Be careful who you take your deen from.

 Imaam Muhammad Ibn Sereen (rahimullaah d. 110 AH) had said : “This Knowledge is a Matter of Deen, so be careful who you take your deen from.” (Introduction of Sahih Muslim)


A Good Deed which only Few people practice.

‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There are two qualities, no Muslim man acquires them but he will enter Paradise, and they are simple and easy. He should glorify Allaah (say Subhaan Allaah) ten times immediately after each prayer, and praise Him (say Al-hamdu Lillaah) ten times and magnify Him (say Allaahu akbar) ten times.’ I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) counting this on his fingers. He said: ‘That makes one hundred and fifty on the tongue, and one thousand five hundred (hasanaat) in the scales. [Translator’s note: each of three phrases repeated ten times makes thirty; multiplied by the number of daily prayers, which is five, makes one hundred and fifty. Each of these good deeds of the tongue will be rewarded with ten hasanaat which will be added to the total of good deeds to be weighed in the balance or scales on the Day of Judgement]. When you go to bed, glorify Him and praise Him and magnify Him one hundred times: that will be one hundred on the tongue and a thousand in the scales. Who among you does two thousand and five hundred sayi’aat (bad deeds) in one day?’ They said: ‘How could we not count (our sins)?’ He said: ‘The Shaytaan comes to any one of you whilst he is praying and says, Remember this, remember that, until he finishes his prayer and does not do (this dhikr), or he comes to him when he is lying down and makes him sleepy, until he falls asleep (without doing this dhikr).’” (Abu ‘Eesaa said: This is a hasan saheeh hadeeth. Sunan al-Tirmidhi, 3332).

ARABIC: Lesson 4a.

In this lesson we learn the use of the prepositions من min, في fee, على’alaa, and الى ilaa and the effect they have on the word/noun after them; the last letter of a word before which there is a preposition is given a kasrah instead of a dhammah, for example:

المسجدُ/almasjidu > من المسجدِ/min-al-masjidi,

البيتُ/al-baytu > في البيتِ/fi-l-bayti, 

البابُ/al-baabu > على البابِ/‘ala-l-baabi, 

المسجدُ/al-masjidu > الى المسجدِ/ila-l-masjidi.

Below are some examples from the Quran. Notice the preposition and then the kasrah under the last letter of each word due to the preposition before the word:           From the masjid    مِّنَ الْمَسْجِدِ                  to the masjid   إِلَى الْمَسْجِدِ                    in the earth   فِي الْأَرْضِ


I am as My Servant Thinks (expects) I am

The Prophet (sal Allahu alaihi wa sallam) said, “Allah the Most High said, ‘I am as My servant thinks (expects) I am. I am with him when he mentions Me. If he mentions Me to himself, I mention him to Myself; and if he mentions Me in an assembly, I mention him in an assembly greater than it. If he draws near to Me a hand’s length, I draw near to him an arm’s length. And if he comes to Me walking, I go to him at speed.’”

[Sahih Al-Bukhari]


The Scholars (may Allah have mercy upon them) commented on the above Hadith Qudsi, where the Prophet (sal Allahu alaihi wa sallam) said that Allah said, “I am as my slave expects Me to be”:

Ibn Hajar (may Allah have Mercy upon him) said: “meaning, I am able to do whatever he expects I will do.” [Fath al-Bari]

Imam Nawawi (may Allah have Mercy upon him) said: “The scholars say that expecting the best of Allah is to expect that He will have Mercy on him and relieve him of hardship.” [Sharh Sahih Muslim]

Imam Nawawi (may Allah have Mercy upon him) also said: “al-Qadi ‘Iyad said that this means He will forgive him if he seeks such, will accept his repentance if he repents, will answer him if he supplicates, and will suffice him if he asks for something. It is also said that it refers to having hope and longing for relief, and this is more correct.”  [Sharh Sahih Muslim]

Ahmad bin ‘Umar al-Qurtubi (may Allah have Mercy upon him) said: “It is said that His Saying “I am as my slave expects Me to be” means if one expects an answer when he supplicates, his repentance to be accepted, something repugnant to be repelled from him, his deeds to be accepted that are performed with their proper conditions…And this is supported by his saying: “Call upon Allah while you are certain that you will be answered.” Likewise, it is incumbent upon the one who repents, seeks Forgiveness, and does good deeds to exert himself in fulfilling his obligations while he is certain that Allah will accept his actions and Forgive his sins, as Allah has promised that He will accept any truthful repentance and righteous deeds. So, whoever performs such a deed and believes and expects that Allah will not accept it and that it will not benefit him, this is despair from the Mercy of Allah, and is from greatest of the major sins. Whoever dies upon this will be delivered to that which he expected.” [Al-Mufhim li ma Ushkil min Talkhis Kitab Muslim]

Ibn al-Qayyim (may Allah have Mercy upon him) said: “Most people – in fact, all of them except those protected by Allah – assume other than the truth, and assume the worst. Most people believe that they are deprived of their rights, have bad luck, deserve more than what Allah gave them, and it is as if they are saying: ‘My Lord has wronged me and deprived me of what I deserve,’ and his soul bears witness to this while his tongue denies it and refuses to openly state this. And whoever digs into his soul and comes to know its ins and outs will see this in it like fire in a triggered explosion…And if you dig into anyone’s soul, you will see that he blames fate and would rather have something else happen to him than what actually did, and that things should be this way or that…So, dig into your own self: are you protected from this? If you are safe from this, you have been protected from something great. Otherwise, I do not see that you have been saved.”  [Zad al-Ma’ad]

Ibn al-Qayyim (may Allah have Mercy upon him) also said: “The more you have good expectations of your Lord and hope in Him, the more you will rely on and trust in Him. This is why some explained true reliance and trust to be having good expectations of Allah. In reality, having good expectations of Him leads to relying on and trusting in Him, as it is unthinkable that one can trust in someone that he has bad expectations of or no hope in, and Allah Knows best.” [Tahdhib Madarij as-Salikin]

He (may Allah have Mercy upon him) also said: “The one who hopes in Allah should always be optimistic, cautious, and hopeful in Allah’s bounty, expecting the best from Him.” [Tahdhib Madarij as-Salikin]

Sayyid Qutb (may Allah have Mercy upon him) said: “As for the believers whose hearts are connected to Allah, whose souls are close to Him, who experience His constant bounty – they do not despair of the Mercy of Allah even if they are surrounded on all sides by disaster and severe hardship. The believer is in the mercy of the shade of his faith, the pleasure of his connection to his Lord, and the tranquillity of his confidence in his Guardian even when he is in the throes of hardship and disaster.”

He (may Allah have Mercy upon him) also said: “The believing heart assumes the best of its Lord, and always expects the best from Him. It expects good from Him in times of ease and times of hardship, and it believes that Allah wants good for him in either situation. The secret of this is that his heart is connected to Allah, and the flow of good from Allah is never cut off. So, whenever the heart is connected to Him, it touches upon this fundamental reality and experiences it in a direct and sweet way.” [Fi Dhilal al-Qur’an]

Some of the Salaf (may Allah have mercy upon him) said: “Whenever a crisis comes your way, utilise your good expectations of Allah in order to repel it. This will bring you closer to relief.” [al-Faraj Ba’d ash-Shiddah]

Sa’id bin Jubayr (may Allah have Mercy upon him) would supplicate: “O Allah, I ask you to grant me true reliance on You and good expectations of You.” [Siyar A’lam an-Nubala]

‘Abdullah bin Mas’ud (radi Allahu anhu) said: “By the One besides Who none is worthy of worship, the believer is not given anything good better than his good expectations of Allah, and by the One besides Who none is worthy of worship, no servant of Allah expects good of Him except that Allah gives him what he expected, since all good is in His Hand.” [Husn adh-Dhann bi Allah]

Sufyan ath-Thawri (may Allah have Mercy upon him) would say:  “I do not want to be judged by my father, as my Lord is better to me than my father.” [Husn adh-Dhann bi Allah]

‘Ammar bin Yusuf (may Allah have Mercy on him) said:  “I saw Hasan bin Salih in a dream, and I said: “I was hoping to meet you! What can you inform us of?” He replied: “I give you the glad tidings that I see nothing better than to have good expectations of Allah.” [Husn adh-Dhann bi Allah]

And Allah knows best!


Give Advice Without Causing Offense.

“…and because of this, the Prophet exposed for us those who please us with their tongues, when he said: “Throw dirt in their faces,” meaning, the faces of those who praise people to their faces. Likewise, he said to the one who praised his brother to his face: “You have broken your brother’s back.” So, praising your brother to his face is disliked – if not forbidden – except in the case that you are trying to point out some of his faults. In such a situation, there is no problem in you mentioning some of his praiseworthy traits, such as saying to him: ‘Brother, you are very intelligent, and you are a man who is loved by the people, and you are a person who is considered a leader. However, I see in you such-and-such a fault, so, is it possible for you to correct these faults?’ And if the person that you wish to advise has a position of authority over you, is older than you, or is your parent, then there is no problem in sending him a message, for example.

Hasan al-Banna – may Allah have Mercy upon him – said: “We used to follow this way of commanding the good and forbidding the evil. We had a shaykh who used to teach us and guide us, so, one day, I saw him praying between the pillars of the mosque. So, I wanted to advise him that praying between the pillars of the mosque is disliked (makruh). So, I wrote him a letter, and addressed it on behalf of ‘A Doer of Good,’ saying: “O Shaykh, I saw you praying between the pillars of the mosque, and this is disliked, as the Prophet said.” I then signed it ‘A Doer of Good,’ and sent it to him by mail. He got the letter and read it, then he said: “O youth! I have received a letter from a man who advised me not to pray between the pillars of the mosque, and I did not previously know that this is disliked, so, don’t do it.””

Hasan al-Banna added: “I was amongst the youth that he was addressing. So, we were able to fulfill a good action without causing any insult or offense to our teacher….”

Therefore, commanding the good and forbidding the evil requires a person who loves the people; a person who looks at the bigger picture; a person with a gentle tongue. Do not come to one and say: ‘I hate you for the sake of Allah because you do this or that.’ Are you not able to say, instead: ‘I love you for the sake of Allah, my brother! However, I saw a simple and small mistake from you.’

By Allah, a brother described to me the following: “Someone came up to me and said: “I hate you for the Sake of Allah.”

So, I said to him: “Why? Why do you hate me for the Sake of Allah?”

He replied: “Because your father is from the Ikhwan al-Muslimin.””

There is no might nor power except with Allah. What Islam is this? I hate him for the Sake of Allah – for what? Because his father is from the Ikhwan al-Muslimin. Sufficient is Allah as the Disposer of our affairs, and this person considers this to be commanding the good and forbidding the evil and a proclamation of the truth, and he thinks that he will have some reward as a result of this, as a result of his putting off the Muslims…”

[‘Fi Dhilal Surat at-Tawbah’; p. 75]



The Angels had spoken on his tongue! We had mentioned before that the Angels would speak through the tongue of ‘Umar. An Angel, speaking in his name. Because of this, sometimes, a devil will speak on the tongue of the human! If he is angry, for example, Satan will speak on his tongue. Therefore, it is advised that he perform ablution, in order to expell the Devil, because “nothing puts out the Devil other than the water of ablution.”

So, the obedience of Allah…ya Salam! I am amazed at how humanity lives, my brothers!”