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The Result of Following ones desires By: Ibn Al-Qayyim Al-Jawziyyah (691-751H)

The Imaam Shams Uddin Abee ‘Abdillaah Muhammad bin Qayyim Al-Jawziyyah rahimahullaah said:

“Having patience (in) restraining oneself from desires is easier than having patience upon what the desire (itself) entails, because it:

- Either necessitates pain and punishment, or it cuts off a delight that would have been greater than it.

- Or it will waste much of ones time, whose wastage is only a means of sorrow and regret, or it causes a breach in ones honour, such honour whose rise and continuation would have been more beneficial than its defilement.

- Or its causes the loss of wealth, which if it remained would have been better than its loss or it causes the loss of ones value and authority, such that its having been upheld would have been better than its absence.

- Or it causes one to become deprived of a blessing, a blessing whose having been accomplished and reached would have been more joyful and pleasant than the fulfilment of the desire.

- Or it opens upon you an approach, such that was not found before[Meaning: that undertaking the desire became a cause for the tongues of people to unleash themselves upon you], or that it

brings about distress, and sorrow, and grief, and fear, such that it outweighs the pleasure of the desire itself.

- Or it causes the loss of knowledge, whose remembrance would have been more delightful than to earn the desire.

- Or that you cause an enemy of yours to rejoice at your misfortune - and cause a close friend sorrow,

- Or that you sever from yourself the opening of an imminent blessing, or that you bring about a deficiency – such that you become marked with it – a mark irremovable.

For indeed actions leave behind attributes and characteristics.”

Taken from the book: Fawaa’id Al-Fawaa’id of Ibn Al-Qayyim (Daar Ibn Hazm). Page 387


True Ubūdiyyah - Choice of our Prophet sallalaahu alayhi wa sallam by al-Ḥāfiẓ ibn Rajab al-Ḥanbalī

Taken from

 This is an excerpt from the last chapter of Ibn Rajab's [1] famous book: al-Khushūʿ fī-al-Ṣalāt. Here, he deals with the status of a slave-messenger which the Prophet (ṣallallāhu ʿalayhi wa-sallam) actually selected for himself when given the choice. The chapter expounds upon the nobility of such a choice and the reasons behind it. 

Do not over-praise me as the Christians over-praised ʿĪsá, son of Maryam. Indeed, I am only a slave. So call me the Slave of Allāh and His Messenger.
Related in al-Bukhārī 6/345

The Prophet (ṣallallāhu ʿalayhi wa-sallam) chose the station of al-’ubūdīyyah (slavery and servitude) over and above the station of kingship. Once - on the day of the conquest of Makkah - a man stood-up (out of reverence) for the Prophet (ṣallallāhu ʿalayhi wa-sallam), who, being shocked, said to him, “Do not trouble yourself! Indeed, I am not a king. Rather, I am merely the son of a Qurayshee woman who eats dry meat.” [2]

It has also been authentically reported from the Prophet (ṣallallāhu ʿalayhi wa-sallam) that he said, “Do not over praise me as the Christians over-praised ’ʿĪsá, son of Maryam. Indeed, I am only a slave. So call me the Slave of Allāh and His Messenger.” [3]

Imām Aḥmad (d.241H) - raḥimahullāhu ta’aʿalá - reports from Muḥammad Ibn Fuḍayl, from ’Ammaarah, from Abū Zur’ah who said: I do not know this except from Abū Hurayrah - raḍī Allāhu ʿʿʿanhu - who said: Jibrīl was sitting with the Prophet (ṣallallāhu ʿalayhi wa-sallam) looking towards the sky, when he saw an angel. So Jibrīl - ʿalayhi al-Salām - said to him: Indeed, this angel has never descended before today. So when the angel had descended, he said: O Muḥammad! I have been sent by your Lord (to inquire) whether He should make you a Prophet-King or a Slave-Messenger. [4]

And in a mursal narration from Yahyá Ibn Kathīr - raḥimahullāh that the Prophet (ṣallallāhu ʿalayhi wa-sallam) said, “I eat as a slave eats, and I sit as a slave sits. Since indeed I am a slave.” [5] This has been related by Ibn Sa’d in at-Tabaqaat.

There is also a narration related by Abū Ma’dhr from al-Maqburee from ’Aa‘ishah - raḍī Allāhu ’anhaa - that the Prophet (ṣallallāhu ʿalayhi wa-sallam) said, “An angel came to me and said: Allāh sends blessings upon you and says: If you wish you may be a Prophet-King or a Slave-Messenger. So Jibreel - ʿalayhi al-Salām - indicated to me that I should humble myself: So I said: A Prophet-Slave.” So ’Aa‘ishah said: So after that day, the Prophet (ṣallallāhu ʿalayhi wa-sallam) never ate whilst reclining, saying, “I eat like a slave eats and I sit like a slave sits.” [6]

And from the mursal narrations of az-Zuhree - raḥimahullāhu ta’aʿalá - who said: we were informed that an angel came to the Prophet (ṣallallāhu ʿalayhi wa-sallam), who had never come to him before. Accompanying him was Jibrīl - ʿalayhi al-Salām. So the angel spoke, and Jibrīl - ʿalayhi al-Salām - remained silent, so he said: Your Lord inquires whether you wish to be a king or a Prophet-Slave. So the Prophet (ṣallallāhu ʿalayhi wa-sallam) looked towards Jibrīl - ʿalayhi al-Salām - as if he was seeking his advice. So Jibrīl indicated that he should be humble. So Allāh’s Messenger (ṣallallāhu ʿalayhi wa-sallam) said, “A Prophet-Slave.” Al-Zuhrī said: So it is said that from that day onwards, the Prophet (ṣallallāhu ʿalayhi wa-sallam) never ate whilst reclining, until he departed from this world. [7]

Some of the knowledgeable people have said: Whoever claims al-ʿubūdiyyah (slavery and servitude to Allāh), but desires still remain with him, then he is lying in his claim. Indeed, al-ʿubūdiyyah will only be true for the one who annihilates his desires and establishes the will of his Master, where his name is what He called him (i.e. ’ibaadur-Raḥmān: the Slaves of the Most Merciful).


[1] He is the Imām, the ḥāfiẓ, the zāhid (abstainer from this world), the admonisher Abū al-Faraj ’Abdur-Raḥmān Ibn Aḥmad Rajab as-Salamee better known as Ibn Rajab al-Ḥanbalee. Ibn Fahd said about him, “The Imām, the ḥāfiẓ, the hujjah (proof), the knowledgeable Scholar, the dependable one. He was one of the Scholars who shunned the world, and one of the Imāms and worshippers. He was an instructive Scholar from the Scholars of Ḥadīth - and an admonisher of the Muslims.”

For a complete biography, refer to: Inbaa‘ul-Ghamr bi Anbaa‘il-ʿUmar (3/175-176) and al-Durarul-Kaaminah (2/321-322) of Ibn Hajr, Dhayl Tabaqaatul-Huffaadh (p.532) of as-Suyootee and Luhdhul-Labaadh (p.180-182) of Ibn Fahd al-Makkee. This article has been taken from the last chapter of his book: al-Khushoo’ fis-al-Ṣalāh (p. 57-62).

[2] Ṣaḥīḥ: Related by Ibn Sa’d in at-Tabaqaat (1/23) in mursal form. However, it has been related in connected form by Ibn Mājah (no. 3312) and al-Ḥākim (3/47) from Abū Masʿūd raḍī Allāhu ʿʿʿanhu. Shaykh al-Albānī authenticated it in al-Ṣaḥihah (no. 1876).

[3] Related by al-Bukhārī (6/345), al-Dārimī (2/320) and others, from ʿUmar Ibn al-Khaṭṭāb raḍī Allāhu ʿanhu.

[4] Related by Aḥmad (2/321), al-Bazzaar (no. 4262) and al-Haythamī in al-Majma’ (9/18-19) where he said, “It has been narrated by Aḥmad, al-Bazzaar and Abū Ya’lā, and its initial narrators are all the narrators of as-Ṣaḥīḥ.”

[5] Ṣaḥīḥ: Related by Ibn Sa’d in at-Tabaqaat (1/371) and Shaykh al-Albānī authenticated it in Ṣaḥīḥ al-Jāmiʿ (no. 8). Refer also to Takhreejul-Iḥyā‘ (2/4) of al-Ḥāfiẓ al-’ʿIrāqee.

[6] Ḥasan: Related by al-Baghawī in Sharḥ al-Sunnah (no. 4683) and Abūsh-Shaykh in Akhlāqun-Nabī (no. 213), and al-Haythamī authenticated it in al-Majma’ (9/19).

[7] Although this is a mursal narration, it does however, have support from those narrations that have already preceded, and it has a further witness from the narration of Ibn ʿAbbās - which is related by al-Baghawī (no. 3684) and Abūsh-Shaykh (no. 213-214).



Know that this section consists of many evidences from the Qur'aan and the Sunnah, however, I will shorten it to mentioning only a few of them. So whosoever is granted success by Allaah, he will benefit from them. And whosoever is not granted success, then he will not benefit from them, even if he were to see volumes filled with these proofs.

The main focus of this chapter is to let each individual (reading) apply all the texts we have stated concerning the prohibition of backbiting to himself and then to reflect on the statement of Allaah:
"Not a word does one utter, except that there is an (angel) Watching, Ready to record it." [Surah Qaaf: 18]

And His statement:

"And you perceived it (the statement of slander) to be something small, while in the sight of Allaah, it was an enormity." [Surah An-Noor: 15]

And the authentic hadeeth that we mentioned previously:

"Indeed, the servant may say a word from which Allaah's Displeasure is gained, while he does not realize it. And due to it, he will be thrown into the Hellfire." [Saheeh]

He must also reflect on all the other evidences we have stated in the previous chapters on guarding the tongue and backbiting, as well. It is upon each individual to attach and apply these (texts) to all of his statements, such that (he says to himself before speaking): "Allaah is with me", "Allaah is witnessing me", "Allaah is watching me".

A man once said to Al-Hasan Al-Basree: "You have backbitten me." So he said: "Who are you, so that I may know to whom my good deeds are going?"

And 'Abdullaah Ibn Al-Mubaarak said: "If I were to backbite someone, I would surely backbite my parents for they have the most right to (receive) my good deeds."

Taken from

Guarding the Tongue of Imaam An-Nawawee



Know that it is required upon everyone that commits a sin to rush towards repenting from it. Repentance with regard to the rights of Allaah must meet three conditions:

1. One must stop committing that sin immediately,

2. He must feel remorse and sorrow for having done it, and

3. He must resolve to not return to committing that sin again.

Repentance with regard to the rights of humans must meet these same three conditions (listed above), as well as a fourth one, and that is:

4. Taking back any oppression that was inflicted on someone or asking for his forgiveness or absolvment from that.

So it is obligatory on a person who has committed backbiting to seek repentance according to these four conditions, because backbiting involves the rights of people, so he must seek the forgiveness of the person he has backbitten.

Is it sufficient for one to just say: "I have backbit you, so please absolve me from (this) sin" or must he inform him also of what he said about him?

There are two views on this according to the Shaafi'ee scholars:

The First: His clarifying what he said (when backbiting) is a condition. So if he is absolved without informing him of what he said, the pardon is not valid, just as if he were to absolve him from (stealing) unidentifiable money.

The Second: His informing him (of what he said) is not a condition, because this is something that one will not be able to tolerate and thus forgive. So his knowing (exactly what was said) is not a condition, contrary to the example of the (stolen) money.

The first opinion is the strongest, since people have the ability to grant forgiveness for certain types of backbiting but not other types.

And if the one who has been backbitten is either dead or absent, then one is excused from seeking to be absolved from it. However, the scholars say: He should supplicate much for that person and ask forgiveness for him, as well as do many good deeds.

Know that it is preferable for the one who has been backbitten to absolve the backbiter from his sin, but it is not an obligation on him to do so. This is because it is giving away and forfeiting one's right, so the choice is his. However, it is strongly recommended (muta'akkidah) for him to absolve him so that his Muslim brother can be free from the harm of this sin and so that he can be successful in receiving Allaah's great reward of Forgiveness and Love. Allaah, the Most High, says:

"Those who repress their anger and pardon people. Verily, Allaah loves the good doers." [Surah Aali 'Imraan: 134]

The proper way he should take in making himself allow the pardoning is by reminding himself that: "This matter has already happened and there is no way to remove it now. So it is not right for me to make him miss his chance of getting reward and absolving my Muslim brother."

Allaah says:
"And verily, whosoever shows patience and forgives (others), that is truly from the things recommended by Allaah." [Surah Ash-Shooraa: 43]

And He says:

"Show forgiveness!" [Surah Al-A'araaf: 199]

The ayaat similar to what we mentioned above are many.

And in the authentic hadeeth, the Messenger of Allaah ( sallAllaahu 'alayhi wa sallam ) said:

"And Allaah remains in the assistance of (His) servant so long as the servant remains in the assistance of his (fellow) brother." [ Saheeh - Reported by Muslim (2699) ]

Ash-Shaafi'ee ( rahimahullaah ) said: "Whosoever is sought to be pleased, yet is not pleased is a devil."

The people of the past would recite:

"It was said to me: Such and such person has spoken badly of you And when a youth sets out to humiliate, it is a shame So I said: He has come to us and issued an excuse The blood-money (i.e. recompense) for a sin - to us- is the apology. "

So what we have mentioned here concerning the encouragement for one to absolve and forgive a person from backbiting is what is correct. As for what has been reported on Sa'eed Ibn Al-Musayyib that he said: "I will not forgive the one who has oppressed me" and on Ibn Sireen that he said: "I will not forbid it on him and then make it allowable for him, because Allaah has made backbiting forbidden on him and I am not going to make permissible what Allaah has forbidden, ever" then it is either unauthentic or erroneous.

This is because a person that pardons someone is not making something forbidden permissible. Rather, he is only forfeiting a right that is established for him. The texts of the Qur'aan and the Sunnah indicate clearly that it is recommended to forgive and forfeit one's rights, which are specific to this case. Or perhaps Ibn Sireen's words can be taken to mean: "I do not permit myself to be backbit, ever." This would be correct, for indeed if a person says: "I seek my honor back from the one who backbit me", he is not allowing for it to be done. Rather, he is forbidding everyone from backbiting him, just as he forbids others from being backbitten.

As for the hadeeth: "Are you not able to be like Abu Damdam - when he would go out from his home, he would say: 'I am giving my honor away in charity for the people.'" Meaning: I will not seek justice from those who oppress me whether in this world or the Hereafter. This is useful in removing a transgression that existed before the absolvement, but as for what occurs after it, there must be a new absolvement made after that. And with Allaah lies the success.

Taken from the book

Guarding the Tongue of Imaam An-Nawawee

Sincerity in seeking knowledge is a condition that is continuous and not just preliminary – Shaykh Muhammad Baazmool

Sincerity in seeking knowledge is a condition that is continuous and not just preliminary:

What this means is that the student of knowledge should continually strive to implement sincerity in himself, and that he should not refrain from his studies due to the claim that he did not achieve sincerity.

Some scholars have provided the following definition for sincerity (ikhlaas): Ibn Jamaa’ah said:

“It means that one has a good intention when seeking knowledge, by intending through his studies to please Allaah, to act in accordance with what he learns, to revive the Sharee’ah (Islamic legislation), to illuminate his heart, to elucidate its (i.e. knowledge’s) hidden meanings; to get near to Allaah on the Day of Judgement, and to subject oneself to what Allaah has prepared for those who possess it, such as His Contentment and great virtue.”

Sufyaan Ath-Thawree, may Allaah have mercy on him, said:

“I did not try to rectify anything that was more difficult upon me than my intention.”

One should not intend, by his search for knowledge, to fulfil some worldly goal such as assuming leadership, gaining status and wealth, competing with colleagues, having people extol him, taking the front seat in a gathering, and so on, since he will be exchanging that which is better for that which is lower.

Abu Yoosuf, may Allaah have mercy on him, said:

“Intend Allaah through your (search for) knowledge, for indeed I never sat in a gathering of people in which I made it my intention to humble myself except that I didn’t leave from it until I had surpassed them. And I never sat in a gathering of people in which I made it my intention to surpass them, except that I didn’t leave from it until I was disgraced.

Knowledge is one of the many acts of worship and one of the many ways of gaining nearness to Allaah. So if one purifies his intention while seeking it, his deed will be accepted and purified. And its blessing will become complete. However, if he intends other than the sake of Allaah when seeking knowledge, his deed becomes nullified and wasted and his transaction is lost. Perhaps he may even miss out on these (worldly) objectives and never achieve any of them. So in this case, he will have failed in his objective and at the same time wasted his efforts.” [11]

* This principle entails several matters, the most important of which is:

The Devil enters into the hearts of some people desiring to turn them away from knowledge based on the argument that one should leave off seeking knowledge until he first purifies his intention. This is a plot, scheme and deception of the Devil. Rather, it is upon a Muslim to continue and persevere in his search for knowledge, and to constantly re-evaluate his intention, as Sufyaan Ath-Thawree said: “I did not try to rectify anything that was more difficult upon me than my intention.”

And this is Sufyaan we are talking about, so it applies even more so for those other than him!! Therefore, one should not make this into something that diverts him away from seeking knowledge.

When Hishaam Ad-Dustawaa’ee, may Allaah have mercy on him, said;

“By Allaah, I cannot (honestly) say that I ever went out one day to seek hadeeth for the sake of Allaah”, Adh- Dhahabee, may Allaah have mercy on him, commented on this saying: “By Allaah, me either!”

The Salaf would seek knowledge for the sake of Allaah, and so they became dignified and went on to become Imaams that were followed and looked up to by the people. And there were other people from among them who did not seek knowledge for the sake of Allaah at first, but yet they still attained the knowledge, then they woke up and examined themselves. And so the knowledge led them to have sincerity while on their path (of seeking knowledge). This becomes clearer in what was stated by Mujaahid and others: “We sought this knowledge while not having a big intention concerning it. Then Allaah granted us the intention (for it) afterward.”

Others would say: “We sought this knowledge for other than the sake of Allaah. But the knowledge refused that it should be sought except for the sake of Allaah.” So this is also good.Then, afterwards, they went on to spread the knowledge with righteous intentions.

And there were other people that sought knowledge with corrupt intentions – for the sake of the worldly life and so that they could be praised by the people. So they got what they intended.

The Prophet (Sall Allaahu alaihi wa Sallam) said: “Whoever fights in battle with the intention of (getting) war booty, he will have what he intends.”

You will find this type of people not being illuminated by the light of knowledge. The knowledge has no impact on their souls nor does it produce a noticeable result in their actions. Rather, the one with knowledge is only he who fears Allaah.

Then there were other people that attained knowledge and achieved positions due to it, but they oppressed people and abandoned the requisites of knowledge, thus embarking on committing major sins and lewd acts!! So woe be to them – these people are not scholars.

Some other people do not fear Allaah with regard to their knowledge, but rather engage in schemes, issuing verdicts permitting prohibited matters and reporting unauthentic and irregular narrations.

Other people show audacity before Allaah and fabricate ahaadeeth, so Allaah exposed them and their knowledge left them. So their preparation became only for the Hellfire.

All of these types of people took in a large portion of knowledge, and they excelled in it, in the general sense. Then they were succeeded by later generations that had deficiency in knowledge and action. Then there followed a people after that who ascribed themselves to knowledge outwardly but were not well-versed in it, with the exception of a few among them who thought that because of that they had become noble scholars. However, it did not cross their minds that they were gaining nearness to Allaah through it.

The reason for this is because they did not experience any teacher that was taken as a role model with regard to knowledge. So they became like savage barbarians. The biggest aim of one of their teachers was to obtain and amass costly books which they could look into on any given day. So they would misinterpret what was stated therein and not agree with it. We ask Allaah for salvation and pardon.

Some of them have stated: “I am not a scholar, nor have I seen a scholar.” [12]

This third foundation is from amongst the important principles – and it is that a student strives to make his intention purely for the sake of Allaah when seeking knowledge. Achieving sincerity is something necessary. Allaah says:

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
“And they were commanded not except to worship Allaah sincerely, making the worship purely for His sake.” [Surah Al-Bayyinah: 5}

As we mentioned before, seeking the religious knowledge that is required in order to properly worship Allaah is itself an act of worship and part of the implementation of Laa Ilaaha IllaaAllaah. So in summary, seeking knowledge is an act of worship that one must strive to have sincerity in whilst performing it. The Messenger of Allaah (Sall Allaahu alaihi wa Sallam) said: “Verily, actions are based on intentions. And verily, every man will have what he intends.” [13]

Based on this, we say: A student of knowledge must continuously strive to correct his intention and to make it purely for the sake of Allaah.

Someone may say: “Does this mean that I should not seek knowledge until I (first) correct my intention?”

I say: No. Rather, you should seek knowledge. But while you are seeking knowledge, you should examine yourself and rectify yourself by way of correcting your intention. If this person continues, saying: “I want to leave off seeking knowledge until I (first) correct my intention!!”

I will reply by saying: This is a trap from the Devil. He has opened up for you one of the doors of good intending by that to turn you away from that which is better and greater. So therefore, you should continue and be perseverant in your search for knowledge. And you should continuously rectify yourself, for indeed your knowledge – Allaah-willing – will guide you to make your intention sincerely for the sake of Allaah.

The Salaf would say: “We sought this knowledge for other than the sake of Allaah. But the knowledge refused that it should be sought except for the sake of Allaah.”


[11] Tadhkirat-us-Saami’ wal-Mutakallim (pg. 69-70)
[12] Siyar A’laam an-Nubalaa (7/152-153)
[13] Al-Bukhaaree reported this hadeeth in his Saheeh: Book of the Beginning of Revelation (no. 1) on the authority of Umar bin Al-Khattaab (radhi Allaahu anhu) and Muslim in his Saheeh: Book of Leadership (no. 1907)

Taken from the book
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

All noble manners and etiquettes revolve around four ahaadeeth.[Ibn Abee Zayd Al-Qayrawaani [rahimahullaah]]

Ibn Abee Zayd Al-Qayrawaani [rahimahullaah] said: All noble manners and etiquettes revolve around four ahaadeeth.

The First Hadeeth: “Whoever believes in Allaah and the last day then let him speak good or keep silent”.

This Hadeeth teaches us about restraining the tongue from (evil, false, doubtful speech etc); for whoever is unable to restrain his tongue from (these blameworthy affairs) is not considered to be from the people of good manners.

The Second Hadeeth: “Part of the perfection of a person’s Islam is to leave that which does not concern him.”

This Hadeeth teaches us to refrain from engaging in excess and that which does not concern us. The person who concerns himself with those affairs of the people that do not concern him – either by listening, looking or speaking -is not considered to be from the people of good manners.

The Third Hadeeth: A man said to the Prophet (sallal-laahu-alayhi-wasalam) “Advise me.” He said, “Do not become angry.” The man repeated his request several times, and each time the Prophet said to him, “Do not become angry.”

This Hadeeth teaches us self-restraint when we are angry. That is because anger is the basis of every evil in speech and action. Whoever cannot restrain himself (or herself) from (evil) when he is angry cannot be considered to be from the people of good manners.

The Fourth Hadeeth: None of you truly believes until he loves for his brother what he loves for himself.

This Hadeeth is a means of rectifying the heart and soul, so that a person’s heart is free from harbouring malice, hatred, envy towards his Muslim brothers and sisters.

If a person acquires a precise understanding of these four ahaadeeth and acts upon them, they have indeed acted on all the affairs related to good manners and etiquettes. These four Hadeeth comprise of four affairs:

Restraining the tongue from (evil, false, doubtful speech etc)

Restraining oneself from excess – be it by way of speech, looking, listening etc

Restraining oneself from evil desires and wishes during anger.

To have a heart free from unjustified hatred; blameworthy envy (i.e. wishing that blessings bestowed on others should cease) and malice etc

Taken from

Explanation of the forty Hadeeth of Imaam An-Nawawi’ (rahimahullaah) by Shaikh Abdur-Razzaaq Al-Badr (may Allaah preserve him). 


Righteous Deeds ascend to Allah – Tafseer Ibn Kathir

Surah Faatir 35:11

Righteous Deeds ascend to Allah

(To Him ascend the good words,) means, words of remembrance, recitation of Qur’an, and supplications. This was the view of more than one of the Salaf.

Ibn Jarir recorded that Al-Mukhariq bin Sulaym said that “`Abdullah bin Mas`ud, may Allah be pleased with him, said to them, “If we tell you a Hadith, we will bring you proof of it from the Book of Allah.

When the Muslim servants says, `Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,’ an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said them, until he brings them before Allah, may He be glorified.”

Then `Abdullah, may Allah be pleased with him, recited:

(To Him ascend the good words, and the righteous deeds exalt it).”

Imam Ahmad recorded that An-Nu`man bin Bashir, may Allah be pleased with him, said, “The Messenger of Allah said:

(Those who remember Allah and glory Allah by saying, `Glory be to Allah, Allah is most Great, all praise is due to Allah and La ilaha illallah, these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah mentioning him)”

This was also recorded by Ibn Majah.

(and the righteous deeds exalt it). Ali bin Abi Talhah reported that Ibn Abbas, may Allah be pleased with him, said,

The good word is the remembrance of Allah, may He be exalted, which is taken up to Allah, and the righteous deed is the performance of obligatory duties. Whoever remembers Allah when doing an obligatory duty, his deed carries his remembrance of Allah and takes it up to Allah, may He be exalted. Whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed.

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