that is sincere is accepted even if
it is the most sincere. It must be in accordance to the way His Messenger taught us to worship it is the most sincere. It must be in accordance to the way His Messenger taught us to worship
Him. Him. Say (O Muhammad SAW): "I am only a man like you. It has been inspired to me that your Ilâh (God) is Say (O Muhammad SAW): "I am only a man like you. It has been inspired to me that your Ilâh (God) is
One Ilâh. So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a One Ilâh. So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a
partner in the worship of his Lord." [Kahf: 110].partner in the worship of his Lord." [Kahf: 110].

Expiation of SINs
EXPIATION OF SINS IN THE DUNYA: EXPIATION OF SINS IN THE DUNYA:
Duniya: the life of this world.Duniya: the life of this world.
•Repentance - At Tawbah Repentance - At Tawbah
•Istighfaar - Actively Seeking forgivenessIstighfaar - Actively Seeking forgiveness
•Good deeds that erase the bad one Good deeds that erase the bad one
•Calamities that erase the sinsCalamities that erase the sins
EXPIATION OF SINS IN AL-BARZAKH : EXPIATION OF SINS IN AL-BARZAKH :
Barzakh: the life after death, during grave, and before Day of JudgementBarzakh: the life after death, during grave, and before Day of Judgement
•A form of purification before you enter JannahA form of purification before you enter Jannah
•The Trial of the graveThe Trial of the grave
•The offspring make du’aa : Ibn ‘Abbaas (Radiyallahu An Hum) narrates the Prophet (Sallahu Alyhee Wa The offspring make du’aa : Ibn ‘Abbaas (Radiyallahu An Hum) narrates the Prophet (Sallahu Alyhee Wa
Salaam) said, “There is no Muslim man who dies and forty men who do not associate anything with Allah Salaam) said, “There is no Muslim man who dies and forty men who do not associate anything with Allah
pray funeral prayer for him, but Allah will accept their intercession for him.” [Muslim]pray funeral prayer for him, but Allah will accept their intercession for him.” [Muslim]
EXPIATION OF SINS IN THE DAY OF JUDGEMENT: EXPIATION OF SINS IN THE DAY OF JUDGEMENT:
•The terror of the dayThe terror of the day
•The pain of the dayThe pain of the day
•Intercession of the angels, believers, the prophets, the hafiz ...Intercession of the angels, believers, the prophets, the hafiz ...
•Includes Forgiveness and pardoning of Allah Subhana wa ta`alah.Includes Forgiveness and pardoning of Allah Subhana wa ta`alah.
EXPIATION OF SINS IN THE Hellfire: EXPIATION OF SINS IN THE Hellfire:
•The ones who will come from Jahannam and enter Jannah will be called the JahannamiyoonThe ones who will come from Jahannam and enter Jannah will be called the Jahannamiyoon
•After purification of the fire, then they enter Jannah by the Permission and Mercy of Allah alone.After purification of the fire, then they enter Jannah by the Permission and Mercy of Allah alone.

The Importance of Time
"Alas, my grief that I was undutiful to Allâh (i.e. I have not done what Allâh has ordered me to "Alas, my grief that I was undutiful to Allâh (i.e. I have not done what Allâh has ordered me to
do), and I was indeed among those who mocked [at the truth! i.e. Lâ ilâha ill-Allâh (none has the do), and I was indeed among those who mocked [at the truth! i.e. Lâ ilâha ill-Allâh (none has the
right to be worshipped but Allâh), the Qur'ân, and Muhammad SAW and at the faithful believers, right to be worshipped but Allâh), the Qur'ân, and Muhammad SAW and at the faithful believers,
etc."] [Surah Az-Zumar: 56]etc."] [Surah Az-Zumar: 56]
Time is more precious than gold – time is precious – learn from the passage of time – learn from Time is more precious than gold – time is precious – learn from the passage of time – learn from
our mistakes – do not repeat the mistakes of history.our mistakes – do not repeat the mistakes of history.
•Year - Ask a student who has failed a grade he knows the value of a yearYear - Ask a student who has failed a grade he knows the value of a year
•Month – Ask the mother who gave birth to a premature babyMonth – Ask the mother who gave birth to a premature baby
•Week – Ask an editorWeek – Ask an editor
•Day – Ask the labourer who sweats the entire day for his familyDay – Ask the labourer who sweats the entire day for his family
•Hour – Ask the two lovers who are about to meetHour – Ask the two lovers who are about to meet
•Seconds – Ask the one missed an accidentSeconds – Ask the one missed an accident
•Millisecond – Ask the one who runs a 100 meter race!Millisecond – Ask the one who runs a 100 meter race!

Beating Procrastination
Procrastination is the disease of putting off important tasks – investing time in the Procrastination is the disease of putting off important tasks – investing time in the
wrong tasks – we say I’m busy but in reality we are really investing in the wrong wrong tasks – we say I’m busy but in reality we are really investing in the wrong
activity – focus and complete the task at handactivity – focus and complete the task at hand
(Reported in at-Tirmidhi classified as Hasan) "Every person has a time of energy and (Reported in at-Tirmidhi classified as Hasan) "Every person has a time of energy and
every time of energy is followed by a time of lethargy."every time of energy is followed by a time of lethargy."
NOTE: Have an action planNOTE: Have an action plan
•Prioritize my to do listPrioritize my to do list
•Personal Goal settingPersonal Goal setting
•A person should follow the middle courseA person should follow the middle course

The Degree of Accountability
Have You weighted your deeds lately ?Have You weighted your deeds lately ?
"O you who believe! Fear Allâh and keep your duty to Him. And let every person look to what he "O you who believe! Fear Allâh and keep your duty to Him. And let every person look to what he
has sent forth for the Tomorrow, and fear Allâh. Verily, Allâh is All-Aware of what you do." [Surah has sent forth for the Tomorrow, and fear Allâh. Verily, Allâh is All-Aware of what you do." [Surah
al-Hashr: 18]al-Hashr: 18]
"So whosoever does good equal to the weight of an atom (or a small ant), shall see it." [Surah Az-"So whosoever does good equal to the weight of an atom (or a small ant), shall see it." [Surah Az-
Zalzalah: 7]Zalzalah: 7]
Accountability can be defined as the right of Allah upon the servant in that every act of Accountability can be defined as the right of Allah upon the servant in that every act of
obedience consists of 6 matters:obedience consists of 6 matters:
•1. Sincerity in the action (for Allah alone)1. Sincerity in the action (for Allah alone)
•2. Pure devotion to Allah in it2. Pure devotion to Allah in it
•3. Following and imitating the Prophet Muhammad Sallallahu `Alayhi-wasallam3. Following and imitating the Prophet Muhammad Sallallahu `Alayhi-wasallam
•4. Seeing and observing excellence in it4. Seeing and observing excellence in it
•5. Seeing Allah’s Benevolence in it5. Seeing Allah’s Benevolence in it
•6. Seeing one’s shortcomings (in performing this action) after all of this.6. Seeing one’s shortcomings (in performing this action) after all of this.

Types of Soul
•1. An Nafs al Ammara bis-soo (in Surah Yusuf): Soul prone to evil : this kind of soul beautifies 1. An Nafs al Ammara bis-soo (in Surah Yusuf): Soul prone to evil : this kind of soul beautifies
the sin. the animal-like self. The one who pursues his desires freely without any form of the sin. the animal-like self. The one who pursues his desires freely without any form of
conscience. Allāh says they are just like the dog with its tongue always out and panting conscience. Allāh says they are just like the dog with its tongue always out and panting
whether you put something in front of it or not.whether you put something in front of it or not.
•2.Nafs al Lawwama (mentioned in Surah al Qiyaama) – self reproaching soul, the soul that 2.Nafs al Lawwama (mentioned in Surah al Qiyaama) – self reproaching soul, the soul that
chastises and blames itself. It tries to do good but falls sometimes. This person holds himself chastises and blames itself. It tries to do good but falls sometimes. This person holds himself
accountable and makes istighfār and comes back to Allāh. When this soul is presented with accountable and makes istighfār and comes back to Allāh. When this soul is presented with
good and evil at the same time, it is more likely to fall into evil. Allāh forgives this type.good and evil at the same time, it is more likely to fall into evil. Allāh forgives this type.
•3.Nafs al Mutmainnah – (mentioned in Surah al Fajr`) the satisfied soul3.Nafs al Mutmainnah – (mentioned in Surah al Fajr`) the satisfied soul
WHO IS MY WORST ENEMYWHO IS MY WORST ENEMY ? ?
•#1 is the NAFS.#1 is the NAFS.
•#2 is ash-Shaytaan (Allah mentions shaytaan as our enemy 13 times in the Qur’an)#2 is ash-Shaytaan (Allah mentions shaytaan as our enemy 13 times in the Qur’an)
How do I deal with this soulHow do I deal with this soul ? ?
•Ibn Qayyim said weigh the blessings that Allah has given me and compare to what I have given Ibn Qayyim said weigh the blessings that Allah has given me and compare to what I have given
back.back.
•Abdullah bin Mas’ud used to say that by Allah if you knew the sins that I had, you would beat Abdullah bin Mas’ud used to say that by Allah if you knew the sins that I had, you would beat
me with your shoes.me with your shoes.
•If we had a smell to our sins we will not be able to sit next to each other?If we had a smell to our sins we will not be able to sit next to each other?

Rescuing Your Soul ?
"Truly, Allâh loves those who turn unto Him in repentance and loves those who purify themselves" "Truly, Allâh loves those who turn unto Him in repentance and loves those who purify themselves"
[Surah Al-Baqarah: 222][Surah Al-Baqarah: 222]
TAWBAH :: Say: "O 'Ibâdî (My slaves) who have transgressed against themselves (by committing evil TAWBAH :: Say: "O 'Ibâdî (My slaves) who have transgressed against themselves (by committing evil
deeds and sins)! Despair not of the Mercy of Allâh, verily Allâh forgives all sins. Truly, He is Oft-deeds and sins)! Despair not of the Mercy of Allâh, verily Allâh forgives all sins. Truly, He is Oft-
Forgiving, Most Merciful." [Surah Az-Zumar: 53]Forgiving, Most Merciful." [Surah Az-Zumar: 53]
5 CONDITIONS OF TAWBAH5 CONDITIONS OF TAWBAH
•1. Sincerity to Allah1. Sincerity to Allah
•2. Remorse – feel bad about it2. Remorse – feel bad about it
•3. Stop committing the sin immediately.3. Stop committing the sin immediately.
•4. Make solemn determination that you don’t want to go back to the sin.4. Make solemn determination that you don’t want to go back to the sin.
•5. Repentance must occur before death.5. Repentance must occur before death.

Repentance
O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will remit O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will remit
from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that
Allâh will not disgrace the Prophet (Muhammad SAW) and those who believe with him, their Allâh will not disgrace the Prophet (Muhammad SAW) and those who believe with him, their
Light will run forward before them and with (their Records Books of deeds) in their right hands Light will run forward before them and with (their Records Books of deeds) in their right hands
they will say: "Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the they will say: "Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the
Sirât (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do Sirât (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do
all things. [Surah Tahreem: 8]all things. [Surah Tahreem: 8]
Abdullah ibn Masud would say that one should check his heart : Abdullah ibn Masud would say that one should check his heart :
1. When the Quran is recited it doesn’t move you 1. When the Quran is recited it doesn’t move you
2. When in seclusion and you are not pondering over the creation 3. 2. When in seclusion and you are not pondering over the creation 3.
when in gatherings of zikr Does my heart miss beats? Does my heart jump? – if your heart does when in gatherings of zikr Does my heart miss beats? Does my heart jump? – if your heart does
not respond to either of these 3 stimuli then your heart may be dead.not respond to either of these 3 stimuli then your heart may be dead.
SIGNS OF ACCEPTANCESIGNS OF ACCEPTANCE: The repentance has some signs : The repentance has some signs
1. I should feel that I am better than I used to be i.e. I am refraining from the sins that I used to 1. I should feel that I am better than I used to be i.e. I am refraining from the sins that I used to
do 2. do 2.
To fear and be skeptical that perhaps Allah has not accepted my tawbah – maybe Allah hasn’t – To fear and be skeptical that perhaps Allah has not accepted my tawbah – maybe Allah hasn’t –
I don’t know my end – I make du’aa to Allah for a good end.I don’t know my end – I make du’aa to Allah for a good end.

The Traps of Shaytan
•Associating someone with Allah or not worshipping at all i.e. shirkAssociating someone with Allah or not worshipping at all i.e. shirk
•Innovations/Bid’ah – this comes way before the trap of Major Sins Innovations/Bid’ah – this comes way before the trap of Major Sins
•Major Sins Major Sins
•Minor sins Minor sins
•Preoccupying you with permissible things (mubah) Preoccupying you with permissible things (mubah)
•Preoccupying with deeds of lesser rewardsPreoccupying with deeds of lesser rewards
•Deploying his soldiers against you.Deploying his soldiers against you.

Types of Heart - Healthy
The Healthy HeartThe Healthy Heart
On the Day of Resurrection, only those who come to Allah with a healthy heart will be On the Day of Resurrection, only those who come to Allah with a healthy heart will be
saved. Allah says: "The day on which neither wealth nor sons will be of any use, except for saved. Allah says: "The day on which neither wealth nor sons will be of any use, except for
whoever brings to Allah a sound heart. (26:88-89)"whoever brings to Allah a sound heart. (26:88-89)"
In defining the healthy heart, the following has been said: "It is a heart cleansed from any In defining the healthy heart, the following has been said: "It is a heart cleansed from any
passion that challenges what Allah commands, or disputes what He forbids. It is free from passion that challenges what Allah commands, or disputes what He forbids. It is free from
any impulses which contradict His good. As a result, it is safeguarded against the worship of any impulses which contradict His good. As a result, it is safeguarded against the worship of
anything other than Him, and seeks the judgement of no other except that of His Messenger anything other than Him, and seeks the judgement of no other except that of His Messenger
(saw). Its services are exclusively reserved for Allah, willingly and lovingly, with total (saw). Its services are exclusively reserved for Allah, willingly and lovingly, with total
reliance, relating all matters to Him, in fear, hope and sincere dedication. When it loves, its reliance, relating all matters to Him, in fear, hope and sincere dedication. When it loves, its
love is in the way of Allah. If it detests, it detests in the lght of what He detests. When it love is in the way of Allah. If it detests, it detests in the lght of what He detests. When it
gives, it gives for Allah. If it witoholds, it withholds for Allah. Nevertheless, all this will not gives, it gives for Allah. If it witoholds, it withholds for Allah. Nevertheless, all this will not
suffice for its salvation until it is free from following, or taking as its guide, anyone other suffice for its salvation until it is free from following, or taking as its guide, anyone other
than His Messenger (saw)."than His Messenger (saw)."
A servant with a healthy heart must dedicate it to its journey's end and not base his actions A servant with a healthy heart must dedicate it to its journey's end and not base his actions
and speech on those of any other person except Allah's Messenger (saw). He must not give and speech on those of any other person except Allah's Messenger (saw). He must not give
precedence to any other faith or words or deeds over those of Allah and His Messenger, may precedence to any other faith or words or deeds over those of Allah and His Messenger, may
Allah bless him and grant him peace. Allah says:Allah bless him and grant him peace. Allah says:
"Oh you who believe, do not put yourselves above Allah and His Messenger, but fear Allah, "Oh you who believe, do not put yourselves above Allah and His Messenger, but fear Allah,
for Allah is Hearing, Knowing. (49:1)" for Allah is Hearing, Knowing. (49:1)"

Types of Heart - Dead
The Dead Heart
This is the opposite of the healthy heart. It does not know its Lord and does not worship Him
as He commands, in the way which He likes, and with which He is pleased. It clings instead
to its lusts and desires, even if these are likely to incur Allah's displeasure and wrath. It
worships things other than Allah, and its loves and its hatreds, and its giving and its
withholding, arise from its whims, which are of paramount importance to it and preferred
above the pleasure of Allah. Its whims are its imam. Its lust is its guide. Its ignorance is its
leader. Its crude impulses are its impetus. It is immersed in its concern with worldly
objectives. It is drunk with its own fancies and its love for hasty, fleeting pleasures.
It is called to Allah and the akhira from a distance but it does not respond to advice, and
instead it follows any scheming, cunning shayton. Life angers and pleases it, and passion
makes it deaf and blind (1) to anything except what is evil.
To associate and keep company with the owner of such a heart is to tempt illness: living with
him is like taking poison, and befriending him means utter destruction.
"Then, after that, your hearts were hardened and became as stones or even worse in
hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there
are of them (stones) which split asunder so that water flows from them, and indeed, there
are of them (stones) which fall down for fear of Allâh. And Allâh is not unaware of what
you do. [Surah al Baqarah:74]

Types of Heart - Sick
The Sick HeartThe Sick Heart
This is the heart that contains life but also possesses a defect. It has two urges calling it, one This is the heart that contains life but also possesses a defect. It has two urges calling it, one
leading it to life and the other leading it to death and it follows whichever of the two that leading it to life and the other leading it to death and it follows whichever of the two that
predominates.predominates.
It contains love of Allāh, the Exalted, faith in Him, sincerity to Him and trust and reliance upon It contains love of Allāh, the Exalted, faith in Him, sincerity to Him and trust and reliance upon
him from those matters that are essential to its life.him from those matters that are essential to its life.
It also contains the love of its carnal desires, giving preference to them and eagerness to attain It also contains the love of its carnal desires, giving preference to them and eagerness to attain
them. It contains jealousy, arrogance, self-amazement, and love of ranking and sowing them. It contains jealousy, arrogance, self-amazement, and love of ranking and sowing
corruption in the land through attaining leadership from those matters that necessarily lead to corruption in the land through attaining leadership from those matters that necessarily lead to
its destruction and devastation.its destruction and devastation.
It is constantly being tried by two callers, one calling it to Allāh, His Messenger and the Abode It is constantly being tried by two callers, one calling it to Allāh, His Messenger and the Abode
of the Hereafter and the other calling it to temporal, worldly matters. It responds to the one of the Hereafter and the other calling it to temporal, worldly matters. It responds to the one
that is closest and most predominant at that time.that is closest and most predominant at that time.
Never did We send a Messenger or a Prophet before you, but; when he did recite the revelation or Never did We send a Messenger or a Prophet before you, but; when he did recite the revelation or
narrated or spoke, Shaitan (Satan) threw (some falsehood) in it. But Allah abolishes that which Shaitan narrated or spoke, Shaitan (Satan) threw (some falsehood) in it. But Allah abolishes that which Shaitan
(Satan) throws in. Then Allah establishes His Revelations. And Allah is All-Knower, All-Wise: That He (Satan) throws in. Then Allah establishes His Revelations. And Allah is All-Knower, All-Wise: That He
(Allah) may make what is thrown in by Shaitan (Satan) a trial for those in whose (Allah) may make what is thrown in by Shaitan (Satan) a trial for those in whose hearts is a disease hearts is a disease (of (of
hypocrisy and disbelief) and whose hypocrisy and disbelief) and whose hearts are hardenedhearts are hardened. And certainly, the Zalimun (polytheists and . And certainly, the Zalimun (polytheists and
wrong-doers, etc.) are in an opposition far-off (from the truth against Allah's Messenger and the wrong-doers, etc.) are in an opposition far-off (from the truth against Allah's Messenger and the
believers).And that those who have been given knowledge may know that it (this Quran) is the truth from believers).And that those who have been given knowledge may know that it (this Quran) is the truth from
your Lord, and that they may believe therein, and their hearts may submit to it with humility. And verily, your Lord, and that they may believe therein, and their hearts may submit to it with humility. And verily,
Allah is the Guide of those who believe, to the Straight Path.[22: 52-54]Allah is the Guide of those who believe, to the Straight Path.[22: 52-54]

Symptoms Of the Heart's
Sickness & Signs of Its Health
"He it is Who sent down As-Sakinah (calmness and tranquillity) into the hearts of the
believers, that they may grow more in Faith along with their (present) Faith. And to Allah
belong the hosts of the heavens and the earth, and Allah is Ever Al-Knower, All-Wise." The
Holy Quran: 48:4
The Signs of a Sick Heart
A servant's heart may be ill, and seriously deteriorating, while he remains oblivious of its
condition. It may even die without him realising it. The symptoms of its sickness, or the signs of
its death, are that its owner is not aware of the harm that results from the damage caused by
wrong actions, and is unperturbed by his ignorance of the truth or by his false beliefs.
Since the living heart experiences pain as a result of any ugliness that it encounters and
through its recognizing its ignorance of the truth (to a degree that corresponds to its level of
awareness), it is capable of recognizing the onset of decay-and the increase in the severity of
the remedy that will be needed to stop it-but then sometimes it prefers to put up with the pain
rather than undergo the arduous trial of the cure!
Some of the many signs of the heart's sickness if its turning away from good foods to harmful
ones, from good remedies to shameful sickness. The healthy heart prefers what is beneficial
and healing to what is harmful and damaging; the sick heart prefers the opposite. The most
beneficial sustenance for the heart is faith and the best medicine is the Qur'an.

Symptoms Of the Heart's
Sickness & Signs of Its Health
The Signs of a Healthy Heart
For the heart to be heality it should depart from this life and arrive in the next, and then settle there as if it were one
of its people; it only came to this life as a passer-by, taking whatever provisions it needed and then returning home.
As the Prophet, may Allah bless him and grant him peace, said to Abdullah ibn Umar, "Be in this world as if you were a
stranger or a passer-by."1 The More diseased the heart is, the more it desires this world; it dwells in it until it
becomes like one of its people.
The healthy heart continues to trouble its owner until he returns to Allah, and is at peace with Him, and joins Him, like
a lover driven by compulsion who finally reaches his beloved. Besides his love for Him he needs no other, and after
invoking Him no other invocations are needed. Serving Him precludes the need to serve any other.
If this heart misses its share of reciting the Qur'an and invoking Allah, or completing one of the prescribed acts of
worship, then its owner suffers more distress than a cautious man who suffers because of the loss of money or a
missed opportunity to make it. It longs to serve, just as a famished person longs for food and drink.
Yahya ibn Mu'adh said: "Whoever is pleased with serving Allah, everything will be pleased to serve him; and whoever
finds pleasure in contemplating Allah, all the people will find pleasure in contemplating him."
This heart has only one concern: that all its actions, and its inner thoughts and utterances, are obedient to Allah. It is
more careful with its time than the meanest people are with their money, so that it will not be spent wastefully.
When it enters into the prayer, all its worldly worries and anxieties vanish and it finds its comfort and bliss in adoring
its Lord. It does not cease to mention Allah, nor tire of serving Him, and it finds intimate company with no-one save a
person who guides it to Allah and reminds it to Him.
Its attention to the correctness of its action is greater than its attention to the action itself. It is scrupulous in making
sure that the intentions behind its actions are sincere and pure and that they result in good deeds.
As well as and in spite of all this, it not only testifies to the generosity of Allah in giving it the opportunity to carry out
such actions, but also testifies to its own imperfection and shortcomings in executing them.

Symptoms Of the Heart's
Sickness & Signs of Its Health
The Causes of Sickness of the Heart
The temptations to which the heart is exposed are what cause its sickness. These are the temptations of desires and
fancies. The former cause intentions and the will to be corrupted, and the latter cause knowledge and belief to falter.
Hudhayfa ibn al-Yamani, may Allah be pleased with him, said: "The Messenger of Allah *saaws* said, "Temptations
are presented to the heart, one by one. Any heart that accepts them will be left with a black stain, but any heart that
rejects them will be left with a mark of purity, so that hearts are of two types: a dark heart that has turned away and
becom like an overturned vessel, and a pure heart that will never be harmed by temptation for as long as the earth
and the heavens exist. The dark heart only recognizes good and denounces evil when this suits its desires and whims."
He, may Allah bless him and grant him peace, placed hearts, when exposed to temptation, into two categories:::
First, a heart which, when it is exposed to temptation, absorbs it like a sponge that soaks up water, leaving a black
stain in it. It continues to absorb each temptation that is offered to it until it is darkened and corrupted, which is what
he meant by "like an overturned vessel". When this happens, two dangerous sicknesses take hold of it and plunge it
into ruin:
The first is that of its confusing good with evil, to such an extent that it does not recognize the former and does not
denounce the latter. This sickness may even gain hold of it to such an extent that it believes good to be evil and vice-
versa, the sunnah to be bida' and vice-versa, the truth to be false and falsity to be the truth.
The second is that of its setting up its desires as its judge, over and above what the Prophet *saaws* taught, so that it
is enslaved and led by its whims and fancies.
Second, a pure heart which the light of faith is bright and from which its radiance shines. When temptation is
presented to pure hearts such this, they oppose it and reject it, and so their light and illumination only increase.

Treating Destructive Flaws
General rules regarding treating destructive flaws:
-Everything is treated with its opposite: Imām ibn al-Qayyim said, “In order for a place to
contain something, it must be free from whatever contradicts it. The heart is a space, and the
more you put in the heart what is not Allāh, the less the capacity will be to love Allāh.”
-Prevention vs. Restoration: Shaykh Hatem says, “An ounce of prevention is better than a pound
of cure.” View every forbidden act as a war against Allāh (sub ānahu wa ta‘āla).
ḥ
-Loving dunya (the world) too much: Ibn al-Qayyim said, “Allāh promised you pleasures in the
Hereafter, so seeking this dunya is like cutting a plant before its harvest time.” He also said,
“Dunya and ākhirah are like two brides. The ugly one knows her lack of value so she displays
herself, and the beautiful one knows her value so she saves herself for the right one.”
-Consider the disease worse than its expression.

Treating Destructive Flaws
Curing Bad Character
-What is the meaning of khuluq?
Allāh (sub ānahu wa ta‘āla) says in Sūrat’l-Qalam(2-4): " You (O Muhammad SAW) are not, by
ḥ
the Grace of your Lord, a madman. And verily, for you (O Muhammad SAW) will be an endless
reward. And verily, you (O Muhammad SAW) are on an exalted standard of character."
Rasūlullāh (saw) said, “I was only sent to perfect good character.” Imām al-Ghazāli said what
made the Prophet (saw) so perfect in character was the fact that everybody wanted to be with
him and everyone wanted to be loved by him. Everyone wanted his love and desired his
company. For example, one time ‘Amr b. al-‘Ā thought he was the most beloved person to the
ṣ
Prophet (saw).....
More example :Rasūlullāh (saw) loved ‘Ali(ra) and Fatima(ra) so much ,
One time he (saw) went to the marketplace and saw Zāhir

Treating Destructive Flaws
-Why it matters so much?-Why it matters so much?
The Prophet (saw) was told about a woman who fasted much, prayed much, and gave charity The Prophet (saw) was told about a woman who fasted much, prayed much, and gave charity
much but abused her neighbors. The a ābah asked about her status, and the Prophet (saw)
ṣ ḥ
much but abused her neighbors. The a ābah asked about her status, and the Prophet (saw)
ṣ ḥ
said, “La khayra fiha. There is no good inside of her. She is in Hellfire.” There was no beauty said, “La khayra fiha. There is no good inside of her. She is in Hellfire.” There was no beauty
inside of her.inside of her.
Was Iblīs expelled from Jannah because of any shortage of good deeds? No. Was Iblīs expelled from Jannah because of any shortage of good deeds? No.
Compare that man who had very little good deeds but a clean heart to Iblīs who had many good Compare that man who had very little good deeds but a clean heart to Iblīs who had many good
deeds but was dirty on the inside and hence expelled from Jannah.deeds but was dirty on the inside and hence expelled from Jannah.
-What is the proper measure of it?-What is the proper measure of it?
There are two measures of khuluq: 1. There are two measures of khuluq: 1.
How you make the people around you feel. 2. How you make the people around you feel. 2.
The best measure of good character is how you handle people with bad character. Every time The best measure of good character is how you handle people with bad character. Every time
Rasūlullāh (saw) talks about good character, he talks about forbearance. If you can tolerate bad Rasūlullāh (saw) talks about good character, he talks about forbearance. If you can tolerate bad
character, then it is a sign of good character.character, then it is a sign of good character.
With good character, intention still counts. The Prophet (saw) said, “A person who tries to show With good character, intention still counts. The Prophet (saw) said, “A person who tries to show
something that is not truly of him is like the one who is wearing two garments of falsehood.”something that is not truly of him is like the one who is wearing two garments of falsehood.”

Treating Destructive Flaws -
The Tongue
The Prophet (saw)said:"When the son of Adam gets up in the morning, all of the organs of his The Prophet (saw)said:"When the son of Adam gets up in the morning, all of the organs of his
body submit to his tongue and say: 'Fear Allāh with us for our condition is according to you. If body submit to his tongue and say: 'Fear Allāh with us for our condition is according to you. If
you are good, we will be good; and if you are bad, we will become bad."'[At- Tirmidhi].you are good, we will be good; and if you are bad, we will become bad."'[At- Tirmidhi].
“ “Whoever believes in Allāh and the Last Day, let him say good things or be quiet.”Whoever believes in Allāh and the Last Day, let him say good things or be quiet.”
"Whoever can guarantee what is between his two jaw-bones and what is between his two legs, I "Whoever can guarantee what is between his two jaw-bones and what is between his two legs, I
will guarantee Paradise for him."[Sahīh Bukhāri]will guarantee Paradise for him."[Sahīh Bukhāri]
Mu‘ādh asked the Prophet (saw), “Will we even be punished for the things that we say?” He Mu‘ādh asked the Prophet (saw), “Will we even be punished for the things that we say?” He
(saw) said:, ‘May your mother lose you oh Mu’aadh. Nothing causes a person to fall on his face (saw) said:, ‘May your mother lose you oh Mu’aadh. Nothing causes a person to fall on his face
in Hellfire more than the harvest of the tongue.” [At-Tirmidhi]in Hellfire more than the harvest of the tongue.” [At-Tirmidhi]
‘‘Umar Ibn ‘Abd’l-‘Azīz said: ‘Whoever knows and realizes that his words are part of his deeds, he Umar Ibn ‘Abd’l-‘Azīz said: ‘Whoever knows and realizes that his words are part of his deeds, he
will only speak that which concerns him.’will only speak that which concerns him.’
Al- asan al-Ba ri said, “Allāh has created two gates for the tongue: your teeth and lips. Learn to
Ḥ ṣ
Al- asan al-Ba ri said, “Allāh has created two gates for the tongue: your teeth and lips. Learn to
Ḥ ṣ
use your gates properly.”use your gates properly.”

Treating Destructive Flaws -
The Tongue
The Prophet(saw) said: ‘Verily the most beloved of you and the closest of you to me in the The Prophet(saw) said: ‘Verily the most beloved of you and the closest of you to me in the
hereafter is the one with the best manners, and, the most hated of you to me in the hereafter is hereafter is the one with the best manners, and, the most hated of you to me in the hereafter is
ath-tharthaaroon al-mutafayhiqoon al-mutashaddiqoon.[Sahīh al-Jaami’]ath-tharthaaroon al-mutafayhiqoon al-mutashaddiqoon.[Sahīh al-Jaami’]
‘‘Umar Ibn’l-Kha tab(ra)
ṭ
Umar Ibn’l-Kha tab(ra)
ṭ
said:‘Whoever speaks a lot will make many mistakes and whoever said:‘Whoever speaks a lot will make many mistakes and whoever
makes mistakes will commit many sins and whoever commits many sins will find that the Hell makes mistakes will commit many sins and whoever commits many sins will find that the Hell
Fire is his dwelling place.’Fire is his dwelling place.’
Ibn Abbās said, “There is no word the son of Ādam utters without being written, even the
ʿ
Ibn Abbās said, “There is no word the son of Ādam utters without being written, even the
ʿ
humming that he makes out of pain.” When Imām A mad was sick, he held himself from
ḥ
humming that he makes out of pain.” When Imām A mad was sick, he held himself from
ḥ
moaning because he was told that it is the complaining of the tongue and considered it to be a moaning because he was told that it is the complaining of the tongue and considered it to be a
form of ingratitude to Allāh.form of ingratitude to Allāh.
Therefore think about your tongue. On the Day of Judgment, would it be your best friend or Therefore think about your tongue. On the Day of Judgment, would it be your best friend or
your worst enemy? Are we going to say something that is pleasing to Allāh or something that He your worst enemy? Are we going to say something that is pleasing to Allāh or something that He
will be displeased with?will be displeased with?

Treating Destructive Flaws –
Dealing with Talking to Much
1. Make sure that you always listen more than you talk: Abu’l-Dardā’ said, “Allāh gave you two 1. Make sure that you always listen more than you talk: Abu’l-Dardā’ said, “Allāh gave you two
ears and only one tongue, so use them with their due proportion.” ears and only one tongue, so use them with their due proportion.”
2. Never speak before the other person has finished speaking:The Prophet(saw) never cut anyone 2. Never speak before the other person has finished speaking:The Prophet(saw) never cut anyone
off when they were speaking, even the Kuffar. Al- asan al-Ba ri said, “The intelligent person’s
Ḥ ṣ
off when they were speaking, even the Kuffar. Al- asan al-Ba ri said, “The intelligent person’s
Ḥ ṣ
tongue is behind his heart. When he wants to speak, he first thinks if these words will be in his tongue is behind his heart. When he wants to speak, he first thinks if these words will be in his
favor or against him. The ignorant person’s tongue is in front of his heart. When he thinks of favor or against him. The ignorant person’s tongue is in front of his heart. When he thinks of
saying something, he will say it and then wonder afterwards if it was for or against him.” saying something, he will say it and then wonder afterwards if it was for or against him.”
3. Protect yourself from useless speech: Allāh says in Surah al-Mu’minoon(1-3)"Certainly will, the 3. Protect yourself from useless speech: Allāh says in Surah al-Mu’minoon(1-3)"Certainly will, the
believers have succeeded:They who are during their prayer humbly submissive And they who turn believers have succeeded:They who are during their prayer humbly submissive And they who turn
away from idle speech“ 4. away from idle speech“ 4.
Beware of your many tongues:What u r typing or updating on ur facebook twitter ,text message Beware of your many tongues:What u r typing or updating on ur facebook twitter ,text message
,email all of this is ur tongue..this are all stored and saved. Allāh has informed us, that our hands ,email all of this is ur tongue..this are all stored and saved. Allāh has informed us, that our hands
and other limbs will testify against us on the Day of Judgment. Even our gestures have words. and other limbs will testify against us on the Day of Judgment. Even our gestures have words.
‘Aisha(ra) once made a gesture to indicate that Umm al-Mu’mineen Safiyyah(ra) was short. The ‘Aisha(ra) once made a gesture to indicate that Umm al-Mu’mineen Safiyyah(ra) was short. The
Prophet(saw)said:‘You have said a word that if you were to spit it in the ocean it would pollute the Prophet(saw)said:‘You have said a word that if you were to spit it in the ocean it would pollute the
entire ocean.’[Abū Dawud] The Prophet(saw) said this, even though ‘Aisha(ra) only made a gesture entire ocean.’[Abū Dawud] The Prophet(saw) said this, even though ‘Aisha(ra) only made a gesture
with her hands. 5. It is not with her hands. 5. It is not
necessary to have an opinion on everything. This is something else that we learn from the necessary to have an opinion on everything. This is something else that we learn from the
Prophet. 6. Prophet. 6.
Leaving argumentation: (a.) Al-Jadal al-Mahmood – Praiseworthy Arguing :This is debating with Leaving argumentation: (a.) Al-Jadal al-Mahmood – Praiseworthy Arguing :This is debating with
wisdom and beautiful preaching, with the intention of bringing the people to good. wisdom and beautiful preaching, with the intention of bringing the people to good.
(b.) Al-Jadal al-Madhmoom – Blameworthy Arguing.(b.) Al-Jadal al-Madhmoom – Blameworthy Arguing.

Backbiting / al-Ghbah
ī
Allāh (sub ānahu wa ta‘āla) says: O you, who have believed, avoid much [negative] assumption.
ḥ
Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to
eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is
Accepting of repentance and Merciful. (al- ujurāt: 12)
Ḥ
Someone came to the Prophet
ملسو هيلع ا ىلص
and showed the Prophet two women who
were fasting and said that they were dying of thirst. The Prophet(saw) turned away silently
refusing to give permission for them to break their fast. So, the man begged him again,
mentioning that the women were on the verge of death. The Prophet (saw) then said, bring
them to me and bring along a bowl. When they turned to him, he (saw) turned to one and told
her to vomit in the bowl. She complied, spitting up a mixture of vomit, blood, pus and pieces of
flesh which half-filled the bowl. He(saw) then turned to the other and had her do the same.
After the bowl was filled, he said, “Verily these two have fasted from what Allāh has made alāl
Ḥ
for them and broken their fast from what Allāh has made arām. They spent their fast eating
Ḥ
the flesh of others.”[Musnad Ahmad]
Amr ibn al-‘Aas was walking with some of his companions when they passed by a rotting carcass
of a dead mule. He then said to his companions, ‘By Allāh, it would be better for a man to eat
his fill from the meat of this than from the flesh of his fellow Muslims.’ [Sahīh at-Targheeb wat-
Tarheeb]

Backbiting / al-Ghbah Cont…
ī
The Prophet(saw) informed us: ‘When my Lord took me up to heaven (for Mi’raaj), I passed by The Prophet(saw) informed us: ‘When my Lord took me up to heaven (for Mi’raaj), I passed by
people who had brass nails with which they were slashing their faces and chests. I said ‘Who are people who had brass nails with which they were slashing their faces and chests. I said ‘Who are
these, O Jebril?’ He replied,‘These are the ones who eat the flesh of people (backbite them) and these, O Jebril?’ He replied,‘These are the ones who eat the flesh of people (backbite them) and
assail their honor.’’[Abū Dawud]assail their honor.’’[Abū Dawud]
Ma`iz bin Malik Aslami went to the Prophet of Allah(saw) to be stoned at Rabi’ah. Later, the Ma`iz bin Malik Aslami went to the Prophet of Allah(saw) to be stoned at Rabi’ah. Later, the
Prophet (saw) passed by the man’s grave with a group of his Companions. One of them said (to Prophet (saw) passed by the man’s grave with a group of his Companions. One of them said (to
another), ‘Truly, that fool went to the Prophet time after time, and every time the Prophet another), ‘Truly, that fool went to the Prophet time after time, and every time the Prophet
rejected him. Finally, he was killed like a dog.’ The Prophet (saw) heard but remained silent rejected him. Finally, he was killed like a dog.’ The Prophet (saw) heard but remained silent
until, sometime later, they passed by the carcass of a dead donkey with its legs splayed in the until, sometime later, they passed by the carcass of a dead donkey with its legs splayed in the
air. The Prophet (saw) asked, ‘Why do the two of you not eat that donkey?’ The men said, air. The Prophet (saw) asked, ‘Why do the two of you not eat that donkey?’ The men said,
‘What, Oh Prophet of Allāh! Eat a dead donkey?’ The Prophet (saw) replied, ‘Well, the portion ‘What, Oh Prophet of Allāh! Eat a dead donkey?’ The Prophet (saw) replied, ‘Well, the portion
you had from your brother’s honor a little while ago was even more abominable. By the One you had from your brother’s honor a little while ago was even more abominable. By the One
who holds my life in His hands, he is lounging in one of the Rivers of Paradise.[An-Nasa’i and who holds my life in His hands, he is lounging in one of the Rivers of Paradise.[An-Nasa’i and
Adab al-Mufrad]Adab al-Mufrad]
Ghībah is not just by speaking but also by a gesture. If you make a face that indicates something Ghībah is not just by speaking but also by a gesture. If you make a face that indicates something
about a person that they won’t like, then it is not going to do you any good and will be just as about a person that they won’t like, then it is not going to do you any good and will be just as
bad as if you had said it.bad as if you had said it.
!!!!!!!!! What backbiting looks like !!!!!!!!!!!!!!!!! What backbiting looks like !!!!!!!!

Backbiting / al-Ghbah Cont…
ī
Four causes of Ghībah:

•Anger
•Compliance : The Prophet ( allallāhu ‘alayhi wa sallam) said, “Let not one of you belittle
ṣ
himself.” The a ābah said, “How can it be that one of us belittles himself?” He ( allallāhu
ṣ ḥ ṣ
‘alayhi wa sallam) said, “Someone sees the boundaries of Allāh being crossed and doesn’t
say anything about it. Allāh raises him on the Day of Judgment and asks him why he
doesn’t say anything, and he will say, ‘I was afraid of the people.’ Allāh will say, ‘Allāh is
more deserving of you fearing Him.’” (Ibn Mājah) “Whosever of you sees an evil, let him
change it with his hand; and if he is not able to do so, then [let him change it] with his
tongue; and if he is not able to do so, then with his heart — and that is the weakest of
faith.”[Sahīh Muslim]
•Arrogance:‘…A Muslim is the brother of a Muslim. He neither oppresses him nor betrays
him nor looks down upon him…’[Sahīh Muslim]
•Joking
When “backbiting is permissible” :
-Complaining about oppression or injustice to someone who can help
-Seeking the help of someone to correct something wrong
-Asking for a fatwa
-Warning a person at risk of harm
-Speaking about a proud sinner
-When someone has a title that has a bad meaning but the person is known by it.

Backbiting / al-Ghbah Cont…
ī
Backbiting is one of the most normal things in the world now. It is so accepted, but on the Day
of Judgment, it is a cause of humiliation.The scholars said, “The flesh of the righteous is poison.”
It is worse because Allāh (sub ānahu wa ta‘āla) says in a adīth qudsi: “Whoever takes a close
ḥ ḥ
friend of Mine as an enemy, then I have waged war against him.”
Al- asan al-Ba ri (and Sufyān al-Thawri) was told that there was a group of people who always
Ḥ ṣ
backbite him. He sent a bowl of dates (Sufyān al-Thawri sent a bowl of fruit) and wrote, “I
wanted to thank you for giving me your good deeds, so I am sending this bowl to you. Please
forgive me for it not being enough to thank you for what you did to me.”
What do you do if you are guilty of backbiting?
-Seek forgiveness from Allāh
- Seek forgiveness from the one you hurt.
-Say good things about the person you backbite in the company of the same people you said
bad things about them.
Note to the Ones who have been Backbitten: Abdur Rahman ibn Mahdi said, ‘I dislike people to
disobey Allāh, otherwise I would wish that everyone in this world would backbite me. There is
no equal joy to find on your scale on the Day of Judgment a deed you did not even know about
or even had.’

Slander / al-Nammah
ī
(Tale-Carrying)
Allah subhanallah taala saysAllah subhanallah taala says: : O you who have believed, if there comes to you a disobedient one O you who have believed, if there comes to you a disobedient one
with information, investigate, lest you harm a people out of ignorance and become, over what with information, investigate, lest you harm a people out of ignorance and become, over what
you have done, regretful. (al- ujurāt: 6)
Ḥ
you have done, regretful. (al- ujurāt: 6)
Ḥ
The Prophet ( allallāhu ‘alayhi wa sallam) said, “A person who carries tales will not enter
ṣ
The Prophet ( allallāhu ‘alayhi wa sallam) said, “A person who carries tales will not enter
ṣ
Jannah.” [Sahīh Muslim]Jannah.” [Sahīh Muslim]
Ali b. Abi ālib said,:“The person who spreads namīmah (the nammām) will cause in an hour the
Ṭ
Ali b. Abi ālib said,:“The person who spreads namīmah (the nammām) will cause in an hour the
Ṭ
fitnah of months.” fitnah of months.”
Someone said to ‘Amr b. ‘Ubayd, “Al-Aswari says bad about you.” He replied, “You did not fulfill Someone said to ‘Amr b. ‘Ubayd, “Al-Aswari says bad about you.” He replied, “You did not fulfill
the trust of the man when he let you sit with him since you told us what he would say, and you the trust of the man when he let you sit with him since you told us what he would say, and you
didn’t fulfill my rights upon you when you told me something I disliked to hear.”Namīmah (Tale-didn’t fulfill my rights upon you when you told me something I disliked to hear.”Namīmah (Tale-
Carrying) Carrying)

Slander / al-Nammah
ī
(Tale-Carrying)
Imām al- asan al-Ba ri said,“Whoever says to you ‘someone said such and such about you,’
Ḥ ṣ
Imām al- asan al-Ba ri said,“Whoever says to you ‘someone said such and such about you,’
Ḥ ṣ
then know that he goes to another person and says that you said such and such about him.”then know that he goes to another person and says that you said such and such about him.”
Imām Mālik earned a title: “No one should give fatwa while Imām Mālik is alive in Madīnah.”Imām Mālik earned a title: “No one should give fatwa while Imām Mālik is alive in Madīnah.”
The greatest form of slander is the slander against ‘Ā’ishah (ra yAllāhu ‘anha)…..
ḍ
The greatest form of slander is the slander against ‘Ā’ishah (ra yAllāhu ‘anha)…..
ḍ
Six things to do if someone comes to you saying: “He said this about you!”Six things to do if someone comes to you saying: “He said this about you!”
1. Don’t believe him. 2. 1. Don’t believe him. 2.
Advise him to stop. 3. Advise him to stop. 3.
Show anger with him. 4. Show anger with him. 4.
Don’t think ill of the accused. 5. Don’t think ill of the accused. 5.
Don’t start spying to find out if what was said was true. 6. Don’t start spying to find out if what was said was true. 6.
Don’t pass the slander.Don’t pass the slander.

Lying / al-Kadhib
Prophet (saw) said, “Truthfulness leads to righteousness, and righteousness leads to Paradise. Prophet (saw) said, “Truthfulness leads to righteousness, and righteousness leads to Paradise.
And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to al-And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to al-
fajūr (i.e. wickedness, evil-doing), and al-fajūr leads to the (Hell) Fire, and a man may keep on fajūr (i.e. wickedness, evil-doing), and al-fajūr leads to the (Hell) Fire, and a man may keep on
telling lies till he is written before Allāh, a liar.”[Sahīh al-Bukhāri and Muslim]telling lies till he is written before Allāh, a liar.”[Sahīh al-Bukhāri and Muslim]
The Prophet (saw) said, “It is sufficient lying for a man to speak of everything he hears.” The Prophet (saw) said, “It is sufficient lying for a man to speak of everything he hears.”
(Muslim)(Muslim)
The Prophet (saw) included lying among the signs of hypocrisy:"The signs of a hypocrite are The Prophet (saw) included lying among the signs of hypocrisy:"The signs of a hypocrite are
three, whenever he speaks, he tells a lie, whenever he promises, he always breaks it, and, if you three, whenever he speaks, he tells a lie, whenever he promises, he always breaks it, and, if you
trust him, he proves to be dishonest."[Sahīh Bukhāri and Muslim]trust him, he proves to be dishonest."[Sahīh Bukhāri and Muslim]
Kadhib tells lies sometimes. kadhab tells lies all the time.Kadhib tells lies sometimes. kadhab tells lies all the time.
Lying is generally forbidden and “leads to wickedness” It is A major sin when it is consistent.Lying is generally forbidden and “leads to wickedness” It is A major sin when it is consistent.
Conditions under which lying is acceptable: Prophet (saw) said that there are three forms of Conditions under which lying is acceptable: Prophet (saw) said that there are three forms of
permissible lying: in battle, to your spouse, and to reconcile between two parties.permissible lying: in battle, to your spouse, and to reconcile between two parties.

Lying / al-Kadhib
Ambiguity: Another type of ‘permissible lying’ is saying an ambiguous statement, which is literally Ambiguity: Another type of ‘permissible lying’ is saying an ambiguous statement, which is literally
true but will be understood differently. This is called Tawriyah. This should only be done where true but will be understood differently. This is called Tawriyah. This should only be done where
there is a benefit and should not be done as a joke.there is a benefit and should not be done as a joke.
When al-Nājashi became Muslim, he didn’t want his people to know because they would kill him. When al-Nājashi became Muslim, he didn’t want his people to know because they would kill him.
People started saying that al-Nājashi had accepted Islam. He tried to figure out a way he could say People started saying that al-Nājashi had accepted Islam. He tried to figure out a way he could say
he is Muslim but at the same time not be killed by his people. He wrote “la ilāha illa Allāh he is Muslim but at the same time not be killed by his people. He wrote “la ilāha illa Allāh
Mu ammadan Rasūlullāh” and put it in his shirt pocket. The guards came and said, “We have heard
ḥ
Mu ammadan Rasūlullāh” and put it in his shirt pocket. The guards came and said, “We have heard
ḥ
that you became Muslim.” He said, “What do you believe?” They said, “We believe Jesus is the son that you became Muslim.” He said, “What do you believe?” They said, “We believe Jesus is the son
of God and we believe in the trinity.” Al-Nājashi said, “I believe no more than this (while he tapped of God and we believe in the trinity.” Al-Nājashi said, “I believe no more than this (while he tapped
his shirt pocket).”his shirt pocket).”
Al-Mughīrah b. Shu‘bah wanted to marry a woman from a tribe, and his friend said, “She is not a Al-Mughīrah b. Shu‘bah wanted to marry a woman from a tribe, and his friend said, “She is not a
good match for you, I saw her kiss a man one time.” Two weeks later, he saw the man was married good match for you, I saw her kiss a man one time.” Two weeks later, he saw the man was married
to her. He asked the man what happened, and the man said, “Yeah, she kissed her dad.”to her. He asked the man what happened, and the man said, “Yeah, she kissed her dad.”
Sa‘īd b. Jubayr (ra yAllāhu ‘anhu) was being pursued by al- ajjāj. He stopped in a place and then
ḍ Ḥ
Sa‘īd b. Jubayr (ra yAllāhu ‘anhu) was being pursued by al- ajjāj. He stopped in a place and then
ḍ Ḥ
moved to the side and when they came, they did not recognize him as his turban was wrapped moved to the side and when they came, they did not recognize him as his turban was wrapped
around his face, so they asked him if he had seen Sa‘īd b. Jubayr, and he said, “He was just right here around his face, so they asked him if he had seen Sa‘īd b. Jubayr, and he said, “He was just right here
(and pointed to where he was standing).”(and pointed to where he was standing).”

Mockery
O you, who have believed, let not a people ridicule [another] people; perhaps they may be O you, who have believed, let not a people ridicule [another] people; perhaps they may be
better than them; nor let women ridicule [other] women; perhaps they may be better than better than them; nor let women ridicule [other] women; perhaps they may be better than
them. And do not insult one another and do not call each other by [offensive] nicknames. them. And do not insult one another and do not call each other by [offensive] nicknames.
Wretched is the name of disobedience after [one’s] faith. And whoever does not repent - then it Wretched is the name of disobedience after [one’s] faith. And whoever does not repent - then it
is those who are the wrongdoers.[Suratul- ujurāt: 11]
Ḥ
is those who are the wrongdoers.[Suratul- ujurāt: 11]
Ḥ
mockery is an indication of pride and arrogance. Whenever you mock a person, it is because you mockery is an indication of pride and arrogance. Whenever you mock a person, it is because you
consider that you are better than them. If you did not have this feeling, you would have never consider that you are better than them. If you did not have this feeling, you would have never
mocked that person.mocked that person.
Non-verbal mockery: Racism is a form of mockery. When Abū Dardā said to Bilāl, ‘you son of a Non-verbal mockery: Racism is a form of mockery. When Abū Dardā said to Bilāl, ‘you son of a
black woman,’ he did not technically say anything that was incorrect. but this statement was black woman,’ he did not technically say anything that was incorrect. but this statement was
meant to put him down. When the Prophet (SAW) heard of this he told Abū Dharr,‘You are meant to put him down. When the Prophet (SAW) heard of this he told Abū Dharr,‘You are
someone who has inside of you some ‘jaahiliyyah’’[Sahīh Bukhāri]. Abū Dharr therefore had to someone who has inside of you some ‘jaahiliyyah’’[Sahīh Bukhāri]. Abū Dharr therefore had to
treat this disease with its opposite. He went and put his face in the dirt and told Bilāl to step on treat this disease with its opposite. He went and put his face in the dirt and told Bilāl to step on
his face.his face.

Two-Faced Speech
The Prophet (SAW) said ,“Do you know who the worst of you is?” They said, “Allāh and His The Prophet (SAW) said ,“Do you know who the worst of you is?” They said, “Allāh and His
Messenger know best.” He said, “The worst of you is the one who is two- faced. The one who Messenger know best.” He said, “The worst of you is the one who is two- faced. The one who
comes to one group with one face and another group with another face.”comes to one group with one face and another group with another face.”
For example, when you display affection for a person in their face and then behind their back For example, when you display affection for a person in their face and then behind their back
you disparage them.you disparage them.

Revealing Secrets
The Prophet (SAW) said “If a man tells you something and then looks away, it is a trust.” [at-The Prophet (SAW) said “If a man tells you something and then looks away, it is a trust.” [at-
Tirmidhi] Tirmidhi]
This is even if they didn’t tell you specifically that it was a secret. If it is obvious by indication This is even if they didn’t tell you specifically that it was a secret. If it is obvious by indication
that they don’t want anyone else to know, then it is a trust.that they don’t want anyone else to know, then it is a trust.
‘‘Umar Ibn’l-Kha āb (ra) said, “I met ‘Uthmān b. ‘Affān (ra) and offered af ah to him in
ṭṭ Ḥ ṣ
Umar Ibn’l-Kha āb (ra) said, “I met ‘Uthmān b. ‘Affān (ra) and offered af ah to him in
ṭṭ Ḥ ṣ
marriage......[Sahīh al-Bukhāri]marriage......[Sahīh al-Bukhāri]
the Prophet (SAW) said ,“The worst person on the Day of Judgment is a man who became the Prophet (SAW) said ,“The worst person on the Day of Judgment is a man who became
intimate with his wife and revealed her secrets.” [Sahīh Muslim]intimate with his wife and revealed her secrets.” [Sahīh Muslim]
The secrets between husband and wife should remain between husband and wife. Allāh The secrets between husband and wife should remain between husband and wife. Allāh
(sub ānahu wa ta‘āla) said,“They are a cover (garment) for you, and you are a garment for
ḥ
(sub ānahu wa ta‘āla) said,“They are a cover (garment) for you, and you are a garment for
ḥ
them.”[Suratul Baqarah: 187]them.”[Suratul Baqarah: 187]
The most severe of the secrets to reveal is the sexual secrets. You should never talk about this The most severe of the secrets to reveal is the sexual secrets. You should never talk about this
to someone else, not even in a joke.to someone else, not even in a joke.

Breaking Promises
Allāh (sub ānahu wa ta‘āla) says," And those who are to their trusts and promises attentive
ḥ
"[Suratul-Ma‘ārij: 32]
"And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be]
questioned." [Suratul-Isrā’: 34]
The Prophet(saw) said," "Whoever has (the following) four characteristics will be a pure
hypocrite: "If he speaks, he tells a lie; if he gives a promise, he breaks it, if he makes a covenant
he proves treacherous; and if he quarrels, he behaves in a very imprudent evil insulting manner
(unjust). And whoever has one of these characteristics has one characteristic of a hypocrite,
unless he gives it us."[Sahīh Bukhāri]
some example: ‘Umar Ibn’l-Kha āb had a relationship with Hurmuzān, one of the Ministers of
ṭṭ
Persia....
‘Abdullāh b. ‘Umar on the day of his death married off his daughter while he was dying.....
‘Abdullāh b. Mubarak borrowed a pen in al-Shām and forgot to return it....

Breaking Promises
The Prophet (saw) related to us a very amazing and beautiful story, " "An Israeli man asked another The Prophet (saw) related to us a very amazing and beautiful story, " "An Israeli man asked another
Israeli to lend him one thousand Dinars. The second man required witnesses. The former replied, 'Allah is Israeli to lend him one thousand Dinars. The second man required witnesses. The former replied, 'Allah is
sufficient as a witness.' The second said, 'I want a surety.' The former replied, 'Allah is sufficient as a sufficient as a witness.' The second said, 'I want a surety.' The former replied, 'Allah is sufficient as a
surety.' The second said, 'You are right,' and lent him the money for a certain period. The debtor went surety.' The second said, 'You are right,' and lent him the money for a certain period. The debtor went
across the sea. When he finished his job, he searched for a transport so that he might reach in time for across the sea. When he finished his job, he searched for a transport so that he might reach in time for
the repayment of the debt, but he could not find any. So, he took a piece of wood and made a hole in it, the repayment of the debt, but he could not find any. So, he took a piece of wood and made a hole in it,
inserted in it one thousand Dinars and a letter to the lender and then closed (i.e. sealed) the hole tightly. inserted in it one thousand Dinars and a letter to the lender and then closed (i.e. sealed) the hole tightly.
He took the piece of wood to the sea and said. 'O Allah! You know well that I took a loan of one thousand He took the piece of wood to the sea and said. 'O Allah! You know well that I took a loan of one thousand
Dinars from so-and-so. He demanded a surety from me but I told him that Allah's Guarantee was Dinars from so-and-so. He demanded a surety from me but I told him that Allah's Guarantee was
sufficient and he accepted Your guarantee. He then asked for a witness and I told him that Allah was sufficient and he accepted Your guarantee. He then asked for a witness and I told him that Allah was
sufficient as a Witness, and he accepted You as a Witness. No doubt, I tried hard to find a conveyance so sufficient as a Witness, and he accepted You as a Witness. No doubt, I tried hard to find a conveyance so
that I could pay his money but could not find, so I hand over this money to You.' Saying that, he threw that I could pay his money but could not find, so I hand over this money to You.' Saying that, he threw
the piece of wood into the sea till it went out far into it, and then he went away. Meanwhile he started the piece of wood into the sea till it went out far into it, and then he went away. Meanwhile he started
searching for a conveyance in order to reach the creditor's country. One day the lender came out of his searching for a conveyance in order to reach the creditor's country. One day the lender came out of his
house to see whether a ship had arrived bringing his money, and all of a sudden he saw the piece of house to see whether a ship had arrived bringing his money, and all of a sudden he saw the piece of
wood in which his money had been deposited. He took it home to use for fire. When he sawed it, he wood in which his money had been deposited. He took it home to use for fire. When he sawed it, he
found his money and the letter inside it. Shortly after that, the debtor came bringing one thousand found his money and the letter inside it. Shortly after that, the debtor came bringing one thousand
Dinars to him and said, 'By Allah, I had been trying hard to get a boat so that I could bring you your Dinars to him and said, 'By Allah, I had been trying hard to get a boat so that I could bring you your
money, but failed to get one before the one I have come by.' The lender asked, 'Have you sent something money, but failed to get one before the one I have come by.' The lender asked, 'Have you sent something
to me?' The debtor replied, 'I have told you I could not get a boat other than the one I have come by.' to me?' The debtor replied, 'I have told you I could not get a boat other than the one I have come by.'
The lender said, 'Allah has delivered on your behalf the money you sent in the piece of wood. So, you The lender said, 'Allah has delivered on your behalf the money you sent in the piece of wood. So, you
may keep your one thousand Dinars and depart guided on the right path."" [Sahīh Bukhāri]may keep your one thousand Dinars and depart guided on the right path."" [Sahīh Bukhāri]

Impermissible Joking
Abū Hurayrah (RA) said that the Prophet (saw) was told," “O Prophet (saw), you are joking with us.” He Abū Hurayrah (RA) said that the Prophet (saw) was told," “O Prophet (saw), you are joking with us.” He
(saw) said, “I only say what is true.”" [at-Tirmidhi] (saw) said, “I only say what is true.”" [at-Tirmidhi]
The Prophet (saw) had always smiling face. Not only was he (saw) always smiling, but his presence made The Prophet (saw) had always smiling face. Not only was he (saw) always smiling, but his presence made
everyone around him smile. He (saw) made them laugh because of his personality. There are entire volumes everyone around him smile. He (saw) made them laugh because of his personality. There are entire volumes
of books on the jokes of the Prophet (saw). The Prophet (saw)said, “Even when I joke, I only speak the of books on the jokes of the Prophet (saw). The Prophet (saw)said, “Even when I joke, I only speak the
truth.” There are numerous examples of this. The Prophet (saw) made sure to be careful not to lie when he truth.” There are numerous examples of this. The Prophet (saw) made sure to be careful not to lie when he
would joke. Anas (RA) said, “He would joke but would only say the truth.” Whenever the Prophet would joke. Anas (RA) said, “He would joke but would only say the truth.” Whenever the Prophet
(saw)joked there was always some truth to it. (saw)joked there was always some truth to it.
Once the Prophet (saw) grabbed Zāhir, a free person, in the marketplace and said, ‘Who will by this slave Once the Prophet (saw) grabbed Zāhir, a free person, in the marketplace and said, ‘Who will by this slave
from me.’ The incident is narrated below by Anas ibn Mālik." A resident of the wilderness whose name was from me.’ The incident is narrated below by Anas ibn Mālik." A resident of the wilderness whose name was
Zaahir (ibn Hiraam Al-Ashja'ee), whenever he visited Rasooluallah (saw), he brought with him presents of Zaahir (ibn Hiraam Al-Ashja'ee), whenever he visited Rasooluallah (saw), he brought with him presents of
the wilderness, vegetables etc., and presented it to Rasoolullah (saw). When he intended to leave Madinah, the wilderness, vegetables etc., and presented it to Rasoolullah (saw). When he intended to leave Madinah,
Rasoolullah (saw) used to present him with provisions of the city. Once, Rasoolullah (saw) said, "Zaahir is Rasoolullah (saw) used to present him with provisions of the city. Once, Rasoolullah (saw) said, "Zaahir is
our wilderness, and we are his city." Rasoolullah (saw) was attached to him. Zaahir radiyallahu anhu was our wilderness, and we are his city." Rasoolullah (saw) was attached to him. Zaahir radiyallahu anhu was
not very handsome. Rasoolullah (saw) once approached him, while he was selling his merchandise. not very handsome. Rasoolullah (saw) once approached him, while he was selling his merchandise.
Rasoolullah (saw)caught him in between the arms from the back in such a manner that he (Sayyidina Zaahir Rasoolullah (saw)caught him in between the arms from the back in such a manner that he (Sayyidina Zaahir
radiyallahu anhu) could not see him. Zaahir radiyallahu anhu said, "Who is this?, leave me." But when he radiyallahu anhu) could not see him. Zaahir radiyallahu anhu said, "Who is this?, leave me." But when he
saw with the corner of his eye that it was Rasoolullah (saw), he straightened his back and began pressing it saw with the corner of his eye that it was Rasoolullah (saw), he straightened his back and began pressing it
to the chest of Rasoolullah (saw)(For as long as he gained this opportunity it was better than a thousand to the chest of Rasoolullah (saw)(For as long as he gained this opportunity it was better than a thousand
gifts). Rasoolullah (saw) then said, "Who will purchase this slave?" Zaahir radiyallahu anhu replied, "O gifts). Rasoolullah (saw) then said, "Who will purchase this slave?" Zaahir radiyallahu anhu replied, "O
Rasool of Allah, if you shall sell me, you will be selling a defective thing, and will earn a very little sum." Rasool of Allah, if you shall sell me, you will be selling a defective thing, and will earn a very little sum."
Rasoolullah (saw) said, "No, you are not defective in the sight of Allah, but very valuable.""[Shamaail Rasoolullah (saw) said, "No, you are not defective in the sight of Allah, but very valuable.""[Shamaail
Muhammadiyyah]Muhammadiyyah]

Impermissible Joking
Guidelines for joking:
- Do not mock Allāh and the religion.: This is a form of joking that is never allowed. Allāh says that the
people of Jahannam will say,""We were only conversing and playing." Say, "Is it Allah and His verses
and His Messenger that you were mocking?""[Suratut-Tawbah: 65]
- The Jokes should not mocking someone.: Don’t make a joke at the expense of another’s honor or
dignity.
- Make sure that the person you are joking with is able to take your joke.
- Do not joke inappropriately with someone who has much older than you so that they feel
disrespected.
- Do not joke too much with someone much younger than you so that they stop taking you serious.
- Avoid frightening people. The Prophet (saw) said,"“It is not permissible for a person to frighten his
brother.”"[Abū Dawood]
- Do not take the property of another person. The Prophet (saw) said," Do not take the property of
someone else, either in seriousness or jokingly."

Impermissible Joking
Rasūlullāh (saw) was sitting with ‘Ali b. Abi ālib. ‘Ali (ra yAllāhu ‘anhu) was very poor and
Ṭ ḍ
Rasūlullāh (saw) was sitting with ‘Ali b. Abi ālib. ‘Ali (ra yAllāhu ‘anhu) was very poor and
Ṭ ḍ
would work all day to earn so that he could eat that day. One day he earned 12 dates. He went would work all day to earn so that he could eat that day. One day he earned 12 dates. He went
to the Prophet (saw) and said, “Ya Rasūlullāh (saw), I want to share this food with you.” He gave to the Prophet (saw) and said, “Ya Rasūlullāh (saw), I want to share this food with you.” He gave
six dates to the Prophet (saw)and kept six for himself. When ‘Ali noticed people coming towards six dates to the Prophet (saw)and kept six for himself. When ‘Ali noticed people coming towards
them, he pushed all the seeds in front of the Prophet (saw). The a ābahs knew they could joke
ṣ ḥ
them, he pushed all the seeds in front of the Prophet (saw). The a ābahs knew they could joke
ṣ ḥ
with him and understood he appreciated jokes as long as they were not overboard. When the with him and understood he appreciated jokes as long as they were not overboard. When the
a ābah came, ‘Ali (ra yAllāhu ‘anhu) said, “Look at the Prophet of Allāh (saw), he ate all of the
ṣ ḥ ḍ
a ābah came, ‘Ali (ra yAllāhu ‘anhu) said, “Look at the Prophet of Allāh (saw), he ate all of the
ṣ ḥ ḍ
dates by himself.” Rasūlullāh (saw)laughed and said, “Look at ‘Ali b. Abi ālib, when he eats the
Ṭ
dates by himself.” Rasūlullāh (saw)laughed and said, “Look at ‘Ali b. Abi ālib, when he eats the
Ṭ
dates, he swallows the seeds too.” It was understood that this was a joke.dates, he swallows the seeds too.” It was understood that this was a joke.
Just be careful with some people since they will take you seriously.Just be careful with some people since they will take you seriously.
Ibn Rajab reported that ‘Ali b. Abi ālib said, “Make joking part of your conversation the way
Ṭ
Ibn Rajab reported that ‘Ali b. Abi ālib said, “Make joking part of your conversation the way
Ṭ
that you would put salt in your food.”that you would put salt in your food.”
These words should be written in gold. Too much salt will give you a heart attack, and not These words should be written in gold. Too much salt will give you a heart attack, and not
enough will make you bland.enough will make you bland.

Excessive Flattery
Abū Bakra narrated that a man praised another man in front of the Prophet. The Prophet (saw) Abū Bakra narrated that a man praised another man in front of the Prophet. The Prophet (saw)
said to him,"‘Woe to you. You have cut the neck of your companion. Woe to you. You have cut the said to him,"‘Woe to you. You have cut the neck of your companion. Woe to you. You have cut the
neck of your companion’[Sahīh Bukhāri]neck of your companion’[Sahīh Bukhāri]
This is to praise someone so much that you flatter that person.This is to praise someone so much that you flatter that person.
‘‘Atā said that once a man was praising another person in the presence of Ibn ‘Umar. Ibn ‘Umar Atā said that once a man was praising another person in the presence of Ibn ‘Umar. Ibn ‘Umar
picked up some dirt and threw it at the man. He then said that he heard the Messenger of Allāh picked up some dirt and threw it at the man. He then said that he heard the Messenger of Allāh
saying," ‘If someone comes to you praising you too much, take some dust and throw it at saying," ‘If someone comes to you praising you too much, take some dust and throw it at
him.’[Musnad Ahmad]him.’[Musnad Ahmad]
This should not be confused with being thankful and grateful. The Prophet (saw) said," ‘He who This should not be confused with being thankful and grateful. The Prophet (saw) said," ‘He who
does not thank people does not thank Allāh.’[At-Tirmidhi]does not thank people does not thank Allāh.’[At-Tirmidhi]
The difference is that you do not go overboard where you become a fitna for that person.The difference is that you do not go overboard where you become a fitna for that person.

Foul Language
Cursing and foul language are different things in Islam.The Prophet(saw) said," The believer is
not one who is aggressive and Abūsive with his language, and he does not curse and he is not
foul."[Ibn Maflah]. It is something that is displeasing to Allāh and not good for your character.
Speaking own language in front of others:
The Prophet (saw) said, "If three people are in a room two of them should not be speaking
privately."[Sahīh Bukhāri and Muslim]
The third needs to know what is being said. This includes languages. The person who does not
understand what is being said will always become suspicious that the other two are talking
about him.

Pride / al-Kibr
There are different manifestations of arrogance and pride. The most serious one is kibr.
The seriousness of kibr as a sin: "Indeed, He (Allāh) does not like the arrogant." (al-Na l: 23)
ḥ
The Prophet ( allallāhu ‘alayhi wa sallam) said, “The one who possesses an iota of kibr in his heart
ṣ
shall not be granted admission to Jannah.” He was (then asked), “[But] O Messenger of Allāh! A
man likes to have fine clothing and footwear. Is this included in kibr?” He responded, “No. Allāh is
Beautiful and loves beauty. Kibr is the rejection of truth and condescension of others.” (Muslim)
Abu Hurayrah narrates a
adīth that the Prophet ( allallāhu ‘alayhi wa sallam) said, “There were two men from among Bani
ḥ ṣ
Isrā’īl striving for the same goal. One of them would commit sin and the other would strive to do
his best in the world. The man who exerted himself in worship continued to see the other in sin.
He would say, ‘Refrain from it.’ One day, he found him in sin and said to him, ‘Refrain from it.’ The
sinner said, ‘Leave me alone with my Lord. Have you been sent as a watchman over me?’ The
worshipper said, ‘I swear by Allah, Allah will not forgive you, nor will He admit you to Paradise.’
Then their souls were taken back (by Allah), and they met together with the Lord of the worlds.
Allah said to this man who had striven hard in worship, ‘Had you knowledge about Me or had you
power over that which I had in My Hand?’ Allah said to the man who sinned, ‘Go and enter
Paradise by My Mercy.’ He said about the other, ‘Take him to Hell.’” Abu Hurayrah said, “By Him in
Whose hand my soul is, he spoke a word by which this world and the next world of his were
destroyed.”

Pride / al-Kibr
Manifestations of Pride:
-Thinking you’re better than people but trying to “act” humble
-Degrading others with your actions
-Constantly bragging about your superiority or accomplishments
Qualities of a Person of Pride:
-Likes people to stand up for him
-Wants others to walk behind him
-Doesn’t visit people because he feels he is only deserving of being visited
-Doesn’t like others to be on his level
-Expects others to carry his things
-Does not engage in chores

Remedy for Pride and Arrogance: One of the ways to rid yourself of pride is to acquaint yourself with
people who are below you. One of the beauties of working with the youth.
someone who is acquainted with the poor and people in hardship has a lesser chance of becoming
prideful and thinking he is better than people. Authentic adīth in A mad: A man complained to the
ḥ ḥ
Prophet ( allallāhu ‘alayhi wa sallam) that his heart is becoming hard. The Prophet ( allallāhu ‘alayhi wa
ṣ ṣ
sallam) said, “Caress the head of an orphan.” The Prophet ( allallāhu ‘alayhi wa sallam) would take care
ṣ
of his own clothes and shoes. In a gathering, the Prophet ( allallāhu ‘alayhi wa sallam) was always serving
ṣ
and never being served. Look for ways to serve to keep your ego and pride down and to belittle and lower
yourself. know yourself....Know your Lord....Remember death

Love of Prestige/ ubb’l-J h
Ḥ ā
This destroys people and society. This is the root cause of riyā’. It starts off first diagnosing why
you have a love of prestige inside of yourself. Allāh (sub ānahu wa ta‘āla) has given us many
ḥ
measures within the Sunnah to avoid developing that love. The first one is to keep the share of
your private acts of worship greater than your public acts of worship. The Prophet ( allallāhu
ṣ
‘alayhi wa sallam) would pray his sunnahs at home and said, “Do not turn your homes into
graveyards.” Do things that people don’t see you do. Keep a portion of your charity secret. The
Prophet ( allallāhu ‘alayhi wa sallam) said, “A secret charity extinguishes the anger of your
ṣ
Lord.”
Imām Ibn al-Qayyim said, “Everybody at the end of the day wants attention and to be loved.
The difference between the believer and the person who has that quality of celebrity is that no
one would be presented with the love and praise of the creation versus the praise of the
Creator and then choose the praise of the creation over the Creator. On the Day of Judgment,
you want Allāh to praise you to everyone else. The way that you treat your love for prestige is
that you develop a love for prestige in the sight of the Creator.”
Rasūlullāh ( allallāhu ‘alayhi wa sallam) said, “Allāh (sub ānahu wa ta‘āla) loves of His creation
ṣ ḥ
the God-fearing, the pure in heart, those who the one who is khafiyy (out of public sight), and
those who are innocent, whose face is dusty, whose hair is unkempt, whose stomach is empty,
and who, if he asks permission to enter to the rulers, is not granted it, and if he were to ask for a
woman in marriage, he would be refused, and when he leaves the world, it does not miss him,
and if he goes out, his going out is not noticed, and if he falls sick, he is not attended to, and if
he dies, he is not accompanied to his grave.”

Love of Prestige/ ubb’l-J h
Ḥ ā
Ibn Mas‘ūd said, “O people, be the springs of knowledge and the lamps of guidance! Stick to Ibn Mas‘ūd said, “O people, be the springs of knowledge and the lamps of guidance! Stick to
your homes and be a light in the night, revivers of hearts, wearing worn-out clothes. You will your homes and be a light in the night, revivers of hearts, wearing worn-out clothes. You will
then be known as amongst the people of the heavens and hidden against the people of the then be known as amongst the people of the heavens and hidden against the people of the
earth.”earth.”
Rasūlullāh ( allallāhu ‘alayhi wa sallam) said. If you want leadership that badly, then it will
ṣ
Rasūlullāh ( allallāhu ‘alayhi wa sallam) said. If you want leadership that badly, then it will
ṣ
destroy you. Abu Dharr came to the Prophet ( allallāhu ‘alayhi wa sallam). The Prophet
ṣ
destroy you. Abu Dharr came to the Prophet ( allallāhu ‘alayhi wa sallam). The Prophet
ṣ
( allallāhu ‘alayhi wa sallam) said if his īmān was to be weighed against everyone else, it would
ṣ
( allallāhu ‘alayhi wa sallam) said if his īmān was to be weighed against everyone else, it would
ṣ
be heavier. When he asked the Prophet ( allallāhu ‘alayhi wa sallam) for leadership, the
ṣ
be heavier. When he asked the Prophet ( allallāhu ‘alayhi wa sallam) for leadership, the
ṣ
Prophet ( allallāhu ‘alayhi wa sallam) didn’t give it to him and said, “We don’t give it to those
ṣ
Prophet ( allallāhu ‘alayhi wa sallam) didn’t give it to him and said, “We don’t give it to those
ṣ
who ask for it.”who ask for it.”
The Prophet ( allallāhu ‘alayhi wa sallam) said to ‘Uthmān, “One day, you are going to be put in
ṣ
The Prophet ( allallāhu ‘alayhi wa sallam) said to ‘Uthmān, “One day, you are going to be put in
ṣ
a position that Allāh wants to put you in, and the people are going to demand you relinquish a position that Allāh wants to put you in, and the people are going to demand you relinquish
that position. Do not take off the garment that Allāh dressed / adorned you with.”that position. Do not take off the garment that Allāh dressed / adorned you with.”

Showing off / al-Riy ’
ā
Ibn Qudāmah quotes a adīth from Zayd b. Thābit: “If we were in the company of the Prophet
ḥ
Ibn Qudāmah quotes a adīth from Zayd b. Thābit: “If we were in the company of the Prophet
ḥ
( allallāhu ‘alayhi wa sallam) and we talked about dunya, he would talk about dunya. If we
ṣ
( allallāhu ‘alayhi wa sallam) and we talked about dunya, he would talk about dunya. If we
ṣ
talked about ākhirah, he would talk about ākhirah too. If we talked about food, he would talk talked about ākhirah, he would talk about ākhirah too. If we talked about food, he would talk
about food too.” (Bukhāri) He ( allallāhu ‘alayhi wa sallam) was at the level of the people.
ṣ
about food too.” (Bukhāri) He ( allallāhu ‘alayhi wa sallam) was at the level of the people.
ṣ
Allāh warns the people "Who delay their Salat (prayer) from their stated fixed times. Those who Allāh warns the people "Who delay their Salat (prayer) from their stated fixed times. Those who
do good deeds only to be seen (of men)" [surah al Ma'un 5,6].do good deeds only to be seen (of men)" [surah al Ma'un 5,6].
Rasūlullāh ( allallāhu ‘alayhi wa sallam) called riyā’ the hidden shirk. He said, “I fear for you
ṣ
Rasūlullāh ( allallāhu ‘alayhi wa sallam) called riyā’ the hidden shirk. He said, “I fear for you
ṣ
most the hidden shirk, which is riyā’.” You make all of the people into hidden gods. Allāh most the hidden shirk, which is riyā’.” You make all of the people into hidden gods. Allāh
(sub ānahu wa ta‘āla) says in a adīth qudsi: “Whoever does an action seeking My approval and
ḥ ḥ
(sub ānahu wa ta‘āla) says in a adīth qudsi: “Whoever does an action seeking My approval and
ḥ ḥ
seeking others’ approval, then I abandon him and his shirk.” Rasūlullāh ( allallāhu ‘alayhi wa
ṣ
seeking others’ approval, then I abandon him and his shirk.” Rasūlullāh ( allallāhu ‘alayhi wa
ṣ
sallam) said, “A person will be brought on the Day of Judgment, and Allāh will tell him, ‘Run to sallam) said, “A person will be brought on the Day of Judgment, and Allāh will tell him, ‘Run to
those you used to show off your deeds to in dunya and see if they have anything to give you those you used to show off your deeds to in dunya and see if they have anything to give you
today.’” today.’”

Showing off / al-Riy ’
ā
Riyā’ is arām in showing off anything in the religion. To show off matters of dunya: if the intention is to
ḥ
Riyā’ is arām in showing off anything in the religion. To show off matters of dunya: if the intention is to
ḥ
degrade people, then it is arām. It is makrūh if it gives you a big head. It is permitted to show others
ḥ
degrade people, then it is arām. It is makrūh if it gives you a big head. It is permitted to show others
ḥ
nice things that you have if you don’t have the intention to belittle or boast. Riyā’ can also be nice things that you have if you don’t have the intention to belittle or boast. Riyā’ can also be
musta ab. How is that possible? adaqah so that you encourage other people. In da‘wah so that you
ḥ Ṣ
musta ab. How is that possible? adaqah so that you encourage other people. In da‘wah so that you
ḥ Ṣ
show a good picture of Islam and show that Islam is beautiful. If you want to look nice in front of non-show a good picture of Islam and show that Islam is beautiful. If you want to look nice in front of non-
Muslims, it is befitting in that regard. Imām Mālik thought that scholars should dress well so that they Muslims, it is befitting in that regard. Imām Mālik thought that scholars should dress well so that they
are respected in society.are respected in society.
What if you do things and are praised for it but you are not seeking praise? Mu‘ādh complained to the What if you do things and are praised for it but you are not seeking praise? Mu‘ādh complained to the
Prophet ( allallāhu ‘alayhi wa sallam) that people were saying too many nice things about him. The
ṣ
Prophet ( allallāhu ‘alayhi wa sallam) that people were saying too many nice things about him. The
ṣ
Prophet ( allallāhu ‘alayhi wa sallam) said, “A person who does something for Allāh and is praised by
ṣ
Prophet ( allallāhu ‘alayhi wa sallam) said, “A person who does something for Allāh and is praised by
ṣ
the people, then that is the hastening of Allāh giving glad tidings to the believer.” When other people the people, then that is the hastening of Allāh giving glad tidings to the believer.” When other people
praise you without you seeking their praise, it is a good thing. Why? Because the witness of the people praise you without you seeking their praise, it is a good thing. Why? Because the witness of the people
will count on the Day of Judgment as long as you are not seeking it. will count on the Day of Judgment as long as you are not seeking it.
Does riyā’ make my worship completely worthless?Does riyā’ make my worship completely worthless? Imām Ibn Qudāmah said, “If a person starts off his Imām Ibn Qudāmah said, “If a person starts off his
act of worship purely seeking the praise of people, then it is worthless and hypocrisy. If he is fighting act of worship purely seeking the praise of people, then it is worthless and hypocrisy. If he is fighting
with riyā’, he should continue forward with the action.” ‘Umar b. ‘Abdul-‘Azīz was asked, “If I am with riyā’, he should continue forward with the action.” ‘Umar b. ‘Abdul-‘Azīz was asked, “If I am
prostrating in public and Shay ān comes to me and tells me I am lengthening my sujūd so that people
ṭ
prostrating in public and Shay ān comes to me and tells me I am lengthening my sujūd so that people
ṭ
praise me, what do it do?” He said, “Fight your Shay ān and lengthen your sujūd even more. Seek
ṭ
praise me, what do it do?” He said, “Fight your Shay ān and lengthen your sujūd even more. Seek
ṭ
refuge in Allāh from doing it for other people’s sake.” If you feel the love of praise afterwards, then you refuge in Allāh from doing it for other people’s sake.” If you feel the love of praise afterwards, then you
simply fight it. Every time someone tells you how good you are, you tell yourself how terrible you are. simply fight it. Every time someone tells you how good you are, you tell yourself how terrible you are.
Try to fight yourself and look for the recognition of Allāh (sub ānahu wa ta‘āla).
ḥ
Try to fight yourself and look for the recognition of Allāh (sub ānahu wa ta‘āla).
ḥ

Showing off / al-Riy ’
ā
The Prophet ( allallāhu ‘alayhi wa sallam) taught us a du‘ā’ to make: “O Allāh, I seek refuge in
ṣ
you from committing shirk knowingly, and I ask your forgiveness for doing it unknowingly.”
Abu Hurayrah (ra yAllāhu ‘anhu) reported that Abu Bakr asked, “O Messenger of Allāh! Teach
ḍ
me some words so that I may recite them in the morning and in the evening.” The Messenger of
Allāh ( allallāhu ‘alayhi wa sallam) said, “Recite these words:
ṣ
Allāhumma fā iras-samāwāti wal-ar i, ‘ālimal-ghaybi wash-shahādati, Rabba kulli shay’in
ṭ ḍ
wamālīkahu. Ash-hadu an lā ilāha illā Anta, a‘ūdhu bika min sharri nafsi, washarrish- Shay āni
ṭ
washirkihi.
(O Allāh! Creator of the heavens and the earth! Knower of the hidden and the exposed! Rabb of
everything and every one! I bear witness that none has the right to be worshipped but You. I
seek Your Protection from the evil of my own self from the evil of Satan and from the evil of
shirk to which he calls.)”

Three Signs of Riyā’ :
1. To love the pleasure produced by being praised
2. To flee from the pain caused by being dispraised
3. To look greedily at what other people possess

Showing off / al-Riy ’
ā
Five Forms of Riyā’ :
1. Riyā’ through physical appearance
2. Riyā’ through physical actions
3. Riyā’ through words
4. Riyā’ through deeds
5. Riyā’ through connections
Ibn al-Qayyim said, “To shorten a person’s thawb to a point where it becomes excessive is a form of
showing off.” Imām al-Ghazāli spoke against the people who would show off by wearing wool.
Displaying humility is a form of riyā’. ‘Ā’ishah (ra yAllāhu ‘anha) saw a group of men walking slowly, and
ḍ
she asked about them and was told they were praying qiyām all night. She said, “May Allāh have mercy on
‘Umar. When he walked, he walked fast. When he hit, he hit hard.” ‘Umar would be up all night in qiyām
but he would try to hide it from people and not show it.
The Degrees of Riyā’ :
1. Forming the intention originally to only commit a deed for people to see
2. He seeks a reward, but is so absorbed with riyā’ that he wouldn’t do that deed alone
3. Encouraged by people’s praise but does not neglect worship 4.
A person is always at the same level but loves that others see his actions 5. A
person hides the act but expects people to treat him well and honor him for his goodness

Self-Deceit / al-Ghur r
ū
"Say, [O Mu ammad], “Shall we [believers] inform you of the greatest losers as to [their] deeds?
ḥ
[They are] those whose effort is lost in worldly life, while they think that they are doing well in
work.” " (al-Kahf: 103-104)
These are people who don’t recognize that they have a problem. It is a person who doesn’t
recognize that he is sick and falling. Imām ibn al-Qayyim said, “If you were to sleep all night and
not wake up for a single rak ah and feel bad about that, then it is more beloved to Allāh than
ʿ
praying all night and being proud of it.” Al-‘udj is doing good and feeling good about it. You
become satisfied and content so that you don’t do anything anymore.
The Prophet ( allallāhu ‘alayhi wa sallam), “If you were not to sin, I would fear something
ṣ
greater than sin: al-‘udj (to feel content, satisfied).”
Al-Fu ayl b. ‘Iyā said, “If Iblīs conquers the son of Ādam with one of three [things], he says, ‘I
ḍ ḍ
will not seek anything from him (I never have to do anything with him again)’
1) Being fond of himself, 2)
making him think his deeds are plentiful, and 3)
forgetfulness of his sins.”

Self-Deceit / al-Ghur r
ū
Ibn Taymiyyah said, “A sin that brings you back to Allāh is more beloved to Him than a good deed that
takes you away.” Sometimes your prayer or reading Qur’ān causes you to be content and satisfied and a
sin may bring you back to Allāh.
Al- asan al-Ba ri said, “Do not think highly of yourself because of your surroundings in Jannah. Ādam
Ḥ ṣ
(‘alayhi’l-salām) was in Jannah and we all know what happened with that. Do not think highly of yourself
because you are a worshipper. Iblīs was the greatest of worshippers to the point where he could
accompany the angels and we all know what happened to him. Do not think highly of yourself because
you are related to righteous people. Abu Lahab was the uncle of the Prophet ( allallāhu ‘alayhi wa sallam)
ṣ
and we know what happened to him.”
Abu Bakr (ra yAllāhu ‘anhu) used to make du‘ā’: “O Allāh, forgive me for that which they don’t know
ḍ
about me and make me better than what they say of me.”
Al-‘Ujb and al-Ghurūr: Self-Conceit and Self-Deception : "Satan promises them and arouses desire in
them. But Satan does not promise them except delusion." (al-Nisā’: 120)
Causes of Self-Deception
-This Worldly Life
-False Wishes and Vain Desires
-The Righteousness of One’s Parents
-Delving so deep into study forgetting about acting upon one’s acquired knowledge
-Using the short-comings in the behavior of the seemingly “righteous” as an excuse to not improve
oneself???

Self-Deceit / al-Ghur r
ū
Categories of those Afflicted by Self-Deception:
- The Scholars : He pays so much attention to what other people say about him. People tell him how
good he is, and he forgets himself.
- The Worshipers : Imām Ibn al-Qayyim said, “As for good deeds, both a righteous person and a sinner
is capable of doing good deeds, but no one will be able to abandon sin except for one who is truthful
to Allāh and his faith.” Abandoning sin is harder than doing good deeds. Abu Ayyūb al-an āri said, “A
ṣ
person may do a good deed and rely on it and forget his sins and will meet Allāh with his sins
surrounding him. On the other hand, a man may commit a sin and never stop fearing the
consequences of the sins until he meets Allāh safe and sound.” Abandoning sins is greater than doing
acts of worship.
- The Ascetics : Al-Ghazāli said there will be a people claiming exemption and secret knowledge. They
will say they have reached a point of being an ‘awliyah and that they have secret knowledge.‘Umar b.
‘Abdul-‘Azīz commanded the scholars to teach publicly because he said if they taught privately, then
people will claim they have secret knowledge. A person who is an ascetic and thinks he has secret
qualities and thinks he is exempt from the punishment of Allāh.
- The Rich: They spend a lot in charity and think that it absolves them of living according to the Sunnah.
This person is deceived. They don’t become exempt from the rest of the Sharī‘ah just because they
give.
Imām Ibn al-Jawzi used to tell his students, “If you don’t find me in Jannah when you get there, ask
about me and say, ‘O Allāh, your slave so-and-so used to remind us of You.’”

Self-Deceit / al-Ghur r
ū
Allāh says, “The example is that of one who kindles a fire. Whenever Allāh took away the light around
them, they are left in complete darkness and cannot see.” (al-Baqarah: 17)
Imām Ibn al-Qayyim said, “The hypocrite benefits from the light of religion in this world. People think he
is religious and he gains status and reputation amongst the people. If he is not true to Allāh, then Allāh
takes away the light. On the Day of Judgment he is left with complete darkness because the light was not
kindled on the inside.” The light was not internal; it was just external. It was a show for people.
Reflect on this: In Sūrat’l- adīd, Allāh says on the Day of Judgment, the hypocrites will call out to the
Ḥ
believers, “Give us some of the light that you have.” The light was on the inside, and on the Day of
Judgment, the light Allāh put in their hearts is shining and they can walk through the irā . Allāh left the
ṣ ṭ
hypocrites in darkness and says, “The hypocrites are left behind a wall between them and the true
believers who had light in their hearts. They will call out to them, ‘Can’t we be with you?’ They said, ‘No,
because you tested yourself and had doubts and were deluded by your desires and the chief deceiver
(Shay ān) deceived you. Now you will not be able to pay anything to get out of this. No compensation
ṭ
will be taken from you and nor from those who disbelieve.’”
Treatment for Self-Deception:: -
Realizing the Reality of Matters
- Knowing Oneself and One’s Lord -
Knowing this Worldly Life and the Hereafter -
Knowing the Path to Allāh and How to Overcome Obstacles

Envy / al- asad
Ḥ
asad is translated as envy or extreme jealousy. In English, jealousy always has a negative connotation and is not
Ḥ
good. Ghīrah, which is the closest equivalent to “jealousy” in Arabic, doesn’t always have a negative connotation.
In fact, it usually has a positive connotation and means honor. When we talk about jealousy or envy, we start
talking about jealousy because people mix the two. You can be jealous for something or jealous of something. To
be jealous for something is good. To be jealous of something equals asad and envy.
ḥ
To be jealous for:
The Prophet ( allallāhu ‘alayhi wa sallam) was once approached by the a ābah. Sa‘d b. Ubādah said, “If I ever
ṣ ṣ ḥ
catch my wife committing zina, I would kill her with the sharpest part of the sword and him.” The a ābah told
ṣ ḥ
the Prophet ( allallāhu ‘alayhi wa sallam) that what he is saying is too much. The Prophet ( allallāhu ‘alayhi wa
ṣ ṣ
sallam) said, “Are you amazed by the ghīrah of Sa‘d? Wallāhi, I have more ghīrah than Sa’d. And Allāh has more
ghīrah than me.”
What does this mean? Ghīrah means honor. It is good for a husband to have ghīrah for his wife and the wife to
have ghīrah for the husband. It is good for the father to have ghīrah for the daughter and the mother to have
ghīrah for the son. It is good as long as it doesn’t lead you to accuse a person.
‘Ali (ra yAllāhu ‘anhu) was extremely jealous for Fā imah. He loved her so much and was so protective of her.
ḍ ṭ
One day he was sitting with Fā imah, and she is using the siwāk. ‘Ali (ra yAllāhu ‘anhu) gets offended. He starts to
ṭ ḍ
talk to the siwāk. He says, “Do you dare to go in her mouth, O branch of ‘araq? I see you. Didn’t you fear, O
branch of the ‘araq, that I would see you? If you were someone that could be killed, I would kill you. No one has
ever beaten me, O siwāk, siwāk (other than you).” ‘Ali (ra yAllāhu ‘anhu) was expressing his love for Fā imah that
ḍ ṭ
nothing should ever touch her for how much he loves her.

Envy / al- asad
Ḥ
Jealous for” is a good thing. “Jealous of” is when you have a problem. To be jealous of someone and want
something that someone else has is where the problem comes in. This falls under the category of asad.
ḥ
Abu Hurayrah (ra yAllāhu ‘anhu) said that the Prophet ( allallāhu ‘alayhi wa sallam) said, “Beware of envy
ḍ ṣ
because envy consumes (destroys) the virtues just as the fire consumes the firewood,” or he said “grass.”
(Abu Dāwūd)
Permissible Types of Envy
Narrated Ibn Mas‘ūd; I heard the Prophet ( allallāhu ‘alayhi wa sallam) saying, “There is no envy except in
ṣ
two: a person whom Allāh has given wealth and he spends it in the right way, and a person whom Allāh has
given wisdom (i.e. religious knowledge) and he gives his decisions accordingly and teaches it to the others.”
(al-Bukhāri)
The poor a ābah came to the Prophet ( allallāhu ‘alayhi wa sallam) and said, “Ya Rasūlullāh, the rich
ṣ ḥ ṣ
companions have taken all of the reward. They pray like we pray and fast like we fast. They have money and
can spend it for the sake of Allāh, and we don’t have any money.” The Prophet ( allallāhu ‘alayhi wa sallam)
ṣ
said “Hasn’t Allāh given you something that you can give charity with? Every tasbī is a adaqah.” The
ḥ ṣ
Prophet ( allallāhu ‘alayhi wa sallam) taught them to say sub ānAllāh, al amdulillāh, Allāhu akbar after the
ṣ ḥ ḥ
alāh. The poor a ābah came back complaining, “The rich a ābah found out about the tasbī and are
ṣ ṣ ḥ ṣ ḥ ḥ
doing that too.” The Prophet ( allallāhu ‘alayhi wa sallam) smiled and said, “That is the bounty of Allāh, and
ṣ
He gives it to whom He wills.” If a person is given all of the wealth and it doesn’t distract him and he spends it
for the ākhirah, then he is a person you should envy. This is an envy that stirs up healthy competition and not
an envy that harms them.

Envy / al- asad
Ḥ
For our love of competition, we want to compete in good deeds. When we see others doing
more good deeds, it makes us feel like we are falling short.Look at the higher examples and try
to emulate them without wanting any harm for them.You envy it because you see it as a means
of coming closer to Allāh (sub ānahu wa ta‘āla). You envy the goal of pleasing Allāh (sub ānahu
ḥ ḥ
wa ta‘āla).
Love good for each other, but at the same time, you want to be doing the most good.‘Umar
loved Abu Bakr so much and hated to displease him, but at the same time, he wanted to beat
Abu Bakr just one time and give the most charity. He saw the good deed and he wanted to
please Allāh (sub ānahu wa ta‘āla). Abu Bakr said, “If I have one foot in Jannah, I’m not satisfied
ḥ
until the other foot gets in.” ‘Umar cried and said, “I wish I could be just a hair on the chest of
Abu Bakr.” He said this because of how great he saw Abu Bakr to be. They envy the goal and not
the means.
Evil Eye :: We blame every misfortune in our lives on asad. Ibn Taymiyyah said, “The vast
ḥ
majority of evil eye is people playing games with you and some of it is true.” The problem with
blaming everything on asad is that you start thinking about who did it, which leads to
ḥ
suspicion, enmity, and evil assumption. Don’t do this. Read ruqya on yourself and read the last 3
sūrahs of the Qur ān. Imām ibn al-Qayyim said, “(reading last 3 sūrahs of the Qur ān) along with
ʾ ʾ
a person fulfilling alāh on time and reading Sūrat’l-Baqarah in the house cannot coincide with
ṣ
the evil eye.”

Envy / al- asad
Ḥ
Main Causes of Envy ::
"And they said, “Why was this Qur'ān not sent down upon a great man from [one of] the
two cities?”" (al-Zukhruf: 31)
"Thus We have tried some of them with others, that they might say: "Is it these (poor believers)
that Allah has favoured from amongst us?" Does not Allah know best those who are
grateful?"(surah al-An‘ām: 53)
The root cause of envy is loving the world too much. Ibn Sirīn said, “I have never envied anyone
for anything related to this worldly life because if he is a good person, how can I envy him of
something if he is going to Jannah anyway? If he is a person of Hellfire, how can I envy him of
something if he will end up in Hellfire?”
- Self-pride :: Feeling like no one deserves to have that except for you. asad is a direct
Ḥ
manifestation of kibr. “Why did he/she get it, and why didn’t I get it?”
- Competition :: Specifically: misguided competition. Competition for materialistic and
worldly things. For example, the mahar, Even with death people compete.
- Enmity :: Hating someone and not wishing good for a person. As much as his enemies
did to the Prophet ( allallāhu ‘alayhi wa sallam), he never wished evil for them. Why waste your
ṣ
time wishing evil for another person?
- Wickedness :: This is a very Satanic thing. There is not necessarily a personal grudge, but
you don’t like for people to be in good at all.

Envy / al- asad
Ḥ
How to Remedy Envy:
- Consider your priorities :: Prioritize ākhirah over dunya and then you will not worry about the
arām types of envy.
ḥ
- Ignore comparisons :: The Prophet ( allallāhu ‘alayhi wa sallam) didn’t allow the father of
ṣ
Nu‘mān to give him a gift without giving a similar gift to his other siblings. This naturally stirs up
enmity. Don’t do it with your children or people in the community, especially not in front of
them.
- Make du‘ā’ for the person :: This is the most effective way to get rid of asad. Force yourself
ḥ
to make du‘ā’ for the good of the person. Saying “māshā’Allāh” is a du‘ā’ for the person. Many
times we only do it with our tongues and not with our hearts.
- Remember that Allāh is the Provider :: Shay ān will come to you and tell you: “Why did Allāh
ṭ
put you in this situation? He didn’t put the other person in that situation and that person is not
as good as you.” Allāh (sub ānahu wa ta‘āla) says in the Qur ān something very powerful: "Do
ḥ ʾ
they distribute the mercy of your Lord? It is We who have apportioned among them their
livelihood in the life of this world and have raised some of them above others in degrees [of
rank] that they may make use of one another for service. But the mercy of your Lord is better
than whatever they accumulate." (al-Zukhruf: 32)

Anger / al-Ghadab
The Prophet ( allallāhu ‘alayhi wa sallam) said, “Restraining your anger (forbearance) is through
ṣ
practicing forbearance.” You learn forbearance through practice. The same way you learn knowledge is
the same way you learn to control your temper.
Narrated Abu Hurayrah: Allāh’s Apostle said, “The strong is not the one who overcomes the people by
his strength, but the strong is the one who controls himself while in anger.” (al-Bukhāri)
Allāh (sub ānahu wa ta‘āla) admonished the Prophet ( allallāhu ‘alayhi wa sallam) in Sūrah ‘Abasa
ḥ ṣ
because Ibn Abi Makhtoum, a blind man, came to the Prophet ( allallāhu ‘alayhi wa sallam) while he
ṣ
had the attention of the leaders of the Quraysh. This blind man was running and kicking up the dirt and
saying, “Teach me from what Allāh has taught you!” He didn’t know that Rasūlullāh ( allallāhu ‘alayhi
ṣ
wa sallam) was talking to the Quraysh. The Quraysh’s problem was that they felt they were better than
the poor a ābah. This man comes and yells in this way, and the Prophet ( allallāhu ‘alayhi wa sallam)
ṣ ḥ ṣ
did ‘abasa, which indicates the two lines on your forehead when you make the slightest frown possible.
That is all the Prophet ( allallāhu ‘alayhi wa sallam) did at a blind man who didn’t even see him. Allāh
ṣ
(sub ānahu wa ta‘āla) held the Prophet ( allallāhu ‘alayhi wa sallam) to a standard and told him to not
ḥ ṣ
show even those two lines on his face. You suppress it and swallow it.
Some Causes of Anger :
-Self-admiration
-Inappropriate joking
-Argumentation
-Betrayal

Anger / al-Gha ab
ḍ
Remedying a Bad Temper Problem:
1. Learn about the virtues of forgiveness and forbearance : "Take what is given freely, enjoin
what is good, and turn away from the ignorant." (al-A‘rāf: 199)
2. Remember the Anger of Allāh
3. Think about the consequences of your temper in this world
4. Always carry an invisible mirror with you to see how you look when your angry
5. Try to identify the causes of your anger
6. Remember that everything that happens is by the will of Allāh : "Who spend [in the cause of
Allah ] during ease and hardship and who restrain anger and who pardon the people - and Allah
loves the doers of good;"(āl-‘Imrān: 134)
Abu Hurayrah relates that a man said to the Prophet ( allallāhu ‘alayhi wa sallam): “Counsel
ṣ
me.” The Prophet ( allallāhu ‘alayhi wa sallam) said, “Do not get angry.” The man repeated his
ṣ
request many times, but the Prophet ( allallāhu ‘alayhi wa sallam) kept saying: “Do not get
ṣ
angry.” (al-Bukhāri)

Learning Forbearance
Anas b. Mālik narrated: “I was walking with the Messenger of Allāh and he was wearing a mantle of
Najrān with a thick border. A rude bedouin met him and pulled the mantle so violently that I saw this
violent pulling had left marks from its border on the skin of the neck of the Messenger of Allāh. And he
(the bedouin) said: Mu ammad! Command that I should be given out of the wealth of Allāh, which is at
ḥ
your disposal. The Messenger of Allāh turned to him and smiled, and then he ordered for him a
provision.” (al-Bukhāri)
Once the Prophet ( allallāhu ‘alayhi wa sallam) was sitting with Abu Bakr and a group of people were
ṣ
insulting them. After the third time, Abu Bakr stood up and started arguing back. Rasūlullāh ( allallāhu
ṣ
‘alayhi wa sallam) got up and left. Abu Bakr said, “Are you angry with me, ya Rasūlullāh?” He ( allallāhu
ṣ
‘alayhi wa sallam) said, “An angel came down from heaven and was rejecting what he had said to you.
And when you took revenge, a Shay ān came down and the angel left and I didn’t want to be in the
ṭ
presence of a Shay ān.”
ṭ
Whenever the Jews of Madīnah would say salām to him, the Prophet ( allallāhu ‘alayhi wa sallam)
ṣ
would say “wa ‘alaykum.” The reason the Prophet ( allallāhu ‘alayhi wa sallam) said this is because the
ṣ
Jews of Madīnah would say “al-sām ‘alaykum,” which means “may the curse of Allāh be upon you.”
The Prophet ( allallāhu ‘alayhi wa sallam) was walking with ‘Ā’ishah (ra yAllāhu ‘anha) and someone
ṣ ḍ
said, “al-sām ‘alaykum,” and ‘Ā’ishah said, “May the curse of Allāh be upon you and His damnation and
anger.” The Prophet ( allallāhu ‘alayhi wa sallam) told her to calm down and that Allāh did not send
ṣ
them with this. She said, “Ya Rasūlullāh, did you hear what they said?” He said, “Yes. And did you hear
how I responded? Allāh loves gentleness with all matters.”

Learning Forbearance
Allāh is Al- alīm (Forbearing). Imagine if Allāh punishes us immediately when we do a sin. Instead, Allāh
Ḥ
is Forbearing and not only does He not take us right away, but He calls us to tawbah and repentance and
mercy and forgiveness. The Prophet ( allallāhu ‘alayhi wa sallam) said, “Whenever a person sins, Allāh
ṣ
orders the angels to wait for six hours before writing down the sin.” The person may make istighfār for it
right away and it won’t be written down against you, and some scholars say that this is what it means in
the adīth where the man tells Allāh that there are sins that weren’t written. “The one who repents from
ḥ
a sin is like the one who never sinned in the first place.” Allāh is Al- alīm.
Ḥ
The Example of Ibrāhīm (‘alayhi’l-salām) : "Indeed, Abraham was forbearing, grieving and [frequently]
returning [to Allāh]."(Hūd: 75)
Practical Measures:
1. Say “a‘ūdhu billāhi min al-shay ān’l-rajīm.”: When the Prophet ( allallāhu ‘alayhi wa sallam) saw
ṭ ṣ
someone angry one time, he didn’t tell him to say the isti‘ādhah because he knew that sometimes the
worst thing to do is remind them while angry. The Prophet ( allallāhu ‘alayhi wa sallam) told the other
ṣ
a ābah, “I know a word that if he would say it, it would do away with his anger: ‘a‘ūdhu billāhi min al-
ṣ ḥ
shay ān’l-rajīm’.” 2.
ṭ
Changing position: The Prophet ( allallāhu ‘alayhi wa sallam) said, “If you are angry and standing up,
ṣ
then sit down. If you are still angry while sitting, then lay down.”
3. Make wu ū’ :If you do this, you will not have the same amount of anger. There is scientific proof.
ḍ
When you are angry, you heat up physically, and when you put cold water on you, then you calm down.

Learning Forbearance
The True Meaning of Forgiving Others and Not Holding Grudges
"The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his
reward is due from Allah. Verily, He likes not the Zalimun ( wrong-doers)."(surah al-Shūra: 40)
The Prophet ( allallāhu ‘alayhi wa sallam) said, “… and Allāh does not increase a servant (of His), as a
ṣ
result of his forgiveness, except in glory.” (al-Tirmidhi)
The Prophet ( allallāhu ‘alayhi wa sallam) went to al-Ashajj b. ‘Abd’l-Qays and said to him: “You have
ṣ
two qualities that Allāh the Almighty loves: forbearance and patience.” (Muslim)
A group of people said they knew how to get A mad b. ‘Abd’l-Qays angry because he loved his mom
ḥ
a lot. They sent someone who said, “I want to marry your mother.” A mad ibn ‘Abd’l-Qays said,
ḥ
“Jazākallāhu khayran for your interest, but you are a young man and have your whole life in front of
you, but my mother is old. By the way, tell your companions you were not able to make me angry!”
Abu Dharr (ra yAllāhu ‘anhu) told a servant to bring a sheep, and he brought the sheep but broke
ḍ
the sheep’s leg. He asked, “Why did you do that?” The servant said, “I did it to make you mad.” Abu
Dharr said, “I’m going to anger the one who told you to make me mad [the Shay ān] and let you go
ṭ
free.”
The only permissible type of anger is to get angry for Allāh. Anas said, “The Prophet ( allallāhu
ṣ
‘alayhi wa sallam) never became angry for himself. If the boundaries of Allāh were crossed, then he
would become angry for Allāh (sub ānahu wa ta‘āla).”
ḥ

Greed and Miserliness
Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold
and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allāh
has with Him the best return. (āle-‘Imrān: 14)
The Messenger of Allāh ( allallāhu ‘alayhi wa sallam) said, “The likeness of this worldly life in the
ṣ
Hereafter is as the likeness of what any of you (gets when he) puts his finger into the sea; so let him see
that which he gets!” (al-Bukhāri & Muslim)
Abu Hurayrah (ra yAllāhu ‘anhu) reported: The Prophet ( allallāhu ‘alayhi wa sallam) said, “May he be
ḍ ṣ
miserable, the worshipper of the dīnār and dirham, and the worshipper of the striped silk cloak. If he is
given anything, he is satisfied; but if not, he is unsatisfied.” (al-Bukhāri). This means that his happiness is
all about how his financial situation is. The Prophet ( allallāhu ‘alayhi wa sallam) said, “If the son of Ādam
ṣ
was to be given a valley of gold, then he would seek with it another valley of gold. If he has two valleys of
gold, then he would want another. Nothing would satisfy him except for the dirt in his mouth.”
Allāh (sub ānahu wa ta‘āla) teaches us some important lessons. There is a difference between having
ḥ
blessing in something and having something. In Sūrat’l-An‘ām, Allāh says, “Whenever they forgot that
which they are reminded of [i.e. Allāh sent them hardship, a test to wake them up but they did not wake
up] We open for them the doors of all good [in the sense of dunya]. We gave it all to them until they
became pleased with what they had. We snatched it suddenly and they are left in utter despair.” The
dunya was a punishment for them. Sometimes Allāh punishes a person with dunya. Having a lot is the
greatest punishment for you if you are not grateful because you hang your hopes on dunya.

Greed and Miserliness
Shaykh Hatem said, “If you don’t have expectations of the dunya, you will never be disappointed.”
When you hang your hopes on something, it is a punishment on you. Do not be fascinated by money,
children, and accomplishments. You’ll always feel like you don’t have enough. ‘A a said, “To be tested
ṭ
with wealth is more hard and more severe than to be tested with poverty and hardship.”
‘A a said, “There are three benefits to remembering death. You are satisfied with little. You hasten to
ṭ
repent. You do not compete with the people of dunya over their dunya (you feel satisfied).” It can be
a true punishment when you are attached and feel grief and feel a sense of entitlement to the good
in your life.
In Sūrat’l-A‘rāf, Allāh says, “And if only the people would have believed and had faith, We would have
opened the barakāt (blessings) of the heavens and the earth.” The Prophet ( aw) used to say, “And
ṣ
make my house expansive.” He ( aw) chose to live in an apartment so small that he had to ask
ṣ
‘Ā’ishah to move his legs so he could pray qiyām. ‘Umar saw that his bed made marks on his back and
cried. He said, “I have seen the palaces of Rome and Caesar and you are more deserving of it.”
Rasūlullāh ( aw) said, “Aren’t you pleased that this world belongs to them and for us is the
ṣ
Hereafter?” When he ( aw) said, “And make my home expansive,” he was asking Allāh to make him
ṣ
feel that his house is expansive. He was asking for barakah in what he had. Some people are given
very little and are satisfied and content, and another is given ten times that and is not content.

Greed and Miserliness
Imām Ibn al-Qayyim said, “The greedy in this world are the people whose poverty goes
unrewarded.” Be satisfied with your situation and ask Allāh for barakah in what He gave you.
The prophet (saw) said,“By Him in Whose Hand is my soul, no servant (of Allāh) truly believes
unless he loves for his brother what he loves for himself.” (al-Bukhāri & Muslim)
When you see a beggar and give him money, think that this is how Allāh meant for him to get
his rizq. When Sufyān al-Thawri would see a beggar, he would say, “Welcome to the one who
has come to wash my sins.” Al-Fu ayl b. ‘Iyā said, “Beggars are such good people. They carry
ḍ ḍ
our provisions to the afterlife without payment until they place it on the scale in front of Allāh.”
Begging is not something praised in Islam. Rasūlullāh ( aw) said, “The high hand is better than
ṣ
the low hand. The upper hand is the one that gives and the lower hand is the one that receives.”
If you create a society where people understand the obligation upon them, then people don’t
need to beg. During the time of ‘Umar b. ‘Abdul-‘Aziz, they couldn’t find anyone to give zakāh
to. At that time, the society was balanced. The Prophet ( aw) said that this will happen two
ṣ
times in history: when ‘Īsa comes down and one time before that.
There is a story of a man and woman from the children of Isrā’īl.

DOES YOUR HEART TREMBLE?
CRYING OUT OF FEAR OF ALLAH
Allah describes the one who cries out of fear: "And when they (who call themselves Christians) listen to
what has been sent down to the Messenger (Muhammad saw),you see their eyes overflowing with tears
because of the truth they have recognised.They say: "Our Lord! We believe; so write us down among the
witnesses.""[al-Ma’idah: 83]
"The believers are only those who, when Allâh is mentioned, feel a fear in their hearts and when His
Verses (this Qur'ân) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their
trust in their Lord (Alone)." [Surah al-Anfaal: 2]
It was narrated by Ibn Abbas that the Prophet (saw) said, “Two eyes will never be touched by the fire of
Hell: an eye which weeps out of the fear of Allah and an eye which spends the night guarding in the
cause of Allah.”(At-Tirmidhi)
There is One of the 7 people shaded under Allah’s throne is the man in seclusion and he cries out of his
fear.(from Al-Bukhari, Hadith 620)

DOES YOUR HEART TREMBLE?
CRYING OUT OF FEAR OF ALLAH
THE TYPES OF WEEPING:
•The weeping of mercy – like the mother who cries for her son.
•The weeping of fear, one who is afraid.
•The weeping of love and longing-you love so much so that it brings tears to the eyes.
•The weeping of joy – when we see the ummah come together.
•The weeping of pain, when something hurts.
•Crying of a hypocrite – he is crying to show people.
•Crying of consensus.
•Crying of false grief of someone passing away- paid women who do this.
WHAT CAN HELP US GAIN THIS QUALITY?
1. Reading the Quran and pondering its meanings will soften the heart :
"Say (O Muhammad SAW to them): "Believe in it (the Qur'ân) or do not believe (in it). Verily!
Those who were given knowledge before it (the Jews and the Christians like 'Abdullâh bin Salâm
and Salmân Al-Farisî), when it is recited to them, fall down on their faces in humble
prostration."" [Al-Isra’ 17:107]
2. Knowing the greatness of the reward of crying, especially when alone.
3. Think about your sins.
4. Feeling regret that I have fallen short of fulfilling my obligations to Allah.
5. Listening to moving speeches will help your heart and help you cry.

THE DEGREE OF ALLAH CONSCIOUSNESS
"Has not the time come for the hearts of those who believe (in the Oneness of Allâh-Islâmic
Monotheism) to be affected by Allâh's Reminder (this Qur'ân), and that which has been
revealed of the truth, lest they become as those who received the Scripture [the Taurât (Torah)
and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them
and so their hearts were hardened? And many of them were Fâsiqûn (rebellious, disobedient to
Allâh). [Al-Hadid 57:16]
Malik ibn Dinar heard this ayah and it was one of the means that led him to become one of the
pious predecessors.
THREE DEGREES OF FEAR:
1. Fear of Allah’s Punishment. 2.
Fear of Allah’s Scheme :: Abdullah b. Amr b. al-'As reported that he heard Allah's Messenger
(may peace be upon him) as saying: Verily, the hearts of all the sons of Adam are between the
two fingers out of the fingers of the Compassionate Lord as one heart. He turns that to any
(direction) He likes. Then Allahs Messenger (may peace be upon him) said: O Allah, the Turner
of the hearts, turn our hearts to Thine obedience. [Muslim Book 33 #6418] 3.
Fear of a Bad Ending.

CAN YOU CONCENTRATE IN YOUR
PRAYER? THE DEGREE OF DEVOTION
"And seek help in patience and As-Salât (the prayer) and truly it is extremely heavy and hard
except for Al-Khâshi'ûn [i.e. the true believers in Allâh - those who obey Allâh with full
submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in
His Warnings (Hell, etc.)]." [Surah Baqarah 2:45]
The Prophet (saw) used to say “pray as if it is your last prayer,” and that’s why Hathim al ‘Atham
would say, “I would perfect my wudhu, face the qiblah, say Allahu Akbar, and envision that Allah
is above me and Heaven is on my right, and Hell is on the my left, the siraat is under me, the
angel of death is behind me and when I would finish tasleem I would say astufgerullah, and
would cry to Allah to forgive me-for my Salaah may not have been accepted.”
"Successful indeed are the believers. Those who offer their Salât (prayers) with all solemnity and
full submissiveness." [Al Mu’minoon 23:1-2]
PEOPLE ARE OF 4 LEVELS REGARDING THEIR PRAYERS
1. One who is negligent 2.
One who is struck by the whispers of the Shaytaan 3.
One who is engaged in Salah and struggling at the same time 4.
The one whose heart is deeply immersed in the prayer – like Hathim al ‘atham.

THE WEAPON OF THE BELIEVER:
THE POWER OF SUPPLICATION
Ad-du'aa - the most powerful weapon of the believer
And your Lord said: "Invoke Me,(and ask Me for anything) I will respond to your (invocation).
Verily! Those who scorn My worship [i.e. who do not invoke Me, and do not believe in My
Oneness] they will surely enter Hell in humiliation!" [Surah Ghaafir: 60]
(Narrated by Bukhari and Imam Ahmed ibn al Hakim) an-Nu'maan al Basheer narrates that the
Prophet Muhammad(saw) said that “Du'aa is worship.”
"And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am
indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he
calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so
that they may be led aright." [Surah al-Baqarah: 186]
ETIQUETTES OF MAKING DU'AA
-Invoke Allah first - praise Him
-Be continuous in making du'aa
-Repeat the du'aa three times
-Take advantage of those times when du’aa is more
likely to be accepted.

THE WEAPON OF THE BELIEVER:
THE POWER OF SUPPLICATION
"And to Allah belong the best names, so invoke Him by them. And leave [the company of] those
who practice deviation concerning His names. They will be recompensed for what they have
been doing."(Surah Al-A’raaf: 180)
when we make a du'aa 3 things will happen (i) Allah will give me what i asked for (ii) Allah will
not give it to me but remove a calamity or harm from my way which was supposed to happen to
me (3) or Allah will hold the du'aa for something better in the hereafter.
TIMES WHEN DUA' IS ACCEPTED
1. Between adhan and Iqamah 2. Before Tasleem
3. Before one breaks their fast
4. When the rooster is crowing
5. When the rain falls 6. During last third of EVERY night
7. The day of 'Arafah
8. An hour on every day of jum'uah
9. When you are being oppressed - there is not partition between the person and Allah - the
Du'aa of the oppressed 10.
Du'aa of the parent for their child
11. When drinking zamzam
12. Between EVERY adhaan and iqamah
13. When travelling
14. Layl-at-ul-Qadr

THE WEAPON OF THE BELIEVER:
THE POWER OF SUPPLICATION
REASONS SUPPLICATIONS ARE NOT ANSWERED :
Sa'ad ibn Abi Waqas asked the Prophet Muhammad Sallallahu `Alayhi-wasallam to make dua for
me - the Prophet said eat Halal and Allah will answer your call - one cannot be dealing with the
haram and be expecting their du'aas to be accepted.
-How can Allah answer such a persons call?
-You know Allah but you do not obey him
-You say indeed death is true yet you have not prepared for it
-You eat of that which Allah has provided for you yet you do not thank him
-You bury your dead yet you do not take a lesson from it
-You read Qur’an but do not act according to it.

THE FINAL STRETCH
THE END OF JOURNEY
What so ever is on it (the earth) will perish. And the Face of your Lord full of Majesty and
Honour will abide forever.[Surah ar-Rahman:26-27]
Verily, you (O Muhammad SAW) will die and verily, they (too) will die. [Surah az-Zumar: 30]
Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in
full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is
successful. The life of this world is only the enjoyment of deception (a deceiving thing). [Surah al
'Imran:185]
"Where so ever you may be, death will overtake you even if you are in fortresses built up strong
and high!" And if some good reaches them, they say, "This is from Allâh," but if some evil befalls
them, they say, "This is from you (O Muhammad SAW)." Say: "All things are from Allâh," so what
is wrong with these people that they fail to understand any word? [Surah an-Nisaa':78]
When the Prophet Muhammad (Saw) was dying his head was on the lap of 'Aisha (RA) and he
would so oh the pains of death - he died and he experienced the agony of death. He
remembered the Ayah of the Qur'an: It is Allâh Who takes away the souls at the time of their
death, and those that die not during their sleep. He keeps those (souls) for which He has
ordained death and sends the rest for a term appointed. Verily, in this are signs for a people
who think deeply.[Surah az-Zumar:42]

THE FIRST STATION AFTER DEATH IS
THE GRAVE
The life of the grave is called al-Barzakh: narrated by Abu Hurairah - the Prophet Muhammad
Sallallahu `Alayhi-wasallam walked by 2 graves and he mentioned that the 2 inhabitants of
these graves were being punished.(Bukhari, Muslim)
SOME CAUSES OF PUNISHMENT IN THE GRAVE :
SALVATION: Tawheed, Observing the sunan, Pondering for a moment before going to sleep ,
Reciting Surah-al-Mulk before going to sleep , remembering my sins and Crying out of the fear
of Allah.
SIGNS OF A GOOD END :
"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 Al-Ghaafir: 39]
Say (to them): "Verily, the death from which you flee will surely meet you, then you will be sent
back to (Allâh), the All-Knower of the unseen and the seen, and He will tell you what you used
to do." [Surah Al- Jumu’ah: 8]

JANNAH
LEVELS OF JANNAH
In jannah there are 100s of levels - each level is the distance the like of distance between the
heaven and the earth. The highest level of Jannah is al Waseela (in Bukhari).Allah will elevate
the parents with the du'aa of the children.
The Prophet Muhammad Sallallahu `Alayhi-wasallam has told us how to get these palaces -
narrated by Uthman - whosoever builds a masjid seeking the pleasure of Allah, Allah will make
for him a house in Jannah. In another hadeeth “whoever prays 12 superperogatory prayers
during the day he will be granted a mansion in Jannah.”
"(They will be) on thrones woven with gold and precious stones. Reclining on them, facing each
other. They will be served by immortal boys, With vessels, pitchers and a cup [of wine] from a
flowing spring. No headache will they have therefrom, nor will they be intoxicated. And fruit of
what they select. And the meat of fowl, from whatever they desire. And [for them are] fair
women with large, [beautiful] eyes. The likenesses of pearls well-protected, As reward for what
they used to do."(Al Waqiah 15-24)

JANNAH
THE GATEWAY TO JANNAH
-Firm belief in Allah -Fear of Allah - story of i'yyad
-Prompt in the prayers -Dhikr
-Forbidding evil enjoining good -Giving salaam
-Reading and teaching the Quran -Visiting the sick
-Maintaining family ties good character -Patience
-Suppressing of anger -Calling people to Allah
-Kindness to the parents. Parents are the gateway to Jannah!

Purification of Soul

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