Fasting

by Ibn al-Qayyim

“And [God] enjoins upon you the fast. Verily, the similitude of that is a man carrying a sack-full of musk in a crowd of people, all of them marvelling at its fragrance—for the breath of someone fasting is more fragrant to God, Most High, than the scent of musk.” [Tirmidhi,Amthal, 2790; Ibn Hanbal, Musnad, 16542.]

The Prophet uses the image of someone carrying a sack-full of musk concealed from view, hidden under his garments, after the habit of those who carry musk. Fasting is, likewise, hidden from the eyes of men and unperceived by their senses.

The fasting person’s limbs fast from sins; his tongue fasts from lies, base language and false witness; his stomach fasts from food and drink; and his pudenda fast from union. If he speaks, he says nothing to violate his fast; and if he acts, he does nothing to spoil his fast. All his speech is salutary and wholesome, as are his deeds—like the fragrance one smells while sitting next to the bearer of musk. Anyone who sits with a fasting person benefits from his presence and is safe from false witness, lies, base language and wrongdoing. This is the fast prescribed by the Sacred Law, not simply abstinence from eating and drinking.

Hence, a sound hadih states:

“When someone does not refrain from speaking falsely and the action that springs from it and from ignorance, God does not need him to refrain from food and drink.” [Bukhari, Adab, 5597; Ibn Maja, Siyam, 1679; also in Bukhari, Sawm, 1770, without the word ‘ignorance’]

And in [another] hadith:

“Some who fast obtain nothing from it but hunger and thirst.” [Ibn Hanbal, Musnad, 8501, with the ending ‘And some may stand for prayer at night and receive nothing from it but sleeplessness.’ Also in Bahyaqi, Shu`ab al-Iman, 3542, with ‘standing at night’ mentioned first.]

True fasting is when the limbs fast from sin and the stomach fasts from food and drink. As food and drink can break the fast or spoil it, so sins can cut off its reward and spoil its fruits, as if one had not fasted at all.

credits to www.Islaam.net

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Life of Imaam Bukhari / ইমাম বৌখারী জীবনী

ইমাম বৌখারী জীবনী

Life of Imaam Bukhari

Life of Imaam Bukhari

Tape 1 | Tape 2
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A 2 Part Lecture about the life of Amir-ul-Mu’mineen in Hadeeth Imaam Abu Abdullah Muhammad ibn Isma’il ibn Ibraheem al-Bukhari

Important Books For The Seeker of Knowledge

Praise be to Allaah.

1) – ‘Aqeedah (basic tenets of faith):

1- Thalaathat al-Usool

2- Al-Qawaa’id al-Arba’ah

3- Kashf al-Shubahaat

4- Al-Tawheed

These four books were written by Shaykh al-Islam Imaam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him).

5- Al-‘Aqeedah al-Waasitiyyah which deals with Tawheed al-Asmaa’ wa’l-Sifaat (The Oneness of the Divine names and attributes). This is one of the best books written on this topic, and it is worth reading and studying.

6- Al-Hamawiyyah

7- Al-Tadmuriyyah

These two books are more comprehensive than al-Waasitiyyah. These three books were written by Shaykh al-Islam Ibn Taymiyah.

8- Al-‘Aqeedah al-Tahhaawiyyah, by Shaykh Abu Ja’far Ahmad ibn Muhammad al-Tahhaawi

9- Sharh al-‘Aqeedah al-Tahhaawiyyah by Abu’l-Hasan ‘Ali ibn Abi’l-‘Izz

10-Al-Durar al-Saniyyah fi’l-Ajoobah al-Najdiyyah, compiled by Shaykh ‘Abd al-Rahmaan ibn Qaasim (may Allaah have mercy on him)

11-Al-Durrah al-Madiyyah fi ‘Aqeedah al-Firqah al-Mardiyyah by Muhammad ibn Ahmad al-Safaareeni al-Hanbali.

This book contains some general statements which go against the madhhab of the salaf, such as his saying, “Our Lord is not an essence or an attribute or a physical entity, exalted be He.”

Therefore the seeker of knowledge has to study it with a shaykh who is well versed in the ‘aqeedah of the salaf, so that he can explain the general statements in it that go against the ‘aqeedah of the righteous salaf.

2) – Hadeeth

1- Fath al-Baari Sharh Saheeh al-Bukhaari, by Ibn Hajar al-‘Asqallaani (may Allaah have mercy on him).

2- Subul al-Salaam Sharh Buloogh al-Maraam, by al-San’aani, and his book Jaami’ bayna al-Hadeeth wa’l-Fiqh

3- Nayl al-Awtaar Sharh Muntaqaa al-Akhbaar by al-Shawkaani

4- ‘Umdat al-Ahkaam by al-Maqdisi. This is an abridged book; most of its ahaadeeth are narrated in al-Saheehayn so their authenticity does not need to be researched.

5- Al-Arba’een al-Nawawiyyah, by Abu Zakariyya al-Nawawi (may Allaah have mercy on him). This is a good book because it includes etiquette and a good methodology, and important basic principles, such as the hadeeth, “Part of a person’s being a good Muslim is his leaving alone that which does not concern him.”

(Narrated by Imaam Ahmad, 1 – 201; al-Tirmidhi, 2318; classed as hasan by al-Nawawi in Riyaadh al-Saaliheen, 73; classed as saheeh by Ahmad Shaakir in al-Musnad, 1737)

This principle – if one made it the path upon which one walks – would be sufficient. Another principle is given concerning when one should speak, “Whoever believes in Allaah and the Last Day, let him say something good or else remain silent.” (Narrated by al-Bukhaari, Kitaab al-Adab; Muslim, Kitaab al-Luqtah, Baab al-Diyaafah).

6- Buloogh al-Maraam, by al-Haafiz Ibn Hajar al-‘Asqallaani. This is a very useful book, especially because it mentions the narrators, and quoted the opinions of others scholars, who said whose hadeeth is saheeh and whose is da’eef, and he comments on the hadeeth to say whether they are saheeh or da’eef.

7- Nukhbat al-Fikr by al-Haafiz Ibn Hajar al-‘Asqallaani. This is considered to be a comprehensive work. If the seeker of knowledge understands it completely then he will have no need of many other books of mustalah (the science of hadeeth). Ibn Hajar (may Allaah have mercy on him) has a useful way of writing, which involves examining every issue in depth and categorizing the topics he discusses. If the seeker of knowledge reads it he will find it stimulating, because it is based on making one think. I say: it is good for the seeker of knowledge to memorize it because it is a useful summary of the science of mustalah (science of hadeeth).

8- The Six Books (Saheeh al-Bukhaari, Muslim, al-Nasaa’i, Abu Dawood, Ibn Maajah and al-Tirmidhi). I advise the seeker of knowledge to read them often, because that will serve two purposes: reviewing the main sources of Islam and reviewing the names of hadeeth narrators. If you often review the names of hadeeth narrators, then whenever you come across the name of one of the narrators of al-Bukhaari in any isnaad, you will know that this is one of the narrators of al-Bukhaari, so you will benefit from this knowledge of hadeeth.

3) – Books of fiqh:

1- Aadaab al-mashiy ila’l-Salaah by Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him)

2- Zaad al-Mustaqni’ fi Ikhtisaar al-Muqni’ by al-Hajjaawi. This is one of the best texts of fiqh. It is a blessed book, brief and comprehensive. Our shaykh, ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) told us to memorize it, even though he had memorized the text of Daleel al-Taalib.

3- Al-Rawd al-Murbi’ Sharh Zaad al-Mustaqni’ by Shaykh Mansoor al-Bahooti

4- ‘Umdat al-Fiqh by Ibn Qudaamah (may Allaah have mercy on him)

5- al-Usool min ‘Ilm al-Usool. This is an abridged book which serves as an introduction for the seeker of knowledge.

4) – Faraa’id (laws of inheritance)

1- Matn al-Rahbiyyah by al-Rahbi

2- Matn al-Burhaaniyyah by Muhammad al-Burhaani. This is a useful and comprehensive abridged book dealing with all the laws of inheritance. I think that al-Burhaaniyyah is more comprehensive than al-Rahbiyyah in some ways, and it gives more information.

5) – Tafseer

1- Tafseer al-Qur’aan al-‘Azeem by Ibn Katheer (may Allaah have mercy on him). This book is good for tafseer based on reports and it is useful and trustworthy. But it does pay much attention to matters of grammar and style.

2- Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan by Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him). This is a good, easy and trustworthy book, and I recommend it.

3- Muqaddimah Shaykh al-Islam fi’l-Tafseer. This is an important introduction.

4- Adwaa’ al-Bayaan by al-‘Allaamah Muhammad al-Shanqeeti (may Allaah have mercy on him). This is a comprehensive book covering hadeeth, fiqh, tafseer and usool al-fiqh.

6) – General books on some subjects:

1- On (Arabic) grammar: Matn al-Ajroomiyyah. This is an abridged book.

2- Also on Arabic grammar: Alfiyyah Ibn Maalik; this is a summary of the science of grammar.

3- On Seerah (Prophet’s biography): The best book that I have seen is Zaad al-Ma’aad by Ibn al-Qayyim (may Allaah have mercy on him). This is a very useful book in which he mentions the biography of the Prophet (peace and blessings of Allaah be upon him) from all angels, then he discusses many rulings.

4- Rawdat al-‘Uqalaa’ by Ibn Hibbaan al-Busti (may Allaah have mercy on him). This is a useful book despite its brevity. He compiled a large amount of useful material and stories of the scholars, muhadditheen and others.

5- Siyar A’laam al-Nubalaa’ by al-Dhahabi. This book is very useful and the seeker of knowledge should read and refer to it.

From Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, Kitaab al-‘Ilm, p. 92
Taken from http://www.Islam-QA.com

Advice to the seeker of knowledge by Ibn Uthaymeen

Shaykh Al-‘Uthaymeen (rahimullah) says,

“It is obligatory upon the students of knowledge that he should have a complete concern for ‘ilm by taking from its principals in which there is no success for the student of knowledge if he does not begin with it. And they are:

a.) The Noble Qur’aan: It is obligatory upon the student of knowledge to have the desire to read, memorize, understand and act upon it (i.e. the Qur’aan). Because the Qur’aan is the rope of Allah which is everlasting. It is the foundation of knowledge. And the Salaf use to desire [the Qur’aan] with the utmost desire. There are some amazing incidents that are mentioned that relate their concerns for the Qur’aan. You find one of them who memorized the Qur’aan while he was only seven years of age; while some others memorized it is less than a month. And this proofs the concerns that the salaf used to have for the Qur’aan May Allah be pleased with them all. So it is necessary that the students of knowledge should have desire for memorizing it in the hands of the one of the teachers, because the Qur’aan is obtained by a way of meeting [with the teachers].

And indeed it is with regret that you will find some students of knowledge that do not memorize the Qur’aan rather some of them cannot even recite it properly. And this is a big deficiency in the manhaj (methodology) of the students of knowledge. For this reason, I reiterate that it is necessary that the students of knowledge have concerns/desire to memorize the Qur’aan, to act upon it, to call to it, while having the understanding of the salaf-us-Saalih.

b.) The Authentic Sunnah: It is the second source in the Islamic Sharee’ah [besides the Qur’aan]. It is to the Noble Qur’aan a clarifier/explainer. So, it is mandatory on the students of knowledge to combine both of them (i.e. the Qur’aan and the Sûnnah) and to have desire for them as well. And it is upon the students of knowledge to memorize the Sûnnah, [it is done] by memorizing actual texts of the hadith or by studying its chains of narrators, its text and by differentiating the strong [hadith] from the weak [hadith]. Likewise, memorizing the Sûnnah is a way of defending as well as refuting the doubts of the people of innovation. Therefore, it is mandatory upon the students of knowledge that they must comply with the Qur’aan and the authentic Sûnnah…and they are/become for him, meaning the students of knowledge, like the two wings of an airplane. If one of them breaks he is not able to fly. For this reason, don’t maintain the Sûnnah while neglecting the Qur’aan or that you maintain the Qur’aan while neglecting the Sûnnah…Most of the students of knowledge devote their attention to the Sûnnah and it’s explanation, its men, its terminologies with complete devotion. However, if you were to ask [one of them] a verse from the Book of Allah, you will observe that he is ignorant concerning it. And this is a big mistake. It is necessary that the Qur’aan and the Sûnnah should be two wings for you O students of knowledge….” [end of qoute]

I hope everyone benefits from the statements of Shayk Al-‘Uthaymeen (Rahimullah). Indeed, memorizing the Qur’aan has great virtues both in this dunyaa and akhirah. Also, I advice all the students of knowledge to obtian this book which has a lot of beneficial statements from the Shayk concerning students of knowlledge.
*Source:
Kitaabul-‘ilm (Pg. 43-45)
by Shayk Muhammad Ibn Saalih Al-‘Uthaymeen (rahimullahi ta’alaa)

Translator: Abu Zayd

The Issue of ‘Raf al-yadayn’ (Raising the hands during prayer)

The Prophet (صلى الله عليه وسلم) used to raise his hands for takbeerat al-ihram (the takbeer at the beginning of the prayer), sometimes whilst saying the takbeer, sometimes after it and sometimes before. (al-Bukhari and al-Nisaa’i)
When he had finished reciting Qur’an, he would pause for a moment then raise his hands, say takbeer and do rukoo’. (Sifat Salaat al-Nabi (صلى الله عليه وسلم), p. 128).

He used to raise his hands when he stood up from rukoo’ (reported by al-Bukhari and Muslim), and this raising of the hands is mutawaatir (reported by so many to so many that it is inconceivable that they could all have agreed on a lie). It is the opinion of the majority of scholars and of some of the Hanafis. (Sifat Salaat al-Nabi (صلى الله عليه وسلم) by al-Albani, p. 136).

Narrated by al-Bukhari (no.735) and Muslim (no.390) from ‘Abdullah ibn ‘Umar (may Allah be pleased with him), who said that the Messenger of Allah (صلى الله عليه وسلم) used to raise his hands to shoulder level when he started to pray, when he said “Allahu akbar” before bowing in rukoo’, and when he raised his head from rukoo’.

What The Scholars Have Said:

The majority of scholars followed this hadeeth and said that it is mustahabb for the worshipper to raise his hands at the points mentioned in the hadeeth.

Imaam al-Bukhari (may Allah have mercy on him) wrote a separate book on this issue which he called Juz’ fi Raf’ al-Yadayn (Section on Raising the Hands), in which he proved that the hands should be raised at these two points on the prayer, and he strongly denounced those who go against that. He narrated that al-Hasan said: “The Companions of the Messenger of Allah (صلى الله عليه وسلم) used to raise their hands during prayer when they bowed and when they stood up (from bowing).” Al-Bukhari said, “Al-Hasan did not exclude any of the Sahaba from that, and it was not proven that any one among the Sahaba did not raise his hands.”

Imaam al-Bukhari said: “Al-Hasan and Humayd ibn Hilaal said: ‘The Companions of the Messenger of Allah (صلى الله عليه وسلم) all used to raise their hands, without exception.” (Juz’ raf’ al-yadayn, p. 26, ma’a jila’ al-‘aynayn).

Ibn al-Qayyim said: “Look at the practice at the time of the Prophet (صلى الله عليه وسلم), and the Sahaba after him. They used to raise their hands in prayer when doing rukoo’, and when standing up again. And in the time of the Sahaba, if ‘Abdullah ibn ‘Umar saw someone not raising his hands in prayer, he would throw a stone at him. [next phrase is unclear]. (I’laam al-Muwaqqi’een, 2/376).

Az-Zayla’I (who was a Hanafi Scholar) said: in Nasb ar-Rayah, quoting from Juz’ Raf‘i-l-Yadayn of al-Bukhari, “ibn al-Mubarak used to raise his hands and he is the most knowledgeable of the people of his time as far as is known.
Ibn al-Mubarak said, ‘I prayed beside Nu‘man (Abu Haneefah’s real name) and I raised my hands so he said to me, “I fear that you are trying to fly.” I replied to him saying, “if I did not try to fly at the first [raising] then I was not trying to fly at the second.” ’ al-Waki said, ‘may Allah have mercy upon ibn al-Mubarak, he used to have his answers ready.’ ”

Abu Eesa [at-Tirmidhi] said; al-Fadl bin as-Sabbah al-Baghdadi narrated to us; Sufyan bin Uyaynah narrated to us; az-Zuhrî narrated to us; the likes of the hadeeth of ibn ‘Umar (Bukhari no.735) with this isnad

Abu Eesa said: the hadeeth of ibn Umar (Sahih Bukhari #735 #736 #737 #738 #739 ) is hasan sahih and some of the People of Knowledge from the Companions of the Prophet (صلى الله عليه وسلم) held this view [stated in the hadîth].
From amongst them were: ibn ‘Umar, Jabir bin ‘Abdullah, Abu Hurayrah, Anas, ibn ‘Abbas, ‘Abdullah bin Zubair and others.
From amongst the Tabi‘een were: Hasan al-Basri, Ata, Tawus, Mujahid, Nafi‘, Salim bin ‘Abdullah, Sa‘id bin Jubair and others
And of this opinion were Maalik, Ma‘mar, Awzaa’i, Sufyan ibn ‘Uyaynah, Abdullah Ibn Mubarak, ash-Shafi’ee, Ahmad and Is’haq

Ibn Hibban said :in as-Salah, ‘this is the best narration that the people of Kufah narrate with regards to negating raising the hands in prayer at the ruku’ and at rising from it. In reality it is the weakest of things to depend on because it has defects that invalidate it’

Ibn Taymiyyah Said: “If a man is following Abu Haneefah or Maalik or al-Shafi’ee or Ahmad (Ibn Hanbal), and he sees that the view of another madhhab concerning a given matter is stronger, and he follows that, then he has done well, and that does not detract from his religious commitment or good character. There is no scholarly dispute on this point. Rather this is more in accordance with the truth and is more beloved by Allah and His Messenger.”
(Said by Shaykh al-Islam – may Allah have mercy on him – in al-Fataawa, 22/247).

Concearning The Hanafis of The Indian Sub Continent

(note: There is a story which is widespread among the Hanafis in the Indian sub-continent that the Prophet (صلى الله عليه وسلم) only raised his hand because the people praying behind him (صلى الله عليه وسلم) were munafiqs who had idols under their arms, as strange as it sounds majority of the Hanafi’s of India, Pakistan & Bangladesh still believe this story, obviously this story is fabricated and we have  debated with Deobandi Maulana’s who admitted they don’t have any evidence as to where this story came from)

We do not know whether the ahaadeeth about raising the hands reached Abu Haneefah (may Allah have mercy on him) or not, but they did reach his followers. But they did not follow them because they had other ahaadeeth and reports which said that the hands should not be raised except when saying “Allahu akbar” at the beginning of the prayer.
These ahaadeeth include the following:

1) The hadeeth narrated by Abu Dawood (749) from al-Baraa’ ibn ‘Aazib, which says that the Messenger of Allah (صلى الله عليه وسلم) used to raise his hands almost to his ears when he started to pray, then he did not repeat (this action).
2) The hadeeth narrated by Abu Dawood (748) from ‘Abdullah ibn Mas’ud (may Allah be pleased with him) who said: “Shall I not lead you in prayer as the Messenger of Allah (صلى الله عليه وسلم) did?” Then he prayed and he only raised his hands once.
See Nasb al-Raayah by al-Zayla’i, 1/393-407.

But these ahaadeeth were classed as da’eef (weak) by overwhelming majority of the Imams of hadeeth.

The hadeeth of al-Baraa’ (Abu Dawud no.749) was classed as da’eef by Sufyaan ibn ‘Uyaynah, al-Shaafi’ee, al-Humaydi the shaykh of al-Bukhari, Ahmad ibn Hanbal, Yahya ibn Ma’een, al-Daarimi, al-Bukhari, and others.

The hadeeth of Ibn Mas’ud (Abu Dawud no.748) was classed as da’eef by ‘Abdullah ibn al-Mubarak, Ahmad ibn Hanbal,  Yahya bin A’dham, Abu Dawood, al-Bukhari, al-Bayhaqi, Ibn Hibban, al-Daaraqutni and others.

Similarly, the reports which were narrated from some of the Sahaba about not raising the hands are all da’eef.

Abdullah ibn al-Mubarak said: “the hadeeth of the one who raises his hands is established,” and he mentioned the hadeeth of Salim (Ibn Abdullah) from his father (Ibn Umar), “and the hadeeth of ibn Mas’ud is not established

We have quoted above the words of al-Bukhari (may Allah have mercy on him): “…it was not proven that any one among the Sahaba did not raise his hands.”
See Talkhees al-Habeer by al-Haafiz ibn Hajar, 1/221-223.

Once it is proven that these ahaadeeth and reports which say that the hands should not be raised are weak, then the ahaadeeth which say that the hands should be raised remain strong with no opposing reports.

Hence the believer should not fail to raise his hands at the points in prayer described in the Sunnah. He should strive to make his prayer like the prayer of the Prophet (صلى الله عليه وسلم)
who said, “Pray as you have seen me praying.” (Narrated by al-Bukhari, 631).

Hence ‘Ali ibn al-Madeeni, the Shaykh of al-Bukhari, said: “It is the duty of the Muslims to raise their hands when they bow in rukoo’ and when they stand up from rukoo’.” Al-Bukhari said: “ ‘Ali was the most knowledgeable of the people of his time.”

So what is proven in the Sunnah with regard to raising the hands in prayer is that they should be raised at four points in the prayer:
1.when pronouncing takbeerat al-ihraam,
2.when going for rukoo’,
3.when standing up from rukoo’,
4.after standing up from the first tashahhud.

And Allah knows best.

(Article compiled from the works of Shaykh Salih al-Munajjid & Abu al-Ala Muhammad al-Mubarakpuri)

Blind Following one of The Four Madhabs

Imaam Abu Haneefah

He said: “It is not permissible for anyone to follow what we say if they do not know where we got it from.”

According to another report he said: “It is haraam for the one who does not know my evidence to issue a fatwa based on my words.”

and he said: “woe be to you Ya’qoob. Do not write down everything you hear from me, for surely I may hold an opinion today and leave it tomorrow, hold another tomorrow and leave it the day after”

And he said: “If I say something that goes against the Book of Allaah or the report of the Messenger (صلى الله عليه وسلم), then ignore what I say.”

And he said: “”Adhere to the athaar and the way of the salaf and beware of newly invented matters, for all of it is an innovation.”

He also said: “if a hadeeth is found to be authentic, that is my madhab”

Now, the opposers to the dawah salafiyyah, the dawah of ahl as-sunnah, claim that these statements were only for “Abu Haneefah’s students” which is an absurd saying! As what will the students do with such saying if not act according to them and teach this to their followers!?

Imaam Malik

He said: “I am only human, sometimes I make mistakes and sometimes I get things right. Look at my opinion and whatever is in accordance with the Qur’aan and Sunnah, take it, and whatever is not in accordance with the Qur’aan and Sunnah, ignore it.”

And he said: “There is no one after the Prophet (صلى الله عليه وسلم) whose words cannot be taken or left, apart from the Prophet (صلى الله عليه وسلم).”

Imaam al-Shafi’ee

He said: “There is no one who will not be unaware of some of the Sunnah of the Messenger of Allaah (صلى الله عليه وسلم). Whatever I say or whatever guidelines I establish, if there is a report from the Messenger of Allaah (صلى الله عليه وسلم) which is different to what I said, then what matters is what the Messenger of Allaah (صلى الله عليه وسلم) said, and that is my opinion.”

according to al-Haakim, Imaam Shafi’ee said: “There is no one among us who has not had a sunnah of Allaah’s messenger (صلى الله عليه وسلم) elude him or have one slip his mind; so no matter what rulings I have made or fundamental principles I have proposed, there will be in them things contrary to the rulings of Allaah’s messenger (صلى الله عليه وسلم). Therefore, the correct ruling is according to what Allaah’s messenger (صلى الله عليه وسلم) said, and that is my ruling.”

He also said: “The Muslims (of my time) were of a unanimous opinion that one who comes across an authentic sunnah of Allaah’s messenger (صلى الله عليه وسلم) is not allowed to disregard it in favour of someone else’s opinion.”

al-Haakim also collected from Imaam ash-Shafi’ee a similar statement to that of Imaam Abu Haneefah, that being “If a hadeeth is found to be saheeh, it is my madhab.”

He also said: “If I say something then compare it to the Book of Allaah and the sunnah of His messenger (صلى الله عليه وسلم) and if it agrees with them, then accept it and that which goes against them, then reject it and throw my saying against the wall!”

Imaam an-Nawawi in Tahdheeb al-Asma wa’l-Lughaat mentioned under the biography of Imaam Shafi’ee: “…then he travelled to al-‘Iraaq where he spread the knowledge of hadeeth and he established the madhab of its people – that is the madhab of the Ahl al-Hadeeth.”

Imaam Ahmad said: “Do not follow me blindly and do not follow Maalik or al-Shafi’ee or al-Awzaa’i or ath-Thawri blindly. Learn from where they learned.”

And he said: “The opinion of al-Awzaa’i and the opinion of Maalik and the opinion of Abu Haneefah are all mere conjecture and it is all the same to me. Rather evidence is to be found in the reports – i.e., in the shar’i evidence.”

Ibn Abdul-Barr stated in Jaami’Bayaan al-‘ilm that, “There are no scholars from this ummah to whom a hadeeth of the Prophet Muhammad (صلى الله عليه وسلم) was established and then they rejected it… If they had done so, their trustworthiness would have been in question, let alone them being taken as Imaams, since doing so (rejecting hadeeth) necessitates sinfulness.”

Shaykhul-Islaam Ibn Taymiyyah said: “No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (صلى الله عليه وسلم). The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al- Shafi’ee or Ahmad said that this was forbidden.”

Ibn al-Qayyim said: in his Qaeedah Nuniyyah:

“If you say “Allaah said, and His Messenger said”
the ignorant one will say “where is the saying of so and so?”

(adapted from the works of Shaykh Muhammad Salih al-Munajjid and also the book ‘Refutation of Zayd Shaakir’s ‘Introduction to Following a Madhab’‘)

How to Erase Our Sins

Following is a compilation of Ahadîth that speaks of ways in which we can erase our sins, InshaAllâh!

Repenting

A servant [of Allâh’s] committed a sin and said: O Allâh, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you. [Hadîth Qudsi]
O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it. [Hadîth Qudsi]

Abû Bakr radhiAllâhu `anhu reported:

“I heard the Prophet sallAllâhu `alayhi wa sallam saying: ‘Allâh forgives the man who commits a sin (then feels ashamed), purifies himself, offers a prayer and seeks His forgiveness.’ Then he recited the ‘ayyah: ‘And those who, when they do an evil thing or wrong themselves, remember Allâh and implore forgiveness for their sins – and who can forgive sins except Allâh? – and will not knowingly repeat (the wrong) they did. The reward of such will be forgiveness from their Lord, and gardens underneath which rivers flow, wherein they will abide forever- a bountiful reward for workers.”‘ [al-‘lmrân: 135-136]. [Abû Dawûd, an-Nasa’i, Ibn Majah, al-Baihaqi, and at-Tirmidhî who calls it hasan.]

Performing Wudhû

Narrated Abû Hurayrah radhiAllâhu `anhu: Allâh’s Apostle sallAllâhu `alayhi wa sallam said:

When a bondsman – a Muslim or a believer – washes his face (in course of ablution), every sin he contemplated with his eyes will be washed away from his face along with water, or with the last drop of water ; when he washes his hands, every sin they wrought will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will be washed away with the water, or with the last drop of water, with the result that he comes out pure from all sins. [Sahîh Muslim]

Narrated Uthmân ibn AffânradhiAllâhu `anhu:

The Messenger of Allâh sallAllâhu `alayhi wa sallam said: He who performed ablution well, his sins would come out from his body, even coming out from under his nails. [Sahîh Muslim]

Performing Prayer

Narrated Uthmân ibn Affân radhiAllâhu `anhu: “I heard Allâh’s Apostle sallAllâhu `alayhi wa sallam say:

When the time for a prescribed prayer comes, if any Muslim performs ablution well and offers his prayer) with humility and bowing, it will be an expiation for his past sins, so long as he has not committed a major sin; and this applies to for all times. [Sahîh Muslim]

Narrated Abû Huraira radhiAllâhu `anhu: “Allâh’s Apostle said,

“The congregational prayer of anyone amongst you is more than twenty (five or twenty seven) times in reward than his prayer in the market or in his house, for if he performs ablution completely and then goes to the mosque with the sole intention of performing the prayer, and nothing urges him to proceed to the mosque except the prayer, then, on every step which he takes towards the mosque, he will be raised one degree or one of his sins will be forgiven. The angels will keep on asking Allâh’s forgiveness and blessings for everyone of you so long as he keeps sitting at his praying place. The angels will say, ‘O Allâh, bless him! O Allâh, be merciful to him!’ as long as he does not do Hadath or a thing which gives trouble to the other.” The Prophet further said, “One is regarded in prayer so long as one is waiting for the prayer.” [Sahîh Al-Bukhari]

Narrated Abû Hurayrah radhiAllâhu `anhu:

“The Messenger of Allâh sallAllâhu `alayhi wa sallam said: He who purified himself in his house, and then he walked to one of the houses of Allâh for the sake of performing a fard (obligatory act) out of the Fara’id (obligatory acts) of Allâh, both his steps (would be significant) as one of them would obliterate his sin and the second one would raise his status. [Sahîh Muslim]

Attending the Jumu’ah Salâh

Narrated Abû Hurayrah radhiAllâhu `anhu: The Messenger of Allâh sallAllâhu `alayhi wa sallam said:

Five prayers and from one Friday prayer to (the next) Friday prayer is an expiation (of the sins committed in between their intervals) if major sins are not committed. [Sahîh Muslim]

Narrated by Salman Al Farsi radhiAllâhu `anhu: The Prophet sallAllâhu `alayhi wa sallam said,

Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for the Jumua prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allâh has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven.” [Sahîh Al-Bukhari]

Doing good deeds

Narrated Ibn Masud radhiAllâhu `anhu: A man kissed a woman and then came to Allâh’s Apostle and told him of that, so this Divine Inspiration was revealed to the Prophet sallAllâhu `alayhi wa sallam:

“And offer Prayers perfectly at the two ends of the day, and in some hours of the night; (i.e. (five) compulsory prayers). Verily, the good deeds remove the evil deeds (small sins). That is a reminder for the mindful.” (Qur’aan : 11.114) The man said, Is this instruction for me only?” The Prophet said, “It is for all those of my followers who encounter a similar situation.” [Sahîh Al-Bukhari]

Performing Umrah and Hajj

Narrated by Abû Huraira : The Prophet sallAllâhu `alayhi wa sallam said,

“Whoever performs Hajj for Allâh’s pleasure and does not have sexual relations with his wife, and does not do evil or sins then he will return (after Hajj free from all sins) as if he were born anew.” [Sahîh Al-Bukhari]

Abdullah ibn Mas’ud radhiAllâhu `anhu narrated that the Prophet sallAllâhu `alayhi wa sallam said:

“Alternate between Hajj and ‘Umrah (regularly), for these two remove poverty and sins just as the blacksmith’s bellows removes all impurities from metals like iron, gold and silver. The reward for Hajj Mabrur is nothing short of Paradise.” [Nasa’i and Tirmidhi, who regards it a sound hadîth ]

Narrated Abû Huraira radhiAllâhu `anhu: Allâh’s Apostle sallAllâhu `alayhi wa sallam said,

“(The performance of) ‘Umra is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allâh) is nothing except Paradise.” [Sahîh Al-Bukhari]

Saying ‘Amîn’

Narrated by Abû Huraira radhiAllâhu `anhu: The Prophet sallAllâhu `alayhi wa sallam said,

“When the Imâm says ‘Amîn’, then you should all say Amîn’, for the angels say Amîn at that time, and he whose Amîn coincides with the Amînof the angels, all his past sins will be forgiven.” [Sahîh Al-Bukhari]

Fasting and performing prayers in the night of Qadr in Ramadân

Narrated by Abû Huraira radhiAllâhu `anhu: The Prophet sallAllâhu `alayhi wa sallam said,

“Whoever fasted the month of Ramadân out of sincere Faith (i.e. belief) and hoping for a reward from Allâh, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allâh, then all his previous sins will be forgiven .” [Sahîh Al-Bukhari]

Sending salutations

Abû Talha Al Ansari radhiAllâhu `anhu said, “The Prophet, sallAllâhu `alayhi wa sallam, woke up one day cheerful and beaming. His companions exclaimed, ‘O Prophet of Allâh, you woke up today cheerful and beaming.’ He replied,

‘Yes! A messenger of Allâh, the Mighty and the Glorified, came to me and said, “If anyone from your ummah sends you a salutation, Allâh will record for him ten good deeds, wipe off ten of his sins, and raise him thereby ten degrees in rank, and He will return his salutation with a similar salutation”.‘ [Ahmad] Ibn Kathîr considers this a sound hadîth ]

Being kind to animals

Narrated Abû Huraira radhiAllâhu `anhu: Allâh’s Apostle sallAllâhu `alayhi wa sallam said,

“While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine. So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allâh thanked him for his (good) deed and forgave him.” The people asked, “O Allâh’s Apostle! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any animate.” [Sahîh Al-Bukhari]

Narrated Abû Huraira radhiAllâhu `anhu: Allâh’s Apostle sallAllâhu `alayhi wa sallam said,

“A prostitute was forgiven by Allâh, because, passing by a panting dog near a well and seeing that the dog was about to die of thirst, she took off her shoe, and tying it with her head-cover she drew out some water for it. So, Allâh forgave her because of that.” [Sahîh Al-Bukhari]

Leaving grey hair

Amr ibn Shu’aib related on the authority of his father from his grandfather that the Prophet sallAllâhu `alayhi wa sallam said,

“Do not pluck the grey hairs as they are a Muslim’s light. Never a Muslim grows grey in Islam except that Allâh writes for him, due to that, a good deed. And he raises him a degree. And he erases for him, due to that, one of his sins.” [Related by Ahmad, Abû Dawûd, at-Tirmidhi, an-Nasa’i and Ibn Majah] And Anas said, “We used to hate that a man should pluck out his white hairs from his head or beard.” [Sahîh Muslim]

Some simple supplications through which we can erase our sins, Insha’Allâh!

Narrated Abû Huraira radhiAllâhu `anhu: Allâh’s Apostle said,

“Whoever says, ‘Subhan Allâh wa bihamdihi,’ one hundred times a day, will be forgiven all his sins even if they were as much as the foam of the sea.” [Sahîh Al-Bukhari]

Narrated Abû Huraira radhiAllâhu `anhu: Allâh’s Apostle sallAllâhu `alayhi wa sallam said,

“Whoever says: ‘La ilaha illal-lah wahdahu la sharika lahu, lahu-l-mulk wa lahu-l-hamd wa huwa ‘ala kulli shai’in qadir,’ one hundred times will get the same reward as given for manumitting ten slaves; and one hundred good deeds will be written in his accounts, and one hundred sins will be deducted from his accounts, and it (his saying) will be a shield for him from Satan on that day till night, and nobody will be able to do a better deed except the one who does more than he.” [Sahîh Al-Bukhari]

Narrated Abû Hurayrah radhiAllâhu `anhu: Allâh’s Apostle sallAllâhu `alayhi wa sallam said:

If anyone extols Allâh after every prayer thirty-three times [SubhanAllâh], and praises Allâh thirty-three times [Alhamdulillah], and declares His Greatness thirty-three times [Allâh hu Akbar], ninety-nine times in all, and say to complete a hundred: “There is no god but Allâh, having no partner with Him, to Him belongs sovereignty and to Him to praise due, and He is Potent over everything,” his sins will be forgiven even if these are as Abûndant as the foam of the sea. [Sahîh Muslim]

Abû Hurairah radhiAllâhu `anhu reported that the Prophet, sallAllâhu `alayhi wa sallam, said,

“If anyone sits in an assembly where there is much clamor and says before getting up to leave, “Subhanaka Allâhumma wa bihamdika, ashadu an-la illaha illa-anta, astaghfiruka wa atubu ilayka” (Glory be to You, O Allâh, and I begin with declaring all praise is due to You, I testify that there is no god but You; I ask Your pardon and turn to You in repentance), he will be forgiven any sin that he might have committed while in that assembly. [Tirmidhi and Al-Baihaqi, (Kitab ad-D’wat Al-kabir)]

Mu’adh b. Anas radhiAllâhu `anhu reported that the Prophet, sallAllâhu `alayhi wa sallam, said,

“If anyone wears a new garment and says, “Alhamdu lillahillazi kasaabi hazaa wa razakabehi min ghairi hawlin minna walaa kuwwata” ‘All praise be to Allâh, Who clothed me with this garment and provided it for me, with no power or strength from myself’ Allâh will forgive all his previous sins.” [Abû Dawûd, At-Tirmidhi and Ibn Maajah]

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islaam.net

Be in this life as if you were a stranger or a traveller on a path

by al-Hafidh Ibn Rajab
Translated by Abu az-Zubayr Harrison
Taken from Jami’ al-U’lum wal-Hikam [1]
Hadeeth #40:

Ibn Umar (Radhiallahu ‘Anhum) said: Allaah’s Messenger (Sallallahu ‘Alaihi Wa Sallam) took me by my shoulder and said:
Be in this life as if you were a stranger or a traveller on a path.”

Ibn Umar used to say,
“If you reach the evening then do not expect to reach the morning, and if you reach the morning then do not expect to reach the evening. Take from your health before your sickness, and from your life before your death.” – [Reported by al-Bukhari]

This hadith is the foundation for limiting one’s hope in this life. So a believer must not take this life as a homeland or permanent residence, his heart being tranquil and resting assured within it. Rather, he must be in it as if he were on a journey, preparing himself to depart. The advice of the Prophets and their followers confirmed this.

Allah said, narrating upon a believer at the time of Fir’awn that he said:
“O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the hereafter that is the home that will remain forever.” [Ghafir : 39]

Ali ibn Abi Talib used to say,
“Certainly this life has begun travelling away, and the hereafter has begun travelling forward, and each has its children. So be from the children of the hereafter, and don’t be from the children of this life. For indeed today there is action with no account, and tomorrow there will be account with no action.”
Umar ibn Abdul Azeez said in his khutbah,
“This life is not your permanent abode. Allaah has prescribed for it to come to an end and He has prescribed for its people to depart from it. How often has a thriving population been ruined for something insignificant, and how often has a joyful resident been made to depart for something insignificant. So prepare well, may Allaah have mercy on you, for the journey with the best of what you have of preparations, and take provisions, for the best of provisions is Taqwa.”

So if this life is not a permanent residence nor homeland for the believer, then the situation of the believer in it must be either one of two conditions: Either as if he were a stranger residing in a strange land with his main concern being to take provisions for his return to his real homeland; or as if he were a traveller, in no way residing in it, rather his every night and day is spent going to his land of residence.

For this, the Prophet (Sallallahu ‘Alaihi Wa Sallam) advised Ibn Umar to be in this life in one of these two conditions:

The first condition: That the believer abandons himself as if he were a stranger in this life, appearing to be a resident, yet really in a strange land. So his heart is not attached to this strange land. Rather, his heart is attached to his homeland that he is returning to. He is only staying in this life to fulfill his objective – preparing for the return to his homeland.
Al-Fudhayl ibn Iyyad said: “A believer in this life is worried and sad. His worry is the objective of preparing himself. So whoever’s condition in this life is such, then he has no concern other than taking provisions from what will benefit him during the return to his homeland. So he does not compete with the people of the land, among whom he is merely a stranger, in what they consider honorable. And he does not become worried if he seems insignificant among them.”

Al-Hasan (al-Basri) said: “The believer is like a stranger. He does not become worried due to being insignificant in it (this life), and he does not compete for honor in it. His condition is one and the people are in another condition. Whenever Allah created Aآdam (‘Alayhis Salaam), He made him and his wife reside in Paradise. Then he was put out of it, yet was promised to return to it, he and the righteous ones among his offspring. So the believer is always longing for his first homeland…”

The second condition: That the believer lowers himself in this life as if he were a traveller, in no way residing in it. He is only moving along in one of the points of his journey until he finishes his journey to its end, which is death. Whoever’s condition in this life is such, then his main concern is obtaining the provision for the journey. He is not concerned with an Abundance of the enjoyment of this life. For this reason, the Prophet (Sallallahu ‘Alaihi Wa Sallam) advised a group of his Companions for their main concern in this life to be like the provision of a traveller.
One of the Salaf wrote to one of his brothers:
“Oh my brother, it appears to you as if you are a resident. However, you are really only persistently travelling, and you are moving rapidly. Death is heading towards you, and this life is passing behind you. What has passed of your life will not return to you (to rectify it) on the Day of Taghabun (The Day of Resurrection).”

Al-Fudhayl ibn Iyyad said to a man, “How many (years) have come upon you?“

He replied, “Sixty years.”

He said, “Therefore, for sixty years you have been going to your Lord and you are about to reach (Him).”

So the man said, “To Allaah we belong and to Him we are returning!”

So al-Fudhayl asked, “Do you know the meaning of that (statement)? You are saying, ‘I belong to Allaah as a servant and I am going to return to Him.’ So whoever knows that he belongs to Allaah as a servant and that he will return to him, then he should know that he will be stopped. And whoever knows that he will be stopped, then he should know that he will be questioned. And whoever knows that he will be questioned, then let him prepare an answer for the question.”

The man asked, “So what should I do?”

He said, “It is easy.”

The man again asked, “What is it?”

al-Fudhayl said, “Do good in what remains, then what has passed shall be forgiven. Yet, if you do evil in what remains, then you will be taken to account for what has passed as well as for what remains.”

Some of the wise people said, “Whoever made the days and nights his riding animal, then they will take him (to his destination) even if he doesn’t move.”

al-Awzaa’i wrote to one of his brothers, “As to what follows: You have been encompassed from every side. Know that you are moving forward with each day and night. So beware of Allaah and of the standing between His hands. And your final promise will be with Him. Was-Salam.”

As for the advice of Ibn Umar, then it is based upon this Hadeeth that he himself has narrated. It (his advice) includes an end to prolonged hope. And that if a person happens to reach the evening, then he should not wait for, or expect to reach the morning. And if he happens to reach the morning, then he should not wait for, or expect to reach the evening. Rather, he should assume that his end will reach him before that. With this same meaning, more than one of the scholars have explained the concept of having Zuhd in this life.

Al-Marwathi said: It was said to Abu Abdullah – meaning Ahmad (ibn Hanbal),
“What is the meaning of having Zuhd in this life?“

He said, “Not prolonging hope too much – He who says when he wakes up, ‘I will not reach the evening.’”
He said, “And Sufyaan (ath-Thawri) said likewise.”

It was then said to Abu Abdullah, “With what do we seek help in not prolonging our hope?”

He replied, “We don’t know. It is only by Tawfiq (Success exclusively granted by Allaah).”

As for his (Ibn Umar’s) statement: “Take from your health before your sickness, and from your life before your death.”

Meaning: Take advantage of being able to do righteous deeds with what remains of your health before sickness prevents you from them, and from your life before death prevents you from them.

And in another narration: “..For surely, oh servant of Allah, you don’t even know what your own name will be tomorrow.”

Meaning: Perhaps tomorrow you will be among the dead, not the living.

The meaning of this advice has been reported from the Prophet (Sallallahu ‘Alaihi Wa Sallam) from a different perspective. In Sahîh al-Bukhari, it is reported that Ibn Abbas narrated that the Prophet (Sallallahu ‘Alaihi Wa Sallam) said:
“There are two blessing which many people are deprived of: health and free time.”

And in the Mustadrak of al-Hakim, it is reported that Ibn Abbas narrated that the Messenger of Allaah (Sallallahu ‘Alaihi Wa Sallam) said to a man while advising him:
“Take advantage of five things before five other things: from your youth before your old age, your health before your sickness, your richness before your poverty, your free time before you become occupied, and from your life before your death.” [4]

The meaning of this is that all of these things hinder the performance of deeds. Some of them personally preoccupy the person such as his poverty, richness, sickness, his old age, or his death. Others are more general such as the establishment of the Last Hour, the appearance of the Dajjal, and o ther disturbing trials as is mentioned in the Hadeeth:
“Take the initiative to do deeds, before trials come like a piece of a dark night (unexpectedly).”[5]

After the appearance of some of these more general events, no deeds will be of any benefit as Allah said:
“The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith.”
[Al-An’am : 158]

In the two Saheehs (al-Bukhari and Muslim), Abu Hurayrah narrated that the Prophet (Sallallahu ‘Alaihi Wa Sallam) said:
“The Hour will not be established until the sun rises from the west. So when it rises and the people see it, they will all believe. That is when the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith.”

And in Saheeh Muslim, the Prophet (Sallallahu ‘Alaihi Wa Sallam) said:
“There are three events that if they occur, the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith: the rising of the sun from the west, the Dajjal, and the Beast from the earth.” [7]

Also in Sahîh Muslim, the Prophet (Sallallahu ‘Alaihi Wa Sallam) said:
“Whoever repents before the sun rises from the west, Allaah will accept his repentance.” [8]

Abu Musa narrated that the Prophet (Sallallahu ‘Alaihi Wa Sallam) said:
“Allah extends his hand during the night to accept the repentance of the sinner of the day, and He extends his hand during the day to accept the repentance of the sinner of the night, until the sun rises from the west.” [9]

So the believer must take the initiative in performing righteous deeds before he is overtaken by the decree and prevented from doing them either by sickness or death, or by some of these signs reaching him after which no deed will be accepted.

Abu Hazim said,“The merchandise of the hereafter is in little demand. It is about to be spent with no one obtaining it except a few, not many.”

So when a person is prevented from deeds, nothing remains for him except regret and sorrow. He will wish to return to the previous situation in which he was be able to perform deeds, yet wishing at that time will not benefit him in anything.

Allah, the Most High says:
“And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes upon you, then you will not be helped. And follow the best of that which is sent down to you from your Lord (i.e. this Qur’aan, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not! Lest a person should say: ‘Alas, my grief that I was undutiful to Allaah (i.e. I have not done what Allah has ordered me to do), and I was indeed among those who mocked [at the truth!’ i.e. La ilaha ill-Allah (none has the right to be worshipped but Allah), the Qur’aan, and Muhammad and at the faithful believers, etc.] Or (lest) he should say: ‘If only Allah had guided me, I should indeed have been among the Muttaqûn (pious and righteous people)’. Or (lest) he should say when he sees the torment: ‘If only I had another chance (to return to the world) then I should indeed be among the Muhsinûn (good-doers).’” [Az-Zumar : 54-58]

And He says: “Until, when death comes to one of them (those who join partners with Allah), he says: ‘My Lord! Send me back, so that I may do good in that which I have left behind!’ No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected.” [Al-Mu’minûn : 99-100]

And He, the Mighty and Majestic, says:
“And spend (in charity) of that with which We have provided you, before death comes to one of you and he says: ‘My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqah (i.e. Zakat) of my wealth, and be among the righteous.’ [i.e. perform Hajj (pilgrimage to Makkah)] And Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do.” [Al-Munafiqoon : 99-100]

So since the matter is like this, it is incumbent upon the believer to take advantage of what remains from his life. In explanation of this, it is said: “the remainder of the believer’s life is priceless.”

Sa’id ibn Jubayr said, “Each day the believer lives, is a treasure.”

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1 With the authentication of Salim al-Hilaliî.
2 Translators Note: A large amount of Arabic poetry, due to the difficulty in translating it adequately, has been omitted.
3 Reported by al-Bukhari, vol. 11, pg. 229 (in Fath al-Barî).
4 Reported by al-Hakim, vol. 4, no. 306. He declared it to be Sahîh according to the condition of the two Shaykhs (al-Bukharî and Muslim) and ath-Thahabî agreed with him as well as our Shaykh (al-Albani) in the checking of the Hadeeths of “Iqtida al-I’lm al-A’mal,” no. 170.
5 Reported by Muslim, no. 118.
6 Reported by al-Bukhari, vol. 8, pg. 296-297 (in Fath al-Bari) and Muslim, no. 157.
7 Reported by Muslim, no. 158.
8 Reported by Muslim, no. 2703.
9 Reported by Muslim, no. 2759.