WHAT is YOUR driving force?

[I begin] with the name of Allah, the most kind, the most merciful.

For you, WHAT is the driving force behind everything that you do and don’t do?

WHY do you do it?


You ‘don’t know why’?

For name & fame?

For praise?

To feed your ego?

To try to make people happy?

To try to get people to like you?

To appease others?

Out of fear of people?

Out of fear of potential situations?

Out of hope in people?

Out of hope in a given situation?

Or in it’s potential outcome?

WHY do you not do it?

Out of laziness?

Because you couldn’t care less?

Because it’s non-of-your-business?

Out of fear of people?

Out of hope in them?

Out of fear of offending people?

Out of fear of losing friends?

Out of fear of losing supporters?

To appease others?

For your own supposed self-interest?

To be continued…



“…Mannerisms have limits. When these limits are crossed, this is transgression. When they are fallen short of, this is deficiency and disgrace.

Anger has a limit: and it is to be bold while being above having negative and deficient traits, and this is the perfect form of anger. If this limit is exceeded, you become a transgressor. If you fall short of it, you will be a coward and will not be able to raise yourself above negative traits.

Covetousness has a limit: it is to take all you need from this world and what it has to offer you. When you fall short of this limit, it becomes disgrace and wastefulness. When you exceed this limit, you end up wanting what you shouldn’t want.

Envy has a limit: and it is to compete in becoming perfect and to excel such that your rival is unable to excel over you. When this limit is exceeded, you transgress and oppress in which you wish that the good things are taken away from the one you envy and are keen to harm him. When you fall short of this limit, you become low, weak in aspiration, and you belittle yourself. The Prophet (صلى الله عليه و سلم) said: “There should be no envy except in regards to two things: a man who was granted wealth by Allah and he was able to spend it for the sake of the truth, and a man who was granted wisdom by Allah and he takes it and teaches it to the people.” So, this is an envy of competition, where the envious one pushes himself to be like the one he envies without wishing that he is deprived of the good things that are with him.

Sexual desire has a limit: and it is to relax the heart and mind from the exhaustion of worship, to maintain moral excellence, and to use the fulfillment of these desires to help you in this. When you exceed this limit, you fall into being overly lustful, and you come to resemble animals. When you fall short of this limit and don’t use this time to obtain excellence and virtue, this becomes weakness, inability, and disgrace.

Relaxation has a limit: and it is to collect yourself and your strength to prepare for worship and perfection of the self, and to save this so that you don’t become weak or tired. When you exceed this limit, this becomes laziness and waste, and you end up missing out on so many things that could benefit you. When you fall short of this limit, you end up hurting and weakening your energy, and it might even be cut off from you like a farmer who has no land to plow or crops to pick.

Generosity has a limit between two extremes:
 and whenever this limit is exceeded, this becomes wastefulness and extravagance. When you fall short of this limit, you become cheap and miserly.

Bravery has a limit: and when you cross this limit, you become reckless. When you fall short of this limit, you become a coward. This limit is that you put yourself forth when the time is right to do so and that you hold yourself back when the time is right to do so, just like Mu’awiyah said to ‘Amr bin al-‘As: “I don’t know whether you’re brave or cowardly! You go forth to the point that I say you’re the bravest person, and then you stay back to the point that I say you’re the most cowardly person!” So, he replied:

I am brave if I am guaranteed the chance * If I don’t have the chance, I am a coward…
Protective jealousy has a limit: and if you exceed this limit, you fall into accusation and suspicion of the innocent. If you fall short of this limit, you fall into heedlessness and lack of manhood.Humility has a limit:and if it is crossed, this becomes humiliation and disgrace. If you fall short of it, you deviate to arrogance and false pride.

Honor has a limit: and if you exceed it, you fall into arrogance and blameworthy traits. If you fall short of it, you deviate to humiliation and disgrace.

The basic principle in all this is to choose the path of moderation between excess and negligence. This is what all of the benefits of this world and the next are built upon. In fact, you can benefit your body in no other way, because when some of your activities are done with lack of moderation and either exceed or fall short of it, your body’s health and energy begin to decline accordingly. Likewise, natural activities such as sleeping, staying awake, eating, drinking, having intercourse, playing sports, spending time alone, spending time with others, etc. – if these are all done moderately between the two blameworthy extremes, this is justice. If you deviate to either extreme, this is a sign of deficiency and will lead to even more deficiency.

This knowledge of proper limits is from the best types of knowledge, especially the limits of what is commanded and prohibited. The most knowledgeable people are those who know the most about these limits, such that they don’t put in them what doesn’t belong and don’t remove from them what does belong. Allah Said: {“The bedouins are the worst in disbelief and hypocrisy, and more likely to be ignorant of the limits that Allah has revealed to His Messenger…”} [at-Tawbah; 97]

So, the people who are most just are those who recognize by way of knowledge and action the legislated limits in their manners and deeds, and Allah is the source of success…”

[‘al-Fawa’id’; p. 196-199]


Ghayrah for Islam Has Become a Deficiency

“…It is a disaster that your heart dies without you noticing. It is as if you say: ‘O Lord! How often I rebel against You without you punishing me for it!’ And He replies: ‘How often I punish you without you even noticing! Haven’t I removed the life from your heart?’

The death of the heart, the lack of reaction to the Shar’i texts, that your face doesn’t become red for the sake of Allah…that’s it. Your heart is dead. It no longer pumps blood. In fact, this has now become something shameful. It has now become blameworthy for one to have zeal and to react strongly when he sees some corruption or evil in front of him. This is now considered a deficiency of the many deficiencies that can exist in one’s character. People will say that you are a poor guy who is quick to get charged up, or that you are passionate, or that you are zealous, or that you are rash, or that you are a fundamentalist, etc. Yes! It is now something blameworthy!

…Yes, and this is why we now use these terms without realizing what we’re saying. This person is too simple-minded, this person is too passionate, that person is a fanatic, easily charged up, zealous, etc. And is this religion given victory by mere reason, or is it given victory by zeal and passion? Reason tells you: how can you stand against Russia? Malik bin Nabi said that the index finger of Bilal that was raised to the sky saying ‘Ahad, Ahad (He is One, He is One)’ was not the voice of reason. Rather, this was the voice of emotion, because reason would tell him to deceive Umayyah bin Khalaf and then come at night and renew his Islam with Muhammad.

Someone once said to me:  “Brother, we shouldn’t be so open with everything we say. I sat for two years in an office without my coworker knowing my mindset.” So, I said to him: “May Allah ease your affairs. This means that for two years, you didn’t speak a single word encouraging good or forbidding evil because if you had spoken, he would have known your mindset?” And he considers this to have been cleverness on his part!

The cowards think that cowardliness is intelligence * This is the deception of the wicked soul…”

[‘Fi Dhilal Surat at-Tawbah’; p. 223]

Original Source.

The Urgency.

Let me explain to you…

Because you have questions.

You have a question;


Let me tell you now.

Imagine a scenario in which

you are standing at the side of the road

and you see someone walk by

and you see them walking

straight towards

a pit

which is at least five hundred (500) metres deep


for a while

you silently watch

just simply watch

and then

when it registers with you

what is about to happen

when the person walking towards the ditch

is three steps away

from the pit

you know

in that moment

that you must ACT


because if you don’t

he WILL fall into the pit

and then



you LEAP towards him

to try to stop him

but you may not make it

in time

to STOP him


and so

you call out

as loud as you can

to get his attention

BEFORE he can take another step (hopefully)

and he hears the URGENCY in your voice

so he turns

and you continue LEAPING towards him

because you SEE it in his FACE

that he hasn’t registered the URGENCY

and therefore

he WONT  stop in time

and so

you continue

and you GRAB him

and by this time






and so

you GRAB him

without a WORRY


of WHAT he will THINK

of HOW he will REACT

of whether he will HURT you or not

of whether you will feel HURT

as a result of his SWEARING at you


without a second thought

you go and GRAB him

you are NOT trying to HURT him

or PREVENT him

from doing what he wants to do

you are NOT trying to CONTROL him

even though he may SEE it that way

you are doing

what you NEED to do

in THIS moment

right NOW

because if you don’t act NOW


you see

if you try to stop him

and he fights you

and continues walking

towards that cliff

and falls

and dies

you will be OK

you will FEEL ok

because you TRIED

you tried your VERY BEST

and so

you won’t be taken to ACCOUNT


until you stop him

until you CHANGE the situation

until you TRY to change the situation


DO you take that CHANCE?

or do you go for it anyway?

What if that was YOU

walking towards that pit?

HOW would you want someone to respond

in that situation?

would you want them

to try to STOP you

at any COST?


would you want them to remain silent

to not react

because they don’t KNOW you

because they are fearful of HOW you MAY react

because you MAY SWEAR at them?





at best



WE are walking towards that PIT

and if we don’t  ‘TRY’ and STOP each other




we WILL all FALL in




CHANGE the wrong you see in me

CHANGE the wrong you see in others

let us all CHANGE the wrong we see in each other

because the moment is right HERE

right NOW

do it with WISDOM

do it KINDLY

do it GENTLY


when you can



CHANGE the wrong you see in ME

CHANGE the wrong you see in OTHERS

with you HAND

when you are ABLE to

with your TONGUE

when you are ABLE to

and at the very LEAST

with your HEART

when you are unable to


FEEL it in your heart

that you were unable to CHANGE the situation

with your HAND

and with your TONGUE


that what HAPPENED was WRONG

that you were UNABLE to stop it.

On the authority of Abu Saeed al-Khudri (may Allah be pleased with him) who said: I heard the Messenger of Allah say, “Whoever of you sees an evil must then change it with his hand. If he is not able to do so, then [he must change it ] with his tongue. And if he is not able to do so, then [he must change it] with his heart. And that is the slightest [effect of] faith.” (Recorded in Muslim)

Detailed explanation of above.





Why are you really doing it?


[I begin] with the name of Allah, the most kind, the most merciful.

Have you ever thought about WHY you DO WHAT you do?

Have you ever thought about WHY you think THE WAY you THINK about things?

Have you ever thought about WHY you ACT the way you act?

Have you ever thought about WHY you believe what you believe?

Have you ever thought about WHY you FOLLOW what yoo follow?

What is the REASON?

What is the REAL reason behind it?

What is the PURPOSE behind it all?

Are you JUST doing it?

Are you doing it ‘because everybody does it‘?

WHAT motivates you to do it?

What DRIVES you to do it?

What keeps you going?

WHY do you continue?

WHAT is your GOAL?

WHAT do you WISH to ACHIEVE by it all, at the end of it all?

Close your eyes. Inhale through your nose. Exhale through your mouth. Visualise your heart. Visualise your mind. Ask yourself now. WHY?

Bismillaahirrahmaanirraheem. [I begin] With the name of Allah, the most kind, the most merciful.

Bismillaahirrahmaanirraheem. [I begin] With the name of Allah, the most kind, the most merciful.



بِ ْس ِم ا ل لَّ ِه ا ل َّر ْح م ٰ ِن ا ل َّر ِح ي ِم


When you say Bismillahir-Rahmaanir-Raheem, you are exerting your entire Tawheed to Allah in that matter that you are saying Bismillah to. It has all aspects of Tawheed in it. When you say Bismillah, you are saying Bismillah, Allah permits me to do this, Athinallahu

Lee (أذن الله لي). And if Allah did not permit me, I would not do it. So when you are saying

Bismillah, you are saying I am doing it for the sake of Allah because Allah permitted me to do this. Allah allowed me to do this, Athinallahu Lee. I am doing it for Your sake Yaa Allah because You permitted and allowed me to do this. That is why you do not say Bismillah when you are committing a sin, may Allah guard us and protect us from that. If someone is

drinking alcohol, Laa Samahallah (سمح الله لا), they do not say Bismillah. You do not say

Bismillah because if you say Bismillah, you are actually getting two sins. You are saying that Allah permitted you and Allah never permitted that, and you are getting the actual sin for drinking the alcohol. So you are getting two sins if you do say Bismillah, even though believe it or not it is a trend in some Muslim countries that they say Bismillah before drinking alcohol.

That is Tawheed al-Uloohiyyah (توحيد الألوهية). Bismillah, Allah permitted me to do this, I am doing this for the sake of Allah. We are doing this by the permission of Allah, this is

Tawheed al-Uloohiyyah.


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When you write down, who gave you the power to write? Allah gave you the power to write. So when you say Bismillah, you are saying I could not have done this without the power Allah has given me. Bismillah, I do this by the power Allah has given me. Bismillah I eat, because Allah has given me this provision and because had it not been for the power Allah has given me, I would not be able to chew it. Bismillah I write, because if it was not for Allah giving me the power, my hand would not be able to move (it would be paralysed).

That is like saying Laa Hawla wa Laa Quwwata Illah Billah (حول ولا قوة إلا بالله لا). If it was not for the power that Allah has given me to do this act, I would not have done this act. That is why Allah says:

وما بِ ُكم ِّمن نِّْعمٍة فِمن اللَِّه… ﴿النحل: ٣٥﴾

And whatever of blessings and good things you have, it is from Allah. (Surat an-Nahl: 53) Every provision you have is from Allah. So that is the second aspect, that is Tawheed ar-

.)توحيد الربوبية( Rububiyyah

You are seeking blessing by the name of Allah. Bismillah, you are using the name of Allah to bless whatever you are doing. When you are using the name of Allah and then following with Ar-Rahmaan and Ar-Raheem, those are names, qualities and attributes of Allah that we will discuss Inshaa Allah. You are using the name of Allah to bless the act you are doing, so

that is Tawheed al-Asmaa’ was-Sifaat (توحيد الأسماء والصفات). That applies to any matter that you say Bismillahir-Rahmaanir-Raheem (Basmalah) to.

When I say Bismillah to eat or to sit an exam for example, I say Bismillah to bless that matter (that is Asmaa’ was-Sifaat). Allah gave me the power to eat or to write, that is Rububiyyah. I do this for the sake of Allah, by the permission of Allah, He permitted me to do this and it is Halaal so I am doing it, that is Tawheed al-Uloohiyyah. And likewise, take it for everything else. When you say Bismillah, now you are going to get a different perspective of why you are saying Bismillah. Sometimes you are saying it because you read a Hadith to say it, now you understand why you are saying it.


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The Baa in Bismillah is Isti’aana (إستعان) and Tawakkul (توكل), to seek help and dependence on Allah. The grammatical rule in Arabic is al-Jaar wal-Majroor fil-Basmalah Muta’alliqun Bi- الجار والمجرور في البسملة متعلق( Mahthoof Taqdeeruhu Fi’lun Laa’iqun bil-Maqaam

.)بمحذوف، تقديره فعل لائق بالمقام

When you say Bismillah in Arabic, it automatically implies you are saying Bismillah I eat, Bismillah I drink or Bismillah I write. You do not have to say the act that you are saying Bismillah to, you do not have to specify I eat, I drink or I write. The Arabic language eliminates the need to mention the act you are saying Bismillah to, it is automatically implied. You do not have to say the word I eat, you do not have to say the word I drink, it is automatically implied in Bismillah. That is among the beauties of the Arabic language.

When you eat and you say Bismillah, it is like saying Bismillah I eat even though you do not tag on the word I eat. I want you to understand this fully. If you are writing and you say Bismillah, it automatically means Bismillah I write. Al-Jaar wal-Majroor fil-Basmalah Muta’alliqun Bi-Mahthoof Taqdeeruhu Fi’lun Laa’iqun bil-Maqaam, that is the grammatical Arabic rule. Now we established that rule, every time I say Bismillah, it automatically means Bismillah I eat, Bismillah I drink if I am drinking, Bismillah I am riding in my car.

It always comes after the name of Allah, note I always said Bismillah I eat, I never said I eat Bismillah. There is a big difference. Why is it Bismillah I eat, not I eat Bismillah?


The scholars of Nahuw said for two reasons. First of all, the name of Allah comes first in the sentence to bless it.

Secondly, that slight change makes a huge difference because when you delay naming the act in Arabic grammar (by saying Bismillah I eat instead of I eat Bismillah), in essence it limits your action solely for the sake of Allah. The grammatical rule is Ta’kheer al-‘Aamil Yufeed al-

Hasr (تأخير العامل يفيد الحصر). Bismillah I eat, I do not eat by any name other than Your

name. You limit it for the sake of Allah, that is the difference between saying Bismillah I eat and I eat Bismillah. Only for you Yaa Allah I write, only for You Yaa Allah I drink, for Your sake.


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Why does he start with Bismillah? This is a matter of Ibaadah and when you do Ibaadah, the burden of proof is on you. You have to bring proof when you are doing an Ibaadah, the burden is on the one doing the Ibaadah to bring proof.


The Qur’an starts with Bismillah, he is starting with Bismillah to bless his work.

There are a hundred and fourteen Bismillahir-Rahmaanir-Raheem in the Qur’an. There are a hundred and thirteen at the start of the Surahs because Tawbah does not have Bismillahir- Rahmaanir-Raheem, but in Surat an-Naml:

إِنَّهُِمن ُسلْيمانوإِنَّهُبِْسِماللَِّهالَّرْحمِٰنالَّرِحيِم﴿النمل:٥٣﴾

Verily! It is from Sulaymaan and verily! It (reads): In the Name of Allah, the Most Beneficent, the Most Merciful. (Surat an-Naml: 30)

This compensates for the one missing in Surat at-Tawbah. Ibn Abbaas said the Prophet sallallahu ‘alayhi wa sallam did not know the beginning and end of Surahs except by Bismillahir-Rahmaanir-Raheem.


In Bukhari and Muslim, from Muhammad sallallahu ‘alayhi wa sallam to Heraclius, he started that letter with Bismillahir-Rahmaanir-Raheem and then he said be peace be upon those who believe:

بِ ْس ِم ا ل لَّ ِه ا ل َّر ْح م ِن ا ل َّر ِح ي ِم ، ِم ْن ُم ح َّم ٍد ع ْب ِد ا ل لَّ ِه و ر ُس و لِ ِه إِ ل ى ِه ر ْق ل ع ِظ ي ِم

ا ل ُّ ر و م ، ا ل َّس لا ُ م ع ل ى م ِ ن ا ت َّ ب ع ا ل ْ ُ ه د ى ، أ َّ م ا ب ْ ع ُ د

In Sulh al-Hudaybiyyah (صلح الحديبية) when the Prophet sallallahu ‘alayhi wa sallam made a treaty with Quraysh, Suhayl Ibn ‘Amr came to do the treaty with the Prophet between him

and Quraysh. He told Ali:

Start and write, and say Bismillahir-Rahmaanir-Raheem.

اُ ْك تُ ْب بِ ْس ِم ا ل لَّ ِه ا ل َّر ْح م ِن ا ل َّر ِح ي ِم

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Az-Zuhri narrated a similar Hadith like that. Ibn Hajr said it is the trend of the scholars and that which is settled upon, that they always start their works with Bismillahir-Rahmaanir- Raheem. Abu Bakr did the same when he sent Anas Ibn Maalik to Bahrain. He sent a letter with him about Sadaqah and he started it with Bismillahir-Rahmaanir-Raheem.


There is an alleged Hadith that any important matter which does not start with Bismillahir- Rahmaanir-Raheem is cut off from all good. Aqta’ (أقطع), and in another narration Abtar

The Hadith is narrated in Ibn Hibbaan and other books and it is weak. It is weakened .)أبتر(

by Ibn Hajr, as-Suyooti, al-Albaani and other scholars. Some tried hard to authenticate but it is weak. Had that direct Hadith on starting with Bismillah been authentic, we would not have had to mention the other proofs. That Hadith would have been sufficient but because that Hadith is weak, we cannot use it as proof so we resorted to other proof to establish that saying Bismillah on matters like writing books is permissible. Like I said, some scholars tried very hard to authenticate the Hadith, but it is really a weak Hadith and it cannot be authenticated for many reasons that we do not want to get into right now. In fact there is an entire booklet on how the Hadith is weak, Al-Aqaaweel Al-Mufassalah Li-Bayaan Hadith

Al-Ibtidaa’ Bil-Basmalah (الأقاويل المفصلة لبيان حديث الابتداء بالبسملة), from Shaykh al- Kittaani (a famous scholar of Hadith from Maghrib who died around eighty years ago)

Rahmatullahi ‘Alayhi.


We say Bismillah to bless whatever we say Bismillah on. Bismillahir-Rahmaanir-Raheem, to bless whatever act you are doing. Islam encourages Bismillah in everything, every situation that you are in.

When you are riding, Bismillah. Nooh told his people:

…اْركبُوا فِيها بِ ْسِم اللَِّه… ﴿هود: ١٤﴾

“Embark therein, in the Name of Allah.” (Surat al-Hud: 41) When sacrificing:

ف ُكلُوا ِمَّما ذُكِر ا ْس ُم اللَِّه علْيِه… ﴿الأنعام: ٤٤١﴾

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Eat from what which the name of Allah has been mentioned on. (Surat al-An’aam: 118)

When eating and drinking. In Bukhari and Muslim, Umar Ibn Abi Salamah said that the Prophet sallallahu ‘alayhi wa sallam told him:

سم اللَّه وكل بِي ِمينِك ، وكل ِمما يلِيك َُُِّّْْ

Even in relationship with your wife (with your spouse):

بِ ْسِم اللَِّه اللَُّه َّم جنِّْبنا ال َّشْيطان وجنِّ ِب ال َّشْيطان ما رزقْتنا

When you are turning the lights off, when you are closing a bottle. Jaabir Ibn Abdullah in Bukhari and Muslim said the Prophet sallallahu ‘alayhi wa sallam said close your bottle with the name of Allah, turn your light off with the name of Allah (with Bismillah).

Get used to mentioning the name of Allah in everything for Barakah in your life. That is one of the reasons Barakah (blessing) has been taken out of our lives. When they resort to materialistic means, we resort to Allah for our Barakah. Bismillah is your means to get Barakah from Allah in everything you do, if you say Bismillah. If you get Allah on your side for Barakah, what else do you need?

و ل و أ َّن أ ه ل ا ل ْ ُ ق ر ٰى آ م ن و ا و ا ت َّ ق و ا ل ف ت ح ن ا ع ل ي ِ ه م ب ر ك ا ٍت ِّ م ن ا ل َّس م ا ِ ء ِْْ ُْْْ

والأْرض… ﴿الأعراف: ٦٩﴾

And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the Heaven and the earth. (Surat al-A’raaf: 96)

Allah will open for you blessings from the Heaven and earth, just say Bismillah. Barakah is the blessing from Allah. If you ever wonder why there is no blessing in our time these days, or in our food, our sleep or our recitation of the Qur’an, ask yourself have you been saying the name of Allah and have you been saying it from your heart knowing its meaning? After you listen to this glimpse today, you are coming with an entirely different perspective on Basmalah Inshaa Allah.


Taken from Ustad Ahmad Musa Jibril‘s Tawheed class one notes.