Striving against oneself

Fadalah ibn Ubaid reported: I heard the Messenger of Allaah صلى الله عليه وسلم saying:

The one who strives in the way of Allah the Exalted is he who strives against his soul.” {Saheeh At-Tirmidhi: 1621. Graded Saheeh by Sheikh Al-Albaani}

In explanation of this Hadeeth, Al-Mubarakpuri رحمه الله said:

“This means he conquers evil inclinations within himself and performs acts of obedience pleasing to Allah and he avoids acts of disobedience. This jihad is the foundation for all other types of jihad, for indeed, if he does not perform this struggle then he cannot struggle against external enemies.” {Sharh Sunan At-Tirmidhi: 1621}

Striving against the evil of oneself is no easy task. If we were to occupy ourselves with just conquering these evil inclinations and performing acts of obedience and distancing ourselves from acts of disobedience, indeed we would be firm enough to stand against any external enemies. As it stands we are so preoccupied with the dunya, satisfying our desires and focusing on the external that we neglect what is truly needed for our self and this in turn leads to the death of the heart as Ibn Al Qayyim رحمه الله states:

“The death of the heart is caused by the lack of reckoning oneself and following one’s desire.” {Al-Igaathah: Vol.1 Page: 157}

We know that if we do not rectify our selves that we will not gain the Aid of Allaah, yet in reality our actions do not reflect a true understanding of this fact.

“That is so because Allah will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, Allah is All-Hearer, All-Knower.” {Surat Al-Anfaal 8:53}

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When we rectify the deficiencies within ourselves, the effect reaches those around us; when we stop looking externally to make sense of the condition of the Ummah and instead look inside ourselves we will gain the good required to rectify the Ummah.

“To think of one’s deficiencies is the key to all the good. It disciplines the soul so that it can live harmoniously.” {Ibn Al-Qayyim. Al-Jawabul Kafi: 182}

The root of all good is At-Tawheed and the root of all evil is Shirk. It is therefore imperative that the ‘Aqeedah be rectified in order that the deeds are correct. Performing actions in abundance while one believes that Allaah is in everything, like some Sufis, or that He is nowhere, like the Asha’ira, makes these actions null and void. Allaah has stated numerous times in the Qur’an that He is above His Throne which is above the skies.

“The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty).” {Surat Taha: 5}

It is only when tawheed is established that we can expect to reap its fruits. Once it is firm in our hearts, the limbs will perform actions in accordance. The Messenger صلى الله عليه وسلم said:

“Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.” {Saheeh Al-Bukhari: 52}

The Muslim, the true believer rectifies his heart first so that the actions of his limbs are accepted. In the well known hadeeth, A’ishah رضي الله عنها narrates:

“I said: ‘O Messenger of Allah, ‘And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear.” [23:60] Is this the one who commits adultery, steals and drinks alcohol?’ He said: ‘No, O daughter of Abu Bakr’ – O daughter of Siddiq – rather it is a man who fasts and gives charity and prays, but he fears that those will not be accepted from him.’”

 This is the state of those who realise the gravity of their deeds and how important it is that they are accepted from him. The righteous one performs good while fearing that it will not be accepted, yet the corrupt one commits evil while hoping he will not be recompensed for it. This is why striving with heart and limb against the evil of one’s desire is such a great task and one that should not be taken to lightly. It is as Sheikh Al Mubarakpuri so beautifully states “…if he does not perform this struggle then he can not struggle against external enemies” (quote above)
الحمد لله رب العالمين
We ask Allaah for sincere deeds, done purely for His sake, that are accepted and for the strength and diligence required to constantly struggle against our own evils and the evils that the Shayateen present to us. May the peace and salutation be upon the Final Messenger, his companions and his family.


The Power of Doing- Part two

Find Part One here

“…O My servants, it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allah, and he who finds other than that, let him blame no one but himself.”

We know then that our deeds are a reason for a good end or a bad end. They are the reason for our receiving mercy and entrance to Gardens of Bliss, or they are a reason for torment. The responsibility to act is on us, yet we are not and never will we be able to perform enough deeds to “deserve” entrance in to Paradise. It is but a mercy from Allaah as His Messenger صلى الله عليه و سلم said in the narration by Abu Huraira:

I heard Allah’s Messenger (ﷺ) saying, “The good deeds of any person will not make him enter Paradise.” (i.e., None can enter Paradise through his good deeds.) They (the Prophet’s companions) said, ‘Not even you, O Allah’s Messenger (ﷺ)?’ He said, “Not even myself, unless Allah bestows His favour and mercy on me.” So be moderate in your religious deeds and do the deeds that are within your ability: and none of you should wish for death, for if he is a good doer, he may increase his good deeds, and if he is an evil doer, he may repent to Allah.” {Saheeh Al-Bukhari: 5673}

It is clear from both hadeeth therefore that it is upon us to ask for guidance and strive in worship but it is Allaah that guides and facilitates us to perform deeds of righteousness:

O My servants, all of you are astray except those whom I have guided, so seek guidance from Me and I shall guide you.

We can not fathom the mercy of Allaah upon His slaves. He is more merciful to us than our mothers; He admits to Paradise those who fulfill His Covenant though He is Free of need. Were He to wish that every one of us went to the Fire then it would not be an injustice as He is the Creator. He recompenses based on our deeds, whether good or bad therefore it is upon us to act:

“So whosoever does good equal to the weight of an atom (or a small ant), shall see it.

And whosoever does evil equal to the weight of an atom (or a small ant), shall see it.” {Surat Az-Zalzalah 99:7-8}

These actions, whether large or small, must be in accordance to the Shariah, based on the Qur’an and the Sunnah and they must be for the sake of Allaah alone. It is not enough that an action has a good intention, seeking the pleasure of Allaah and His reward, but it is an innovation that neither the Prophet صلى الله عليه وسلم did, nor his companions, nor the righteous predecessors. The one that commits such an act is making the claim that either he is more knowledgeable about a deed which gets one closer to Allaah than the Messenger صلى الله عليه و سلم or that there is an action which the Messenger صلى الله عليه سلم concealed and only the “special Awliya” are aware of these acts. Both premises are dismissed as ignorance as the Messenger صلى الله عليه و سلم said:

“If anyone introduces in our matter something which does not belong to it, will be rejected”. {Agreed Upon}

And he صلى الله عليه وسلم said:

“I am leaving you upon a (path of) brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed. Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it. And you must obey, even if (your leader is) an Abyssinian leader. For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies.” {Sunan Ibn Maajah: Book 1 H:45}

There is, therefore, only one way of action that will lead to Paradise and that is the way of the Messenger صلى الله عليه وسلم. Any action that does not comply with his Sunnah is rejected. In the same way, if an act is from the Sunnah but it is dedicated to other than Allaah, or used to seek nearness to other than Allaah then it is rejected. The act may be small but the Noble Angels are recording. The All-Mighty is Ever-Watching and All-Knowing. He knows the actions of the limbs and the actions of the heart. The power of doing an action, is that be it small or large, difficult or easy, it will all add up on the scales. Mountains, after all, are made up of small stones.

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We can not expect to follow our desires at every turn and neglect the obligations of Allaah upon us and expect that we will not be recompensed accordingly. It is as Ibn-ul Qayyim رحمه الله said:

“The intelligent person perceives forbidden things like a delicious food, which contain fatal poison. Whenever its pleasure arouses his interest, the reality of the poison would push him away from it. Also, he perceives the orders of Allaah as bitter medicine that leads to good health and recovery.” {Al-Fawaa’id (pg. 232 eng. trans)}

Let us not be deceived by the adornments of this worldly life. Let our actions reflect those of the righteous in order that we receive Mercy from The Merciful. We must remember that:

“The Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.” {Saheeh Muslim: 2822}

We must remember that both are closer than we anticipate as the Messenger صلى الله عليه وسلم said:

 “Jannah is nearer to anyone of you than your shoe-lace, and so is the (Hell) Fire”. {Saheeh Al-Bukhari: 6488}

May Allaah make our deeds those of righteousness, our hearts the hearts of the Muttaqeen and may He facilitate us towards evil and protect us from evil. May His Salaah and Salaam be upon the Final Messenger, his family, his companions and all those that follow them in goodness until the Day of Resurrection.


Hiding your sins is not from hypocrisy – Explained by Shaykh bin Baz

The following is a summary translation

Questioner: Broadcasting sins is consider a sin, while the hypocrite is the one whose hidden affair contradicts what is apparent, thus he is sinning. So how do we reconcile between the two? Meaning is it hypocrisy to hide the sins and display righteousness?

Shaykh bin Baz: It is obligatory upon the Muslim to screen himself with the screen of Allah and to not expose his/her sins. Rather if he/she commits a sin he covers himself with the screen of Allah and he repents to Allah. This is based upon the statement of the Prophet صلى الله عليه وسلم:

كُلُّ أُمَّتِي مُعَافًى إِلَّا الْمُجَاهِرِينَ

All of my Ummah will be pardoned except for the Mujahirin (those who commit a sin openly or disclose their sins to the people)

He deemed them to be from those who would not be pardoned.

أُمَّتِي مُعَافًى إِلاَّ الْمُجَاهِرِينَ، وَإِنَّ مِنَ الْمَجَانَةِ أَنْ يَعْمَلَ الرَّجُلُ بِاللَّيْلِ عَمَلاً، ثُمَّ يُصْبِحَ وَقَدْ سَتَرَهُ اللَّهُ، فَيَقُولَ يَا فُلاَنُ عَمِلْتُ الْبَارِحَةَ كَذَا وَكَذَ

All of my Ummah will be pardoned except for the the Mujahirin (those who commit a sin openly or disclose their sins to the people). An example of such disclosure is that a person commits a sin at night and though Allah screens it from the public, then he comes in the morning, and says, ‘O so-and-so, I did such-and-such (evil) deed yesterday’

Thus it is obligatory upon the Muslim to cover himself with the screen of Allah and to not expose the sins, and he/she must repent to Allah.

If the sin is hidden it only harms the sinner, but if it is publicized and not disapproved of it hurts the general populace. Therefore it is upon the sinner to fear Allah and to hide his/her sins and to repent to Allah from the sin, and to struggle against his/her soul. And the sinner must not publicize his sins because publicizing the sins is a great evil. It gives courage to others to sins by following his/her example, and not giving concern to sins, and having very little shyness.

If he/she commits the sin in private he is more likely to repent, thus Allah will accept his/her repentance. And this is not from hypocrisy. Hypocrisy is to hide disbelief while displaying the religion; this is hypocrisy. We ask Allah for safety and security.

Translated by Rasheed ibn Estes Barbee

Via: Salaf-us-Saalih

The angel waits…

Abu Umamah (رضي الله عنه ) narrated the Messenger of Allah (صلي الله عليه وسلم) said,

“The companion (Angel) on the left lifts his pen for six hours for the Muslim slave that errs or sins. If this slave repents and seeks Allah’s forgiveness for that error or sin, the Angel doesn’t record it. And if the slave doesn’t ask Allah for forgiveness, the Angel records it once”

Collected by At-Tabarani in Kabir (7667), Abu Na’eem in Hilya (6/124), Al-Bayhaqi in Shu’ib (6788). Shaykh Al-Albani graded this hadeeth as being Hasan in Saheehah (1209)


Note from myself:

Allaah mentions in the Qur’aan:

“Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.

And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: “Now I repent;” nor of those who die while they are disbelievers. For them We have prepared a painful torment.” {Surat An-Nisaa:17-18}

Ibn Kathir’s exegis on these ayaat are as follows:

Allah states that He accepts repentance of the servant who commits an error in ignorance and then repents, even just before he sees the angel who captures the soul, before his soul reaches his throat. Mujahid and others said, “Every person who disobeys Allah by mistake, or intentionally is ignorant, until he refrains from the sin.” Qatadah said that Abu Al-`Aliyah narrated that the Companions of the Messenger of Allah used to say, “Every sin that the servant commits, he commits out of ignorance.” `Abdur-Razzaq narrated that, Ma`mar said that Qatadah said that, the Companions of the Messenger of Allah agreed that every sin that is committed by intention or otherwise, is committed in ignorance.” Ibn Jurayj said, “Abdullah bin Kathir narrated to me that Mujahid said, `Every person who disobeys Allah (even willfully), is ignorant while committing the act of disobedience.”’ Ibn Jurayj said, “`Ata’ bin Abi Rabah told me something similar.” Abu Salih said that Ibn `Abbas commented, “It is because of one’s ignorance that he commits the error.” `Ali bin Abi Talhah reported that Ibn `Abbas said about the Ayah,

﴿ثُمَّ يَتُوبُونَ مِن قَرِيبٍ﴾

(and repent soon (afterwards)), “Until just before he (or she) looks at the angel of death.” Ad-Dahhak said, “Every thing before death is `soon ﴿afterwards﴾.”’ Al-Hasan Al-Basri said about the Ayah,

﴿ثُمَّ يَتُوبُونَ مِن قَرِيبٍ﴾

(and repent soon afterwards), “Just before his last breath leaves his throat.” `Ikrimah said, “All of this life is `soon ﴿afterwards﴾.”’ Imam Ahmad recorded that Ibn `Umar said that the Messenger said,

«إِنَّ اللهَ يَقْبَلُ تَوْبَةَ الْعَبْدِمَالَمْ يُغَرْغِر»

(Allah accepts the repentance of the servant as long as the soul does not reach the throat.) This Hadith was also collected by At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, “Hasan Gharib”. By mistake, Ibn Majah mentioned that this Hadith was narrated through `Abdullah bin `Amr. However, what is correct is that `Abdullah bin `Umar bin Al-Khattab was the narrator. Allah said,

﴿فَأُوْلَـئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيماً حَكِيماً﴾

(It is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.) Surely, when hope in continued living diminishes, the angel of death comes forth and the soul reaches the throat, approaches the chest and arrives at the state where it is being gradually pulled out, then there is no accepted repentance, nor a way out of that certain end. Hence Allah’s statements,

﴿وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَـتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّى تُبْتُ الاٌّنَ﴾

(And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: “Now I repent,”)

{End quote}

What should be noted here is the vast mercy of Allaah. The fact that He decreed that the Angel that records the sin waits for the slave to repent shows how the slave is given an opportunity to redeem himself through quick repentance after his sin so that he will not be faced with it on the Day of Judgement. The Prophet (ﷺ) said:

“Allaah, the Exalted, and Glorious said: ‘A slave committed a sin and he said: O Allaah, forgive my sin,’ and Allaah said: ‘My slave committed a sin and then he realized that he has a Rabb Who forgives the sins and punishes for the sin.’ He then again committed a sin and said: ‘My Rabb, forgive my sin,’ and Allaah said: ‘My slave committed a sin and then realized that he has a Rabb Who forgives his sin and punishes for the sin.’ He again committed a sin and said: ‘My Rabb, forgive my sin,’ and Allaah said: ‘My slave has committed a sin and then realized that he has a Rabb Who forgives the sin or takes (him) to account for sin. I have granted forgiveness to my slave. Let him do whatever he likes”. {Agreed upon}

The statement ‘Let him do whatever he likes’ relates to the slave that sins and truly repents following it, with all the conditions of repentance. Meaning if this was his case then he could do as he wishes because his condition is such that he will always seek forgiveness and therefore be forgiven.

SubhanAllaah! May Allaah forgive us and our families and the Muslimoon. May His Salaah and Salaam be upon His final Messenger.

Al-Sidq- Truthfulness

‘Abdullah ibn Mas’ud narrated  that the Messenger (صلى الله عليه وسلم) said:

“Truth leads to piety and piety leads to Jannah. A man persists in speaking the truth till he is enrolled with Allaah as a truthful. Falsehood leads to vice and vice leads to the Fire (Hell), and a person persists on telling lies until he is enrolled as a liar” {Agreed upon}

And in the narration in At-Tirmidhi, he (صلى الله عليه وسلم) said:

“Abide by truthfulness. For indeed truthfulness leads to righteousness. And indeed righteousness leads to Paradise. A man continues telling the truth and trying hard to tell he truth until he is recorded with Allaah as a truthful person. Refrain from falsehood. For indeed falsehood leads to the wickedness, and wickedness leads to Fire. A slave (of Allaah) continues lying and trying hard to lie, until he is recorded with Allaah as a liar.” {Sahih}

Sheikh Ibn Uthaymeen said in his explanation of Riyadhus Saaliheen, in regards to Al-Sidq:

“Honesty: The original meaning is: to comply with actual news (or event). And it is about the news/information that is being conveyed. So if one communicates news about something and this news is in accordance with the actual event then, it is said: “it is true”. Example: (if it is Sunday) and the person says: Today is Sunday. Then this news is true because the day is Sunday. But if someone says it is Monday, then this news is false.


So if the news is in accordance with the actual incident then it is true; and when it opposes the incident then it is false. Truthfulness can be in speech as well as in actions.


Truthfulness in actions: It is when the internal (feeling) of a person is similar to his outer (reaction); so that if he does something, then it should be in accordance with what is in his heart.


Example: The show-off is not truthful, because he pretends in front of the people to be religious whereas he is not.


The Mushrik (the one who associates partners) with Allaah is not truthful, because he pretends to be upon Tawheed whereas he is not.


The hypocrite is not truthful because he pretends to have faith whereas he is not a believer.


The Mubtadi` (the innovator in religion) is not truthful because he pretends to be following (the Sunnah of) the Prophet صلى الله عليه وسلم whereas he is not a follower.

The important thing (to understand) is that truthfulness is in accordance with the actual event, and it is one of the characteristics of the Believers. And its opposite is falsehood, and it is one of the characteristics of the hypocrites – and Allaah’s refuge is sought.” {End quote from the Sheikh- Source:Ilm 4 All

Allaah said:

“O you who believe! Be afraid of Allaah, and be with those who are true (in words and deeds).” {Surat At-Tawbah: 119}

Ibn Kathir said about this ayah:

“The Ayah says, adhere to and always say the truth so that you become among its people and be saved from destruction. Allaah will make a way for you out of your concerns and a refuge. Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Messenger of Allaah (صلى  الله عليه وسلم) said:

“Abide by truthfulness. For indeed truthfulness leads to righteousness. And indeed righteousness leads to Paradise. A man continues telling the truth and trying hard to tell he truth until he is recorded with Allaah as a truthful person. Refrain from falsehood. For indeed falsehood leads to the wickedness, and wickedness leads to Fire. A slave (of Allaah) continues lying and trying hard to lie, until he is recorded with Allaah as a liar.” {The narration quoted above}” {Tafsir Ibn Kathir}

May Allaah make the Muslimeen firm on the word of truth and make us practise and teach these values. May His Salah and Salam be upon the Final Messenger, his companions, his wives and all those that follow them in righteousness until the Day of Judgement.

“Verily, I am going to my Lord. He will guide me!” (37:99)

بسم الله الرحمن الرحيم ، والصلاة والسلام على أشرف الأنبياء والمرسلين نبينا محمد وعلى آله وصحبه أجمعين. أما بعد

The believer slave of Allah is always migrating to what his Lord loves with two types of migrations:

A migration to Him – exalted He is – by loving Him and turning to Him with love, fear, hope, submission, etc.

And a migration to His Messenger صلى الله عليه وسلم by following him inwardly and outwardly with all that he came with.

This migration is neither completed nor established until a person leaves the disbelievers and abandons them and their disbelief, with his heart and body.

The Muslim is not permitted to even live where they gather/live even if it is a Muslim country; so how about living with them in their countries of disbelief ? The Messenger  صلى الله عليه وسلم said:

“I have nothing to do with any Muslim who stays among polytheists.” They asked: “Why O Messenger of Allah?” He said: “Their fires should not be visible to one another.” Meaning that their houses should be far enough to a point that the Muslim cannot view the light in the Mushrik’s house. {Narrated by Abu Dawood, Tirmithi, and others. Authenticated by Al Albani.}

And he صلى الله عليه وسلم said:

“Whoever lives with a Mushrik and mixes with him is like him” {Narrated by Abu Dawood, Shaikh Al Albani said : Sahih hadith.}

And He صلى الله عليه وسلم said:

“Allah does not accept the deeds of a Mushrik (polytheist) after he has embraced Islam till he leaves the Mushrikeen (polytheists) and goes to the Muslimeen. ِ{A Hasan hadith as Al Albani said, narrated by Imam Ahmad and Al Nasa’i.}

The warning for not making Hijrah (migration) is also found in the Qur’an. Allah said:

“Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on earth.” They (angels) say: “Was not the earth of Allah spacious enough for you to emigrate therein?” Such men will find their abode in Hell- What an evil destination!” {4:97}

Therefore whoever is able to make this migration must make it; the slaves are asked to migrate to Allah and His Messenger صلى الله عليه وسلم with all of their ability, Allah said:

“So flee to Allah, verily, I (Muhammad  صلى الله عليه وسلم) am a plain warner to you from Him.” {51:50}

And Allah said:

“O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he (صلى الله عليه وسلم) calls you to that which will give you life.” {8:24}

Therefore the more one flees to Allah, and migrates to Him and His Messenger the more life He has, and the closer he is to the mercy of his Lord.

And He said:

“Verily, those who have believed, and those who have emigrated (for Allah’s Religion) and have striven hard in the Way of Allah, all these hope for Allah’s Mercy. And Allah is Oft-Forgiving, Most-Merciful.” {2:218}

So glad tidings are  for the one who abandoned disbelief and migrated to Eman (faith), left what he wants to what his Lord wants; glad tidings to the one who migrated from where the disbelievers live to to where the believers live.

This migration is a great act of worship and a great deed on the scale.  Abu Fatimah رضي الله عنه narrated that he said:

“O Messenger of Allah, tell me of an action that I may do and persist in it.” The Messenger of Allah صلى الله عليه وسلم said to him: “You should emigrate, for there is nothing like it.”  {Sahih Hadith , Narrated by Al Nasa’i.}

There is nothing like Hijrah; it is a deed of the slave which Allah loves. This act of migration was done by a great Imam, by a great Prophet, it was done by Ibrahim عليه السلام. Allah said:

“So when he had turned away from them and from those whom they worshipped besides Allah, We gave him Ishaque (Isaac) and Ya’qub (Jacob), and each one of them We made a Prophet. And We gave them of Our Mercy (a good provision in plenty), and We granted them honour on the tongues (of all the nations, i.e everybody remembers them with a good praise).” {19:49-50}

Ponder upon this ayah and give it what it deserves from its right; see what was given to Ibrahim due to this Hijrah. Ibrahim left his family, his town, his land, his people, his house, even his own father for the sake of Allah. He left those who used to worship other than Allah, and when he did that, Allah gave him what is better. Ponder how Allah said: So when he had turned away from them and from those whom they worshipped besides Allah, We gave him…

Allah gave him what is more lasting; He gave him Ishaque and Ya’qub, two great Prophets that were a coolness for the eyes of Ibrahim. He gave them an abundance of mercy from Him and gave them honour and good remembrance that remains forever. This is a Sunnah of Allah for those who migrate for His sake. It is how Allah treats those who migrate for His sake, and I say as Shaikh Muhammad Taqiyyul Deen al Hilali said:

“Whoever is in doubt in this then let him try!”

Meaning let him attempt Hijrah, and he will see the beautiful things that Allah will give him. Although one must be patient, sincere, and remember that his hijrah is for Allah and not for the Dunya (the world) and money. Allah said:

“And those who believed, and emigrated and strove hard in the Cause of Allah (Al-Jihad), as well as those who gave (them) asylum and aid; – these are the believers in truth, for them is forgiveness and Rizqun Karim (a generous provision i.e. Paradise).” {8:74}

And He said:

“Those who believed (in the Oneness of Allah – Islamic Monotheism) and emigrated and strove hard and fought in Allah’s Cause with their wealth and their lives are far higher in degree with Allah. They are the successful. Their Lord gives them glad tidings of a Mercy from Him, and that He is pleased (with them), and of Gardens (Paradise) for them wherein are everlasting delights. They will dwell therein forever. Verily, with Allah is a great reward.” {9:20-22}


“Those who emigrated in the Cause of Allah and after that were killed or died, surely, Allah will provide a good provision for them. And verily, it is Allah Who indeed is the Best of those who make provision.” {22:58}


“He who emigrates (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful.” {4:100}

Also the Sunnah came showing the virtue of Hijrah. The Messenger said عليه الصلاة والسلام said:

“Verily emigration wipes out all the previous sins” {Sahih Muslim}

And he said:

“I am a Za’im – and the Za’im is the guarantor – for the one who believes in me and accepts Islam, and emigrates: A house on the outskirts of Paradise and a house in the middle of Paradise.” {Narrated by Al Nasa’i, graded Sahih by Al Albani}

These Ayaat  and narrations give glad tidings for the one who walked out of his house striving for Hijrah. Allah promises that this person will have the reward even if he didn’t reach the land he was making Hijrah to, and the Messenger صلى الله عليه وسلم the truthful, promised him Jannah.

Therefore O Muslim, do not stay among the Kuffar! Try to migrate; do not raise your children there; do not disobey Allah; do not throw your children in the fire by scattering them in the lands of Kuffar; fear Allah and His punishment!

هذا والله أعلم وصلى الله وسلم على رسوله.


A blessing/calamity

A slave that is blessed with knowledge is indeed experiencing a great blessing. Allaah said:

“It is only those who have knowledge among His slaves that fear Allah.” [Surat Al-Faatir: 28]

“…Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do.” [Surat Al-Mujadilah: 11]

This is the slave who has been given beneficial knowledge, which is knowledge that manifests in to good actions.

On the authority of Zaid ibn al Arqam that the Messenger (صلى الله عليه وسلم) used to say:

“O Allaah, I seek refuge from knowledge that is not beneficial, a heart that does not fear, a self that is not satisfied and supplications that are not answered” [Sahih Muslim, At-tirmidhi and An-Nasaa’i]

Knowledge (religious), however, can be a calamity, a disease and a reason for punishment if the slave commits either of the following:

1-      Concealing the knowledge he has. Allaah said:

“Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers.” [Surat Al-Baqarah: 159]

2-      Not acting upon the knowledge. Allaah said:

“Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture [the Taurat (Torah)]! Have you then no sense?” [Surat Al-Baqarah: 44]

The Messenger (صلى الله عليه وسلم) said:

“The two feet of the slave will not move, until he is asked about his life and how he spent it, his knowledge and what he did with it, his wealth; how he earned it and spent it, and his body and how he used it.” [Narrated by Abi Burza Al-Aslami in At-Tirmidhi- Saheeh]

We learn from this hadith that we will be asked about what we did with our knowledge. It becomes imperative, therefore that those who have knowledge teach it, and act upon it, so they are not punished for this knowledge that they possess.

The Messenger (صلى الله عليه وسلم) said:

“The similitude of the one who teaches the people good, while forgetting himself in like that of a lamp (i.e. a candle); it gives light to the people and burns itself” [Narrated by Jundub ibn Abdillah in At-Tabarani- Saheeh]

Ibn Al-Qayyim described the one who has knowledge, and conveys it to the people but does not do it. He said (رحمه الله):

“Corrupt scholars sit in front of the door to Paradise calling people to it through some words, while they are doing deeds that lead to the hellfire. Whenever their words call people to Paradise, their deeds do not conform to their words. If such words were true they would have been followed by them. They seem to be leaders while they are really highwaymen.” [Al-Fawaa’id]

There is a severe punishment for the one that commands the people to good while he does not do it and forbids the evil while he indulges in it as the Messenger (صلى الله عليه وسلم) said:

“A man will be brought and put in Hell, and he will go around and around in Hell like a donkey of a (flour) grinding mill. All the people of Hell will gather around him and say: ‘O So-and-So! Didn’t you use to order other to good and forbid them from evil?’ That man will say: ‘I used to order others to do good but I myself never used to do it, and I used to forbid others from evil while I myself used to do it.’”  [Agreed upon]

This person’s punishment is severe showing how great it is to not act on what you preach.  Another example of the consequences of not acting on one’s knowledge is seen in the hadith of Anas (رضي الله عنه) where the Messenger (صلى الله عليه وسلم) said:

“I saw on the night of Israa, people with their lips being pinched with tools of fire. I said: ‘O Jibreel, who are they?’ He (Jibreel) said: ‘These are the khutabaa’ (preachers) of this Nation; those that say what they don’t do” [Narrated in Ibn Hibban, authenticated by Sheikh Al-Albani]

As we can see therefore, the responsibility that comes with knowledge is of two types:

1-      To work according to knowledge earned and this is for one’s own self

2-      Not to conceal one’s knowledge, because the people of this time are very much in need of it, and spreading knowledge benefits one’s own self as well as others.

It should be known that this knowledge is very valuable and whoever possesses it has been given, by Allaah, something that can either raise his rank to a superior level or it can be a calamity for him and destroy him such that he is thrown in to the pits of the Hellfire.

May Allaah help us to act on our knowledge and to teach it and may He protect us from the punishment of not doing so. May the Salaah and the Salaam of Allaah be upon the Messenger, his family, and his companions. 

Source: Muwahidoon