The Book of Heart Softeners

Shaykh Muhammad ibn Salih Al-Uthaymeen

 
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 Explanation of Sahih Al-Bukhari- The Book of Heart
Softeners
  Copyright © 2012 by Muhammad ibn Salih Al-Uthaymeen
  All rights reserved. No part of this book may be reproduced
or transmitted in any form or by any means without written
permission of Ash-Shariah Company.
 
 
  ISBN 978-0-61570-739-6
 

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 Table of Contents
 
Foreword
 Health and Leisure
 The Example of this Life in contrast to the Hereafter
 Be in this world as if you are a stranger or traveler
 Hope and hoping for too much Dunya
 When someone reaches sixty years old he has no right from Allah
for a new lease on life
 The deed done seeking Allah's countenance
 The Warning about worldly pleasures, amusements and competing
against each other for enjoyment thereof
 The statement of Allah, "O mankind! Verily the promise of Allah
is true.”
 The righteous people will die
 The trial of wealth should be avoided
 The rich who don’t spend their wealth on good deeds are in fact
poor
 Whatever one spends from his money will be better for him in the
next life
 The superiority of being poor
 The adoption of a middle course
 To protect one's tongue
 To be afraid of Allah
 Giving up sinful deeds
 “If you knew what I know”

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 Hell is surrounded by passions and desires
 Paradise is closer to all of you than the strap of his shoe
 One should always look at the one inferior to him
 Whoever intends to do a good deed or a bad deed
 What minor sins should be warded off
 The results of deeds done depend on the last actions
 The disappearance of trust and moral responsibility
 Showing off and seeking fame
 

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Foreword
 
In the name of Allah, the Most Merciful and Most Compassionate.
Praise to the One Who completed this religion and sent guidance
through His Messenger salAllahu ’alayhi wa sallam. To begin:
Every so often our daily lives preoccupy us and turn us away
from Allah's promise. When we walk out of our homes, turn on the
radio, TV, or Internet, we are distracted by the evils we see and hear.
As result of immorality and unashamed disobedience, our hearts
grow hard and distant from Allah and His Messenger's call. We
know the message of Islam is true, but we are weak due to the
rigidity of our heart, spirit and mind. In times like these, we need
something to penetrate that stiffness. We need a remedy to soften
that hardness and the inflexibility of our choices.
Disunity and harshness afflicts this Ummah today. Consequently,
many people have turned away from brotherhood, caring, and even
Islam itself. Their hearts have transformed into dwellings of
complete hatred for a sinner, disdain toward the weak Muslim, and
jealousy of their successful brother or sister.
I have selected some ahaadeeth from the most authentic book
after the Qur’aan to soften the hearts in our chests. I used Shaykh
Muhammad ibn Saalih Al-’Uthaymeen's explanations for the
ahaadeeth selected. The ahaadeeth selected come from a book in
Imam Al-Bukhari's collection titled Riqaq: Heart Softeners. This
chapter brings tears to one's eyes, fear to one's mind, and most
importantly it diminishes the rigidity in one's heart. I ask Allah to
make the translation and compilation solely for His pleasure. I pray
to Allah for acceptance of this deed and His mercy in the Hereafter.

Abu Aaliyah Abdullah ibn Dwight Battle

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Ramadan 18th, 1433
Doha, Qatar ©

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Health and Leisure

 
Ibn ’Abbaas radhi Allahu ’anhumaa narrated the Prophet salAllahu
’alayhi wa sallam said, "There are two blessings many people lose:
Health and free time."

Explanation
 
The chapter Riqaq is a collection of ahaadeeth that refine the heart.
Sometimes the heart becomes hard due to disobedience and constant
carelessness, and thus needs something to soften it. The scholars
have called the things that soften the heart "riqaq.”
The Prophet salAllahu ’alayhi wa sallam spoke the truth about
two blessings many of us lose: the benefit of our health and free
time.
Many days pass Man by while he has energy and good health. No
doubt this is the devil's deception, but he doesn't realize it until he
becomes ill. Then he says, "Why didn't I do such-and-such when I
was healthy?" "How did these days pass me by?"
Then there is free time. A person works and his provisions come
to him easily. He doesn’t need to search for a job to support himself.
After some time, he finds himself preoccupied with seeking work
and other means of support. This is when he realizes he was cheated
out of his free time, as he didn’t accomplish anything.
For that reason, the Prophet salAllahu ’alayhi wa sallam said,
"There are two blessings which many people lose…"
We learn that some people don’t lose the advantage of free time
or good health. These people are grounded and determined, fully
appreciate their health and time, and are aware of these bounties.

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Furthermore, they understand that times passes faster than they can
conceive.
How many people put off death for a long time, and then all of
sudden it comes to them? How many people are careless about a
blessing, and then one day it disappears?
While someone is in sound health he says, "When I'm old, I won't
have the ability to work.” Then suddenly he's afflicted with a
chronic illness that prevents him from working.
This is the way of this life, and no one is safe from it, so one must
be farsighted. This is similar to the speech of the Prophet salAllahu
’alayhi wa sallam, "Take from your good health before your
sickness and your life before your death."

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The Example of this Life

in contrast to the Hereafter
 
Know that the life of this world is only play and amusement, pomp
and mutual boasting among you, and rivalry in respect of wealth
and children. Its likeness is as vegetation after rain: thereof the
growth is pleasing to the tiller, then it dries up and you see it turning
yellow; then it becomes straw. But in the Hereafter (there is) a
severe torment (for the disbelievers, evil-doers), and (there is)
forgiveness from Allah and (His) Good Pleasure (for the believers,
good-doers), whereas the life of this world is only a deceptive
enjoyment.

Explanation
 
Allah the Most High explains in these verses that the life of this
world is play and amusement. Play for the body, amusement of the
heart and outward splendor. Along with this world is the boasting of
the tongue.
 
A man may boast and brag to another, “We have more money and
children than you.” Everyone says, "I am more than you in wealth
and stronger in respect of men.” (Al-Kahf: 34). These people
resemble an abundant rain that amazes the tiller, and afterwards the
vegetation grows, but afterward it dries up. It's been said the tillers
are disbelievers because nothing amazes them from this world
except this physical landscape. Additionally, it's been said that the
man plowing is an ascetic.
 

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 "Afterward it dries up…" This means that his vegetation dissolves
after it was growing fresh.
 
"… and you see it turning yellow…" it becomes yellow.
 
"… then it becomes straw…" It turns to straw in his hands and
under his feet. This is like the life of this world. It rises and
flourishes, and then suddenly it withdraws and turns over. It falls to
pieces, or a person dies. Based on this, what you possess from this
world will either leave you, or you will leave it. There is no third
option.
 
" But in the Hereafter (there is) a severe torment (for the
disbelievers, evil-doers), and (there is) forgiveness from Allah and
(His) Good Pleasure (for the believers, good-doers)..." There is a
severe punishment for the person influenced by the life of this
world. The life of this world is only play and amusement, pomp and
mutual boasting among you. Allah's Pleasure is with the person who
prefers the Hereafter to the life of this world.
 
Allah says:
"Nay, you prefer the life of this world, although the Hereafter is
better and more lasting.” (Al-A’la: 16-17)
 
"The life of this world is only a deceptive enjoyment." Included
in this verse is everything in this dunya. It deceives the person for a
period of time, then vanishes. This world deceives its inhabitant,
and then he dies.
 
Sahl radi Allahu anhu narrated that he heard the Prophet
sallAllahu ’alayhi wa salam say, "A small place equal to an area
occupied by a whip in Paradise is better than the whole world and
whatever is in it; and undertaking a journey for Allah's cause is
better than the whole world and whatever is in it."
 
Explanation
 

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"A small place equal to an area occupied by a whip in Paradise” is
known. However, if this wording is correct, this “small place” is
referring to the space occupied by a voice—and Allah knows best.
What’s implied is the area within reach of the voice.
A whip is a stick about one meter (approximately three feet) in
length. This whip is better than the world and everything in it—and
it isn't only better than the world you live in, or the world the people
live in during your lifetime. This whip is superior to the world from
its beginning to its end, and greater than all this world's wealth,
castles, high-rise buildings and so forth.
 

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Be in this world as if you are

a stranger or traveler
 
The Prophet salAllahu ’alayhi wa sallam said, "Be in this world as
if you were a stranger or a traveler."

Explanation
 
The Prophet salAllahu ’alayhi wa sallam grabbed ibn ’Umar by his
shoulder in order to get his attention, when he said “stranger or
traveler." The difference between a stranger and a traveler is that a
stranger resides in a country that isn’t his, while a traveler passes
through a land. The meaning of the order is: do not take this world
as your residence.
There are three types of people: a settler, a traveler, and an
expatriate. The expatriate is a stranger.
The Prophet salAllahu ’alayhi wa sallam said, "Be in this world
as if you were a stranger…" This means you should behave as if
you’re living in a place that isn’t your home. A “traveler” is a
wayfarer. The third person is a settler; you should not live like him,
because this world isn’t your homeland.
This advice had an effect on ibn ’Umar. Consequently, he said,
"When evening comes, don’t expect to live until the morning. And
when you wake up in the morning, don’t expect to live until the
evening. Perform righteous deeds and don’t delay them in the
morning until later in the day."
Also, don’t delay performing good deeds in the last part of the
day until the morning. You don’t know if you will live until the next
day, so you must do good deeds and never desert them.”

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Hope and hoping for too much Dunya

 
And whoever is removed away from the Fire and admitted to
Paradise, he indeed is successful. The life of this world is only the
enjoyment of deception (a deceiving thing). (Aal-’Imran: 185)
 
Leave them to eat and enjoy, and let them be preoccupied with
(false) hope. They will come to know! (Al-Hijr: 3)
 
Explanation
 
"And whoever is removed from the Fire and admitted to Paradise,
he indeed is successful." Indeed everything Allah says is true. This
verse says success isn’t winning something in this world. The only
triumph is to be removed from the Fire and admitted to Paradise.
The Prophet salAllahu ’alayhi wa sallam said,
"Whoever would like to be delivered from Hell and enter
Paradise, let him die believing in Allah and the Last Day, and let
him treat people the way he would like to be treated." (Muslim,
4882)
This is among the reasons for being saved from Hell and entered
into Paradise.
"Leave them to eat and enjoy, and let them be preoccupied with
(false) hope. They will come to know!" These words are a threat to
those distracted by this life. Leave those who deny Allah and eat
from His bounty. They say, "Tomorrow I will repent; I will repent
tomorrow.” When death comes they will realize the reality.
 

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 Narrated Abdullah radi Allahu ’anhu: The Prophet salAllahu
’alayhi wa sallam drew a square and then drew a line in the middle
of it and extended it outside the square and then drew several small
lines attached to that central line and said, “This is the human being,
and this (square) is his lease of life surrounding him on all sides,
and this line outside the square is hope, and the small lines are the
calamities and troubles. And if one misses him, another will
overtake him, and if the other misses him, a third will overtake him."

Explanation
 
The Prophet salAllahu ’alayhi wa sallam gave an example in this
hadeeth when he drew the square. He drew a line in the middle of
the square that extended beyond it. Then he drew lines around the
square. These lines represented man's desire for a longer life than
he's been decreed. The human being's hope is longer than what
Allah has willed for him in this square. He's surrounded by it and
can't come out of it. However, his wish extends far. An individual
wishes to live twenty years longer but only lives a month longer.
Hope extends beyond the boundary of the square. A person's
lifespan is surrounded by all four corners. The calamities are on the
outside of the square on the left and the right. If he's safe from one,
another will catch him and all his hopes will fail.
Therefore, we must make use of the appointed time of life before
our death. As for hope, it's farfetched and unlikely. How many
people hope to have lunch and dinner with his family, but don't have
that? And Allah's aide is sought.
 

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When someone reaches sixty years old

he has no right from Allah
for a new lease on life
 
Did We not give you lives long enough that whoever would receive
admonition could receive it? And the warner came to you. (Fatir:
37)
 
Narrated Abu Hurairah radi Allahu ’anhu: The Prophet salAllahu
’alayhi wa sallam said, "Allah will not accept the excuse of any
person whose natural death is delayed till he is sixty years of age."
 
Explanation
 
" Did We not give you lives long enough that whoever would receive
admonition could receive it? And the warner came to you.” In this
verse, Allah condemns the people in Hell. The proof has been
established against them from two angles.
The first angle is that of the universe and man's existence.
The second angle is that of Allah's religion.
In reference to the universe and man's existence, Allah gave them
a period during which to live. They reached a certain stage and an
admonition came to them. Death didn’t concern them, so they said,
"By Allah, we weren’t given enough time to receive the
admonition,” when in fact they were given time.
One learns from calamities. All mishaps and calamities must be a
religious exhortation for the heart because these trials admonish it.
For that reason, Allah says:

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 "Evil has appeared on land and sea because of what the hands of
men have earned, that He may make them taste a portion of that
which they have done." (Ar-Rum: 41)
The angle of religion is the revealed law of Islam. Allah says, "A
warner came to you." This refers to the Messenger and addresses all
nations. The warner for this nation is Muhammad ibn ’Abdullah ibn
’Abdul Mutalib al-Qurayshi, salAllahu ’alayhi wa sallam. Every
preceding generation of people had bearers of glad tidings and
admonitions, and the proof has been established against them.
This is a strong censure of them, increasing their pain and
sorrow, and we seek refuge in Allah from it.
They say, "What a pity—how unfortunate we are! How did we
not take heed? The warner came to us and we had a long life during
which there were lessons and spiritual counsel to learn from.”
"Allah will not accept the excuse…" Allah put man to the test,
gave him a long life, and during his life there was an excuse: the
proof Allah gave him while he was alive. Now he has no excuse
with Allah (after his death).
 

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The deed done seeking Allah's countenance

 
Narrated Abu Hurairah radi Allahu ’anhu: Allah's Messenger
salAllahu ’alayhi wa sallam said, "Allah says, I have nothing to give
but Paradise as a reward to My slave if I cause his dear friend to die
and he remains patient and hopes for My reward."( 5944)
 
Explanation
 
In this statement of the Prophet salAllahu ’alayhi wa sallam,
"hopes" means looking forward to a reward in the Hereafter. This is
similar to the hadeeth found in Sahih Al-Bukhari. The Prophet
salAllahu ’alayhi wa sallam said, "The person who fasts in
Ramadhan with faith seeking Allah's reward." This word,
Ihtisaaban is taken from the word hisaab. It refers to seeking an
exchange for an account of deeds.
“Dear friend” refers here to a true friend and companion, like the
son, daughter, father, mother, and so on.
 

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The Warning about worldly pleasures,

amusements and competing against each other
for enjoyment thereof
 
Narrated Amr bin Auf, an ally of the tribe of Bani 'Amir bin Lu'ai
and one of those who witnessed the battle of Badr with Allah's
Messenger: Allah's Messenger sent Abu ’Ubaidah bin Al-Jarrah to
Bahrain to collect the jizyah (tax). Allah's Messenger salAllahu
’alayhi wa sallam had concluded a peace treaty with the people of
Bahrain and appointed Al-'Ala bin Al-Hadrami as their chief. Abu
’Ubaidah arrived from Bahrain with the money. The Ansaar heard
of Abu ’Ubaidah's arrival, which coincided with the Fajr prayer led
by Allah's Messenger. When the Prophet salAllahu ’alayhi wa
sallam finished the prayer, they came to him. Allah's Messenger
smiled when he saw them and said, "I think you have heard of the
arrival of Abu ’Ubaidah, and that he has brought something." They
replied, "Yes, O Allah's Messenger!" He said, "Have the good news
and hope for what will please you. By Allah, I am not afraid that
you will become poor, but I am afraid that worldly wealth will be
given to you in abundance as it was given to those nations before,
and you will start competing with each other for it as the previous
nations competed for it, and then it will divert you as it diverted
them." (5945)
 
Explanation
 
Included in this hadeeth is a warning about worldly pleasures and
competing against each other to obtain them. Unfortunately, the life

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of this world has become everyone's concern. People have begun to
give importance only to worldly amusements, its comfort and
luxury. Rarely do you find anyone talking about religious activities,
although Islamic activities are necessary for the Muslims. Instead,
Muslims boast about the luxurious things available on earth and
what they possess of it. This is what the Prophet salAllahu ’alayhi
wa sallam feared.
" I am not afraid that you will become poor…" Arrogance,
conceit, and turning away from Allah isn’t produced by poverty. No
doubt a person is distracted at times while seeking subsistence and
livelihood. However, if his intention is pure, his search for provision
can become worship.
"But I am afraid that worldly wealth will be given to you in
abundance as it was given to those nations before…" These worldly
riches will be vast and plentiful.
" and you will start competing each other for it as the previous
nations competed for it…" You will be diverted the same way they
were.
This fear of the Prophet salAllahu ’alayhi wa sallam has been
realized. We have begun to compete for this dunya the same way the
disbelievers compete. Many Muslims are only worried about their
homes, cars, clothes, gardens, etc.
 

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The statement of Allah,

"O mankind! Verily the promise
of Allah is true.”
 
Allah says: "O mankind! Verily, the promise of Allah is true. So
don’t let this present life deceive you, and don’t let the chief deceiver
deceive you about Allah. Surely, Satan is an enemy to you, so treat
him as an enemy. He only invites his followers so they can become
dwellers of the blazing fire." (Fatir: 5-6)
 
Explanation
 
"O mankind! Verily the promise of Allah is true" This speech is
addressed to people in general, including the disbelievers. Allah is
speaking to everyone in this verse because the life of this world
deceives both Muslims and kuffar.
"The promise of Allah is true…" Included in this verse is Allah's
promise to the people who do righteous deeds, and Allah's threat to
the disbelievers.
"So don’t let this present life deceive you…" Don’t let this lowly
life mislead you. The life of this world is delusive and deceptive.
The meaning for the word dunya is explained in Allah's words:
" Beautified for men is the love of things they covet: women,
children, much of gold and silver, branded beautiful horses, cattle
and well-tilled land. This is the pleasure of the present world's
life…" (Aal-Imran: 14)
"And don’t let the chief deceiver deceive you about Allah…" The
chief deceiver is Shaytaan. This comes from the verse, "Verily

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Shaytaan is your enemy."
"Surely, Satan is an enemy to you, so treat him as an enemy." This
is a message and a command from Allah to make the devil our true
enemy. If we consider him our enemy, he can't mislead us. Your foe
will never command you to something that is in your best interest.
What's more, your adversary can never prohibit you from something
that is harmful for you. Your enemy will only prevent you from
what benefits you and order you to do things that harm you. This is
why Allah says, “He only invites his followers so they can become
dwellers of the blazing fire.”
Based on this verse, we are able to know Shaytaan’s commands:
everything resulting in a sin or punishment is his order.
 
Question: How do we distinguish between Shaytaan's
instruction and the baser self of Man that incites evil?
Answer: The baser self that incites evil takes its counsel from
Shaytaan. This soul orders the person with the instructions that
Shaytaan gives.

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The righteous people will die

 
Narrated Mirdas Al-Aslami radi Allahu ’anhu: The Prophet
salAllahu ’alayhi wa sallam said, "The righteous people will die in
succession, one after the other, and there will remain useless people
like the useless husks of barley seeds or bad dates, and Allah will
not care the least for them."
 
Explanation
 
This is similar in meaning to a previous hadeeth, "The best people
are those in my generation, then those who follow them…" The
righteous people will die one after the other and only the dregs of
society will remain, like the useless husks of barley seeds.
"…Allah will not care for them the least" means He won't have
any concern about those who punish and torture them, as they aren’t
worthy of Allah's concern.
 

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The trial of wealth should be avoided

 
Narrated Anas bin Malik radi Allahu ’anhu: Allah's Messenger
salAllahu ’alayhi wa sallam said, "If Adam's son had a valley full of
gold, he would like to have two valleys, for nothing fills his mouth
except dust. And Allah forgives him who repents to Him and begs
His pardon."( 5959)
 
Explanation
 
Every hadeeth in this chapter has the same meaning. The human
being never stops craving wealth. If he had two valleys of gold, he
would desire a third. If he had three valleys of gold, he would wish
for a fourth, and so on.
"… for nothing fills his mouth except dust…" He dies and is
buried in the dirt, not that he can fulfill his hunger with dust.
Nothing will satisfy his craving until he's buried.
"And Allah forgives him who repents to Him and begs His
pardon." If someone has greed and hunger after wealth and he does
wrong in seeking it, but repents to Allah, Allah will accept his
repentance.
 
Ubayy said, "We considered this a saying from the Qur’aan until
the Surah ‘The Mutual rivalry for piling up worldly things diverts
you.’"
 

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The rich who don’t spend their wealth on good

deeds are in fact poor
 
Whoever desires the life of this world and its glitter, to them we shall
pay the wages of their deeds therein, and they will have no
diminution therein. They are those for whom there is nothing in the
Hereafter, but fire and vain are the deeds they did therein. And of no
effect is that which they used to do. (Hud: 15-16)
 
Explanation
 
"The rich who don’t spend their wealth…" They have an abundance
of wealth, but don’t spend it for Allah's cause; therefore, they are
poor on the Day of Judgment. Sometimes a person is wealthy, yet a
person less wealthy than him does more with his wealth.
Consequently, the second person is rich and the first person is poor
on the Day of Judgment.
" Whoever desires the life of this world and its glitter…"
“Whoever” is a conditional pronoun with a general meaning
including anyone who desires the life of this world and its glitter.
Desiring the life of this world means a the desire for a long life. Its
glitter includes women, children, a lot of gold and silver, etc.
"… to them we shall pay the wages of their deeds therein…" We
give them sufficient actions in this world and reward them for their
actions in this world.
"… and they will have no diminution therein. They are those for
whom there is nothing in the Hereafter but fire…" For this reason
the disbeliever is rewarded for his actions in this life. The kafir
predominantly lives in this world. This lowly life is his Paradise,

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luxury and comfort. From this viewpoint, one isn’t envied for his
luxurious life, but rather for his good deeds.
 

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Whatever one spends from his money will be

better for him in the next life
 
Narrated ’Abdullah: The Prophet salAllahu ’alayhi wa sallam said,
"Who among you considers the wealth of his heirs dearer to him
than his wealth?" They replied, "O Messenger of Allah! There is
none among us but he loves his wealth more." The Prophet
salAllahu ’alayhi wa sallam said, "So his wealth is whatever he
spends in Allah's cause during his life, while the wealth of his heirs
is whatever he leaves after his death."(5961)
 
Explanation
 
The Prophet salAllahu ’alayhi wa sallam spoke the truth. On the
Day of Judgment, you will find your wealth in front of you. You can
save your money for your heirs by placing it in a safe. The money
that benefits you is not placed in it a safe, rather it is spent (for
Allah's cause). For this reason, a person should spend his money
generously, in a suitable manner.
However, the Prophet salAllahu ’alayhi wa sallam said, "Begin
with yourself first, then those who depend on you." We do not say
that someone should spend all his wealth and live poor, especially if
he is weak in regard to trusting Allah.

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The superiority of being poor

 
Narrated 'Imran bin Husain: The Prophet salAllahu ’alayhi wa
sallam said, "I looked into Paradise and found that the majority of
its dwellers were poor people, and I looked into the Hell Fire and
found that the majority of its dwellers were women."
 
Explanation
 
We learn from this hadeeth that Paradise and Hellfire are both
present. The proof for this is Allah's words:
"And fear the Fire, which is prepared for the disbelievers." (Aal-
Imran: 131)
"And march forth on the way to forgiveness from your Lord, and
for Paradise as wide as the heavens and the Earth, prepared for the
pious." (Aal-Imran: 133)
" I looked into Paradise and found that the majority of its
dwellers were poor people…" Poor people submit to the truth more
readily than the rich. They will not be admitted into paradise
because of their living conditions. There are some rich individuals
who are grateful and are more thankful than poor, patient
individuals. However, the poor are the highest population of
Paradise due to their obedience to the truth more commonly than the
rich.
"I looked into the Hell Fire and found that the majority of its
dwellers were women." The Prophet salAllahu ’alayhi wa sallam
explained that the women often curse and are ungrateful towards
their husbands. Furthermore, he salAllahu ’alayhi wa sallam gave
details that women are deficient in their intellect and are a cause for

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temptation. The Prophet salAllahu ’alayhi wa sallam said, "I haven’t
left behind me a more harmful trial for the men than the women."
(Al-Bukhari 5096)

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The adoption of a middle course

 
Narrated Masruq radi Allahu ’anhu: I asked Aisha radi Allahu
’anhumaa, "What deed was most beloved to the Prophet salAllahu
’alayhi wa sallam?" She said, “The regular constant one." I said,
"At what time did he get up at night (for the night prayer)? She said,
"He used to get up on hearing the crowing of the rooster."
 
Explanation
 
The crowing in this hadeeth refers to the rooster. In most cases, the
rooster's crowing is regulated at a fixed time, in the last third of the
night. When it arrives, the rooster begins to crow, in both summer
and winter. In the days before watches were invented, people relied
on the crow of the rooster and had no need for watches because its
crow was always at a fixed time. Hence, when the Prophet salAllahu
’alayhi wa sallam heard the rooster, he would get out of bed.
This hadeeth illustrates that it is recommended to regularly
practice righteous deeds. When a person regularly does good actions
it shows he has a desire to practice. On the other hand, the laziness
and slackness of a person is proven when he doesn’t regularly
practice good deeds. Nonetheless, an individual exchanging one
action for another he judges to be better is not considered someone
who abandons the regular practice of good deeds.
 
Narrated Abu Hurairah radi Allahu ’anhu: Allah's Messenger
salAllahu ’alayhi wa sallam said, “None of you will be saved from
(Hell) by his deeds." They said, " Even you, O Allah's Messenger?"
He said, "No, even I will not be saved unless and until Allah protects

29
or covers me with His Grace and His Mercy. Therefore, do good
deeds properly, sincerely and moderately and worship Allah in the
forenoon and in the afternoon and during the part of the night. And
always adopt a moderate, regular course whereby you will reach
your goal (i.e., Paradise).”
 
Explanation
 
"And always adopt a moderate regular course whereby you will
reach your goal (i.e Paradise)." A person shouldn’t burden himself,
lest he become tired and bored and then leave it.
 
"And worship Allah in the forenoon and in the afternoon…" The
forenoon is the passing of the morning and the afternoon is the
passing into the evening. Worship Allah during part of the night. All
of these hours throughout the day shed light on the methodology of
life and worship. It's necessary for one to worship in this fashion so
that he doesn’t create a hardship for himself.
 
This hadeeth proves that actions don’t save a person from the fire.
However, there is an issue of confusion, as there are texts stating
that actions are a reason for being safe from the Fire, such as Allah's
words, “A reward for the things you used to do." There are other
verses with this meaning. Verily, actions are a cause for salvation,
not compensation. If actions were compensation, then one of Allah's
blessings would suffice all actions. Therefore, actions are a reason
for reward, but they are not reimbursed.

30
 

To protect one's tongue

 
Sahl bin Sa'd radi Allahu ’anhu narrated: Allah's Messenger
salAllahu ’alayhi wa sallam said, "Whoever can guarantee the
chastity of what is between his jaw bones and what is between his
legs, I guarantee him Paradise."
 
Explanation
 
The Prophet salAllahu ’alayhi wa sallam is directing his words here
to the believers. If a believer can safeguard the chastity of his
tongue and private part, then the Prophet salAllahu ’alayhi wa
sallam guarantees him Paradise on Allah's behalf. The Prophet
salAllahu ’alayhi wa sallam never had the ability to guarantee
anyone Paradise; however, he promised them based on revelation
from Allah, as if he were narrating from Allah.
This hadeeth invites the Muslim to protect his tongue from lying,
backbiting, slander and so forth.

31
 

To be afraid of Allah
 
Narrated Hudhaifa: The Prophet salAllahu ’alayhi wa sallam said,
"There was a man amongst the people who was worried about the
righteousness of his deeds. Therefore he said to his family, ‘If I die,
take me and burn my body and throw my ashes into the sea on a hot
or windy day.’ They did so, but Allah collected his ashes and asked
him, ‘What made you do what you did?’ He replied, ‘The only thing
that made me do it was that I was afraid of You.’ So Allah forgave
him.”
 
Explanation
 
This man, out of his great fear of Allah decreed by will to be
cremated and his ashes scattered. This man did this knowing Allah's
ability to reassemble him, but thought that if he was cremated, he
would be safe from punishment. Allah reconstructed him and asked
him why he had done so. The man replied he did it out the fear of
Allah, so Allah forgave him.
The scholars have explained that this man didn’t have doubt in
Allah's ability; rather, he believed he would be protected from
Allah's chastisement. Hence, based on this hadeeth, a person isn’t a
disbeliever when he utters words of disbelief unintentionally.
There is more proof of this found in the hadeeth collected by
Muslim:
 
"Allah rejoices more over the repentance of His slave when he
repents to Him than one of you, who was on his mount in the
wilderness, then he lost his mount. His food and drink are on it, and

32
he despairs of finding it. He goes to a tree and lies down in its
shade, having lost hope of finding his mount. While he is like that, it
appears in front of him, so he takes hold of its reins and says, in his
intense delight, "O Allah, You are my slave and I am your lord,"
mistakenly because of the degree of his joy." (Muslim, 6960)
Allah doesn’t punish a person in this kind of situation.
Additionally, it is a must for a person saying words of kufr to have
the intention of disbelief to be regarded as a kafir, regardless of
whether he's serious, joking, or interpreting words.
This hadeeth verifies that fear saves a person from Allah's
punishment. However something similar has been mentioned in the
Qur’aan about Shaytaan:
 
"Like Shaytaan, when he says to man, ‘Disbelieve in Allah.’ But
when man disbelieves in Allah Shaytaan says, ‘Verily, I am free of
you; I fear Allah, Lord of everything that exists.’" (Al-Hashr: 16)
Here, the Devil says, “Verily, I am afraid of the Lord of All the
Worlds. " However, Shaytaan did not fear Allah due to His
Greatness and Exaltation. He was only afraid of his own ruin. He
was afraid Allah would destroy him, but not afraid of Allah's Might.
Shaytaan didn’t draw close to Allah out of fear of Him, and for that
reason his fear doesn’t benefit him. In fact, the fear of Allah is like
man's fear of a lion. A person's fear of a lion does not result in
worshipping it or honoring the lion's might.
 
Question: Was the man who asked to be cremated a Muslim?
Answer: Yes; he only did this out of belief in Allah and certainty
He would punish him. Nonetheless, he thought having his ashes
scattered would protect him from being punished. He was wrong in
this belief.
 
Question: Allah collected his ashes. Does this refer to the Day of
Resurrection?
Answer: No, this collection occurred at the time Allah spoke to
him.
 

33
 

Giving up sinful deeds

 
Narrated Abu Musa: Allah's Messenger salAllahu ’alayhi wa sallam
said, "My example and the example of the message Allah sent me
with is that of a man who came to some people and said, ‘I have
seen with my own eyes the enemy forces and I am a naked warner to
you, so save yourself.’ A group of them obeyed him and escaped
slowly and stealthily at night, and they were safe; another group did
not believe him and thus the army overcame them in the morning
and destroyed them." (6001)
 
Explanation
 
This hadeeth deals with quitting sinful actions. The human being
must hasten to stop sinning. Disobedience is to go against Allah's
commands. This can occur either by leaving a commandment or
performing a prohibited action.
The Muslim must be upright in carrying out Allah's orders and
staying away from His prohibitions. The Prophet salAllahu ’alayhi
wa sallam gave an example representing himself and the message
he came with when he said, "Like a man who came to some people
and said, ‘I have seen with my own eyes the enemy forces and I am
a naked warner to you…"
"I have seen with my own eyes…" This is emphasis. Had the
Prophet salAllahu ’alayhi wa sallam said, "I have seen" alone, this
could have meant, “I know by way of someone or something but I
didn't see this enemy with my eyes.” However, he said, "With my
own eyes…" The meaning is similar to Allah's words,

34
 “And even if We had sent down unto you (O Muhammad) a
message written on paper, and they could touch it with their
hands…” (Al-An’aam: 7)
"I am a naked warner…" Whenever the warning was serious,
from the customs of the Arabs was that if he saw danger he would
shout, "The enemy, the enemy!" sometimes taking off his clothes.
He did this because it was the most effective way to get his people’s
attention while seeking their salvation.
"So save yourself…" You must escape to safety.
"A group of them obeyed him and escaped slowly and stealthily at
night, and they were safe, while another group did not believe him,
and thus the army overcame them in the morning and destroyed
them." Those who obeyed the Messenger of Allah salAllahu ’alayhi
wa sallam and believed him escaped and were safe. The rest
remained behind and the enemy destroyed them.
This hadeeth proves that one must rush to obey Allah and His
Messenger salAllahu ’alayhi wa sallam. And whoever delays
observing Allah's commands is in danger.
 
Narrated 'Abdullah ibn ’Amr radi Allahu ’anhu: The Prophet
salAllahu ’alayhi wa sallam said, "A Muslim is the one who avoids
harming Muslims with his tongue and his hands. A Muhajir (an
Immigrant) is the one who gives up everything Allah has forbidden."
 
Explanation
 
"A Muslim is the one who avoids harming Muslims with his
tongue and his hands." This isn’t strictly speaking; this is a
definition of the Muslim in regards to the rights of Allah's slaves. It's
a general statement implying something specific. The absolute
Muslim is the person who submits to Allah outwardly and inwardly.
This hadeeth concerns protecting the son of Adam's rights. The
one who avoids harming Muslims with his tongue and hands—this
is the Muslim.
"…with his tongue…" This means the Muslim doesn’t attack
people with his tongue, insult them with abusive language, or spread
gossip to others about them.

35
 "… and his hands…" This means the Muslim doesn’t commit
aggression against others by striking, killing or injuring them, taking
their wealth, or otherwise.
"A Muhajir (an Emigrant) is the one who gives up everything
Allah has forbidden." These words are also general, but carry a
specific meaning. In other words, the person is immigrating to Allah
and not from the land of Shirk to the land of Islam. A person
migrates to Allah through his actions, not his body. This applies to
anyone who forsakes what Allah has forbidden, either through
speech or action. Based on this hadeeth, we understand that there
are various types of immigration and faith.
"… one who gives up everything Allah has forbidden…" If a
person were to say, "It doesn’t say ‘everything the Messenger has
forbidden,’” The answer is everything the Messenger has forbidden
is everything Allah has forbidden, because the Messenger is Allah's.
For that reason Allah says,
 
" He who obeys the Messenger, has indeed obeyed Allah. " (An-
Nisa: 80)
 

36
 

“If you knew what I know”

 
Narrated Abu Hurairah radi Allahu ’anhu: The Prophet salAllahu
’alayhi wa sallam said, "If you knew what I know, you would laugh
less and cry more."
 
Explanation
 
The words in this hadeeth are meant to frighten about the
punishment. The Prophet salAllahu ’alayhi wa sallam said, "If you
knew what I know…" These words refer to Allah's Sublimity, and
not His rules and regulations. Allah's verdicts have been taught to
man and no one denies any of them. The Prophet salAllahu ’alayhi
wa sallam is saying, "If you knew what I know about Allah's
Sublimity and Omnipotence…" This knowledge can't be gained
except by the person who has a great deal of knowledge.
"…you would laugh less and cry more." This refers to the
Prophet's salAllahu ’alayhi wa sallam fear of Allah's Power and
Punishment on the Day of Judgment. For that reason we say
whoever is the most knowledgeable about Allah is the most afraid
of Him.
The Prophet salAllahu ’alayhi wa sallam was the most filled with
fear of Allah. He used to stand at night until his feet swelled up.
Muhammad salAllahu ’alayhi wa sallam did this because he was a
thankful servant of Allah and wanted to express his gratitude to
Him. With all of the fear the Prophet salAllahu ’alayhi wa sallam
possessed, why shouldn’t he have been thankful for the blessings
Allah gave him?
 

37
 

Hell is surrounded by passions and desires

 
Narrated Abu Hurairah radi Allahu ’anhu: Allah's Messenger said,
"Hellfire is surrounded by all kinds of desires and passions, while
Paradise is surrounded by all kinds of disliked and undesirable
things."
 
Explanation
 
The meaning for “surround” is encircled, and the Fire is the place
for people who only follow their desires. Among the desires people
follow are fornication, sodomy, drinking intoxicants, and spreading
mischief and corruption throughout the earth. All of these acts are
desires.
These are the desires surrounding Hell. For that reason, most of
the people who entered the fire indulged in luxury. This is similar to
Allah's words:
 
“And those on the Left Hand—who will be those on the Left
Hand? In fierce hot wind and boiling water. And shadow of black
smoke. (That shadow) neither cool nor (even) comfortable. Verily
before that, they indulged in luxury.” (Al-Waqi’ah: 41-46)
 
The people of desire are those who embark boldly on the things
that surround the fire, and consequently enter Hell.
Paradise is the opposite of the Fire. It is surrounded by all kinds
of disliked and undesirable things. Since good deeds are disliked by
man’s baser self, which incites evil, you find many people's souls
unwilling toward and detesting good deeds. Nevertheless, good

38
deeds lead one to Paradise, and when one passes beyond the stage of
hating good deeds, they become beloved to him and he becomes
accustomed to these acts. This is similar to the words of the Prophet
salAllahu ’alayhi wa sallam:
 
"My comfort has been provided in prayer." (An-Nasa’i, 3392)
 
Some of the salaf used to say, “If the rulers and their children
knew our condition, they would beat us with swords.”
If a person becomes accustomed to following Allah's commands
sincerely with conformity to the Sunnah of the Prophet salAllahu
’alayhi wa sallam, obedience will become the most beloved thing to
him. But this will not happen for every person at the beginning.
Practicing good deeds is generally disliked at first.
This is similar to the speech of the Prophet salAllahu ’alayhi wa
sallam, "Perfect the Wudu, although it’s disliked." This is an act that
raises a person's status and wipes away his sins. “While it's disliked”
refers to making it with cold water. A person hates to be splashed by
cold water, but makes wudu with it seeking Allah's Pleasure. Such
an act is a means for a person to enter Paradise. Likewise, when a
person travels for Hajj and jihad, he hates this journey. Allah says,
 
"And it may be that you dislike a thing that is good.” (Al-
Baqarah: 216)

39
 

Paradise is closer to all of you than the strap of

his shoe
 
Narrated ’Abdullah radi Allahu ’anhu: The Prophet salAllahu
’alayhi wa sallam said, "Paradise is nearer to any of you than the
leather strap of his shoe, and so is the Fire."( 6007)
 
Explanation
 
After Imam Al-Bukhari rahimahullah mentioned in the previous
chapter the surroundings of Paradise and Hell, he described how
close they are. Paradise and the Fire are both closer to man than the
leather strap of his shoe. The Prophet salAllahu ’alayhi wa sallam
gave an example to illustrate the nearness of the Fire and the
Paradise.
The objective of this hadeeth is to make people desirous of
Paradise. People can attain Paradise by doing the smallest deed.
Another purpose of this hadeeth is to frighten people about the Fire.
Sometimes a person deserves the Hellfire because of the smallest
action. Every so often a person says a word that earns him the
uppermost Heaven and at times he says a word that lands him in the
lowest depths of Hell.
 

40
 

One should always look at

the one inferior to him
 
Narrated Abu Hurairah radi Allahu ’anhu: Allah's Messenger
salAllahu ’alayhi wa sallam said, "If anyone of you looked at a
person who was made superior to him in property, wealth and
appearance, then he should also look at the one who is inferior to
him, and to whom he has been made superior." (6009)
 
Explanation
 
This hadeeth teaches that when a man looks at anything, he should
look at its opposite and compare the two. There are many ahaadeeth
found in the Sunnah that support this. The Prophet salAllahu ’alayhi
wa sallam said:
 
" A believer shouldn’t dislike his believing wife. If he dislikes one
trait in her, he likes another one in her." (An-Nasa'i, 3721)
 
Therefore, whenever you look at a person possessing more wealth
than you or more attractive than you, look at someone less wealthy
than you and less attractive. By doing this, you will appreciate
Allah's Favor and Ability.

41
 

Whoever intends to do a good deed or a bad

deed
 
Narrated Ibn ’Abbaas radi Allahu ’anhu: The Prophet salAllahu
’alayhi wa sallam narrated from his Lord, "Allah ordered that the
good and the bad deeds be written, and He then showed how to
write. If someone intends to do a good deed and he does not do it,
Allah will write for him a full good deed; and if he intends to do a
good deed and actually does it, Allah will write for him with Him
from ten to seven hundred times to many more times; and if someone
intends to do a bad deed and he does not do it, Allah will write a full
good deed with Him. And if he intends to do a bad deed and actually
does it, Allah will write one bad deed (in his account)."
 
Explanation
 
"If someone intends… " This applies to the mere idea and intention.
The act stops at the person's intention. Hence, the intention to do an
act is focused on in this hadeeth. There is no action of a slave
without the determination to do it. Anyone who intends to do an act
and is resolved to perform it is included in this hadeeth.
"If someone intends to do a good deed and he does not do it, then
Allah will write for him a full good deed…" This relates to the mere
intention to do a good deed. The intention to do a good deed is the
decision to do it. This is considered a good act because he didn’t
intend to do a bad deed or an action of no benefit to waste time.
"… and if he intends to do a good deed and actually does it, then
Allah will write for him with Him from ten to seven hundred times to
many more times…" There are two levels for good deeds.

42
 
1: The person intends to do it.
2: The person intends to perform it and then does it.
 
There is also a third category, which isn’t mentioned in this
hadeeth. That is, a person intends to perform the act and is prepared
to do it, but becomes unable to do it. This is written for him as a
complete action as well. He receives a reward for the intention and a
reward for the deed if he began it. This is based on Allah's words:
 
"And whoever leaves his home as an immigrant to Allah and His
Messenger, and death overtakes him, his reward is then surely
incumbent upon Allah. (An-Nisa: 100)
 
The Prophet salAllahu ’alayhi wa sallam said, "A poor man with
no money says to a rich man, ‘Spend your wealth for Allah's sake.’
The poor man says, ‘If I had the wealth that such and such has, I
would do what such and such did.’” He salAllahu ’alayhi wa sallam
said, "For his intention, he gets the same reward as that person."
 
The mere intention to do a good deed gives the person a complete
good deed. However, if he intends to do it but is unable to—
especially if he started it—and then he will get the complete reward.
If he didn’t do it, he will get a reward of ten to seven hundred or
more good deeds. These are the three categories of people in regards
to actions.
"If someone intends to do a bad deed and he does not do it, then
Allah will write a full good deed with Him. And if he intends to do a
bad deed and actually does it, then Allah will write one bad deed."
The Prophet salAllahu ’alayhi wa sallam said completed good deeds
are recorded as complete with multiple rewards and completed bad
deeds are recorded singly. He salAllahu ’alayhi wa sallam did so to
prevent the misunderstanding that a person intending to do a bad
deed but didn’t carry it out would have anything more recorded.
The conditions under which one good deed is written for a person
intending to do a bad deed but doesn’t are:
 

43
 1. He has the ability. This is written as a sin for him. And if he
embarks on it and then becomes unable to fully complete it, what's
recorded is worse than if he only intended to do it.
2. He abandons this act for Allah's pleasure. This person is
rewarded for not carrying out this act.
3. The person stays away from this act, not desiring to do it. In
this case, he is neither rewarded nor recorded as having committed a
sin.

44
 

What minor sins should be warded off

 
Anas radi Allahu ’anhu said, "You do bad deeds which seem in your
eyes as a thin strand of hair, while we used to consider those during
the life time of the Prophet salAllahu ’alayhi wa sallam as
destructive sins."
 
Explanation
 
This hadeeth deals with the kind of protection that should be sought
against minor sins. One must avoid minor sins. Someone might say,
"This sin is small and Allah is Oft-Forgiving, Most Merciful.” We
say, "Be careful of training your soul in this fashion, as these minor
sins add up and become a mountain of small stones.”
If a person accustoms his soul to minor sins, the major sins will
become easy for him. For that reason the scholars said, "The minor
sins are a way to major sins. And the majors sins are the means to
disbelief.”
A person progresses stage by stage until he reaches his highest
level in disobedience. It's impermissible for a person to have a low
opinion about any sin; such a belief is harmful for his present and
future condition.
In the time of the Prophet salAllahu ’alayhi wa sallam, people
would consider certain actions enormous and see them as being
dangerous. However, during the era the Anas lived in after the
Prophet salAllahu ’alayhi wa sallam, people changed so much that
words were not considered to be worth anything. A person would
backbite and spread tales, not giving any importance to it.

45
Sometimes the match of fitnah is ignited by one word, even if the
person who said it didn’t believe it was a big deal.
This is why Anas radi Allahu ’anhu warned against these minor
sins.

46
 

The results of deeds done depend on the last

actions
 
Sahl ibn Sa'd as-Sa'idi radi Allahu ’anhu: The Prophet salAllahu
’alayhi wa sallam looked at a man fighting against the mushrikoon,
and he was one of the most competent people fighting on behalf of
the Muslims. The Prophet salAllahu ’alayhi wa sallam said, "Let
him who wants to look at a man from the dwellers of the Hell Fire
look at this man." Another man followed him until the fighter was
injured. Seeking to die quickly, he placed the tip of his sword
between his breasts and leaned over it until it passed through his
shoulders. The Prophet salAllahu ’alayhi wa sallam added, "A
person may do deeds that seem to be the deeds of the people of
Paradise while in fact he is from the dwellers of the Fire. Similarly,
a person may do deeds that seem to be the deeds of the people of
Hell while in fact he is from the dwellers of Paradise. Verily the
results of deeds depend on the last actions." (6012)
 
Explanation
 
"The results of deeds depend on the last actions." The Prophet
salAllahu ’alayhi wa sallam said this because the person might do
the deeds of the people of Paradise while he's among the people of
Hell, and vice versa. Based on this hadeeth, one must be cautious
and afraid of doing good deeds all his life until a certain point, and
then doing actions like the people of Hell.
In another narration of this hadeeth, the Prophet salAllahu
’alayhi wa sallam mentioned a man who was very courageous. He
didn’t come upon any sheep or cattle of the enemy except he killed

47
them. For that reason, the Prophet sallahu alayhi wa salam said,
"Whoever desires to see a person from the dwellers of Hell, then
look at him." This speech was troublesome and hard for the
companions to bear. They said, "How can this man be among the
dwellers of Hell and he has this characteristic and fights in this
fashion?"
Hence, one of the companions said, "By Allah, I will follow him
to see how he ends up.” Then he witnessed what's mentioned in the
hadeeth. After all his bravery and fighting in the manner he fought,
when he was wounded he placed the tip of his sword between his
breasts and leaned over it until it passed through his shoulders and
died of this suicide.
Therefore, he salAllahu ’alayhi wa sallam said, "A person may do
deeds that seem to be the deeds of the people of Paradise while in
fact, he is from the dwellers of the Fire…" We seek refuge in Allah
from this.
"…that seem to be…" This means that what this person manifests
contradicts what is hidden inside him. "Similarly, a person may do
deeds that seem to be the deeds of the people of Hell while in fact he
is from the dwellers of Paradise…"

48
 

The disappearance of trust and moral

responsibility
 
Narrated Abu Hurairah radi Allahu ’anhu: Allah's Messenger
salAllahu ’alayhi wa sallam said, "When amaanah is lost, wait for
the hour." It was said, "How will amaanah be lost, O Allah's
Messenger?" He said, "When authority is given to those who do not
deserve it, then wait for the hour." (6015)
 
Explanation
 
Al-Amaanah: Trust and moral responsibility.
The intended meaning of the word “hour” could mean the Day of
Judgment or the time when Muslims will be destroyed. In other
words, this nation will be destroyed when trust is lost. Even though
the Day of Judgment hasn’t happened, both meanings are included.
This hadeeth proves that in the last days of this world, this nation
will become corrupt due to the loss of moral responsibility. This
corruption will take place when authority is given to those who
don’t deserve it because they aren’t qualified in general and specific
governing matters.
For example, an authoritative position may be given to someone
who is irreligious. This person shows favoritism towards his
relatives or the rich while in his position, doesn't establish the legal
penalties put in place by Allah, oppresses the poor, and so forth.
This kind of individual is ineligible for a position of power. W hen
he is given authority, wait for the Hour.
Someone may be given authority in the affairs of the Muslims
who doesn’t judge by the Qur’aan and Sunnah. This type of person

49
isn’t fit to lead, so when you witness this kind of man given power,
wait for the .
Included in this is a manager not proficient in management or
other profession, or someone not properly educated but a close
relative or friend of the minister. When he's given a position he’s
unqualified for by the minister, this is also a loss of trust. In fact, the
Prophet salAllahu ’alayhi wa sallam mentioned that someone who
appoints a person over another more qualified has acted disloyally
towards Allah, His Messenger and the believers.
Applying this hadeeth to our situation today, one sees trust and
moral responsibility has vanished except in those areas Allah has
willed, and authority has been given to people who don’t deserve it.
Hence, we are waiting for either the hour of destruction or the hour
of the Day of Judgment. The Prophet salAllahu ’alayhi wa sallam
has laid down the condition and the result.
 

50
 

Showing off and seeking fame

 
Narrated Jundub: The Prophet salAllahu ’alayhi wa sallam said,
"He who lets the people hear of his good deeds intentionally to win
their praise, Allah will let the people know his real intention. And
the person who does good things in public to show off and to win
the praise of the people, Allah will disclose his real intention.”
 
Explanation
 
"He who lets the people hear of his good deeds intentionally…" A
person says words that seem to draw him closer to Allah, but only to
be heard by people and praised by them. Hence, Allah lets his real
intention become known; then the people begin talking about him.
"And the person who does good things in public to show off…"
Actions are seen and words are heard. A person either says or does
something. So whoever says something so people can hear about it
and does something so that people can see it, Allah will make his
condition known. For this reason, there is a warning against
showing off and seeking fame in this hadeeth.
 
Question: Sometimes these feelings befall a person, or come to
his mind and he isn’t able to repel these thoughts and feelings.
Answer: This is correct. Sometimes the idea of doing things to be
seen or heard occurs to an individual and he can't repel them. The
cure for this is to say to yourself, "I'm doing this so people can
follow me, not praise me."
 

51
 If you do something so others can take you as an example,
showing off vanishes. Then you should feel the burden of
responsibility: You are now a leader and you want people to follow
you in goodness.
If you obey Shaytaan in his speech, “You are showing off; you
aren’t doing this act for Allah,” you will turn away from this act and
your soul will feel the things Shaytaan whispered to you. Allah's
aide is sought!
 

52
Table of Contents

Foreword 5
Health and Leisure 7
e Example of this Life  in contrast to the
9
Hereafter
Be in this world as if you are  a stranger or traveler 12
Hope and hoping for too much Dunya 13
When someone reaches sixty years old he has no
15
right from Allah for a new lease on life
e deed done seeking Allah's countenance 17
e Warning about worldly pleasures, amusements
and competing against each other for enjoyment 18
thereof
e statement of Allah,  "O mankind! Verily the
20
promise  of Allah is true.”
e righteous people will die 22
e trial of wealth should be avoided 23
e rich who don’t spend their wealth on good 24

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deeds are in fact poor
Whatever one spends from his money will be better
26
for him in the next life
e superiority of being poor 27
e adoption of a middle course 29
To protect one's tongue 31
To be afraid of Allah 32
Giving up sinful deeds 34
“If you knew what I know” 37
Hell is surrounded by passions and desires 38
Paradise is closer to all of you than the strap of his
40
shoe
One should always look at  the one inferior to him 41
Whoever intends to do a good deed or a bad deed 42
What minor sins should be warded off 45
e results of deeds done depend on the last actions 47
e disappearance of trust and moral responsibility 49
Showing off and seeking fame 51

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