Three Parables in Surah al-Tahreem: ibn al-Qayyim

The great scholar Ibn al-Qayyim mentioned the following in part of his discussion of the parables of the Qur’an:

ومنها قوله تعالى ضرب الله مثلا للذين كفروا امرأة نوح وامرأة لوط كانتا تحت عبدين من عبادنا صالحين فخانتاهما فلم يغنيا عنهما من الله شيئا وقيل ادخلا النار مع الداخلين وضرب الله مثلا للذين آمنوا امرأة فرعون إذا قالت رب ابن لي عندك بيتا في الجنة ونجني من فرعون وعمله ونجني من القوم الظالمين ومريم ابنة عمران التي أحصنت فرجها فنفخنا فيه من روحنا وصدقت بكلمات ربها وكتبه وكانت من القانتين

Another example is Allah’s statement:

‏ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا اِمْرَأَةَ نُوحٍ وَامْرَأَةَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ

Allah presents an example of those who disbelieved: the wife of Nuh and the wife of Lut. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, “Enter the Fire with those who enter.”

وَضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ آمَنُوا اِمْرَأَةَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ

And Allah presents an example of those who believed: the wife of Fir’awn, when she said, “My Lord, build for me near You a house in Paradise and save me from Fir’awn and his deeds and save me from the wrongdoing people.”

وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ

And [the example of] Maryam, the daughter of ‘Imran, who guarded her chastity, so We breathed into her Our Ruh, and she testified to the truth of the Words of her Lord, and His Scriptures, and she was of the devoutly obedient. [66:10-12]

فاشتملت هذه الآيات على ثلاثة أمثال مثل للكفار ومثلين للمؤمنين فتضمن مثل الكفار أن الكافر يعاقب على كفره وعداوته لله ورسوله وأوليائه ولا ينفعه مع كفره ما كان بينه وبين المؤمنين من لحمة نسب أو صلة صهر أو سبب من أسباب الاتصال فإن الأسباب كلها تنقطع يوم القيامة إلا ما كان منها متصلا بالله وحده على أيدي رسله فلو نفعت وصلة القرابة والمصاهرة أو النكاح مع عدم الإيمان لنفعت الوصلة التي كانت بين لوط ونوح وامرأتيهما فلما لم يغنيا عنهما من الله شيئا قيل ادخلا النار مع الداخلين

These ayaat include three parables: one of the disbelievers and two of the believers.

The example of the disbelievers shows that a disbeliever will be punished for his disbelief and opposition to Allah, His Messenger and His allies, and that as long as this disbelief is present, no blood relations or family ties through marriage or any other kind of connection that one might have with the believers will have any benefit. All of these connections will be cut off on the Day of Resurrection, except for those which were connected to Allah alone by way of His Messengers. Continue reading

How to Approach Reciting the Qur’an: Ibn Qudamah

Ibn Qudamah al-Maqdisi included the following beautiful words in his part of his discussion on recitation of the Qur’an:

ينبغى لتالي القرآن العظيم أن ينظر كيف لطف الله تعالى بخلقه بى إيصال معاني كلامه إلى أفهامهم، وأن يعلم أن ما يقرأه ليس من كلام البشر، وأن يستحضر عظمة المتكلم سبحانه ويتدبر كلامه، فإن التدبر هو المقصود من القراءة، وإن لم يحصل التدبر إلا بترداد الآية، فليرددها، فقد روى أبو ذر رضى الله عنه عن النبى صلى الله عليه وآله وسلم أنه قام ليلة بآية  يرددها [إن تعذبهم فإنهم عبادك] الاية وقام تميم الداري رضي الله عنه بأية وهى قوله تعالى : { أم حسب الذين اجترحوا السيئات أن نجعلهم كالذين آمنوا وعملوا الصالحات } [ الجاثية : 21 ] وكذلك قام بها الربيع بن خثيم رحمة الله عليه ليلة . ـ

A person reciting the Qur’an ought to look at how kind Allah is to His creation by making the meanings of His Speech comprehensible to them, and the reciter ought to realize that what he is reciting is not the speech of any human being. He should therefore have a sense of awe at the Speaker and contemplate His Words, for contemplation is the true goal of recitation. One should contemplate even if he can only do so by repeating an ayah over and over again. Abu Dharr narrated that the Prophet stood in prayer one night repeating

إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

If You should punish them – indeed they are Your servants; but if You forgive them – indeed it is You who is the Exalted in Might, the Wise. [5:118]

and Tameem al-Dari stood at night repeating a single ayah, which was

أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ 

Or do those who commit evils think We will make them like those who have believed and done righteous deeds [45:21]

as did al-Rabee’ ibn Khuthaym repeating the same ayah for the entire night.

وينبغى للتالي أن يستوضح من كل آية ما يليق بها، ويتفهم ذلك، فإذا تلا قوله تعالى : { خلق السموات والأرض } [ الأنعام : 1 ] فليعلم عظمته ويتلمح قدرته في كل ما يراه . ـ

And the reciter ought to ask for explanation of every ayah which needs an explanation and to ponder over them. So if he recites Allah’s statement:

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ

He created the heavens and the earth [6:1]

then he ought to recognize Allah’s greatness and and know that every thing he sees points to Allah’s incredible power.

وإذا تلا : { أفرأيتم ما تمنون } [ الواقعة : 58 ] فليتفكر في نطفة متشابهة الأجزاء، كيف تنقسم إلى لحم وعظم، وعرق وعصب، وأشكال مختلفة من رأس ويد، ورجل، ثم إلى ما ظهر فيها من الصفات الشريفة كالسمع، والبصر، والعقل، وغير ذلك، فيتأمل هذه العجائب . ـ

And if he recites:

أَفَرَأَيْتُم مَّا تُمْنُونَ

Have you seen that which you emit? [56:58]

then he ought to think about the sperm, all of whose parts seem to be the same. So then how do they divide to become flesh, bones, veins, nerves and all the various parts of the head, arms and legs? And it then further develops to manifest those noble qualities such as hearing, vision, intellect and so on. So the reciter should reflect on these amazing things.

وإذا تلا أحوال المكذبين فليستشعر الخوف من السطوة إن غفل عن امتثال الأمر . ـ

And when he recites the ayaat mentioning the conditions of those who denied the messengers, then he should feel fear of being similarly afflicted if he were to become lax or heedless in fulfilling what Allah has commanded.

وليتخلى التالي من موانع الفهم، مثل أن يخيل الشيطان إليه أنه ما حقق تلاوة الحرف ولا أخرجه من مخرجه، فيكرره التال، فيصرف همته عن فهم المعنى . ـ

And the reciter ought to rid himself of those factors which prevent him from understanding the Qur’an. For example, the shaytaan might cause him to think that he did not correctly pronounce the letters or articulate them in the proper way and so the reciter would repeat them again, however now his concern has turned away from understanding the meanings of the ayaat to instead focusing only on the pronunciation.

ومن ذلك أن يكون التالي مصراً على ذنب، أو متصفاً بكبر، أو مبتلى بهوى مطاع، فإن ذلك سبب ظلمة القلب وصداه، فهو كالجرب على المرآة، يمنع من تجلى الحق، فالقلب مثل المرآة، والشهوات مثل الصدأ، ومعاني القرآن مثل الصور التي تتراءى في المرآة، والرياضة للقلب بإماطة الشهوات مثل الجلاء للمرآة . ـ

Other factors which prevent one from understanding the Qur’an are if the reciter habitually persists in a sin, or if he has a prideful character, or if he is tried with some lowly desires which he obeys. All of these things cause darkness in one’s heart and close it off. This is like a stain or a mark on a mirror, preventing it from displaying the truth. For a heart is like a mirror, lowly desires are like rust or corrosion, the messages of the Qur’an are like image which appears in the mirror, and maintaining the heart by removing these lowly desires is like polishing the mirror.

وينبغى لتالي القرآن أن يعلم أنه مقصود بخطاب القرآن ووعيد، وأن القصص لم يرد بها السمر (13) بل العبر، فليتنبه لذلك، فحينئذ يتلو تلاوة عبد كاتبه سيده بمقصود . وليتأمل الكتاب ويعمل بمقتضاه، فإن مثل العاصي إذا قرأ القرآن وكرره، كمثل من كرر كتاب الملك وأعرض عن عمارة مملكته وما أمر به في الكتاب فهو مقتصر على دراسته، مخالف أوامره، فلو ترك الدراسة مع المخالفة كان أبعد من الاستهزاء واستحقاق المقت . ـ

The reciter of the Qur’an ought to know that he is the one being addressed by the Qur’an and its threats, and that the stories of the Qur’an are not just some idle talk to pass the time but rather are cautionary tales, so let him be alert to them! So, in light of this, he ought to read with the recitation of a slave whose master has sent him a letter concerning an important matter! So one should contemplate the book and act in accordance with it. For a sinful person who recites the Qur’an over and over is like someone who reads a letter from the king over and over but then refuses to service his king’s kingdom or do what he was commanded to do in the letter. In this case, he is lacking in his study of the letter and also contravening his king’s orders. Giving up studying the book altogether while still contravening would be less of a blatant flouting of the law and less likely to open him up to Allah’s wrath.

وينبغى أن يتبرأ من حوله وقوته، وأن لا يلتفت إلى نفسه بعين الرضى والتزكية فإن من رأى نفسه بصورة التقصير، كان ذلك سبب قربه . ـ

One ought to consider himself free of having any might or power to change matters, and he should not view himself through a rosy lens or think himself pure. For if one views himself as lacking and deficient, then that is cause for him coming closer to Allah.

[Mukhtasar Minhaj al-Qasideen 1/44-45]

See also: The Beauty of Reciting the Qur’an Properly: ibn al-Jazari

See also: What the Memorizer of the Qur’an Ought to Know: Makki ibn Abi Taalib

See also: How to Contemplate the Qur’an: Sheikh Muhammad Bazmool

See also: The Great Merits of Reciting the Qur’an with Contemplation: ibn al-Qayyim

Points of Contrast Between Surah al-Falaq and Surah al-Nas

One of the valuable books of Badr al-Deen ibn Jamaa’ah (d. 733AH) was Kashf al-Ma’aani fee al-Mutashaabih min al-Mathaani, which focused on providing explanations for the slight differences in otherwise similar ayaat. In his discussion of surah al-Nas, ibn Jamaa’ah included the following notes:

مسألة: قوله تعالى: (بِرَبِّ النَّاسِ * مَلِكِ النَّاسِ * إِلَهِ النَّاسِ ) إلى آخر السورة. المستعان به في هذه ثلاث صفات، والمستعاذ منه شر واحد وهو: الوسوسة. وفى سورة الفلق: المستعاذ به بصفة واحدة، والمستعاذ منه أربعة أشياء؟ . ـ

Question: Allah’s statement:

بِرَبِّ النَّاسِ * مَلِكِ النَّاسِ * إِلَـٰهِ النَّاسِ

… in the Lord of mankind * the Master of mankind * the God of mankind [114:1-3]

until the end of the surah.

Here, there are three characteristics through which aid is sought and one evil against which protection is sought, which is the whispering of the shaytaan. But in surah al-Falaq, it is only one characteristic through which protection is sought but four things against which protection is sought. What is the significance of this? Continue reading

Ten Areas to Memorize for Excellence in Tafsir

The following Q&A was conducted with sheikh ‘Abdullah al-‘Awaaji, a professor of Tafsir at the Islamic University of al-Madinah, via the Qur’anic Consultations Twitter page:

س/ اشتركت في حلقة نقرأ فيها تفسير السعدي والحمد لله فهل نحفظ التفسير لنفهم معاني الآيات؟ ـ

Question: Alhamdulillaah, I participate in a class where we go through Tafsir al-Sa’di. Should we memorize the tafsir in order to understand the meanings of the ayaat?

ج/ لا أختار لكم حفظ التفسير كله ولكن الذي يحفظ لإتقان التفسير : ـ

Response: I would tell you not to memorize the entire tafsir but instead to memorize those things which bring about excellence in the field of tafsir.

١-علم مفردات القرءان لا سيما المتكررة (وهو مايسمى غريب القرآن) ومتوسطها للمبتدئ ألف كلمة وللمنتهي مائة كلمة تقريبا

1) Knowledge of Qur’anic vocabulary, especially those words which are used frequently, which is referred to as Ghareeb al-Qur’an. These would be about 1,000 words for the beginner, and then to finish off with roughly another [less frequently used] 100 words.

٢-وعلم التفسير النبوي الصحيح الصريح وهو مئة حديث تقريبا

2) Knowledge of the authentic explicit statements of tafsir from the Prophet, and this amounts to about 100 hadith narrations. Continue reading

O You Who Have Believed, Look After Your Own Souls: Tafsir ibn Kathir

Allah says in surah al-Maa’idah:

يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنفُسَكُمْ ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّـهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

O you who have believed, look after your own souls. Those who have gone astray will not harm you when you have been guided. To Allah is you return all together; then He will inform you of what you used to do. [5:105]

In his famous book of tafsir, al-Haafidh Ismaa’eel ibn Kathir wrote the following:

يقول تعالى آمرا عباده المؤمنين أن يصلحوا أنفسهم ويفعلوا الخير بجهدهم وطاقتهم ، ومخبرا لهم أنه من أصلح أمره لا يضره فساد من فسد من الناس ، سواء كان قريبا منه أو بعيدا . ـ

Allah is commanding His believing slaves to rectify themselves and do the good that is within their ability and capacity, and He is also informing them that whoever rectifies his own matters will not be harmed by the corruption of the corrupted people regardless of whether they are near or far from him. Continue reading

Guidance and Striving: ibn al-Qayyim

ibn al-Qayyim mentioned the following benefit in one of his many valuable written works:

قال تعالى: {والذين جاهدوا فينا لنهدينهم سبلنا} عَلَّقَ سبحانه الهِداية بالجِهاد، فأكمل الناس هِدايةً أَعظمهم جِهادًا، وأَفْرَضُ الجهاد: جهاد النَّفْس، وجهاد الهَوَى، وجهاد الشيطان، وجهاد الدنيا، فمن جاهد هذه الأربعة في الله هداه الله سُبُلَ رِضاهُ المُوصِلَة إلى جَنَّتِه، ومَن ترك الجهاد فاتَهُ مِن الهُدى بحسب ما عَطَّلَ من الجهاد. ـ

Allah said:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا

And whoever strives for Us, We will surely guide them to Our ways [29:69]

Allah has linked guidance to striving, so the people with the most complete guidance are those with the greatest striving. And the most necessary type of striving is

  1. Striving against oneself
  2. Striving against one’s lowly desires
  3. Striving against the shaytaan
  4. Striving against this worldly life

Whoever strives against these four things for the sake of Allah, Allah will guide him to the paths of His pleasure which lead to His Jannah. But whoever leaves off this striving has lost out on the guidance in a measure proportional how much he neglected striving.

[al-Fawa’id pg. 59] Continue reading

When Repentance Will No Longer Be Accepted: Sheikh Faisal Aal Mubarak

Since it was authored by Imam Abu Zakariyyah Yahya al-Nawawi (d. 676Ah/1277CE), the book Riyadh al-Saliheen has been a hadith collection in constant circulation among the Muslims due the great benefits that it contains. As a result, numerous explanations have been given and written for this book. One such explanation was that of sheikh Faisal Aal Mubarak (d. 1376Ah/1957CE). Like his explanations of many other essential works, sheikh Faisal’s commentary here is very direct and selective. We have marked the original text of Riyah al-Saliheen in blue, and sheikh Faisal’s commentary is in black:

ـ 17 – وعن أبي هريرة رضي الله عنه قال : قال رسول الله ﷺ : ” من تاب قبل أن تطلع الشمس من مغربها تاب الله عليه” . ((رواه مسلم)) . ـ

17. On the authority of Abu Hurayrah, he said that Allah’s Messenger (ﷺ) said:

Whoever turns in repentance before the sun rises from the west, Allah will turn in to him in forgiveness.

Reported by Muslim.

قبول التوبة مستمر ما دام باب مفتوحا ، فإذ إغلق لم تقبل . قال الله تعالى : [يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا] (الانعام 158) يعني إذا طلعت الشمس من مغربا لم ينفع الكافر إيمانه ولا العاصي توبته . ـ

The acceptance of repentance is ongoing as long as the door of repentance is open, but when that door is closed it will not be accepted.

Allah said: Continue reading

Encouragement to Contemplate the Qur’an: Sheikh bin Baaz

In part of a longer advice regarding the Qur’an, Sheikh ‘Abd al-‘Azeez bin Baaz said:

تدبر القرآن من أوله إلى آخره من الفاتحة وهي أعظم سورة في القرآن وأفضل سورة فيه إلى آخر ما في المصحف قُلْ هُوَ اللَّهُ أَحَدٌ والمعوذتين تدبر القرآن واقرأه بتدبر وتعقل، ورغبة في العمل والفائدة، لا تقرأه بقلب غافل، اقرأه بقلب حاضر بتفهم وبتعقل، واسأل عما أشكل عليك، اسأل أهل العلم عمَّا أشكل عليك مع أن أكثره بحمد الله واضح للعامة والخاصة ممن يعرف اللغة العربية

Contemplate the Qur’an from its beginning to its end, from al-Fatihah [01] – which is the greatest and most virtuous surah in the Qur’an – until the end of the mushaf – that is, surah al-Ikhlaas [112] and the mu’awadhatayn [113 & 114].

Ponder over the Qur’an; read it with reflection and deep thought, as well as with eagerness to act on it and benefit from it. Do not recite it with a heedless heart; recite it with an attentive heart so that you might understand it and think critically about it. Continue reading

‘Ibad al-Rahman Part 5 – Avoiding Major Sins: Sheikh ‘Abd al-Razzaq al-Badr

Sheikh ‘Abd al-Razzaq al-Badr, one of the contemporary scholars of al-Madinah, wrote a small booklet on the qualities of the ‘Ibad al-Rahman – servants of the Most Merciful – mentioned in the end of Surah al-Furqan. We have translated this booklet in a series of posts. This section deals with the firth quality mentioned:

الصفة الخامسة : بعدهم عن كبائر الذنوب وعظائم الآثام
The Fifth Quality: Distancing Oneself from the Major Sins and Gross Misconduct

قال عز وجل : [وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّـهِ إِلَـٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّـهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ] ـ

Allah said:

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّـهِ إِلَـٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّـهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ

And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. [25:68]

فمنْ أبرز صفات عباد الرحمن المتقين: اجتنابهم كبائر الذنوب والآثام، وقد خص الله عز وجل في هذا السياق ثلاث كبائر بالذِّكر؛ لأنها أعظم الكبائر وأشدها على الإطلاق، وهي: الشرك بالله عالى ؛ وقتل النفس المعصومة ؛ والزنى . ـ

One of the most important traits of the pious ‘Ibad al-Rahman – the slaves of the Most Merciful – is their avoidance of major sins and misdeeds. In this passage, Allah has selected three major sins to mention because they are the gravest and worst of all the major sins. They are:

  • al-Shirk – Associating partners with Allah, the Most High
  • Killing a person undeservedly
  • Fornication

فأم ا الشِّرْك فهو متعلِّقٌ بحقِّ الله على عباده، وهو الذنب الذي لا يغفره الله لمن مات عليه ، كما قال تعالى: [إِنَّ اللَّـهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّـهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا] . ـ

As for al-Shirk, it is connected to Allah’s rights over His slaves and it is the sin which Allah will not forgive for whoever dies in that state. This is as Allah said:

إِنَّ اللَّـهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّـهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا

Indeed, Allah does not forgive associating partners with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin. [4:48]

Continue reading

‘Ibad al-Rahman Part 4 – Moderation in Spending: ‘Abd al-Razzaq al-Badr

Sheikh ‘Abd al-Razzaq al-Badr, one of the contemporary scholars of al-Madinah, wrote a small booklet on the qualities of the ‘Ibad al-Rahman – servants of the Most Merciful – mentioned in the end of Surah al-Furqan. We have translated this booklet in a series of posts. This section discusses the fourth quality listed:

الصفة الرابعة : توسطهم في النفقة بين الإسراف والتَّقتير
The Fourth Quality: Moderation in Spending Between Wastefulness and Stinginess

قال عز وجل : [وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا] ـ

Allah said:

وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

And those who, when they spend, do so neither excessively nor sparingly but are ever, between that, moderate [25:67]

ومن أوصاف عباد الرحمن توسطهم في باب النفقة بين الإسراف والتقتير لأنهم علموا أن الله سيسْألهم يوم القيامة عن هذه النِّعمة التي أعطاهم إياها، كما صح عن الرسول الله أنه قال : لا تزول قدما عبد يوم القيامة حتى يسأل عن عمره فيما أفناه ، وعن علمه فيما فعل فيه، وعن ماله من أين اكتسبه، وفيما أنفقه، وعن جسمه فيم أبلاه . ـ

One of the qualities of the ‘Ibad al-Rahman – the slaves of the Most Merciful – is their moderation when it comes to spending, falling between wasteful extravagance on the one hand and miserliness on the other. That is because they know that on the Day of Judgement Allah will ask them ask the blessings He has given them, as has been authentically transmitted from Allah’s Messenger that he said: Continue reading