Archive for February 19th, 2012

The path to traverse in order to understand the Qur’aan and memorize it

by Shaykh Abdullaah al-Ghudyaan,
on Saturday, January 5th, 2008

The Shaykh حفظه الله began in the Name of Allaah and by praising Allaah سبحانه و تعالى and sending the salaat and salaam upon our Prophet Muhammad صلى الله عليه و سلم, his family members and all his Companions رضي الله عنهم أجمعين.

This subject consists of clarifying the stages which one must traverse in order to gain a thorough understanding of the Book of Allaah سبحانه وتعالى. It also entails a discussion of the various books which an individual must utilize in order to aid his understanding the Book of Allaah, as well as the other sciences which will contribute to a better understanding.


One must specify a group of aayaat on a particular topic. For example, if you look at Suratul-Baqarah, you will find that it deals with many topics. It contains statements on: eemaan (belief), kufr (disbelief), nifaaq (hypocrisy), likewise ahlul Kitaab (the People of the Book), Hajj (pilgrimage to Makkah), siyaam (fasting), talaaq (divorce), ribaa (interest), mudaayanaat (blood money and debts) and other subjects.

The individual must identify the aayaat which discuss one topic. This is the first phase. It is possible to seek help from some of the books of Tafseer and likewise some of the masaahif. There are some masaahif in which the topics are identified; and some books of Tafseer which specify the aayaat which discuss a particular subject e.g. Tafseer ibn Katheer which identifies the aayaat which speak about a single topic, and there are many books of Tafseer which do this.


The individual must know that each particular subject is made up of a number of words/phrases which have meaning in the Sharee’ah (Legislation) and in the language. An individual must understand the meaning of these words (in order to appropriately use the linguistic or legislative meaning accordingly to correctly understand what Allaah سبحانه وتعالى is saying).

From the best books which have been authored to explain the meanings of the words which are ghareeb al-Qur’aan (detailed terminology of the Qur’aan) as used in the Qur’aan is the book: Mufradaat Ghareeb al-Qur’aan by ar-Raaghib al-Asfahaanee [1]. In this book the author collects all the words in the Qur’aan and explains their (linguistic and legislative) meanings.


One must be aware that the aayaat in the Qur’aan are divided into 3 categories:

  1. Those revealed without a cause for revelation e.g. there was no specific incident which led to their revelation. These include the aayaat of tahaarah (طهارة – purification), salaah, zakaat, siyaam (صيام – fasting) and Hajj. There are many aayaat of the Qur’aan which were revealed without a specific cause.
  2. Those which were revealed due to a particular incident and those where the Sahaabah asked a question and Allaah سبحانه وتعالى revealed the answer in the Qur’aan. For example:
    يَسْأَلُونَكَ عَنِ الأهِلَّةِ
    {They ask you (O Muhammad صلى الله عليه و سلم) about the new moons…} [al-Baqarah 2:189]
    يَسْأَلُونَكَ عَنِ السَّاعَةِ
    {They ask you about the Hour (Day of Resurrection)…} [al-A’raaf 7:187], [an-Naaziaat 79:42]
  3. Those which were revealed due to a reason, but the reason is unknown. The Ulamaa’ of the past have studied these aayaat and written books on this issue. The books are called Asbaab an-Nuzooland they discuss the reasons why the aayaat were revealed. The Books authored on this topic include:
    • Lubaabin-Nuqool fee Asbaabil-Nuzool (لباب النقول في أسباب النزول) and
    • Al-Muharrar fee Asbaabin-Nuzool (المحرر فى أسباب النزول) .

    These were written in order to give a better understanding as to why the aayaat were revealed.


One must know that in the Qur’aan there are aayaat which are naasikh (abrogating) and those which are mansookh (abrogated). The Student of Knowledge needs to know what is naasikh and what is mansookh. A book written on this topic is an-Naasikh wal-Mansookh by Ibn an-Nuhaas [2].


Next, an individual must understand that the Qur’aan is comprised of aayaat which are mukham (clear and unambiguous) and those which are mutashaabih (ambiguous).[3]

From the aayaat which are mutashaabih are those which are mutashaabih regarding the wording (i.e. recitation) and those which are mutashaabih regarding the meaning (i.e. legislative meaning).

Amongst the mutashaabih with respect to meaningare those which:

  1. Allaah has kept the meaning to Himself and no one understands them e.g. knowledge of His dhaat (self), His Names, His Attributes, and likewise those which relate to the Last Day as Allaah has not informed us about it. Indeed, Allaah has informed us about matters which no one truly understands except Him سبحانه وتعالى.
  2. Those which are mutashaabih and understood by the Ulamaa’.

As for those which are mutashaabih regarding the wording, they are related to recitation as in His Saying in Suratul-Baqarah:

وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ
{…and that which is slaughtered as a sacrifice for others than Allaah…} [al-Baqarah 2:173]

You will find that the word bihi (بِهِ) is placed before in Suratul-Baqarah, and after in all other instances where it occurs in the Qur’aan.[4]

And as in His Speech:

وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ
{…And you see the ships cleaving (the sea water as they sail through it) …} [Faatir 35:12]


وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ
{…And you see the ships ploughing through it …} [an-Nahl 16:14]

On this topic there is a book Daleel al-Ayaat al- Mutashaabihaat. It is essential for the individual who wants to memorize the Qur’aan that he pays attention to these aayaat al-mutashaabihaat, familiarity with which is required for recitation.

As for those which are mutashaabih regarding the meaningwhich are understood by the Ulamaa’; they have been researched by the Scholars of the past. The phrases have been reported by authors in their books, amongst them the books:

  • Ta’weel Mushkil al-Qur’aan by Ibn Qutaybah (تأويل مشكل القرآن لابن قتيب)
  • Daf’ Ihaam al-Idhtiraaf ‘an Aayaatil Kitaab of ash-Shanqeetee (دفع إيهام الاضطراب عن آيات الكتاب للشيخ محمد الأمين الشنقيطي)
  • Durratit Tanzeel wa Ghurratit Ta’weel fi Muttashaabih at-Tanzeel of al-Iskaafi (درة التنزيل وغرة التأويل للإسكافي) and
  • Baahir al-Burhaan fee Mutashaabih al-Qur’aan (باهر البرهان فى متشابه القران)

There are very many books written on Mutashaabih al-Qur’aaan.

As an example of this is the Statement of Allaah سبحانه وتعالى:

فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ
{So, on that Day no question will be asked of man or jinni as to his sin…}…} [ar-Rahmaan 55:39]

From this ayah, it may be understood that Allaah سبحانه وتعالى will not ask anyone on Yawmul Qiyaamah (the Day of Reckoning). However, affirmation of questioning is found in the Qur’aan as in His Speech سبحانه وتعالى:

فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ {6} فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ وَمَا كُنَّا غَآئِبِينَ
{Then surely We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers. Then surely We shall narrate to them (their whole story) with knowledge, and indeed We have not been absent.} [al-A’raaf 7:6-7]

And as He سبحانه وتعالى said:

وَقِفُوهُمْ إِنَّهُم مَّسْئُولُونَ
{But stop them, verily, they are to be questioned.} [as-Saffaat 37:24]

So when the recitor recites these aayaat he is confused with this ambiguity (as they appear to conflict). However, the Scholars of the past رحمهم الله have taken care of these ambiguities (by studying and clarifying the issues for the Ummah).


At this stage one must know the meaning of the aayaat. Signs for stopping have been placed in the Qur’aan. These signs have been placed by taking into consideration the meaningof the sentences. From these signs are:

  • The general sign for a waajib (compulsory) stop – laazim (م) is written above. It indicates that the statement has been completed.
  • The sign for a muharram (prohibited) stop – لا is written above it. It means that the sentence after this sign is connected to what is before it. So, the meaning of the phrase before the sign لا is not complete except with the statement which comes after it.
  • Likewise the stop which is jaa’iz (permissible) which is written as صلى and قـلى. This may be mandoob or makrooh.
  • It is intended that in each Mushaf the signs for stopping will be found at the end of the Mushaf and it is allocated to this place in the Qur’aan.

The best book written on this subject is a book entitled Ilal al-Wuqoof (علل الوقوف) which examines the stops which are in the Qur’aan and clarifies the significance of stopping at each place. This book is in three (3) volumes. From the Mufassiroon who have explained the Qur’aan pertaining to the signs of stopping, the best of them is Ibn Jareer at-Tabaree رحمه الله, for in his Tafseer he mentions a sentence and then comments on it (whether on the issues of ‘Aqeedah or Recitation). An individual needs to return to this book for the purpose of understanding the meaning of the sentences. Then, after understanding the meaning of the sentences, he goes to the seventh stage.


At this stage one must understand the general meaning of the aayaat. Amongst the best books dealing with the general meaning of the aayaat, and it is sound i.e. free from any mistakes regarding its ‘Aqeedah, is the book Tafseer as-Sa’dee[5].

When one has finished with the general explanation, he also extracts the general rulings which are contained in these aayaat. It is the same whether these rulings pertain to Tawheed al-Uloohiyyah, Tawheed ar-Ruboobiyyah, Tawheed al-Asmaa’ was-Sifaat or pertain to a pillar of Eemaan (Belief) – like Eemaan in Allaah, His Angels, His Books, His Messengers, the Last Day and with Qadr (Pre-decree) – the good or bad of it, or whether they pertain to the pillars of Islaam, or pertain to any subject.

Amongst the best of books (on this topic) are:

  • al-Jaami’ li Ahkaamil-Qur’aan of Qurtobi (الجامع لأحكام القرآن)
  • Ahkaam al-Qur’aan of ibn al-‘Arabi. (أحكام القرآن لابن العرب)
  • Ahkaam al-Qur’aan of Jassaas (أحكام القرآن للجصاص)
  • Ahkaam al-Qur’aan of ash-Shaafi’ee (أحكام القرآن للشافعي)

The books written by these authors رحمهم الله contain the general meaning of the aayaat of the Qur’aan and the explanation of the Rulings of the Qur’aan, although the book of ash-Shaafi’ee is characterized by an important aspect, and that is the examination of the aayaat which refer to the qawaa’id (principles) whether the Qawaa’id Usooliyyah (principles relating to the Usool of Fiqh) or Qawaa’id Fiqhiyyah (principles relating to Fiqh).

There is also a Tafseer of the Qur’aan pertaining to the fundamental principles and it is al-Ishaaraat al-Ilaahiyyah ‘ila al-Qawaa’id al-Usooliyyah[6] of at-Toofee.


These are the stages which one can adhere to when he wants to memorize the Qur’aan by heart. He categorizes the aayaat of a topic, familiarizes himself with the meaning, the vocabulary, the reason for revelation, the naasikh and mansookh (abrogated and abrogating aayaat). He also recognizes the mutashaabih related to the pronunciation and the mutashaabih related to the meaning. He also understands the meaning of the aayaat regarding the signs for stopping and the general meaning of the aayaat and the rulings which are contained in these aayaat.

After completing these stages, he takes as much as he is able to of these aayaat and he begins to memorize them by repeating them as much as he needs to. This is because an individual differs in the amount that he is able to memorize. Some suffice by repeating something ten (10) times, or twenty (20) times, or thirty (30) times and some go as far as one hundred (100) times.

This is the end of the talk on this topic. In the next session we will discuss the ‘Uloom (Sciences) which the Mufassir (Commentator of the Qur’aan) is in need of. The ‘Uloom are more comprehensive than these stages because these stages are for those who want to memorize the Qur’aan. As for the one who wants to comment (give Tafseer) on the Qur’aan (Mufassir) then I will speak about this in the next lesson bi-idhnillaah.

Questions and Answers [unrelated]

1. Question: Is it permissible to sell things in the masjid?

Answer: Buying and selling is not permissible in the masjid because the masaajid are built for the remembrance of Allaah as He سبحانه وتعالى says:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ
{O you who believe (Muslims)! When the call is proclaimed for the Salaat (prayer) on Friday (Jumu’ah prayer), come to the remembrance of Allaah [Jumu’ah religious talk (Khutbah) and Salaat (prayer)] and leave off business (and every other thing)…} [al-Jumu’ah 62:9]

They (the Sahaabah) used to buy/sell outside the masjid and when he صلى الله عليه و سلم heard a man crying out in the mosque about something he had lost, he صلى الله عليه و سلم said: “May Allah not restore it to you.”[5] So all that is related to this matter should not occur in the masjid.

The Shaykh حفظه الله was further asked about buying and selling in the masjid if the intent behind the trade is to benefit the masjid. He replied by saying that even if it is for the benefit of the masjid it is not permissible to buy, sell and do trade in the masaajid. The exchange of money from hand to hand should be done outside the masjid.

2. Question: What advice do you have for an Imaam who moved from one city where there were funds in the Masjid Account that belongs to that community, and he left that area with the funds and established a masjid in another community. Is it waajib (obligatory) upon him to return the money or give it to the Administration of the old masjid?

Answer: The Prophet صلى الله عليه و سلم said: “Indeed actions are by intentions, and every person will have (the reward of) what he intended.”[6] If the individuals who paid the funds to this imaam when he was the imaam of the old masjid view that it belongs to the old masjid, then it is not permissible for him (the imaam) to carry it to another masjid. If he carried it then it is obligatory upon him to return it.

3. Question: Sometimes, I wish to tell you and other scholars or some brothers that, “I love you for the sake of Allaah,” but I refrain from doing so for fear that I may be lying. How does one know when he really loves another person for the sake of Allaah?

Answer: Allaah سبحانه وتعالى is more knowledgeable about the servant than the servant is about himself; and the servant knows himself more than others know him. So, if he finds in his heart that he loves this individual for the sake of Allaah سبحانه وتعالى and not for any worldly affairs from the affairs of the dunya, whether from the perspective of wealth or any other matter, then this is evidence that he loves this individual for the sake of Allaah.

If he loves him for example, as the Prophet صلى الله عليه و سلم said: “Thus he whose migration was for Allaah and His Messenger, his migration was for Allaah and His Messenger, And he whose migration was to achieve some worldly benefit or to take some woman in marriage…”[7] So if an individual loves someone in the way a man loves his wife, or if he has love for another person such that it is not based on the Deen, or he loves him for his wealth or his status or other than this from these matters; then if the love is based on the Deen he would know this in his heart. So the one who would know this is the individual himself.

4. Question: A brother has many questions about matters related to hijrah (migration). A summary of the questions is: Every Muslim who wishes to make hijrah must obtain a visa. Is the concept of the visa Islaamically legislated? Are there any reasons for this condition as we know that it was not the case during the time of Prophet Muhammad صلى الله عليه و سلم? Are our Scholars advising the Muslim rulers to lift this and to allow Muslims to immigrate to their countries?

Answer: There was some problem with the connection with the Shaykh حفظه الله during the response to this question. However, from what could be ascertained, the Shaykh حفظه الله mentioned that from the Principles of the Legislation of Islaam is (loosely translated) ‘When there is difficulty it is required that something is introduced to make that thing easy.’ It means that whenever there is a difficulty upon the Muslims, there is an obligation upon the leaders of the Muslims to remove that difficulty by making things easy. This is from the Principles of the Legislation of Islaam and it may be looked at from a number of different angles.

However, what the individual must understand is that Allaah سبحانه وتعالى will only hold you accountable for that which you are in control of, as Allaah سبحانه وتعالى says in the Qur’aan:

لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ وُسْعَهَا
{Allaah burdens not a person beyond his scope…} [al-Baqarah 2:286]

Therefore, if an individual has the ability, and it is easy for him to make hijrah then he can make hijrah and if he cannot, due to some obstacle or hindrance then he is not held responsible for that, and Allaah سبحانه وتعالى will not hold him accountable for that.


[1] مفرادات غريب القرآن للراغب الاصفهانى


[2] الناسخ و المنسوخ لابن النحاس

[3] Diagram of the classification of the Muhkam and Muttashaabih aayaat. (See attached file)

[4] Surah al-Maaidah 5:3; al-An’aam 6:145; an-Nahl 16:115

[5] Tayseer al-Kareem ar-Rahmaan fee Tafseer Kalaamil-Manaan (تيسير الكريم الرحمن في تفسير كلام المنان)


[6] Book found by this name: الإشارات الإلهية إلى المباحث الأصولية by الطوفي

[5] Reported in Saheeh Muslim, The Book of the Masjid and the Matters of Prayer (كتاب المساجد ومواضع الصلاة). Hadeeth (#568).

من سمع رجلا ينشد ضالة في المسجد، فليقل: لا ردها الله عليك. فإن المساجد لم تبن لهذا

[6] Reported in Saheeh al-Bukhaaree, The Beginning of the Revelation (بدء الوحي), Hadeeth (#1); and in Saheeh Muslim, The Book of Leadership (كتاب الإمارة), Hadeeth (#45).

إنما الأعمال بالنيات، وإنما لكل امرىء ما نوى

[7] Reported in Saheeh al-Bukhaaree, The Beginning of the Revelation (بدء الوحي), Hadeeth (#1); and in Saheeh Muslim, The Book of Leadership (كتاب الإمارة), Hadeeth (#45).
…فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا

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Examples of the Salaf with Ikhlaas

بسم الله الرحمن الرحيم

In the Name of Allāh, Most Gracious, Most Merciful

Examples of the Salaf with Ikhlâs

The Salaf (pious predecessors) of this Ummah did not simply consider Ikhlâs as mere âyât which are recited, or ahâdîth which are transmitted, but they gave it much more significance, and their example is a light which is to be followed. This is because they truly realised its importance. Al-Fudayl said, Allâh wishes from you only your intentions and desires (irâdah).”[1]

They encountered great difficulty required in order to attain Ikhlâs and clarified this to the people. Sahl bin `Abdillâh al-Tustarî was once asked, “What is that which is most difficult for the soul [to attain]?” He answered, “Ikhlâs, because [the self] does not get anything out of it.”[2]

Yûsuf bin Asbât said, Purifying one’s intention from corruption is more difficult for persons than lengthy exertion (ijtihâd).”[3]

Here are some examples of the Salaf and how they dealt with Ikhlâs, in order that you may take lesson and follow their paths:

1) Not attributing Ikhlâs to oneself.

The Salaf realised that attaining Ikhlâs is from the most difficult things which a person faces, and requires true striving, and therefore would negate this characteristic from themselves.

Hishâm ad-Distawâ’î said, “By Allâh, I am unable to say that that I ever went a day in search of hadîth, by which I sought the Face of Allâh.”[4]

Do you know who is Hishâm ad-Distawâ’î, the one accusing himself of being insincere in his seeking of knowledge?! Shu`bah bin ‘l-Hajjâj said about him, “I do not say that anyone sought hadîth, seeking by it the Face of Allâh, except Hishâm ad-Distawâ’î.” Shâz bin Fayâdh said about him, “Hishâm cried, until his eyes became impaired.” Hishâm would say, “If the lamp went out, I would remember the darkness of the grave.” And he said, “It amazes me how an `Ālim (scholar) can laugh.”[5]

Sufyân ath-Thawrî would say, “Nothing is more difficult for me to treat than my intention (niyyah) for indeed it turns on me.”[6]

Yûsuf bin ‘l-Husayn said, How many times have I tried to remove riyâ’ from my heart except that it sprouted in a different colour (i.e. in a different form).”[7]

These people become Imâms, and despite this they were the strictest of people when it came to accusing themselves!

2) Hiding deeds.

al-Hasan ‘l-Basrî said, speaking about the striving of the Salaf in hiding their deeds, “A man would have gathered the Qur’ân (i.e. memorised it) whilst his neighbour would be unaware. Another man would have learnt a lot of Fiqh whilst the people would be unaware. A man would be praying lengthy prayer in his house, whilst he has guests, and they would not even realise. Indeed, I came across a people, there was not a single deed on the face of this earth which could be done in secret, that they ever done it in public!”

These Muslims would strive to supplicate to Allâh, and nothing could be heard from them except a low whisper between them and their Lord. That is because Allâh says,

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ

“Call upon your Lord in humility and privately; indeed, He does not like transgressors.”[8]

3) Hiding deeds from family and wives.

Abû ‘l-`Âliyah said, “I learned writing and the Qur’ân without my family noticing, and not a drop of ink was ever seen on my garment.”[9]

Dâwûd bin Abû Hind fasted 40 years whilst his family was unaware. He would take his lunch with him and give it away in charity, and would then return home for dinner and break his fast with them.[10]

4) Fear of beautifying deeds and doing things for other than Allâh.

`Alî bin al-Bakkâr al-Basrî said, “That I meet the Shaytân is more beloved to me than meeting so-and-so; I fear that I may do something for him (i.e. to impress him etc), and fall in the Sight of Allâh.”[11]

5) Not making ones knowledge apparent.

Ibn Fâris mentioned regarding Abû ‘l-Hasan al-Qattân that he said, “I was afflicted with illness in Basrah, and I think I am being punished due to speaking a lot during the journey.” He thought that this illness was a punishment resulting from him making his knowledge apparent when he was travelling!

6) Hiding ones tears.

Hammâd bin Zayd said, “Ayyûb was such that a hadîth would be narrated to him, which would soften his heart and cause his eyes to shed tears. So when a tear would come to him, he would wipe his nose saying, ‘What a severe cold!’ He would show that he had a cold in order to hide his crying.[12]

Al-Hasan ‘l-Basrî said, “A man would be sitting in a gathering, and tears would come to his eyes. He would try to hold them in, but if he felt that he would be unable to, he would stand and leave.”[13]

Muhamamd bin Wâsi` said, “A man would cry for 20 years, while his wife would not know.”[14]

And he also said, “I came across men; one of them, his head would be on the same pillow as his wife’s head; and what is under his cheek would become soaked with his tears, whilst his wife would be unaware. And I came across men; one of them would stand in the first row (in prayer), his tears would be flowing down his cheeks, and the person standing next to him would be unaware.”[15]

7) Imâm ‘l-Mâwirdî and his writing of books.

This Imâm has a very strange story regarding Ikhlâs and his writing of books. He wrote many works in Fiqh, Tafsîr etc, but did not make anything from it public during his lifetime. He hid his works in a place which no one knew. When death approached him, he said to a person who he trusted, “All the books in such-and-such place are mine, and I did not make anything public because I did not find a sincere intention. When death approaches me, place your hand in my hand, and if I grasp it then know it has not been accepted from me, so act upon that and throw all my books in river during the night. However, if I do not squeeze it, then know that it has been accepted, and I have attained what I was hoping for with Allâh.” So that person said, when death approached him and I placed my hand in his, he did not grasp it, then I knew that this was a sign of acceptance, and his books were made available to the people after that.[16]

8) `Ali bin ‘l-Husayn and his charity during the night.

`Al bin ‘l-Husayn used to carry bread on his back in the darkness of the night and follow the poor people (to give it to them). He used to say, “Charity in the darkness of the night extinguishes the Lords anger.”

The poor people in Madînah used to live and would not know where they were getting their food from. When `Ali ibn Husayn passed away, they started missing what they used to be given at night. When he died, they found marks on his back from the sacks of provisions he used to carry at night to the houses of the widows and they found out that he used to provide for a hundred (poor) families.[17]

This was the state of these people, they would hide their deeds, but Allâh made them apparent so that they become Imâms who are followed. Allâh says,

 وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

“…and make us an example for the righteous.”[18]

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا 

And We made them leaders guiding by Our command.”[19]

~ Next post: Signs of Ikhlâs and Miscellaneous Issues ~

[1] Jâmi` ‘l-`Ulûm wa ‘l-Hikam (13).

[2] Madârij ‘l-Sâlikîn (2/92) and Jâmi` ‘l-`Ulûm wa ‘l-Hikam (17).

[3] Jâmi` ‘l-`Ulûm wa ‘l-Hikam (13).

[4] Târîkh ‘l-Islâm (3/175), Siyar A`lâm an-Nubalâ’ (7/152).

[5] Târîkh ‘l-Islâm (3/176).

[6] Al-Ikhlâs wa ‘l-Niyyah (65).

[7] Madârij ‘l-Sâlikîn (2/92).

[8] Qur’ân – al-A`râf (7):55.

Refer to az-Zuhd by Ibn ‘l-Mubârak (35-36).

[9] Siyâr ‘l-A`lâm an-Nubalâ’ (6/17).

[10] Hilyat ‘l-Awliyâ’ (3/94).

[11] Hilyat ‘l-Awliyâ’ (8/270).

[12] Musnad Ibn ‘l-Ja`d (1246), Siyâr ‘l-A`lâm an-Nubalâ’ (6/20).

[13] Al-Zuhd by Imâm Ahmad (262).

[14] Hilyat ‘l-Awliyâ’ (2/347).

[15] Ibid.

[16] Târîkh ‘l-Islâm (7/169), Siyâr ‘l-A`lâm an-Nubalâ’ (18/66).

[17] Siyâr ‘l-A`lâm an-Nubalâ’ by adh-Dhahabi.

[18] Qur’ân – al-Furqân (25):74.

[19] Qur’ân – al-Anbiyâ’ (21):73.

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Eyes Protected from the Fire

Eyes Protected from the Fire

It’s reported that Abu Rayhana (radi Allahu anhu) said, ‘The Messenger of Allah (sal Allahu alayhi wa sallam) said: “Hellfire has been made forbidden for the eye which wept out of the Fear and Awe of Allah. Hellfire has been made forbidden for the eye which stayed awake and vigilant (through the night) in the Way of Allah. Hellfire has been made forbidden for the eye which looked away from that which has been forbidden by Allah.” [Narrated in Hakim, authentic according to Shaykh al-Albani]

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