Hadith Library

1. The Prophet (peace be upon him) tells ‘Uqbah ibn ‘Āmir that he had received new revelations: two surahs that are absolutely unique, particularly in the area of seeking God’s shelter. All the verses in these two surahs seek to protect their reciter against the evil of envy and the work of envious people. There is no similar appeal for God’s refuge anywhere else.

2. These two surahs are entitled The Daybreak and Mankind, respectively. The Prophet refers to them by mentioning the first verse of each, because they are well known by these, and they are often called together al-mu‘awwidhatayn, in reference to their initial words. The first of these two surahs is called in Arabic, al-Falaq, which particularly refers to the daybreak, but linguistically it refers to anything that opens up to usher in something new. This applies to the day as it breaks through the night, and it applies to seeds, date stones and similar things.

Both surahs start with the words qul a‘ūdh, which mean: ‘Say: I seek refuge’. Thus, they encourage turning to God and seeking His protection from the evil and scheming of Satan and his whispers. Reciting these surahs is an appeal to God for protection against all evil. 

Several hadiths recommend the recitation of these two surahs as an appeal for protection and prayer for a cure. One hadith is narrated by Abu Sa‘īd al-Khudrī who says: ‘God’s Messenger (peace be upon him) used to appeal for protection from the evil jinn and the envious eye. When he received the revelation of these two surahs, he used them and discarded other formulae’. The Prophet did so because the two surahs cover all that needs to be protected against. As such, they are sufficient. 

1. The Prophet (peace be upon him) uses a particular Arabic style expressing wonder, saying: ‘have you not seen’. This formula is frequently used in the Qur’an, as it draws the addressee’s attention to a particular point, theme or phenomenon. It is highly effective and it ensures better response as the message the speaker puts across is quickly understood. It is advisable that scholars, advocates of Islam and educators should use this and similar opening formulae to ensure that their audiences are paying full attention. 

2. The hadith makes clear that these two surahs are the best appeals for protection and recovery a Muslim may use. However, this does not preclude the use of other prayers and glorifications of God mentioned in the Prophet’s hadiths. Nor does it preclude resorting to other measures that protect people from evil. However, these two surahs are the best and most effective. 

3. In the second of these surahs, entitled Mankind, Satan is described as ‘slinking’ which means ‘moving stealthily’. However, the description also connotes that he retreats when a person says God’s name. Therefore, the more a person glorifies God and supplicates to Him the farther away Satan goes. We should remember God, praise and glorify Him at all times, and we should seek God’s protection from Satan whenever some ill thoughts creep into our minds or we are tempted to commit a sin. 

4. We should learn, memorize, understand and teach the Qur’anic surahs God has given special merit to. These should be taught at home, school and study circles.

5. The hadith and the verses of these surahs show that it is not possible to avert harm caused by envious people and those who resort to black magic unless we seek God’s help. He alone can repel harm, as He is the Creator, Lord and Sovereign of all. Nothing happens anywhere in the universe without His permission. 

1. The Prophet’s companion ‘Āmir ibn Wāthilah mentions that ‘Umar ibn al-Khaṭṭāb appointed Nāfi‘ ibn ‘Abd al-Ḥārith as Governor of Makkah. He travelled from Makkah to meet the caliph, ‘Umar, and they met at ‘Usfān, a small town about 80 kilometres from Makkah. ‘Umar asked him whom he appointed as deputy, to manage people’s affairs, lead them in prayers, etc.

2. NāfiꜤ answered that he appointed a man called Ibn Abzā. [1] Since he was unknown to ‘Umar, he asked about him. Nāfi‘ mentioned that he was a mawlā, which means that either he or one of his ancestors was a slave who was subsequently freed.

 3. ꜤUmar questioned his choice of a mawlā when there were others of better social position and who were companions of the Prophet or tābi‘īn and well qualified for the task.

 This does not mean that it was not permissible to appoint a mawlā, or that ꜤUmar disrespected mawlās or slaves or looked down upon them. He was only thinking of the management of public affairs and the prevention of any dissatisfaction. The purpose of appointment to public office is the proper conduct of public affairs in order to ensure that people’s interests are well served. Therefore, a governor should be a well qualified person, with sound judgement and firm decision, who could command public respect. He should be well known and of good social standing. Otherwise, he may not be acceptable to people, and they would not obey him.

 4. Nāfi‘ told ‘Umar his reason for appointing Ibn Abzā: he had memorized the Qur’an, was well qualified as a scholar and was well versed in the Islamic system of inheritance. As such, this mawlā attained his distinction through his learning, and he was well known and highly respected for his scholarship. Hence, there was no doubt that he could carry out his duties and manage people’s affairs.

 5. ‘Umar thus approved Nāfi‘’s decision, confirming its validity by citing a hadith in which the Prophet mentions that the Qur’an imparts honour to some people and raises their status both in this life and the life to come. Without it, they would have languished in a low social position. By contrast, the Qur’an brings down those who disbelieve in it or abandon its implementation, even though they may have high public positions.

 1. Whoever shoulders a responsibility should be on the alert, aware of every situation. When ‘Umar met the Governor of Makkah, he asked him about his deputy, and why he chose him.

 2. When someone chooses a deputy, he should consider the requirements and conditions of the task assigned to that deputy. If a parent, businessman, contractor or a civil servant wants to assign some task to a subordinate, he must consider whether he is reliable and qualified for the job. If a ruler or a minister wants to appoint a deputy or a governor, he should look for someone who can manage public affairs and serve people’s interests well.

 3. The hadith confirms that a person who knows the rulings stated in the Qur’an and the Prophet’s Sunnah is more suitable for high public office, even if he is a poor freed slave. His appointment must be based on what serves the interests of the Muslim community best and prevents strife and division. ‘Umar sacked some of the leading companions of the Prophet who held public office, such as Sa‘d ibn Abi Waqqāṣ and Khālid ibn al-Walīd, because he felt that it was necessary in the interests of the community.

 4. Everyone should question themselves: have I believed in God’s Book and do I recite it regularly to gain a better status through it? Or have I neglected it and I am neglected in return? These are the only two situations. Hence, Qatādah said: ‘Whoever seeks the Qur’an’s company will part with it having either made a gain or incurred a loss’.

 5. A person’s value is commensurate with the knowledge he has. Therefore, a person who seeks to learn should concentrate on useful knowledge which imparts honour to its holder in this life and the next.

 6. The Qur’an elevates the status of whoever learns it, giving him a position of leadership in his community. However, the higher status it gives is really in the life to come. ‘Abdullāh ibn ‘Amr narrated that God’s Messenger (peace be upon him) said: ‘It will be said to the person of the Qur’an: “Recite and rise. Recite in the order you used to do in your first life. Your grade is at the last verse you recite”’. [2]

1. God, Mighty and Exalted, states that He defends His believing servants. Whoever is hostile or causes harm to any of God’s friends, i.e. those believers who put their faith in practice and do what is right, is warned that God is at war with him. He will defend and avenge His devout servants. Who can withstand a war against God? 

2. God states that the best deed that draws a person closer to Him is the fulfilment of the duties He has made obligatory on us. Indeed, God only imposed these duties and prohibited the sinful actions so as to draw us to Himself.

3. When a person is diligent in the fulfilment of obligatory duties, and follows this with acts of worship that are recommended, not obligatory, such as voluntary (or sunnah) prayers, fasting and charity, as well as God’s glorification and recitation of the Qur’an, and helping people with their needs, etc. he will earn God’s love.

4. When God loves someone, He will protect his senses: thus, he will only hear what God accepts. He will not look up to anything forbidden. He will not stretch his hand to take what is unlawful, or strike anyone unlawfully. He will not walk to commit a sinful action. This is similar to the hadith saying: ‘Be mindful of God, and God will protect you. Be mindful of God and you will find Him in front of you’. [1]

5. Another aspect of the great reward granted to God’s devoted servants whom He loves and who love Him is that when they pray to Him, he will answer their prayers and give them whatever they request. If they appeal to Him for protection from any evil or harm, He will remove what they fear and protect them. The Prophet says: ‘Among God’s servants are some who may swear by God and He will honour their oaths’. [2]

6. God then says that He loves what a believer loves and dislikes that he suffers any harm, even death which God has ordained for all His creation. He hates to inflict it on a believer because he hates and fears it. As such, a believer’s death is something that God wills to impose, but He dislikes it in another sense. This is the essence of reluctance. God imposes death on a believer, despite the fact that He loves him and dislikes upsetting him. This is different from the situation of an unbeliever whom God dislikes and wants to upset. 

That a devout servant dislikes death is part of human nature. All people fear and dislike to die. However, when a good believer is about to die, God will give him the happy news of his great prospects in the life to come. He will then love nothing more than death. The Prophet said: ‘When a person loves to meet God, God will love to meet him, and when a person dislikes to meet God, God dislikes to meet him’. ‘Āʼishah or another wife of the Prophet said: ‘We all hate death’. He said: ‘Not so. When a believer is given the happy news of receiving God’s mercy, pleasure and admittance into Heaven, nothing is more pleasing to him than his prospects. He will love to meet God, and God will love to meet him. When an unbeliever is given the news of having to suffer God’s punishment and displeasure, nothing is more hateful to him than his prospects. He will hate to meet God and God will dislike to meet him’. [3]

1. Whoever wants to rely on mighty support which guards him against all harm should hold on to his bond with God. He is the Almighty who undertakes defending His devoted servants. 

2. If God is with us, why will we care who is against us? Who can fight a war against God?

3. Friendship with God is not earned by claims. It is rather earned by strong faith, righteousness and placing trust in Him. Many a wretched person falsely claims that he is befriended by God.

4. The only way to earn friendship with God is to follow His guidance which has been given by His Messenger (peace be upon him). The Jews and Christians claimed that they are God’s friends and beloved ones. Yet they disbelieve in His Messenger and discard His law. 

5. Beware of being at war with God’s friends. You have no power to fight a war with God Almighty. 

6. If a person wants to draw close to God and earn His love, he should fulfil what He commands and desist from what He has forbidden. True love means abiding by what He dictates. 

7. No one should claim to love another when he is fully distracted from what his love desires. A true lover only wishes what his loved one wants and desires.

8. ‘Umar ibn ‘Abd al-‘Azīz said in one of his speeches: ‘The best type of worship is the fulfilment of what is obligatory and refraining from what is prohibited. God has only made these duties obligatory so that He can bring His servants closer to Himself and make them earn His pleasure and grace’. [4]

9. A believer should draw closer to God by offering voluntary and recommended worship. Whoever fulfils what God has made obligatory and refrains from sinful actions, then performs what God loves but has not made obligatory earns God’s love. 

10. One must not slacken in the performance of recommended worship.  

11. Everyone should choose for themselves a position in between two grades: either to be one who limits oneself to doing what is obligatory and refraining from what is forbidden, or one of the leaders who attain the grade of love and friendship by being diligent in doing what is recommended and avoiding what is reprehensible and distraction. 

12. No one should imagine that doing what is recommended and voluntary while ignoring what is obligatory will be of benefit or will draw a person closer to God. The fulfilment of the obligatory comes first. Abu Bakr said to ‘Umar: ‘God does not accept a voluntary act of worship until the obligatory one is complete’. 

13. Love of God is the greatest blessing anyone can aspire to. Prophet David (peace be upon him) used to say in his supplication: ‘My Lord, I appeal to You to grant me Your love, and the love of those who love You, the love of the deeds that lead me to Your love. My Lord, make Your love dearer to me than my own soul, family and wealth and dearer than cool water’. [5]

14. If you encounter strong temptation to commit sin, draw closer to God by doing what is obligatory and what is recommended. He will then protect you and your body, so that you will not incline towards sin and will not be tempted to disobey Him.

15. Action draws its fitting recompense: if one stays within the boundaries God has drawn and fulfils His bidding, God will protect his senses for him. On the other hand, the one who ignores God’s law will be ignored by God and He will leave him to his own devices.

16. One of the greatest results of God’s love of His servant is that He commands all creation to love him. The Prophet says: ‘When God loves one of His servants, He calls Gabriel and says to him: “I love so-and-so. Love him”. So Gabriel loves him, then calls out to the people of Heaven and says: “God loves so-and-so. Love him”. So the people of Heaven love him. Then he is granted acceptability among people on earth’. [6]

17. If you want your prayers to be answered, you should endeavour to obtain its most important reason, which is deserving God’s love by drawing closer to Him through doing what is recommended. 

18. If you feel that your prayers remain hanging, despite having earnestly appealed to God, support them with drawing closer to God. You should know that you have not attained the grade of God’s friends. 

19. Whoever seeks God’s help and equips himself by obeying Him will be protected by God against all harm and evil. 

20.

What will anyone who is sure of God’s support fear or be grieved at? When they were chased by their enemies, the Prophet said to Abu Bakr: ‘Do not grieve, for God is with us’. (9: 40) 

21. God dislikes causing what upsets a believer. So, how come someone is prepared to let God see him committing a sinful action that he knows He dislikes? 

22. Reluctance is a negative quality which does not apply to God. What the hadith refers to is something that is wanted in one way although it is disliked in a different way. However, this is not accompanied by any indecision of the sort experienced by man. No negative quality applies to God in any sense.

23. The hadith attributes to God the two characteristics of love and hate. We confirm that they apply to God, but we give them no form or explanation, nor do we negate them.

 1. ꜤAbdullāh ibn MasꜤūd puts his question to the Prophet, asking about the deeds God loves best, so that he would do it often, giving it priority over everything else. The Prophet tells him that it is offering prayers on time. Prayer is the most important duty of the religion of Islam and the foundation of the relationship between God and His servant. It is indeed the second of the five pillars of Islam. Therefore, attending to prayers and offering them at the time stated by God is the human deed God loves best.

God highlights the merit of His believing servants, stating that they keep up prayers and offer them as they should be offered.

It should be noted that God praises the believers for being humble during their prayers and for diligently attending to prayer.

God warns those who neglect prayers and delay them beyond their right times.

Commentators on the Qur’an say that what such people neglect is the timing of each prayer. Were they to neglect prayers and not offer them, they would land in disbelief.

2. Ibn MasꜤūd then asks about the action that comes next in being loved by God. The Prophet (peace be upon him) tells him that it is dutifulness to one’s parents.

God gives special importance to being kind and dutiful to one’s parents. More than once in the Qur’an, He links their kindly treatment to worshipping Him and believing in His oneness.

Dutifulness to parents is manifested by being kind to them, associating with them in a goodly manner, giving them sincere counsel, serving them, etc.

The Prophet (peace be upon him) states that undutifulness to parents is one of the gravest sins. Abu Bakr narrated: ‘We were sitting with God’s Messenger (peace be upon him) when he said: “Shall I tell you which the gravest sins are?” (He repeated this three times): “The association of partners with God, undutifulness to parents, and perjury (or stating falsehood)”. God’s Messenger (peace be upon him) was reclining, but he sat up and continued to repeat it until we thought: we wish he would stop’. [1]

3. Ibn MasꜤūd put his next question, asking which action was loved by God next to prayer on time and dutifulness to parents. The Prophet (peace be upon him) told him that it is striving for God’s cause.

Striving for God’s cause, i.e. jihad, means exerting every effort to subdue unbelief and to ensure that God’s word is supreme, demonstrating all aspects and distinctive characteristics of Islam, sacrificing self and wealth for this cause. Jihad is the highest point of Islam. It is the action that ensures that the banner of Islam is raised high and that the word of truth is upheld until the Day of Judgement. It is the action by which God grants glory to the believers and humiliates His enemies.

God praises those who undertake jihad, striving for God’s cause.

The Prophet (peace be upon him) mentions that nothing earns the same reward as jihad for God’s cause. A man came to God’s Messenger (peace be upon him) and said: ‘Point to me an action that is equal to jihad’. The Prophet said: ‘I find none’. He then added: ‘When a fighter starts on his way to take part in jihad, can you go in your mosque and pray non-stop and fast without stopping?’ The man said: ‘Who can do that?’ [2]

 4. ꜤAbdullāh ibn MasꜤūd then explains that he stopped asking God’s Messenger, considering that these actions were sufficient. Had he continued to ask, the Prophet would have answered him, but he did not wish to trouble the Prophet further.

1. The Prophet’s companions were keen to use their time in doing what pleases God, and they asked the Prophet (peace be upon him) about the types of worship that please God most and for which He grants the best reward. They set the example to be emulated by all Muslims.

2. More than one of his companions asked the Prophet about the actions God loved best. Every time the Prophet mentioned something different, as was fitting to the conditions and circumstances of the person putting the question, giving them what suited them best. Advocates of Islam, scholars and educators should always be considerate of people’s circumstances and inclinations when they give them rulings or reminders.

3. The Prophet (peace be upon him) was keen to offer prayers on time. When the unbelievers engaged the Muslims in fighting during the siege of Madinah, the Prophet said: ‘May God fill their homes and graves with fire, as they withheld us and prevented us from offering the middle prayer until the sun had set’.[3] Yet the Prophet had a full excuse for delaying the prayer on that occasion. How far worse is the condition of one who neglects prayer without any justification?

4. Ibn MasꜤūd asked several questions on the same occasion and the Prophet welcomed his questions. Scholars and advocates of Islam should also treat people kindly.

5. Dutifulness to parents is one of the best actions a person may do to earn God’s pleasure. A Muslim whose parents, or one of them, is alive should make the best of this situation and strive to enhance his position with God through being dutiful to his parents.

6. Dutifulness to parents wipes away committed sins. Ibn ꜤUmar narrated that a man came to the Prophet (peace be upon him) and said: ‘Messenger of God, I have committed a grave sin. Will God accept my repentance?’ The Prophet asked him: ‘Is your mother alive?’ The man said: No. The Prophet asked him: ‘Do you have a maternal aunt?’ He said: Yes. The Prophet said: ‘Then be kindly and dutiful to her’. [4]

7. Jihad, or striving for God’s cause, is the greatest of all good actions. Nothing is equal to it. The Prophet (peace be upon him) was asked who the best of people was. He answered: ‘A believer who lays down his life and property striving for God’s cause’.

8. One aspect of striving for God’s cause is to exert one’s effort and spend of one’s money in the propagation of God’s message and presenting it to people, and also to enjoin people to do what is good and refrain from what is evil.

  9. Everyone should be considerate when approaching scholars. They should not tax them with too many questions or seek detailed answers. They should try to put the question briefly and at the right time, when they are active and comfortable.

1. Related by al-Bukhari 2654; Muslim, 87.

2.Related by al-Bukhari, 2785; Muslim, 1878.

3. Related by al-Bukhari, 2931; Muslim, 627.

4. Related by al-Tirmidhī, 1904.

1. The Prophet (peace be upon him) refers to the reward granted to those who help people in whatever they need and who lighten their burden. He states that whoever relieves a believer of a weighty hardship, God will relieve him or her of one of the severe hardships of the Day of Judgement. Needless to say, the hardship that people will endure on the Day of Judgement is indeed great. It is described by

2. Whoever eases the trouble of a debtor who is in straitened circumstances, unable to repay his debt will earn God’s reward. Easing a debtor’s difficulty may be by giving him a period of grace, until he is able to repay, or writing off his debt in full or in part, or giving what removes his hardship. The reward is such that God will make things easy for him. Whenever he encounters a hardship in this present life, God will lighten it for him, and then in the life to come, God will make the reckoning of his deeds easier, bestowing His mercy and forgiveness on him.

The Prophet (peace be upon him) said: ‘A man used to lend people. He used to tell his servants: “If you find someone in straitened circumstances, pardon him. God may hopefully pardon us”. When he met God, He pardoned him’. [1]

3. The Prophet then mentions that whoever shields a Muslim will, in turn, be shielded by God. This will occur in this present life, so that he is not exposed and his shortfalls and sins remain covered, unknown to other people. On the Day of Judgement, He grants him His shield allowing no one to hear anything of his reckoning. The Prophet (peace be upon him) said: ‘A believer is brought close to his Lord, Mighty and Exalted, until he is under His mercy. He is then made to acknowledge his sins [as he is asked]: “Do you recognize this? Do you remember that sin?” He will say: “I do. My Lord”. When He got him to admit his sins, and the man is certain that he is doomed, God will say to him: “I kept them secret in the first life and today I forgive you them”. His record of good deeds is then given to him. As for the unbelievers and the hypocrites, it will be stated aloud, in front of all: “These are the ones who lied against their Lord”. Gods’ curse is on the wrongdoers’. [2]

 There are two aspects to shielding another Muslim: to cover his actual nakedness, giving him some clothes to cover himself, and shielding his faults and sins. When a Muslim sees his Muslim brother committing a sin, it is his duty to disapprove and to give him advice for God’s sake. It is not permissible for him to publicize his sin. On the contrary, he must let that remain secret and pray to God to guide him aright.

The Prophet said:

Sinners are of two types: the first includes those who are not known to others, and they do not publicize what they do. Such a person must be shielded. This is clearly reflected in the following hadith: ‘A man came to the Prophet (peace be upon him) and said: “Messenger of God, I have committed a sin; so punish me for it”. The Prophet did not ask him about his sin, but kept silent. Then it was time for prayer and he prayed with God’s Messenger (peace be upon him). When the prayer was over, he said: “Messenger of God, I have committed a sin; so apply God’s Book to me”. The Prophet asked him: “Did you join the prayer with us?” The man said: “Yes”. The Prophet said: “You have been forgiven”’. [4] It should be noted that the Prophet (peace be upon him) did not ask the man for any details of his sin when he acknowledged it.

The other type of sinner is the one who speaks openly about his sins, caring little who knows about him. Such a person is not shielded. His case should be put to the relevant authority so that deterrent measures are taken.

 4. The Prophet (peace be upon him) then mentions that God will help a Muslim as long as he helps other Muslims. The Prophet says: ‘God will help a person as long as that person helps his brother’.[5] He also said: ‘The person that God loves best is the one who benefits people most. The deed God loves most is that you make another Muslim happy by relieving his distress, paying off his debt or feeding him to remove his hunger. To walk with my brother to help him with something he needs is dearer to me than I spend a month in this mosque (meaning the Prophet’s Mosque in Madinah) in worship… And whoever walks with his brother to attend to something he needs, until it is done, God will make his feet firm on the Day when feet slip’. [6]

 5. The Prophet then explains the great merit of pursuing knowledge. He says that when a person takes a way in the pursuit of knowledge, God will facilitate for him a way to Heaven. Religious knowledge gives a person a feeling of God’s power and majesty, makes him aware of God’s law and what is permissible or forbidden. Thus, he will always be hoping for God’s mercy and forgiveness.

 The Prophet mentions ‘a way’, using the indefinite article so that the word covers all physical ways, such as going from the home to a mosque, school, university or some other institution. It also covers taking a journey to meet scholars and learn from them. Likewise, it includes notional or theoretical ways, such as studying books, visiting websites, discussing issues with other scholars. All these are ways to gain knowledge.

 In the same indefinite way, the Prophet uses the word ‘knowledge’, so that it includes all fields of knowledge. It is not limited to Islamic Studies, even though these are the best and most rewarding. It also includes any amount of knowledge, whether much or little. Even when a person takes a way seeking to know the ruling on a particular case or question, the same reward is granted for his endeavour.

6. The Prophet (peace be upon him) then mentions group meetings in mosques to recite and study the Qur’an. Serenity covers the group and mercy is bestowed on them. Angels surround them in all directions so as to protect their circle from devils. They will be mentioned by God to the Supreme Society with the angels.

7. The Prophet then makes clear that it is deeds that are considered on the Day of Judgement, not families and relations. Whoever has fallen short and their good deeds are not enough to save them from the Fire and to be admitted into Heaven will benefit nothing by their ancestry. Even a son of a prophet will not benefit by his relation. Had it been of any benefit, kinship would have benefitted Abraham’s father, Noah’s son and wife, Lot’s wife, Prophet Muhammad’s uncle, etc.

1. Reward for what is done is of the same type as the deed itself. A person who relieves his brother of some distress will be relieved of his own distress by God. Whoever extends mercy to people will receive God’s mercy, and whoever makes it hard for people, God will make it harder for him. Whoever shields a Muslim will be shielded. Therefore, each of us may choose.

2. There are multiple types of distress on the Day of Judgement, such as traversing the narrow path, the reckoning of deeds, the approach towards the Fire, etc. Every one of us needs to relieve people of their distress in this life, in the hope that God will relieve us of those much harder distresses.

3. Giving debtors in hardship easier terms is one of the best deeds that ensures safety on the Day of Judgement. God’s Messenger says: ‘Whoever is pleased that God saves him from the distress of the Day of Judgement, should give respite to the one in straitened circumstances, or reduce his debt’.[7] 

4. To settle the debt of someone who is insolvent or to forgo one’s debt when the debtor is unable to repay is one reason for which God forgives a person his sins.

5. Check your tongue and eyes from pursuing people’s faults and vulnerabilities, so that God will protect you from fault-finders.

6. An early scholar said: ‘I knew some people who were without fault, but they discussed other people’s faults. Then people began to mention them and find fault with them. I also knew other groups who had faults of their own, but did not speak about the faults of other people. Their own faults were forgotten’.

7. It is a duty to shield Muslims who are not known to indulge in sin, but they also need to be advised and any wrong actions gently pointed out to them. A devout minister said to someone who enjoins the doing of what is right: ‘Make sure to shield the people who indulge in sin. Were their sins to be public knowledge, this would leave a stigma on Muslims generally. The best course of action is to cover up faults’.

8. When a Muslim becomes careless about indulging in sin, it is no longer necessary to shield him. In fact, it is better to report him to the Islamic authorities [if any] to enforce the proper punishment to him, relieve people of his evil and provide a deterrent for others.

9. If people feel the need to expose some sinners who do not publicize their sins, this may be appropriate. This is the case of the sinner being a witness in a legal case, a manager of an endowment, etc.

10. It is advisable not to let our tongues speak about someone else’s faults; we have your own faults and other people also have tongues. If our eyes show us certain faults, we should stop and remind ourselves that other people also have eyes.

11. The Prophet (peace be upon him) loved to help people with what they needed. He used to say: ‘Whoever of you is able to be of benefit to his brother, let him be so’. [9] A young maid would come and hold the Prophet’s hand. He would go with her wherever she wanted. [10] His companions followed his example. Abu Bakr spent all his property for God’s sake. ‘Umar ibn al-Khaṭṭāb used to check at night on widows and attend to their needs. ‘Uthmān ibn ‘Affān bought the well called Rūmah and made it available to all Muslims as an endowment. The Prophet and his companions thus provided the model to follow.

12. Al-Ḥasan al-Baṣrī sent some of his disciples to attend to someone’s need. As they were about to go, he said to them: ‘Drop by Thābit al-Bunānī and tell him to join you’. They went to Thābit requesting his company, but he told them that he was devoting his time to worship in a mosque. They went back to al-Ḥasan and told him. He said: ‘Tell him: you, short-sighted man! Do you not know that the effort you exert to serve your Muslim brother’s need is better for you than offering the pilgrimage twice?’ They returned to Thābit and told him. He stopped his devotion in the mosque and went with them.

13. The Prophet (peace be upon him) promised entry into Heaven for the one who pursues knowledge. Therefore, whoever wants to go to Heaven should follow the line of scholars.

14. To those who sit together in a mosque to glorify God, He has promised that serenity will cover them, mercy will be bestowed on them, angels will surround them and they will be mentioned by God to those who are with Him. What reward could be greater?

15. Imagine that God Almighty mentions you by name and description, raises you high before His angels and says: this servant of Mine, whose name is so-and-so is glorifying Me. What a great merit and high status in return for something easy and available to every Muslim.

  16. No one should ever think that his noble lineage will be of any benefit for him in the life to come. Everyone must realize that he or she either does well and then they are safe, or they do badly and condemn themselves. ‘When this verse:

 was revealed, God’s Messenger (peace be upon him) said: “People of the Quraysh, buy your souls from God, for I can avail you nothing with God. Banī ‘Abd al-Muṭṭalib, I can avail you nothing with Him.‘Abbās ibn ‘Abd al-Muṭṭalib, I can avail you nothing with God. Ṣafiyyah, God’s Messenger’s aunt, I can aval you nothing with God. Fāṭimah, God’s Messenger’s daughter, ask me what you will, but I can avail you nothing with God”.’ [11]

1. The Prophet (peace be upon him) mentioned that purification, which includes general cleanliness as well as performing ablution for prayer and other acts of worship, is equivalent to half of faith. This means that a believer is commanded to maintain both external and internal cleanliness, with external cleanliness accounting for half of that requirement. The term "faith" here can also refer to prayer, as mentioned in the verse:

meaning your prayers. Purification is considered half of faith because it is a necessary condition for the validity of prayer.

Purification is one of the greatest acts of worship and a noble means by which a servant seeks proximity to their Lord. Allah, the Exalted, says:

This indicates that actions are part of faith, and that faith increases with obedience and decreases with disobedience.

2. The Prophet (peace be upon him) also informed us that the statement of a servant, "Alhamdulillah" (Praise be to Allah), will fill the scales of the servant on the Day of Judgment due to its immense reward. Alhamdulillah is a form of praising Allah. The scales on that day will contain the deeds of the servants, and it has two sides where the good deeds of the servant will be placed on one side and the bad deeds on the other. If the scale of good deeds outweighs the bad deeds, the servant will be among the successful. Otherwise, they will be among the losers. Allah, the Exalted, says:

The hadith makes clear that the earth will never be without some devout believers who continue to hold firm to faith, doing what God bids them and refrain from what He forbids. To them, it does not matter who supports them and who stands against them.

3. The statement of a servant, "Subhanallah" (Glory be to Allah) and "Alhamdulillah" (Praise be to Allah), carries immense reward. "Subhanallah" is a form of exalting Allah, from any deficiency or flaw. The reward for this is so great that if it were to take a physical form, it would fill the space between the heavens and the earth. If "Alhamdulillah" fills the reward of the scales, then if the servant follows it with "Subhanallah," their reward will surpass until it fills the space between the heavens and the earth. This is because they are praising their Lord in a manner befitting His Majesty and exalting Him from any imperfection or deficiency.

4. The Prophet (peace be upon him) also informed us that prayer is a light that guides the servant to the truth. The heart of the one who consistently performs prayer is filled with the lights of wisdom, guidance, and knowledge. Prayer and immorality never coexist. Allah, the Exalted, says:

5. Giving charity is an indication of the sincerity of a servant's faith. As humans are naturally inclined towards the love of wealth, when one generously gives it away, it becomes a sign of their faith and affirmation. It also serves as evidence and proof before their Lord on the Day of Judgment when they will be questioned about how they spent their wealth.

6. Patience, in all its forms, whether in obeying Allah, abstaining from His disobedience, or accepting His decrees, is a guiding light that allows the servant to perceive the path of righteousness.

7. The Quran can either serve as a testimony for you on the Day of Judgment, benefiting you in the presence of Allah, if you recite it, believe in it, and benefit from its teachings. Alternatively, it can be against you when you turn away from it and neglect to act upon it.

8. The Prophet (peace be upon him) concluded his speech by mentioning that all people strive to fulfill their needs and interests. He specifically referred to the morning, which is the beginning of the day when people actively seek their provisions. One's striving can either align with the teachings of the Shariah (Islamic law), indicating that they have sold themselves to Allah, who will liberate them and save them from His punishment. Allah, the Exalted, says:

On the other hand, if one strives according to their desires, going against the command of Allah, they have sold themselves to the devil, leading to their destruction and earning themselves punishment.

1. Pay attention to the cleanliness of your outward appearance, clothes, and body, just as you strive for the purity of your inner self, free from sins and transgressions. For they are both halves of faith.

2. Purification is one of the most important doors to attaining the love of Allah, so seize this opportunity to seek His pleasure.

3. "Alhamdulillah" is a simple word on the tongue that a Muslim finds no difficulty in repeating. It carries immense rewards whose true essence is known only to Allah. Therefore, do not neglect to regularly engage in this remembrance.

4. Allah, the Most Exalted, has made great rewards for simple actions, making it easier for His servants and demonstrating His closeness and kindness to them. He is indeed the Lord, Merciful, Compassionate, and Kind. 

5. The concept of balance is true, as it is mentioned in the Quran and Sunnah. It is an essential aspect of faith that every believer must embrace.

6. Keep your tongue moist with the remembrance of Allah by saying "SubhanAllah" and "Alhamdulillah". The rewards for these simple phrases are immense.

7. Make it a habit to consistently perform your prayers. Prayer serves as a guiding light in the heart of a believer, leading them towards the truth and dispelling any doubts or misguidance.

8. Ensure that you offer your prayers on time. By doing so, you illuminate your grave with the light of faith, giving you solace on the Day of Judgment.

9. Do not neglect the importance of prayer. On the Day of Judgment, the Prophet Muhammad (peace be upon him) will recognize you through the radiance emanating from your body due to your ablution. He will call you to his pool and intercede on your behalf. As the Prophet (peace be upon him) said, "Indeed, my Ummah will come on the Day of Resurrection with shining faces and limbs from the traces of ablution."

10. The individuals who maintain the most radiant light of faith are those who fulfill the prerequisites, pillars, obligations, and recommended acts of prayer.

11. Reflect upon yourself and observe whether spending in the path of Allah brings you contentment. If it does, take it as a reassuring sign of your faith. Otherwise, strive against your desires and the whispers of Satan.

12. Remember that you will be held accountable on the Day of Judgment for your wealth - how you acquired it and how you spent it. If you spend what Allah has blessed you with, seeking His pleasure, it will serve as evidence in your favor when questioned.

13. Patience may bring hardship and fatigue, but it also gives rise to a radiance that guides the lost and brings solace to the lonely and comfort to the afflicted.

14. The poet once said: Patience, just like its name, may have a bitter taste... but its consequences are sweeter than honey.

15. Make the Quran your guide, take the initiative to read it and understand its meanings, and strive to implement its rulings. For it will intercede for the servant on the Day of Judgment, saying: "I kept them awake during the nights, so intercede for me on their behalf."

16. There is no one more deserving of disgrace and punishment than the one whom Allah has blessed with the Quran and understanding, yet they turn their back on it and neglect to act upon its teachings.

17. Which of the two groups do you desire to be part of: those who free themselves by following the divine law, or those who destroy themselves by following their desires?

18. O seller of yourself, there is no doubt that you will choose the best price. Either you sell it for destruction and punishment, or you sell it for Paradise and the pleasure of Allah the Almighty.

19. The poet said: Read the Book of Allah and comprehend its wisdom, for in it lies the recognition of Allah's generosity in goodness. It is a discourse that addresses every discerning mind, and it is a radiance that guides towards abundant goodness. It is the security of hearts and the tranquility of souls. Indeed, Allah has revealed the Quran as a Preserver, to teach humanity the best form of expression.

Narrated by Al-Bukhari (136) and Muslim (246).

Narrated by Ahamd 6626

1. The Prophet mentions seven types of believers who deserve to be given God’s shade on the Day of Judgement, when there is no shade or anything to protect anyone from the sun, which will draw near to people. 

This does not literally mean that they will be in God’s own shade, because this would mean that the sun would be above God, and this is not possible. What is meant is that God will create for them something to give them shade, or that they will be granted mercy, security, and comfort by God. In this latter sense, the phrase ‘God’s shade’ gives the shade a superior meaning.[1]

The mention of these seven types is not exclusive. There are several hadiths stating that other people are given God’s shade on the Day of Judgement. One such hadith quotes the Prophet: ‘Whoever gives an insolvent debtor time [for repayment] or foregoes his debt, God will place him in His shade’.[2]

2. The first of these seven types is a ‘just ruler’. He is the one who deals justly with the people under his rule. This type includes the overall ruler, his deputies or representatives in provinces and other officials including junior ones. It also includes judges who administer justice, and the head of a family who looks well after its other members and is fair to them all. 

The Prophet (peace be upon him) mentions the just ruler first because he deserves that. On the Day of Judgement, He is the closest of people to God. The Prophet (peace be upon him) said: ‘Those who are just shall be with God, sitting on platforms of light to the right of the Lord of Grace, Mighty and Exalted. Both his hands are right hands. These are the ones who are just in their judgements and families and whatever they are in charge of’[3]. This is because a just ruler disobeys his own desire, resists his feelings of injustice which are prompted by desire, greed, anger, etc. although he can easily do as he wishes. A just ruler is one who has been invited by the whole world to satisfy his own desires, but he declined the offer, saying that he feared God, the Lord of all the worlds. As such, he gives the greatest benefit to people. When he is on the right track, the whole population are well and healthy.

3. The next type is that of a young man who is brought up preferring the line of obeying God. Youth and young men are particularly mentioned in this context, because they are at a stage of life when desire is strong, and the temptation to commit sin is powerful. Such a person has the physical strength and good appearance which prompt self-indulgence. An old man, by contrast, sees signs of weakness and perceives that death is not far away. Hence, he is motivated to attend to worship and steer away from sin. Therefore, when a young man resists the temptation and turns to God’s worship in obedience, he achieves this grade. Hence the Prophet says: ‘God is pleased with a young man who betrays no sensual desire’. [4]

4. The third type is that of a person whose heart is full of love for God’s houses of worship. He leaves unwillingly and when he leaves, he is eager to return. This occurs only to one who is in control of his emotions, leading himself to do what pleases God. This love of mosques now fills his heart. As such, he no longer has a place in his heart for places of fun and desire, whether permissible or forbidden, or for places of business and earning money. Only a person who disobeys his own inclinations, giving preference to earning God’s love limits his love to places of worship.

5. Next are those people who love one another for God’s sake. They are not brought together by any worldly interest, or agreement to commit some sinful action, or even by family connections, or by a social bond. Only obedience of God brings them together, and they get to love each other and strengthen this bond of brotherhood in faith. Their only motive for loving or hating a particular person is the bond of association or dissociation for God’s sake. They love and befriend everyone who loves God and hate everyone who dislikes God and His faith, dissociating themselves from him, even though he may be their very close relative.

6. Another type is that of a man who is tempted by a rich woman of good social standing to have sex with her, but he reminds himself of God, turns away and says: ‘I fear God’. The Prophet mentions a woman who combines beauty with high social standing, because when these two meets, the temptation is greater. Added to this is the fact that in this case the woman is willing, which means that the man need not solicit her. To abstain when the temptation is so strong confirms that the man places fear of God ahead of personal desire. To such a person applies the verses that say:

The best example of this situation is what happened to Prophet Joseph (peace be upon him). 

7. The sixth type is that of a person who gives some charity, but keeps it secret from all others, including his closest relatives. The Prophet (peace be upon him) describes such secrecy by saying that the person concerned does not allow his left hand to know what his right hand does. Keeping one’s charity private is recommended because the action remains sincere, free of any pretension. Hence,

Most scholars are of the view that this applies to voluntary charity. As for the obligatory zakat and other mandatory spending, it is better to make them public so that people will be encouraged to fulfil their duties. 

8. The last of the seven types granted shade by God on the Day of Judgement is that of a person who remembers God in private, when he is alone, away from people’s eyes and ears. He remembers God and how He punishes those who are disobedient and the great reward He grants to devout worshippers, and his eyes become tearful. He weeps out of his love of God and his fear of incurring His displeasure. The Prophet mentions that this weeping is in private when the man is alone. His feelings and emotions are then sincere, free from any hypocrisy. Both his love of God and his fearing Him are genuine and sincere.  

1. A Muslim should endeavor to acquire all or most of these characteristics to ensure safety from God’s punishment. 

2. Reflection on all these characteristics shows that ‘the actions appear different, but they essentially spring out of the same motivation, which is their striving against personal desire. This involves a hard struggle to resist what is prompted by a strong temptation, anger, or greed. This may be very difficult and even acutely painful. When sexual desire or anger is at full play, a person may find it almost impossible not to give way. Yet successful resistance will be rewarded on the Day of Judgement, when the heat is unbearable, and people have no shade to protect them from the closing sun. It is then that these seven types will enjoy the shade given by God, Mighty and Exalted. They will not experience the heat of that day as a reward for withstanding the heat of desire or anger in this present life’.[5]

3. Scholars, educators and advocates of Islam should use numbers to limit the meanings which they want to mention to their audience. When the speaker starts with a number, his audience will be more attentive to learn the items making the number.

4. Whoever is in a powerful position must not feel that his authority allows him to deal unjustly with people. Injustice will cast layers of darkness on the Day of Judgement.

5. A person in high office should be keen to treat people with complete fairness. The first to be enjoying God’s protection from the heat of the sun and punishment in Hell on the Day of Judgement is the just ruler.

6. Young people should realize that they have a great chance to ensure enjoying God’s shade on the Day of Resurrection. They need to do what pleases God and steer away from all sin. 

7. God praises the sleepers in the cave because they were young men who abandoned all the attractions and temptations of this life, seeking a place where they would be devoted to worshipping God alone. He describes them in the following words:

8. In the mosque, a believer is like a fish in water, while a hypocrite is like a bird in a cage.

9. In this life, people are keen to meet their old friends and feel homesick, eager to visit the places where they shared life with dear friends and close relatives. Likewise, believers’ hearts incline towards mosques, because it is in mosques that they met their brethren in faith. No other place on earth is said to belong to God except mosques, which are His houses. Every Muslim will do well to join those who feel mosques are dear to them and whose hearts incline towards them. 

10. To love or hate someone for God’s sake is a quality generated by faith. We should make sure to have this. 

11. The Prophet (peace be upon him) tells us that ‘A man went to visit a brother of his residing in a different village. God sat an angel on his route to watch him. When he passed by, the angel said: “Where are you going?” He said: “I am visiting a brother of mine in this village”. The angel asked him: “Does he owe you a favor and you seek its return?” He said: “No. I only love him for God’s sake”. The angel said: “I have been sent to you by God to tell you that God loves you because you love your brother for His sake”’. [6]

12. Some early scholars said that if one loves a person for God’s sake and that person commits some grave sin, he should dislike that person for God’s sake. Unless he does so, his initial love is not for God’s sake. 

13. A person who refrains from satisfying his desire in a sinful way, hoping to earn God’s pleasure, and fearing His wrath and punishment will be rewarded by a fine abode in Heaven and safety from punishment in Hell.

14. It is far better to keep your ṣadaqah [i.e., voluntary charity] secret. It is sure to earn God’s acceptance. 

15. It is perfectly appropriate to make one’s ṣadaqah public if this will make others follow one’s example. However, that person must make sure that he is giving it only to please God, Blessed and Exalted. If one fears that publicizing it detracts from the sincerity of the action, it is better to keep it secret.  

16. The hadith speaks about God’s remembrance when one is alone. This recommends that a Muslim should devote some of his time, when alone, to express regret for his past sins and turn to God in complete sincerity, appealing to Him to forgive him all past sins. God answers the prayer of a person in distress when he appeals to Him. A Muslim must not devote his privacy to the satisfaction of his desires, like people who are oblivious of the reckoning on the Day of Judgement when they must account for their deeds in front of all mankind. A person who cares about this reckoning needs to weep in plenty when he is alone, feeling that this world is like a prison because of his past sins.

17. Proper private devotion means that a person glorifies and praises God, thinks of His majesty, power, and punishment, and takes issue with himself for falling short of what is due to God. We must keep clear from deviant people who invent unacceptable phrases and supplications and who claim to be given knowledge that is kept away from other people. 

18. Yazid al-Riqashī used to say: ‘How miserable I am. Devout people have gone far ahead, and I am lagging behind. Prophet Noah weeps for his error while Yazid [meaning himself] does not’.[7]

1. The poor companions went to the Prophet to complain about the rich people who were monopolizing the rewards and high ranks in Paradise. They felt that the wealthy were participating in physical acts of worship such as prayer, fasting, and jihad, while reserving the financial acts of worship, like charity and spending in various forms of goodness, for themselves. Their intention was not to envy the wealthy or object to Allah's decree but rather to seek guidance from the Prophet on how they could earn the same rewards as the rich and compete with them in performing righteous deeds.

2. The Prophet, peace be upon him, guided them towards actions that can fulfill the status of charity and deserve its rewards, such as acts of proximity to Allah and righteous deeds.

3. He informed them that remembrance of Allah holds the same status as charity. Uttering phrases of praise, glorification, and declaring the oneness of Allah, such as saying "There is no god but Allah," are acts of charity for which the servant is rewarded. In fact, these acts are more beloved to Allah than charity itself, as the Prophet, peace be upon him, said, "Shall I not inform you of the best of your actions which are the purest to your king, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?" They said, "Certainly." He (peace be upon him) said, "Remembrance of Allah the Exalted."[1]

4. Similarly, commanding people to do good and guiding them toward the truth is considered an act of charity. Likewise, prohibiting them from evil is also considered an act of charity. In fact, it is one of the most virtuous acts of worship. Allah has distinguished this Ummah (nation) with this commandment, as He says, "You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah."

Furthermore, enjoining good, glorifying Allah, and praising Him are voluntary acts of worship. It is known that the reward for fulfilling an obligation is greater than the reward for voluntary acts, as mentioned in the sacred Hadith: "And there is nothing more beloved to Me that My servant draws near to Me with than what I have made obligatory upon him."[2]

Charity without money can be of two types: a limited act of worship that only benefits the doer, such as remembrance of Allah and performing voluntary prayers, and a comprehensive act of worship that includes enjoining good and forbidding evil. This encompasses spreading knowledge, benefiting Muslims, and repelling harm from them. It is superior to the first type due to its general virtue. This is not limited to the mentioned righteous deeds, but rather includes all acts of obedience performed by a Muslim. In the Hadith, it is stated, "Every act of kindness is charity."[3]

5. In fact, when a man engages in intimate relations with his wife, he is rewarded for it as an act of charity. This is when he intends to satisfy his desires in a lawful manner or intends to maintain chastity for himself or his wife or seeks righteous offspring or other noble purposes.

6. The companions were amazed by this, wondering how one can fulfill their desires and still be rewarded for it. The Prophet, peace be upon him, informed them that just as a person earns sin when they fulfill their desires in a forbidden manner, they can also earn reward when they fulfill them in a permissible manner.

7. Enjoining good includes all acts of obedience, such as teaching the Quran and beneficial knowledge, doing good deeds for people, and preventing harm from reaching them.

1. The companions were eager to compete in acts of goodness and were genuinely happy for their brothers and sisters who excelled in acts of obedience. This is the true competition that every Muslim should aspire to.

2. "Ghubta" is when a Muslim wishes to have the same goodness that their brother or sister possesses and blesses them in what they have. It is recommended to practice this in performing acts of obedience. As the Prophet, peace be upon him, said: "There is no envy except in two cases: a person to whom Allah has given wealth and he spends it righteously, and a person to whom Allah has given wisdom and he acts according to it and teaches it."

3. It is from the mercy and justice of Allah that He has provided means for the poor to attain the same rank as the wealthy through acts of worship. Therefore, every Muslim should hasten in obedience to Allah according to what is within their capacity.

4. Consistently remembering Allah is one of the best avenues of goodness. A man once asked the Prophet, peace be upon him, about a practice that he could hold onto amidst the numerous obligations of Islam. The Prophet replied, "Keep your tongue moist with the remembrance of Allah."[4]

5. Those who find pleasure and delight in the remembrance of Allah, there is nothing more rewarding, pleasurable, and joyful for the heart than the remembrance of Allah.

6. Be diligent in enjoining good and forbidding evil, as this is a distinctive trait by which Allah has distinguished His chosen servants. He praised this Ummah (nation) and made it the best of nations through this quality.

7. Enjoining good includes all acts of obedience, such as teaching the Quran and beneficial knowledge, doing good deeds for people, and preventing harm from reaching them.

8. With righteous intention, a person is rewarded for their acts of obedience. Seize this opportunity in every aspect of your life. When eating, strengthen yourself for acts of obedience. When sleeping, take rest to continue worship. When interacting with family and children, fulfill their rights and treat them kindly. When studying, seek knowledge for the benefit of Muslims. In work, elevate the status of Muslims. Thus, in every permissible matter, it can be transformed into acts of obedience that are rewarded. Ma'adh bin Jabal said, "I consider my sleep as I consider my waking hours."[5]

9. It is from the great generosity of Allah that He rewards a Muslim with goodness for all their permissible actions when they abstain from sins. They are rewarded for eating lawful food because they avoid the forbidden. They are rewarded for fulfilling their desires lawfully and abstaining from the forbidden. They are rewarded for earning money from lawful means and avoiding the unlawful.

10. In a Hadith, it is permissible for a questioner to ask about something that is not apparent in evidence if they know that the responsible person does not dislike it and there is no breach of etiquette.

11. A poet said:

Hold on to the remembrance of Allah, O seeker of reward =And aspire to goodness, virtue, and righteousness.

By it, you will attain all desires = And it will suffice you in all tasks and difficulties.

Whoever remembers the Most Merciful, He is their companion = And whoever remembers Allah, He rewards them with remembrance.

And whoever lives without the remembrance of the Divine = Has a companion of Satan within their chest.

And whoever forgets their noble Lord = They have forgotten the greatest loss!

The devil seizes those who forget the remembrance of the One = Who bestowed upon them existence in the first place.

1. The Prophet (peace be upon him) informed us that Allah has favored the first ten days of Dhul-Hijjah over other days of the year. The reward for righteous deeds during these days is multiplied, and they cannot be compared to any other deeds performed outside of these days.

2. The companions then asked, "Does this include striving in the cause of Allah? Can the reward for righteous deeds during these ten days be greater than the reward for jihad?"

3. The Prophet (peace be upon him) replied that striving in the cause of Allah does not reach the level of the reward for righteous deeds during these ten days, except for a person who spends his wealth and sacrifices himself in the way of Allah. Such a person spends his wealth in preparing the army and fights in the cause of Allah until he is martyred.

1. It is upon the Muslim to seize the opportunity of the first ten days of Dhul-Hijjah in obedience to Allah, as they carry immense reward.

2. Among the blessings of Allah upon us is that He has designated certain days of the year as virtuous, where the reward is multiplied. Fasting on the Day of Arafah expiates the sins of the previous and upcoming year, fasting on Ashura expiates a year, there is an hour of acceptance on Fridays, and Laylat al-Qadr (the Night of Power) is better than a thousand months. Worship during the ten days of Dhul-Hijjah is also multiplied. Therefore, it is not wise for a sensible person to let these times pass without increasing in acts of obedience.

3. One of the good ways to make the most of these days is for the servant to hasten in repentance, turning back to Allah, disassociating from polytheism and disobedience.

4. One of the best deeds that a Muslim should do during the ten days is fasting, especially on the Day of Arafah, which the Prophet (peace be upon him) said about it, "I hope that Allah will forgive the sins of the previous and upcoming year for the one who observes fasting on this day."

5. It is recommended for a Muslim to engage in glorification (tasbih), praise (tahmid), magnification (takbir), and exaltation (tahlil) during the ten days. Allah says, "And mention the name of Allah on known days," which refers to the ten days. The Prophet (peace be upon him) also said, "There are no days more beloved to Allah, nor in which deeds are more pleasing to Him, than these ten days. So, increase in them the saying of tahleel (La ilaha illallah), takbeer (Allahu Akbar), and tahmeed (Alhamdulillah)."

6. Do not hesitate to ask about your religion, as the companions of the Prophet (may Allah be pleased with them) were not shy to ask him about the comparison between jihad and the deeds of the ten days.

7. The hadith indicates the virtue of jihad to the extent that the companions used it as a measure for other deeds. It is upon every Muslim to motivate themselves for jihad, intending it whenever possible, and desiring martyrdom in the cause of Allah.

8. No one should neglect worship and obedience in those blessed days except for a deprived person. The rewards for deeds during those days are multiplied to the point where they have no equal reward compared to deeds performed outside of those days. Whether it is a small charity, two rak'ahs of prayer, fasting for a day, or simply remembering Allah without much effort or hardship, these acts, in their simplicity, cannot be equaled by any other deeds except for a person who goes out as a warrior with their self and wealth, and then attains martyrdom.

The Prophet, peace be upon him, used to prefer using his right hand and initiating actions with it in every act that involves honor and respect. When wearing shoes or sandals, he would start with his right foot. When combing his hair, he would start from the right side of his head. Similarly, in ablution and washing, he would begin with his right side. He would wash his right hand before the left, and his right foot in the same manner. He would wash the right side of his body before the left side. This was his practice in all matters where there was honor and respect. He would eat, drink, greet, take, give, and receive objects with his right hand. He would enter the house and the mosque with his right foot. He would start trimming his mustache from the right side. When shaking hands with people or giving them something, he would start with those on his right side. And if there was anything contrary to this, he would use his left hand. For example, when entering the restroom, he would use his left hand, and when leaving the mosque, he would use his left foot. He would use his left hand for istinja (cleansing after using the restroom) and removing his garment. He would start removing his garment, shoes, and sandals from the left side, then the right side.

1. Make it a priority to adhere to the Sunnah (traditions) of the Prophet, peace be upon him, by using the right hand whenever possible.

2. Be cautious of using the left hand in your daily affairs, as it is the habit of Satan and his creation. The Prophet, peace be upon him, said, "When one of you eats, let him eat with his right hand, and when he drinks, let him drink with his right hand, as Satan eats and drinks with his left hand."

3. The act of using the right hand is a source of blessings that a servant attains by following the example of his Prophet, peace be upon him.

4. Value and honor the right hand, refraining from using it for removing impurities or engaging in sinful actions.

1. The Prophet, peace be upon him, emphasized the importance of teaching his Ummah how to perform istikhara when they were uncertain about matters in the world. He wanted to ensure that people knew what to do and how to seek guidance from Allah. He stressed the significance of memorizing the supplication of istikhara, just as he taught them the verses of the Quran. Muslims are in need of seeking guidance from Allah through istikhara, just as they need the Quran for their prayers, remembrance of Allah, and dealings with others.

2. When a servant intends to seek guidance from Allah through istikhara, they should start by performing two voluntary rak'ahs (units of prayer) as a means of drawing closer to Allah and preparing themselves for supplication. This applies to everyone except women in a state of menstruation or postnatal bleeding, as their istikhara is limited to supplication only.

3. Then, they should supplicate with the specific supplication of istikhara, in which they ask Allah to choose for them what is best. They acknowledge Allah's knowledge and expertise, and they seek His ability to do what is most righteous for them. They hope for His gracious favor and mention that Allah is All-Powerful and All-Knowing, nothing is hidden from Him, and nothing is beyond His dominion.

4. They then engage in private conversation with Allah, saying: "O Allah, if You know that this matter (mention the specific matter) is good for me in my religion, livelihood, and the outcome of my affair, then decree it for me, make it easy for me, and bless it for me." They ask Allah to make it destined and facilitated for them.

5. If they know that this matter is not good for them in their religion, livelihood, and the outcome of their affair, they ask Allah to divert it from them and to divert them from it. They acknowledge that if it is harmful for them, Allah will turn it away from them and prevent their hearts from becoming attached to it.

6. They then ask Allah to decree what is best for them in all their affairs, wherever they may be, and to make them content with what He has decreed for them. They recognize that what is considered good may not always bring contentment, and they may live in a state of sadness and dissatisfaction.

7. The one seeking guidance should mention their specific matter in their supplication, saying: "O Allah, if You know that marrying this person, or pursuing this job, or buying/selling this item, or any other matter (mention the specific matter), is good for me, then decree it for me." 

1. It is the responsibility of the preacher and educator to prioritize teaching Muslims what they need in their daily lives, such as the rulings of ritual purity, prayer, fasting, and so on, as well as the supplications and remembrances they seek, such as morning and evening remembrances, etiquettes of eating, drinking, dressing, supplication for guidance, fulfilling needs, and the like.

2. Muslims should diligently seek guidance from Allah in all their affairs, recognizing their dependence on Him to make the best choices for them.

3. It is important not to underestimate any matter, no matter how small or insignificant it may seem. Seeking guidance from Allah in all matters can help avoid distress and lead to a more fulfilling life.

4. Following the example of the Prophet Muhammad (peace be upon him) and his companions, Muslims should make it a habit to seek guidance from Allah in all aspects of their lives. This includes seeking guidance before making important decisions or taking significant actions.

5. When seeking guidance from Allah, it is recommended to perform acts of worship, such as offering voluntary prayers, as a prelude to seeking guidance. This can help increase the likelihood of having one's supplication answered.

6. We learn from the Hadith that a Muslim should begin their supplication by praising and glorifying Allah, as well as sending blessings upon the Prophet Muhammad (peace be upon him). This sets the foundation for a sincere and accepted supplication.

7. Muslims should choose the appropriate times for seeking guidance and making supplications, such as the last third of the night, the time of Friday prayer, and other blessed times. It is also important to avoid times that are discouraged for supplication unless the matter is urgent and cannot be delayed.

8. It is important to be patient and not rush in making supplications. Starting with praising and glorifying Allah, followed by sending blessings upon the Prophet Muhammad (peace be upon him), is a recommended way to begin supplications.

9. Muslims should remember that seeking guidance and making supplications are acts of worship that should be directed solely to Allah. He is the All-Knowing and All-Powerful, capable of answering prayers and guiding His servants.

10. It is crucial to seek guidance and make supplications with the intention of seeking what is beneficial for both one's religion and worldly affairs. The ultimate criterion should be the compliance with the teachings of Islam.

11. Muslims should ask Allah to bless them in what they seek and make their affairs easy. Sometimes, what seems difficult may actually be a source of great reward and benefit.

12. It is important to pray for Allah's blessings in what one seeks, as blessings bring goodness and increase the chances of success.

13. When seeking guidance from Allah, it is essential to follow what He has decreed and make use of the means and resources He has provided. It is important not to follow one's desires, as it may lead to the waste of the guidance sought.

14. It is important to recognize that Allah's decree is inevitable. Sometimes, one may seek guidance but not receive what they desire. It is crucial to trust in Allah's wisdom and accept His decision.

15. In supplications, it is recommended to ask Allah to protect one from any harm or evil that may be associated with what they seek. This shows a deep reliance on Allah's wisdom and protection.

16. One of the most important aspects of seeking guidance is to ask Allah to decree what is best for oneself, regardless of personal desires. Allah may withhold something that seems good, but in reality, it may not be beneficial for one's religion or worldly affairs.

17. Muslims should ask Allah to be pleased with whatever He has decreed for them. Being content and satisfied with Allah's decree brings happiness and tranquility to the heart, even in times of difficulty.

18. There is no shame in mentioning to Allah, the Most Blessed and Exalted, the matter for which one seeks guidance, regardless of its significance. Allah loves to be sought and relied upon, whether it is in matters big or small.

19. In conclusion, seeking guidance and making supplications are important aspects of a Muslim's life. It is crucial to rely on Allah, ask for His guidance, and be content with His decree. By doing so, one can find peace and guidance in every aspect of their life.

1. Al-Nawwas ibn Sam'an asked the Prophet Muhammad (peace be upon him) about "Al-Bir" (righteousness), which encompasses all forms of goodness and virtuous qualities, and about "Al-Ithm" (sin), which includes all forms of evil and immoral actions, both major and minor. He asked about their nature and the signs by which they can be recognized.

2. The Prophet (peace be upon him) informed him that righteousness is reflected in good character, which includes accepting and submitting to the divine commandments with contentment and surrender. It means having no internal resistance or reluctance toward them. When Allah commands you to perform acts of worship such as prayer, charity, fasting, and others, you embrace them with an open heart, willingly obeying His commands and refraining from what He has prohibited. Good character also extends to interactions with others, which includes showing kindness, refraining from harming others, and being patient in the face of harm. It also involves having a pleasant demeanor and a cheerful countenance.

The Prophet (peace be upon him) emphasized the virtue of good character, stating that the majority of people who enter Paradise do so because of their good character. He also mentioned that a believer can attain the rank of those who observe fasting and stand in prayer solely through their good character.

3. The Prophet (peace be upon him) then explained the nature of sin. He mentioned that when a person commits a sin, they feel doubt and uncertainty in their heart, and their heart does not find tranquility through that action. Instead, doubt arises, making them fear that it may be a sin, and the one who commits the sin is afraid of being exposed to others.

This is similar to what the Prophet (peace be upon him) said: "Leave what makes you doubt for what does not make you doubt. Verily, truth brings tranquility, and falsehood brings doubt."

This is a natural inclination that Allah has instilled in the hearts of His servants. Their hearts expand with obedience and acts of worship, while they contract and feel repulsed when committing sins. This is specific to those whose hearts are pure and sound, not corrupted by frequent sins and transgressions. Allah has imprinted on their hearts the recognition of good and the rejection of evil. They do not recognize good deeds and virtues, nor do they denounce evil deeds and sins. Instead, they boast about committing sins and transgressions openly in front of people.

This indicates that the truth and falsehood are not confusing to the discerning believer. Rather, they recognize the truth through the light upon it, and their hearts accept it. They reject falsehood and do not recognize it. This is why the Prophet (peace be upon him) said: "There will be people at the end of my nation who will bring you matters that you and your forefathers have not heard of. So, beware of them and their teachings."

This means that they will present things that the hearts of the believers reject and do not recognize.

1. Be diligent in seeking knowledge, as it is the foundation of understanding. The companions of the Prophet Muhammad (peace be upon him) were not hesitant to ask questions.

2. If one desires to attain high ranks in Paradise, they should prioritize cultivating good character. The Prophet (peace be upon him) said, "I guarantee a house in the outskirts of Paradise for those who abandon arguments, even if they are right, and a house in the middle of Paradise for those who refrain from lying, even in jest, and a house in the highest level of Paradise for those who possess good character." He also stated, "The most beloved and closest to me on the Day of Resurrection are those with the best manners."

3. Good character is an integral part of the religion. Those who excel in good character also excel in their religious practice.

4. Place emphasis on developing good character, as it holds great weight on the scale of deeds. The Prophet (peace be upon him) said, "Nothing will weigh heavier on the scale of a believer on the Day of Resurrection than good character. Indeed, Allah dislikes those who are obscene and vulgar."

5. Tranquility and contentment of the heart should not be the sole basis for determining the permissibility (halal) or prohibition (haram) of matters. Rather, adherence to the teachings of the Quran and the Sunnah should be the guiding principle. However, a person finds solace and peace of mind in following these teachings, even in the face of differing opinions or personal desires.

6. The tranquility and ease of the heart can only be experienced by those whose hearts are pure and their innate nature is sound. They are conscious of actions that may be sinful and dislike the idea of others witnessing those actions. However, individuals with corrupted hearts and weakened understanding require guidance in understanding and implementing the legal rulings, rather than being left to their own whims and desires.

7. A fatwa (religious ruling) alone does not dispel doubts if the seeker lacks an open heart to accept it. If a fatwa is given based on assumptions or personal inclinations without proper legal evidence, it should

1. The Prophet (peace be upon him) explained that Allah has already decreed the good deeds and bad deeds according to His knowledge and informed the recording angels of how to write them. Alternatively, it is mentioned that Allah commanded the angels to record the good and bad deeds of His servants. Then, the Prophet (peace be upon him) informed us about the method of calculation and recording of these deeds.

2. If a servant intends to perform a good deed from the acts of obedience and firmly resolves to do it, but is unable to carry it out, it will be counted as a complete good deed. The intention and determination to perform the deed are what matters, not just a passing thought that crosses the servant's mind and then disappears without any intention to act upon it. This is supported by the saying of the Prophet (peace be upon him): "If someone intends to do a good deed but does not do it, Allah will still write it down as a complete good deed because He knows that the person intended to do it and was eager to do so."[1]

3. When a servant performs an act of obedience, Allah rewards them with multiples of it. A good deed is rewarded ten times or more, as Allah says: "Whoever brings a good deed will have ten times the like thereof [to his credit]." Allah can multiply the rewards even further, as mentioned in the verse: "The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-encompassing and knowing."

4. However, if a servant intends to commit a sinful act from the acts of disobedience and firmly resolves to do it but then remembers their Lord, repents, and refrains from committing that sin, Allah rewards them by writing it down as a complete good deed. This is because the servant went against their desires, disobeyed the devil, and intended to do good by refraining from evil. It is an action of the heart that deserves reward. The Prophet (peace be upon him) said: "On every Muslim, there is a charity." They asked: "What if someone cannot do good deeds?" He replied: "He should restrain himself from doing evil, and that will be a charity for him."[2]

5. If a servant commits a sinful act, Allah counts it as only one, without any multiplication of punishment. Allah says: "Whoever does an evil deed will not be recompensed except by the like thereof." However, Allah accepts the repentance of those who turn back to Him and forgives them without the need for repentance.

It should be noted that the severity of the sin may be multiplied due to the sanctity of the place, as mentioned in the verse: "And [by] the sacred mosque which We made for the people - equal are the resident therein and one from outside; and [also] whoever intends [a deed] therein of deviation [in religion] or wrongdoing - We will make him taste of a painful punishment." Similarly, the sin may be multiplied due to the sanctity of the time, such as committing a sin during the sacred months. The sin may also be multiplied due to the honor and status of the one committing it. Therefore, the sin of prophets and righteous individuals is considered greater than that of others. 

1. If the servant contemplates how Allah, the Exalted, holds His servants accountable for their actions and sees His kindness and mercy towards them, their love and submission to their Lord increases. Without His favor and mercy, none of His creations would enter Paradise. 

2. It is upon the Muslim to be determined in performing acts of obedience, even if they are difficult. They will be rewarded for their intentions, even if they are unable to fulfill them. 

3. The Muslim is capable of reaping many rewards without difficulty or hardship. They only need to intend to do good deeds within their capability, such as intending to give charity if they have wealth, intending to strive in the cause of Allah if it is made easy for them, and intending to engage in voluntary acts of worship and recitation of the Quran. 

4. The Prophet, peace be upon him, said: "Whoever goes to bed intending to wake up and pray during the night, but their sleep overcomes them until morning, they will be rewarded for their intention and their sleep will be considered as charity from their Lord."[3]

5. Hasten towards acts of obedience and drawing closer to Allah, for He rewards good deeds abundantly. 

6. Look at how Allah, the Exalted, has facilitated acts of obedience for His servants, and then rewarded them greatly for it. Glorified is He, the Lord, the Merciful and Kind, who draws near to His servants with blessings and loves for them to draw near to Him through obedience, and He increases their reward for it. 

7. Allah, the Exalted, has appointed recording angels to be aware of the intentions and thoughts of His servants. Shouldn't this make us more cautious and shyer about committing disobedience to Allah? 

8. Do not think that the barriers between you and committing sins will be rewarded. Rather, you will only be rewarded if you refrain from them, choosing remorse and repentance. 

9. Beware of carrying the burden of a sin you did not commit. Whoever intends to commit a sin but is not given the opportunity to do so will be punished as if they had committed it. The Prophet, peace be upon him, said: "When two Muslims meet each other with their swords, both the killer and the killed will be in the Hellfire." They asked, "O Messenger of Allah, the killer is obvious, but what about the killed?" He said, "If he intended to kill his companion, then the same applies to him."[4]

10. It is from the mercy of Allah that He made one sin equal to one, without multiplication, just as He made good deeds multiplied. So, let not a disobedient person despair of His mercy, and let not a transgressor be complacent in their sins. 

11. The poet said: 

"And indeed, we have noble angels as guardians, 

Observing every word and action of the sons of Adam. 

So, let them account for all their deeds, 

For nothing escapes their watchful eyes."

1.The Prophet (peace be upon him) warns his ummah (community) from the seven destructive sins, which destroy the perpetrator and lead them to the Hellfire. These seven sins are mentioned in the Quran and Sunnah alongside the punishment of Hell, curses, anger, or torment of Allah. They are not limited to the seven mentioned by the Prophet (peace be upon him) in this hadith, but there are many, including adultery, theft, disrespecting parents, and others. However, the Prophet (peace be upon him) mentioned these seven because they are the most heinous and greatest in sin, as they were occurring frequently in his time.

2. The first of these sinful acts is associating partners with Allah, which is the greatest sin and the gravest of all crimes. Ibn Mas'ud said, "I asked the Prophet (peace be upon him), 'Which sin is the greatest in the sight of Allah?' He replied, 'To associate partners with Allah while He created you.'" This sin is not forgiven by Allah unless the slave repents and returns to Allah, perfecting his monotheism and worship. Allah, glorified be He, says: Allah does not forgive associating others with Him, but He forgives anything less than that, to whomever He wills. Whoever ascribes partners to Allah has gone far astray. (4: 116)

3. Secondly, magic: its origin is diverting something from its reality, whether by using jinn and harnessing them, or through drugs and medications, or similar means. It is a great sin and a grave offense; because it involves deception, concealment, veiling the truth, and misleading the public. It also causes harm to the bewitched, such as illness or loss of sanity, and it can even lead to murder. That's why practicing, learning, and teaching magic are considered major sins. Most of the magic is done through harnessing of demons and their use, which can only be achieved by disbelieving in Allah. Demons do not accept anything until the sorcerer disbelieves in Allah. Hence, most scholars believe that killing the sorcerer is a necessary punishment for his disbelief and apostasy, whether the murder resulted directly from his magic or not. "But it was the devils who disbelieved, teaching people witchcraft, and what was revealed in Babylon to the two angels Harut and Marut. Although they taught no one without declaring, “We are a test, so do not lose faith.” But they learned from them the means of causing separation between man and his wife. But they cannot harm anyone except with Allah's consent. And they learned what harms them and does not benefit them. Yet they knew that whoever deals in it, will have no share in the Hereafter. Evil is what they sold their souls for—if they only knew." (2:102) And for this reason, they have advocated for killing the sorcerer as a punishment for their disbelief and apostasy, regardless of whether their sorcery has caused any harm or not.

4. The third: It is forbidden to kill oneself, except by just cause, as Allah has prohibited killing. The blood of Muslims is considered sacred, as the Prophet (peace be upon him) said: "Verily, your blood, your wealth, and your honor are forbidden to each other, just as the sanctity of this day, in this month, in this land."

Allah, the Exalted, has promised severe punishment for anyone who kills a believer. He says: "(And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the wrath and the curse of Allah are upon him, and a great punishment is prepared for him.)"

As Allah Almighty forbade the shedding of the blood of the people of the covenant who are not Muslims, He said: As for those who did not fight you because of your faith, nor expelled you from your homes: Allah does not prohibit you from dealing kindly and equitably with them. Allah loves the equitable. (60: 8) The Prophet (peace be upon him) said, "Whoever killed a Mu'ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling).

5. fourth: Usury, which is the increase obtained from exchanging something usurious with the same kind or delaying the payment of what should be paid in usurious contracts. An example would be a man selling a gram of old gold in exchange for two grams of new gold or giving his brother a measure of good quality dates in exchange for two measures of bad quality dates. This is called usury of excess.

Another type is selling usurious items such as gold, silver, dates, wheat, barley, and salt with a difference in price. In this type, it is a condition that a measure is sold for a measure, a gram for a gram, and a dirham for a dirham without any differentiation. The second type is usury of delay, which is the most well-known and common type. It is when a person lends his brother money with a predetermined increase upon repayment. For example, he gives him one hundred dinars with the condition of returning them after a month with an additional ten.

Jabir said that God's Messenger cursed the one who accepted usury, the one who paid it, the one who recorded it, and the two witnesses to it, saying they were alike.

6. Fifth: Eating the wealth of orphans. The Prophet, peace be upon him, singled out mentioning this sin specifically, even though all people are forbidden from consuming the property of others unjustly. This sin is considered one of the major sins because the orphan is young and unable to spend on themselves, and they do not have the means to retrieve their wealth from the wrongdoer, unlike the adult. Allah says in the Quran: "A Those who consume the orphans’ wealth illicitly consume fire into their bellies, and they will roast in a Blaze.". It is not only prohibited to consume the property of orphans, but also to seize it. Mentioning eating specifically is because that is the most common way of consumption.

7. Sixth: Escaping from war, it is not permissible for a Muslim to flee from war when fighting non-Muslims, because it is cowardice that leads to the defeat and weakening of Muslims' determination.

However, this is subject to certain conditions. If the pagans outnumber the Muslims or if their numbers are significantly less, it becomes obligatory for Muslims to stand firm and fleeing becomes a major sin, unless one's escape is to join a group of Muslims to assist and be assisted by them, not simply fleeing. Or if the pagans outnumber the Muslims by more than double, then fleeing becomes permissible.

8. Seventh: Slandering chaste women, which means falsely accusing them of indecency and immorality. Chaste women refer to righteous and modest believers. Slandering unbelieving women or adulterous women whose adultery is proven is also included in this.

And that is not limited to women, but it also includes men. The punishment for a believing man who slanders a chaste woman is equal to the punishment for a believing woman who slanders a chaste man. There is no difference of opinion among the scholars regarding the obligation and deserved punishment in the Hereafter. Describing chaste women as negligent does not mean that it is permissible to slander those who are not negligent, or that their slander is not a major sin. This description is only meant to emphasize the severity of the sin, as in the case when an innocent believer woman was slandered about something she did not know of.

1. It is incumbent upon the preacher and educator to be keen on warning people about major sins and the causes of Allah's anger and punishment.

2. Good deeds such as attending Friday prayers, performing continuous acts of worship like Hajj and Umrah, and others can expiate minor sins, except for major sins. That is why the Prophet Muhammad (peace be upon him) said, "The five daily prayers, Friday prayers to Friday prayers, and fasting Ramadan to Ramadan are expiations for what is between them as long as major sins are avoided." So, beware of what diminishes rewards and cannot be washed away by good deeds.

3. Beware of belittling a sin, for it may be considered a major sin. A minor sin that a believer underestimates and belittles becomes significant, while a believer sees his sins as mountains. Fudayl ibn 'Iyad (may Allah have mercy on him) said: "As much as a sin becomes small in your sight, it becomes great in the sight of Allah. And as much as it becomes great in your sight, it becomes small in the sight of Allah." Ibn Mas'ud also said: "A believer sees his sins as if he is sitting beneath a mountain, fearing it will fall on him, while a wicked person sees his sins like a fly passing over his nose and says, 'Thus it is.'"

4. Beware of associating partners with Allah and its causes and implications, as it leads to Allah's wrath and punishment, nullifies good deeds, and shirk (polytheism) is more hidden than the crawling of ants.

5. If you seek safety on the Day of Judgment, then adhere to monotheism and beware of the danger of shirk. Ibn Mas'ud said when the verse was revealed: "Indeed, those who believed and did not cover their belief with injustice - they will have security, and they are [rightly] guided," we said, "O Messenger of Allah, who among us does not wrong his own self?" He said, "It is not as you say (did not cover their belief with injustice), but with shirk. Haven't you heard what Luqman said to his son, 'O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice'?"

6. Beware of visiting a fortune-teller or soothsayer, as it constitutes disbelief in Allah the Almighty. The Prophet Muhammad (peace be upon him) said: "Whoever visits a fortune-teller or a soothsayer and believes in what they say has indeed disbelieved in what was revealed to Muhammad (peace be upon him)."

7. Learning sorcery and teaching it constitutes disbelief in Allah the Almighty. So, beware of sorcery.

8. It is the duty of those in authority to enforce the penalties on sorcerers, soothsayers, and fortune-tellers, making them fear and putting an end to their evils.

9. Unjustly taking someone's life is a major sin that Allah the Almighty has threatened with severe punishment. Indeed, the Prophet Muhammad (peace be upon him) said that all sins may be forgiven by Allah, except for a man who knowingly kills a believer or dies as a disbeliever.

10. Allah the Almighty's anger intensifies upon a person who intentionally kills a believer without just cause, and that's why He has imposed a punishment on such a person that has not been imposed on anyone else. Allah says: "And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the wrath of Allah upon him and has cursed him and prepared for him a great punishment."

11. Allah the Almighty has warned severely against dealing in usury unless one repents from it, and this warning comes from Allah and His Messenger (peace be upon him). Can you bear their war? Note: The translation has been provided in a simple and understandable manner. Some religious terms and phrases may have specific interpretations and nuances that require further study and elaboration.

12.  The Prophet (peace be upon him) said, "This night I dreamt that two men came and took me to a Holy land whence we proceeded on till we reached a river of blood, where a man was standing, and on its bank was standing another man with stones in his hands. The man in the middle of the river tried to come out, but the other threw a stone in his mouth and forced him to go back to his original place. So, whenever he tried to come out, the other man would throw a stone in his mouth and force him to go back to his former place. I asked, 'Who is this?' I was told, 'The person in the river was a Riba-eater." 

13. Beware of unjustly consuming people's wealth, as it is a grave sin, especially if the owner of the wealth is weak or an orphan who is unable to protect their belongings.

14. Be cautious of the consequences of consuming an orphan's wealth, as it is among the major sins.

15. If you engage in war with the Muslims to fight against disbelievers, trust in Allah, rely on Him, and know that you are defending an important aspect of Islam. Say to yourself, "Islam will not be weakened because of me," and seek assistance from Allah, the Exalted.

16. Do not be a cause of the Muslims' losses by showing weakness and defeatism, as it affects the morale of other soldiers.

17. Guard your tongue from hurting people, for the tongue is often the cause of people's entry into the Hellfire.

18. Beware of Allah, the Exalted, and protect people's honor. Whoever witnesses a group committing a sinful act must provide four witnesses; otherwise, they are a liar and will receive eighty lashes. Therefore, do not let your tongue lead you to harm others.

19. Today, some Muslims engage in mild insults against one another as a form of joking. Beware of engaging in such mockery, as every word you utter will be accounted for.

20. A poet once said: "Leave both small and great sins, for that is true piety. Be like a traveler crossing a thorny land, cautious of what he sees. Do not belittle small things, for mountains are made of pebbles."

21. Another person said: "There are some who unjustly justify their wrongdoing and spread excuses. They boldly consume what is forbidden, claiming to have the authority for it. Oh, you who consume unlawful wealth, tell us by which book it is lawful to do so. Don't you know that Allah knows what has happened and will make it clear on Judgment Day."

1. Muawiyah was keen on receiving the narrations of the Prophet Muhammad, peace be upon him. So, he wrote to his worker Al-Mughirah, asking him to send him some of what he had heard from the Prophet Muhammad, peace be upon him, in his comprehensive speeches.

2. Al-Mughirah wrote back to him, saying that the Prophet Muhammad, peace be upon him, used to be keen on saying after every prayer: "There is no god but Allah alone, He has no partner, His is the dominion, and His is the praise, and He is able to do all things." The meaning of this supplication is that there is no true deity except Allah, and the absolute sovereignty is in His hands. He is the owner of the world and the hereafter, and all forms of praise belong to Him. He alone deserves it, and He is the All-Powerful, nothing is beyond His ability, openly or secretly, in the heavens and the earth.

3. Then he would say: "O Allah, there is no one who can withhold what You have given, nor can anyone give what You have withheld." No one can oppose Your actions or prevent what You have decreed or push away what You have prevented. Allah,

4. The Prophet Muhammad, peace be upon him,

5. Then Al-Mughira wrote that the Prophet, peace be upon him, used to discourage excessive speech that does not benefit. For launching the tongue is a way to delve into people's honor. That is why he, peace be upon him, said: "Whoever believes in Allah and the Last Day, let him speak good or remain silent."

6. He also discouraged excessive questioning, which is when a person asks questions that have no benefit, such as asking about hypothetical scenarios. It is also considered excessive questioning when people inquire about others' situations to the extent that it causes them embarrassment in what they want to conceal. It is possible that asking about money is intended here as well.

7. He forbade wasteful spending of money, whether it is spent on prohibited things or excessive spending on permissible things like food, drinks, clothing, and so on. Allah, may He be exalted, said: "Eat and drink, but be not excessive. Indeed, He likes not those who commit excess."

8. He also prohibited disobedience to parents, mistreatment of them, neglecting their rights, and causing them harm. The emphasis on treating mothers with kindness is due to their great rights. The Prophet considered being kind to the mother as a priority over being kind to the father, and this is because women are weaker than men, so their rights should be fulfilled more quickly than the rights of fathers.

9. He also forbade the practice of burying daughters alive, which was a custom of the ignorant people out of dislike and pessimism towards daughters, as they believed that daughters bring dishonor. Allah,

10. He discouraged preventing a person from what is obligated upon them in terms of wealth, speech, actions, or manners, and stopping them from taking what is not permissible for them. This is one of the worst forms of greed, as a person eagerly desires to take what is not rightfully theirs and prevents giving others what is due to them.

1. Look at how the companions, may Allah be pleased with them, were eager to seek knowledge and preserve the Hadith. For example, Muawiyah, despite being preoccupied with the caliphate and matters of governance, did not neglect his share of religious matters and knowledge of rulings. So, beware of neglecting the pursuit of knowledge.

2. The companions, may Allah be pleased with them, exerted efforts in memorizing and transmitting the Prophet's Hadith. They were people of virtue and knowledge, and every Muslim should respect and honor them and turn away from worldly matters that occurred between them.

3. Make sure to conclude your prayers with the known supplications, including this one: "There is no deity except Allah, alone, without any partner. To Him belongs the dominion, and to Him is all praise, and He is over all things competent. O Allah, none can withhold what You have given, and none can give what You have withheld, and nothing can benefit the one who relies on others besides You."

4. Trust in Allah and rely on Him, for no one can prevent what He has decreed, and no one can do what He has not written.

5. Beware of despairing or losing hope in the mercy of Allah, and do not be dismayed by what befalls you as it is the decree of Allah. What has afflicted you was not meant to miss you, and what has missed you was not meant to afflict you.

6. Nothing will benefit you except your actions. Neither lineage, wealth, power, nor luck can enrich you in anything from Allah.

7. Do not speak about what does not benefit you, for the tongue is a source of destruction. Abu Bakr As-Siddiq used to hold his tongue and say, "This has caused me many troubles."

8. Reflect on what you are about to say before your tongue utters it. Ash-Shumayt Ibn Ajlan, may Allah have mercy on him, said, "O son of Adam, you are safe as long as you remain silent. But when you speak, be cautious, as it will either be for you or against you."

9. Umar Ibn Al-Khattab said, "Whoever talks excessively, commits more mistakes, and whoever commits more mistakes, increases in sins, and whoever increases in sins, will be closer to the Fire."

10. Do not ask about what does not concern you. If the question is about matters of religion, do not ask about what has no benefit in knowing, like asking about things that have not happened or matters that do not benefit or harm the person. Focus on asking about what benefits you in this world and the afterlife.

11. Do not bother someone by asking about their affairs and the news of their family, as it may lead to revealing their secrets.

12. It is not considered wasting money to spend it in various acts of goodness and obedience. Abu Bakr spent all his wealth in the cause of Allah, and Umar spent half of his wealth. That was not considered a waste.

13. It is not forbidden for a Muslim to spend money on enjoyments and good things. What is forbidden is extravagance and exceeding the limits in that.

14. Beware of disobeying your parents, as its punishment may come in this worldly life before the Hereafter.

15. If disobedience is prohibited, disobeying one's mother is even more forbidden. Do not let her kindness and weakness lead you to disobey her.

16. Allah has prohibited killing female infants out of fear of poverty or shame and obligated the father to raise them properly. He has also prohibited depriving them of their rights or unjustly tampering with their inheritance.

17. Fulfill your obligations and do not be stingy.

18. Beware of coveting what others possess. Be content with what Allah has allocated for you, and you will be the richest of people.

The Prophet, peace be upon him, mentioned in the hadith one aspect of his mercy from Allah towards his believing servants, where he pardons them for what goes through their minds of thoughts and self-talk, as long as it does not manifest in explicit speech or actions.

Whether these thoughts lead to disobedience, backbiting, or associating partners with Allah, if they are not intentionally pursued or acted upon, there is no accountability for them. If one diverts his attention from these thoughts and does not persist in them, he is not held responsible. The Prophet, peace be upon him, was asked if they found such thoughts within themselves, and they replied yes. He said, "That is a sign of clear faith," meaning that the reason for such whispers is pure faith, and the people of falsehood are not plagued by them.

However, if a person contemplates an idea and resolves to act upon it, then he has surpassed four individuals: a person to whom Allah granted wealth and knowledge but did not grant him the opportunity to act upon them, so he says, "If I had what he has, I will do what he does." The Prophet, peace be upon him, said, "They are equal in reward." And a person to whom Allah granted wealth but did not grant him knowledge, so he spends it unlawfully. And a person to whom Allah did not grant knowledge or wealth, so he says, "If I had what he has, I would do what he does." The Prophet, peace be upon him, said, "They are equal in sin."

Initially, in the early days of Islam, individuals were held accountable for what they concealed within themselves of stray thoughts and reflections. However, Allah, the Most Merciful, showed compassion and kindness to His servants.

1. A believer should not be saddened by the whispers that cast doubts on their faith and worship. This is a sign of their faith, and it shows how eager Satan is to mislead them.

2. If a person finds whispers in themselves related to the attributes of Allah, His existence, or similar matters that confuse them, they should seek refuge in Allah and not entertain those thoughts. The Prophet, peace be upon him, said, "Satan comes to one of you and asks, 'Who created this? Who created that?' until he asks, 'Who created your Lord?' When he reaches that point, let them seek refuge in Allah and stop." According to Muslim, they should say, "I believe in Allah."

3. Never underestimate intentions, as you may be punished simply for having an evil intention, even if you do not act upon it. Imagine being punished like Qarun, Pharaoh, and Haman because you intended to do what they did if you were given power and wealth, even though you are poor and weak with no means to do so.

4. Strive with your intentions as much as you can, and always intend to do good, even if the means are not available to you. By doing so, you will be rewarded, even if you are unable to carry out your intentions. The Prophet, peace be upon him, said, "Whoever sincerely asks Allah for martyrdom, Allah will grant them the status of martyrs, even if they die on their beds."

5. If you find something in yourself that involves disobedience to Allah, cut off your thoughts from it, do not engage with it, and do not let it sadden you, as it will not harm you.

1. The Prophet (peace be upon him) stresses the importance of advocating the faith, calling on people to believe in God, explaining the rules of the divine faith. He tells us of the great reward such advocacy earns. Whoever advocates any aspect of goodness, even a minor one, earns the same reward as everyone who follows his example, adopting that aspect of goodness, without diminishing their reward in any way. 

Such advocacy is not limited to verbal explanation; it may be in a practical form. When a Muslim performs some recommended sunnah, and others emulate his practice, he earns the reward of his own action in addition to a reward similar to that of anyone who follows his example.

2. The Prophet also warns against leading people astray. Whoever advocates disbelief or encourages a deviant or sinful practice, by word or deed, incurs the burden of his own error in addition to the burden of everyone who follows his error. Everyone who follows his example will continue to bear the burden of his own error.

The Prophet (peace be upon him) said: ‘Whenever someone is wrongfully killed, the first son of Adam bears a share of this sinful action [1]for being the first who started murder’. 

The message of this hadith is confirmed by another hadith which quotes the Prophet (peace be upon him): ‘Whoever starts a good practice in Islam shall earn its reward and a reward similar to that of whoever follows his example, without diminishing their reward in anyway. And whoever starts a bad practice in Islam shall bear its burden and a burden similar to that of whoever follows his example, [2]without diminishing their burdens in any way’.

1. Whoever wants to increase his credit of good deeds should call on people to believe in God. This will bring that person a reward similar to the reward God will grant to those who heed his call and follow him.

2. Advocates of Islam are people who earn the reward of continuous acts of charity which do not cease at their death. They continue to earn them more reward. Everyone should try to have continuous good deeds and ensure their bad deeds are ended.

3. Try to revive some of the recommended practices, i.e., sunnah, which have been neglected by large numbers of Muslims. Reviving such a sunnah earns God’s pleasure, the Prophet’s love, and a reward similar to that of those who practise it.

4. Disseminating Islamic knowledge is one of the most important ways of Islamic advocacy. It is through such dissemination that people learn the rules of their faith, fulfil their duties and refrain from what is forbidden. 

5. Beware of continuous wrong deeds. Many are those whose bad deeds continue to be recorded by the angels after their deaths. These are the ones who advocate error, sinful deeds and even disbelief, and are followed by others. 

6.

The Prophet (peace be upon him) gives an example portraying the importance of the advocacy of the divine religion and sincerity in the faith. He makes clear that unless wrongful action is censured and stopped, all people will come to ruin. He gives an image showing the one who abides by the limits defined by God, obeying His commandments and doing what He orders and refraining from what He forbids. The image also shows the one who is careless about God’s orders and pursues his own desires. The two are shown like a group of people boarding a boat which sails in a river of fresh water. They drew lots to decide who stayed on the lower deck and who remained on the upper deck. Everyone took their places.

Those who were on the lower deck needed fresh water for drinking and other uses. They had to go to the upper deck to get the water from the river and bring it down. Some of them suggested that it could be easier for everyone if they made a hole in their part, which was the bottom of the boat, to get the water directly, instead of having to go up and down for it. They thought that this solution spared them some hard work and relieved their friends on the upper deck of the inconvenience of having them coming up for water. The Prophet said that if those on the upper deck allowed them to carry out their suggestion, based on the assumption that they were free to do on their deck what they wanted, all of them would be drowned. If they stopped them, they would all be safe.

The same is the case of believers and sinners. If the believers let the sinners persist with their sins without objecting to their doing and advising them to desist, all of them will incur God’s punishment: the sinners for their sins and the others for their acquiescence and lack of objection. It will then be a case to which the Prophet’s hadith applies, as he says: ‘When people see wrongful action and do not change it, they will be close to a general punishment by God[1]’. When the Children of Israel stopped enjoining right and censuring evil, they were cursed.

(5: 78-79)

1. Drawing comparisons is an effective method in educating people and explaining the faith of Islam. Educators will do well to use this method in order to present a clear message to their audience. 

2. A true believer does not care only about himself, setting himself on the right course. Rather, he will continue to care for his community and try to explain the dangers that threaten them, whether they relate to their faith or livelihood. 

3. Abandoning the duty of enjoining what is right and forbidding what is evil is a cause that brings about utter ruin on society as a whole.

4. It is wrong to think that it is sufficient for a believer to refrain from sin in order to be safe from God’s punishment. It is a duty to censure what is evil, as much as one can.

5. It is not right to refrain from speaking out against sin because one knows that the sinner will pay no heed. The right thing is to give good counsel and leave the outcome to God. 

6. It is not permissible for a Muslim to see an evil practice which he is able to stop without taking the necessary action to stop it.

1. Ṭāriq ibn Shihāb belonged to the tābi‘īn generation. He mentions that Marwān ibn al-Ḥakam was the first to make the deviation of starting the Eid Prayer with the khuṭbah, or the sermon. What is well-known is that on the Day of Eid, the prayer is followed by the khuṭbah, which is the opposite of the Friday Prayer. It appears that Marwān, who was the Governor of Madinah at the time, felt that people might depart after the prayer, and he wanted to deliver the khuṭbah before they left. One person stood up, explaining the sunnah and advising Marwān that the prayer should precede the khuṭbah. Marwān did not accept his advice and told him that this practice was abandoned. 

2. On hearing this, Abu Sa‘īd al-Khudrī said that the man had fulfilled his duty of giving the right advice, enjoining what is right and speaking out against what is wrong. Thus, he cleared himself, since God only wants people to do what is within their ability.

3. Abu Sa‘īd then provides the evidence in support of what was said, citing what he heard the Prophet (peace be upon him) say: ‘Whoever of you sees a wrongful action should change it with his hand’. A wrongful action applies to every action that Islam disapproves of. 

To change a wrongful action by hand does not mean that a Muslim should physically destroy people’s property or shed blood. To do so is to cause strife and harm. It is a condition of changing wrong action by hand that the person trying it should be able to do it without causing harm. Thus, it applies to a ruler, or a government, as they can use their power to change things. It also applies to a parent or a husband who can discipline his children or family. A person who is unable to physically change a wrongful action should seek the government’s help. If he cannot, then the duty does not apply to him. 

4.ensure the well-being or lead to a situation of strife, his duty is to try to change it with his tongue, which means that he should express disapproval of the sinful action and point it out to the perpetrator, calling on him to abide by the teachings of Islam. He should encourage the perpetrator to turn to God in repentance and stop that wrongful or sinful action. He should use the most suitable address that fits the situation and the addressee,

5. If one fears adverse consequences and feels unable to change the wrong deed by word of mouth, he should secretly disapprove of such wrong. He should dislike it and make his feeling of disapproval clear. He should also intend that he will change it if he has the power to do so. 

To privately disapprove of what is wrong is the weakest grade of belief. The only feeling behind quiet disapproval is to accept the sinful action, even though one does not do it himself. Hence, a different version of the hadith adds: ‘Beyond this there is not the equivalent of a single mustard seed of faith’.[1]

Enjoining right and speaking against evil is an essential duty. It is required to  When a person is unable to change a wrongful action physically, fearing that it may cause him harm of society and the implementation of Islam. It is a collective duty, which means that it applies to the whole community. Therefore, if some people implement it, the whole community is deemed to have discharged the duty. However, it may be a personal duty for a person who happens to be the only one who knows about a particular wrongful action, or if the action is done by his family or people under his care. 

If the wrongful action is one which all people know to be forbidden, such as negligence of prayer or fasting, undutifulness to parents, drinking alcohol, adultery, etc. then every Muslim may express disapproval. If the ruling concerning a wrongful action is not readily apparent to all, disapproval is the duty of scholars.

1. The hadith confirms that whoever invents in religion something that does not belong to it, his action is rejected. Religious deeds are accepted by God only if they follow the Prophet’s guidance. 

2. The man who stood up advising Marwān ibn al-Ḥakam did not fear his power. He simply offered advice to him. A Muslim should not fear expressing disapproval of wrongful action unless this may bring him much harm. 

3. One should not be deterred from speaking out against what is wrong by his knowledge that the perpetrator will not listen to such good advice. A Muslim’s duty is to give sincere advice, and it is God who guides all. 

4. It is wrong to think that refraining from sin is sufficient to ensure safety. Remaining silent without expressing disapproval may incur punishment. The Prophet said: ‘When people see wrongful action and do not change it, they will be close to a general punishment by God’.  [2]

5. It is not permissible for a Muslim who is able to change a wrongful action he sees to refrain from changing it.

6. One should make sure that one’s attempt to stop a wrongful action does not lead to an even more serious wrong. It is important to adopt a wise approach. If one feels that speaking out against such action is more useful, one should confine oneself to this.

7. The duty to change wrongful action physically is conditional upon being able to accomplish this without causing harm or strife. If such conditions are met, then the change should be accomplished.

8. One aspect of physical prevention of wrongful action is that a Muslim does not approve that his wife, daughter, or sister goes out exposing her charms. In this case verbal advice is not sufficient. Action is necessary.

9. Another example of physical changing of wrongful action is that a Muslim should order members of his family to attend to their prayers and other worship. He should deal with whoever neglects prayers and other duties in the way he thinks most likely to ensure his proper attendance to them.

10. Yet another example of physical change of wrongful action is to remove from one’s home aspects of disbelief and sin, such as images, charms, talismans, etc. 

11. A person who feels unable to physically change a wrongful action should try to give advice and state the truth wisely, without causing trouble or harm. 

12. Changing wrongful action with one’s tongue does not mean using abusive language or expressions of contempt or backbiting. It is achieved by giving sound advice, urging people wisely to do what is right and refrain from what is wrong.

13. A true Muslim should undertake the duty of enjoining what is right and prohibiting what is wrong. He should not be deterred by a feeling of awe when addressing his advice to someone in high position.

14. Enjoining what is right and prohibiting what is wrong is not limited to governors and public authorities. It is also incumbent on Muslim individuals. A Muslim should undertake this duty provided that he knows what he is approving or disapproving of. 

15. To give advice or discipline to a sinful Muslim is an act of mercy. 

16. A true believer does not care only for himself following the right path. He is also concerned about his society and community. He is keen to make clear to them the risks that apply to them concerning their faith and livelihood. 

17. One of the worst things that may happen to anyone is to abandon enjoining right and criticizing evil in order to curry favour with a friend or relative, or a loved one, or to appease someone in power. God’s curse applied to the Children of Israel when considerations like these stopped them from enjoining what was right and forbidding what was wrong. 

18. A Muslim who is unable to speak out against some evil should denounce it in private, within himself, hating what is sinful and dissociating oneself from it. He should also resolve to change it physically or verbally if he becomes able to do so. 

19. One aspect of secret disapproval is to dissociate oneself from disbelief and disbelievers. This means that a Muslim should dislike polytheists and disbelievers and should not maintain cordial relations with them as long as they continue to hate God and incur His displeasure. 

20. Everyone should test one’s heart and faith. A person who sees some evil and disapproves of it physically, verbally, or privately has a degree of faith consistent with his disapproval. The one who does not care about that should know that he stands away from the pleasant areas of the believers.

21. To disapprove of evil in secret when one is able to change it physically or verbally indicates weakness of faith. Everyone should be keen to ensure that one’s faith is complete.

22. To attend places of idleness, backbiting, people’s abuse, and other sinful practices indicates that one’s heart does not disapprove of such matters. Had one disapproved, one would have disliked such a gathering and not participated in it. 

1. The Prophet (peace be upon him) states that this religion of Islam will remain until the Day of Judgement, upheld by people who defend and advocate it. There will continue to be a group of people who declare the truth and overcome their enemies. They shall not hide their faith. On the contrary, they will declare it openly and call on people to embrace it. This will continue until the Last Hour when God’s decree is done. 

The expression ‘God’s decree’ refers to the pleasant breeze that blows before the Last Hour and causes the death of believers. The Prophet said: ‘God will send a wind from Yemen, which is softer than silk. It will gather every single one who has the weight of a seed of faith’.[1]

2. In the second version of the hadith, the Prophet (peace be upon him) states the characteristics of this group of believers. They will continue to implement God’s orders, enjoining what is right and forbidding what is wrong. They will adhere to God’s law, spread the knowledge of Islam, and give good counsel to the Muslims generally. They are the ones referred to in the Qur’anic verse: ‘Let their become of you a nation who invite to all that is good, enjoin the doing of what is right and forbid what is wrong. Such are they who shall prosper’. (3: 104) This community of people will not be adversely affected by standing apart from other people. They will not be perturbed by being let down by others.

The hadith makes clear that the earth will never be without some devout believers who continue to hold firm to faith, doing what God bids them and refrain from what He forbids. To them, it does not matter who supports them and who stands against them.

This group mentioned by the Prophet is not limited to any particular type of people. It includes scholars of Fiqh and Hadith as well as ascetic people, fighters, and other devout Muslims.[2]

1. This hadith provides evidence of the prophethood of Muhammad (peace be upon him). He clearly states that this religion will remain upheld by true believers until the end of time. We have seen its continuity up to the present despite all the attempts to crush it. This confirms the truth of what the Prophet said, and it strengthens our faith in our religion.

2. No Muslim should ever entertain a thought that Islam may disappear. It is the perfect form of the divine faith, and it will continue until the Day of Judgement. God shall ensure that its light will remain shining forever. 

3. Educators and advocates of Islam should spread the information that strengthens people’s faith and hopes, and they should also warn them against deviation. They should offer hope and give warning. 

4. Every Muslim should make sure to be one of this group which will ultimately be triumphant. This means that one should follow the way of divine guidance and steer far away from deviant and forbidden practices. 

5. The distinctive feature of the group praised by the Prophet (peace be upon him) is that it implements the divine decree. Everyone should review their beliefs and conduct so as to ensure being one of them. 

6. The small number of those who steadfastly follow the right way should not be disheartening. Those who follow the truth are always small in number, but they enjoy God’s support. 

7. A true believer is not perturbed by people’s hostility. His highest goal is to ensure that God is pleased with him, even if this invites people’s criticism. 

8. A person who sticks to the company of truly devout people and ensures that he follows their way and supports them is the one who is wise.