The Ilm Haven

A powerful reminder from Imām Ibn al-Jawzī رحمه الله about urgency, time, and having high aspirations. 📜 The original Arabic: واعلم أنك في ميدان سباق، والأوقات تنتهب، ولا تخلد إلى كسل، فما فات من فات إلا بالكسل، ولا نال من نال إلا بالجد والعزم، وإن الهمة لتغلي في القلوب غليان ما في القدور. Translation: “Know that you are in a field of competition, and time is being snatched away. Do not incline toward laziness. Whatever was missed was only missed because of laziness, and whoever attained what he attained only did so through earnestness and determination. Indeed, lofty aspirations boil within the hearts like water boiling in pots.” [Source: The passage is found in Ibn al-Jawzī’s Ṣayd al-Khāṭir. The exact page number can vary by edition; sources cite it around p. 175 in some editions.] 🌱 Explanation: Ibn al-Jawzī رحمه الله describes life as a race. You are not standing still. Every day that passes is a portion of your life that can never return. The opportunity to worship Allah, seek knowledge, improve yourself, repent, perform good deeds, and pursue beneficial goals is constantly diminishing. That is why he says: “The times are being snatched away.” Time doesn’t wait until you’re motivated. It doesn’t wait until you’re ready. It simply passes. Then he identifies one of the greatest reasons people fail: الكَسَل — laziness. He isn’t saying that every failure in life is caused by laziness. Rather, he is emphasizing how often a person possesses an opportunity but loses it because he continually delays, procrastinates, or refuses to exert himself. And conversely: “Whoever attained what he attained only did so through earnestness and determination.” Achievement requires jidd (جد) — seriousness, effort, and diligence — together with ʿazm (عزم) — firm resolve and determination. 🔥 “Lofty aspirations boil within the hearts…” This is perhaps the most beautiful part. Ibn al-Jawzī compares high aspiration (الهمة) to water boiling inside a pot. A person with genuine ambition doesn’t merely wish to become better. His aspiration produces movement. He wants to: -increase his knowledge -strengthen his īmān -improve his worship -abandon sins -discipline himself -accomplish beneficial things -make use of his limited time -pursue excellence rather than settling for mediocrity The aspiration inside his heart becomes so strong that it pushes him toward action. 💡 The major benefit: Don’t wait until you “feel like it.” If you only work when you are motivated, you will accomplish very little. There will always be days when you’re tired, distracted, bored, or uncomfortable. The person who progresses is the one who continues despite those feelings. This is particularly important in seeking knowledge and worship. Consistency and determination often carry a person farther than bursts of enthusiasm. Ibn al-Jawzī رحمه الله is essentially saying: You are in a race, your time is disappearing, and laziness is one of the easiest ways to lose opportunities that will never return. So act while you still have the opportunity. And this fits beautifully with Allah’s command: ﴿فَاسْتَبِقُوا الْخَيْرَاتِ﴾ “So race toward all that is good.” Qur’an 2:148 The believer shouldn’t have the mentality of “I’ll get serious later.” Later is not guaranteed. Today is what you possess.

“Allah has decreed, and whatever He wills, He does.” Then have good thoughts of Allah, be patient, and trust that whatever Allah chooses for His believing servant is ultimately better—even when the wisdom behind it is not yet visible to you. Benefit: The believer stops demanding perfection from a world that was never designed to provide it. He learns to accept Allah’s decree, remain patient during loss, and look beyond temporary deprivation toward Allah’s wisdom and the everlasting reward of the Ākhirah.

This World Will Never be Complete Shaykh Muqbil al-Wādiʿī رحمه الله said: “Allāh has never taken anything except that He has replaced it with better, and the Dunyā is a home of trial and hardship. It will never be complete for anyone ever.” [Source: Gharātul-Ashrīṭah, 2/474] Explanation: This is a powerful reminder about the reality of the dunyā: it was never created to be a place where a person possesses everything they want, experiences constant happiness, and remains free from loss. Allah تعالى says: “We will certainly test you with something of fear, hunger, and loss of wealth, lives, and fruits. But give good news to those who patiently endure.” — Qur’an 2:155 The believer therefore should not expect the dunyā to become “perfect.” You may gain something and later lose it. You may make progress in one area while struggling in another. You may have wealth but lack health, have health but lack wealth, have friends but experience loneliness, or achieve something you wanted only to discover another difficulty waiting for you. That is not necessarily a sign that Allah has abandoned you. It is the nature of the dunyā. Allah says: “Do people think that they will be left to say, ‘We believe,’ and they will not be tested?” — Qur’an 29:2 “Allah has never taken anything except that He has replaced it with better” This should be understood as a statement of Allah’s wisdom and compensation, not as a promise that every worldly possession we lose will necessarily be replaced by an equivalent worldly possession. Sometimes Allah replaces what you lost with something better in this life. Sometimes He replaces it with something better for your īmān. Sometimes the replacement is protection from a greater evil that you never knew was coming. And sometimes the greatest replacement is reserved for the Ākhirah. Allah says: “Perhaps you dislike something and it is good for you; and perhaps you love something and it is bad for you. Allah knows, and you do not know.” — Qur’an 2:216 A person may cry over something Allah removed from his life while not realizing that its removal was itself a mercy. The believer’s perspective When something is taken from you, don’t only ask: “Why did Allah take this from me?” Ask: “What is Allah teaching me through this?” Perhaps He is teaching you: -Ṣabr — patience. -Tawakkul — reliance upon Him. -Riḍā — contentment with His decree. -Zuhd — detachment from the temporary world. -Duʿāʾ — turning to Him when you have nowhere else to turn. -Shukr — appreciating blessings you previously overlooked. -Ikhlāṣ — worshipping Allah for His sake rather than merely for what He gives you. And remember: the greatest compensation may not arrive immediately. Allah says: “Indeed, the patient will be given their reward without measure.” — Qur’an 39:10 A beautiful example from the Sunnah When Umm Salamah رضي الله عنها suffered the death of her husband Abū Salamah رضي الله عنه, the Prophet ﷺ taught that the person afflicted by calamity should say: “Indeed, we belong to Allah, and indeed to Him we will return. O Allah, reward me for my calamity and replace it for me with something better.” This is authentically reported in Ṣaḥīḥ Muslim. Umm Salamah رضي الله عنها later said that Allah replaced Abū Salamah for her with someone better—the Messenger of Allah ﷺ, when she eventually married him. So the principle is beautifully demonstrated: what Allah takes away does not mean the story is over. The greatest lesson The title captures the central reality: “This World Will Never Be Complete.” Don’t wait for the dunyā to finally become perfect before you allow yourself to be content. It won’t. There will always be another test, another difficulty, another loss, another unmet desire. The complete life is not here. Allah has prepared the complete life in the Ākhirah: “And the Hereafter is better for you than the first [life].” — Qur’an 93:4 So when something is taken from you, say: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ Qaddarallāhu wa mā shā’a faʿal.

Ibn al-Qayyim رحمه الله says: وَمِنْ عُقُوبَاتِهَا: أَنَّ الْعَاصِيَ دَائِمًا فِي أَسْرِ شَيْطَانِهِ، وَسِجْنِ شَهَوَاتِهِ، وَقُيُودِ هَوَاهُ؛ فَهُوَ أَسِيرٌ مَسْجُونٌ مُقَيَّدٌ، وَلَا أَسِيرَ أَسْوَأُ حَالًا مِنْ أَسِيرٍ أَسَرَهُ أَعْدَى عَدُوٍّ لَهُ، وَلَا سِجْنَ أَضْيَقُ مِنْ سِجْنِ الْهَوَى، وَلَا قَيْدَ أَصْعَبُ مِنْ قَيْدِ الشَّهْوَةِ. فَكَيْفَ يَسِيرُ إِلَى اللهِ وَالدَّارِ الْآخِرَةِ قَلْبٌ مَأْسُورٌ مَسْجُونٌ مُقَيَّدٌ؟ وَكَيْفَ يَخْطُو خُطْوَةً وَاحِدَةً؟ Meaning: “Among the punishments [of sins] is that the sinner is constantly in the captivity of his Shayṭān, the prison of his desires, and the chains of his whims. Thus, he is a captive, imprisoned and shackled. There is no captive in a worse condition than one captured by his fiercest enemy. There is no prison narrower than the prison of desire, and no chain more difficult than the chain of lust. So how can a heart that is captive, imprisoned and shackled journey toward Allah and the Hereafter? And how can it take even a single step?” [Reference: Ibn al-Qayyim, al-Dāʾ wa al-Dawāʾ (الداء والدواء), in the section concerning the sinner being captive to Shayṭān] — The point Ibn al-Qayyim رحمه الله is making is profound: a person can be physically free while spiritually enslaved. Explanation: Ibn al-Qayyim رحمه الله compares following one’s desires and passions to being imprisoned and chained. “The prison of al-hawā (الهوى)” — hawā refers to a person’s inclination toward what he desires, particularly when that desire opposes the guidance of Allah. A person who continually follows his desires becomes restricted by them. He may think he is “free,” but in reality, his desires dictate what he does. “The chain of shahwah (الشهوة)” — shahwah refers to strong appetites or lusts. When a person repeatedly gives in to them, they can become extremely difficult to break. Eventually, he may commit a sin even while knowing that it is harmful. This is why sins can become a form of enslavement. The person follows his desires rather than following revelation. Allah تعالى says: “Have you seen the one who takes his own desire as his god?” — Qur’an 25:43 And Allah تعالى says: “But as for he who feared standing before his Lord and restrained himself from his desires, then indeed Paradise will be his refuge.” — Qur’an 79:40–41 The key benefit: True freedom is not doing whatever you want. True freedom is being free from being controlled by your desires. A person who cannot say no to his desires is actually a slave to them. Someone may have complete physical freedom but be unable to: -lower his gaze, -control his tongue, -restrain his anger, -abandon pornography or other sinful desires, -stop pursuing wealth, -leave an unlawful relationship, -resist overeating, -or wake up for ṣalāh because his desires have taken control. Ibn al-Qayyim رحمه الله is therefore turning our understanding of freedom upside down: obedience to Allah is liberation from servitude to creation, Shayṭān, and one’s own uncontrolled desires. Practical takeaway: Whenever you feel a strong desire toward something Allah has prohibited, remind yourself: “If I obey this desire, I am strengthening its chain. If I resist it for Allah, I am breaking that chain.” Every time you leave a sin for the sake of Allah, you weaken the hold that desire has over you. And every time you obey Allah despite your desires, you strengthen your heart. This is part of mujāhadah al-nafs — striving against the soul. The ultimate goal isn’t simply to have no desires. Rather, it is to put your desires under the command of Allah and His Messenger ﷺ. Desires themselves are not inherently evil; what matters is whether they are controlled by revelation or whether they control you. In short: The person who follows every desire thinks he is free, but he is imprisoned by his desires. The person who restrains his desires for Allah may feel restricted temporarily, but he is actually breaking his chains.

“Whoever is not patient with the humiliation of learning will spend the rest of his life in the blindness of ignorance. And whoever is patient with it will spend this life and the next in a state of honour.” Imām al-Shāfiʿī رحمه الله said: “Whoever does not taste the bitterness of learning for an hour will swallow the humiliation of ignorance throughout his life.” [Source: Imām al-Shāfiʿī, Dīwān al-Imām al-Shāfiʿī, p. 29] This is a powerful reminder about ṣabr (patience) in seeking knowledge. The central meaning is that the student of knowledge must endure the difficulty, humility, repetition, discipline, and sometimes even frustration that come with learning. If he refuses that hardship, he risks remaining ignorant. The lesson: Seeking knowledge requires humility. You have to accept that you don’t know, ask questions, make mistakes, repeat lessons, memorize, revise, and sometimes struggle for a long time before something becomes clear. The temporary “humiliation” of being a beginner is far better than the lifelong humiliation of remaining ignorant. Allah سبحانه وتعالى says: وَقُل رَّبِّ زِدْنِي عِلْمًا “And say: My Lord, increase me in knowledge.” — Qur’an 20:114 And the Prophet ﷺ said: “Whoever Allah intends good for, He grants him understanding of the religion.” — Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim So endure the difficulty of learning today, because knowledge is an honour in this life and, when accompanied by sincerity and righteous action, a means of honour in the Hereafter. May Allah Azza wa Jal grant us Tawfiq!

Shaykh Ibn Bāz رحمه الله said: “So if the believer loves the Salaf aṣ-Ṣāliḥ and loves the Ṣaḥābah, and follows their path and walks upon it, even if he misses out on some of their great deeds in their striving, fasting, prayers, and night prayers, he will be resurrected with them even if he is below them in deeds so long as he remains steadfast upon the straight path.” [Source: Sharḥ Iʿlām al-Muwaqqiʿīn (8/222)] ⸻ Explanation / Benefit: This statement highlights one of the greatest glad tidings for the believer: sincere love for the righteous predecessors (the Salaf aṣ-Ṣāliḥ), especially the Companions of the Prophet ﷺ, is not merely an emotion—it is demonstrated by following their creed, methodology, and way of worship. A person may never equal the Ṣaḥābah in the quantity or excellence of their deeds, for they were the best generation. However, if he sincerely loves them, adheres to their understanding of the Qur’an and Sunnah, avoids innovations, and remains steadfast upon the straight path until death, then he has hope of being gathered with them in the Hereafter by the mercy of Allah. This is supported by the authentic hadith: “A person will be with those whom he loves.” Source: Ṣaḥīḥ al-Bukhārī (3688) and Ṣaḥīḥ Muslim (2639). Love alone is not enough if it is merely a claim. True love necessitates following their path, as Allah says: “The first forerunners among the Muhājirīn and the Anṣār and those who followed them with excellence—Allah is pleased with them, and they are pleased with Him.” [Qur’an 9:100] Lessons: -Love the Ṣaḥābah and the righteous Salaf sincerely. -Follow their understanding of the Qur’an and Sunnah, not merely claim attachment to them. -Do not despair if your deeds fall short; remain consistent and steadfast. -Hope in Allah’s mercy while continuing to increase in righteous deeds. -The greatest success is to die upon the straight path and be resurrected among the righteous.

Shaykh Muqbil ibn Hādī al-Wādiʿī (رحمه الله) said: “Harshness is to forbid people from something Allah Himself has not forbidden them from, or it is to mandate something Allah Himself has not mandated upon them. This is harshness. As for adhering to the religion, then this is not considered harshness.” [Source: Asʾilah Shabāb Qaryah as-Sayyid (أسئلة شباب قرية السيد) | Translation: Musa Shaleem Mohammed (Troid.ca)] Benefit: This statement establishes an important principle: true harshness is not strict adherence to the Qur’an and authentic Sunnah. Rather, harshness is introducing restrictions or obligations that Allah and His Messenger ﷺ did not legislate. Islam is built upon following revelation—not personal opinions, cultural expectations, or unnecessary rigidity. Therefore: -It is forbidden to declare something ḥarām unless Allah and His Messenger ﷺ have declared it so. -It is also impermissible to make something obligatory that Allah has not made obligatory. -Firmly adhering to the commands and prohibitions revealed by Allah is not extremism or harshness; it is obedience. Allah says: “Say, ‘Have you seen what Allah has sent down to you of provision, and you have made some of it unlawful and some lawful?’ Say, ‘Has Allah permitted you, or do you invent about Allah?’” (Qur’an 10:59) And He says: ”…And do not say, concerning what your tongues falsely describe, ‘This is lawful and this is unlawful,’ so as to invent lies against Allah…” (Qur’an 16:116) Likewise, the Prophet ﷺ said: “Whoever introduces into this affair of ours that which is not from it, it will be rejected.” (Ṣaḥīḥ al-Bukhārī, 2697; Ṣaḥīḥ Muslim, 1718) The believer’s duty is to submit to Allah’s legislation exactly as it came—without adding to it or subtracting from it. This is the path of the Salaf and the true balance between negligence and excess.

If You Want to Be Loved by Those You Mix With The Shaikh, Dr. Muḥammad ibn Ghālib Al-’Umarī (may Allāh protect him), said: If you want to be loved by those you mix with, then be: • good company; • well-mannered and refined in speech; • generous in giving; • quick to forgive; • close in friendship and affection; • correct in your statements. See them as having favors over you, and at the same time overlook their shortcomings. And be: • at their service in times of need; • quick to go to them when things feel cold or distant between you; • honest in advising; • sincere in loving. And do not be one who expects anything of that from them. [Source: X (formerly Twitter), @m_g_alomari, 30 December 2023 | Translated by: Mikail ibn Mahboob Ariff] ⸻ Benefit: This advice beautifully summarizes many of the noble manners encouraged by the Qur’an and Sunnah. A believer should strive to be the one who initiates goodness rather than waiting for others to do so. Love and respect are often earned through sincere character: kind speech, generosity, forgiveness, honesty, and genuine concern for others. Another profound lesson is to focus on your own obligations instead of demanding your rights. Seeing others’ kindnesses toward you while overlooking their faults cultivates humility and protects the heart from resentment. Likewise, being the first to reconcile when relationships become strained is a sign of sincerity and strength, not weakness. The final statement is perhaps the most important: do not expect the same treatment in return. When good character is practiced seeking the pleasure of Allāh alone, a person’s reward is with Him, regardless of how people respond. “Repel evil with that which is better; then the one between whom and you was enmity will become as though he were a devoted friend.” — Qur’an 41:34 The Prophet ﷺ also said: “The merciful are shown mercy by the Most Merciful. Show mercy to those on the earth, and the One above the heavens will show mercy to you.” — Sunan al-Tirmidhī 1924 (ṣaḥīḥ) And he ﷺ said: “The believer who mixes with people and bears their harm patiently is better than the believer who does not mix with people and does not bear their harm patiently.” — Sunan Ibn Mājah 4032; Jāmiʿ al-Tirmidhī 2507 (authenticated by al-Albānī)

Shaykh Ibn Bāz (رحمه الله) said: “The more a household reads the Qur’ān, the more they study Hadīth, and the more they remember Allāh and utter the Tasbīḥ (Subḥān Allāh) and Tahlīl (Lā ilāha illa Allāh), then the safer and further they will be from the devils.” [Source: Al-Durūs al-Bāziyyah (1/124) | Translated by Shaykh Hassan as-Somali (hafidhahullah)] ⸻ Explanation / Benefit: This statement highlights that the protection of a Muslim home is not achieved primarily through physical means, but through obedience to Allah and filling the home with acts of worship. A house in which the Qur’an is regularly recited, the authentic Sunnah is studied, and Allah is frequently remembered becomes a place of tranquility, mercy, and blessing. Among the greatest means of protecting one’s household from Shayṭān are: -Regular recitation and study of the Qur’an. -Learning and implementing the authentic Sunnah of the Prophet ﷺ. -Abundant dhikr, especially: -Subḥān Allāh (Tasbīḥ) -Lā ilāha illa Allāh (Tahlīl) -Along with Alḥamdulillāh, Allāhu Akbar, and the morning and evening adhkār. -Establishing the obligatory prayers and encouraging the family to worship Allah together. This meaning is supported by authentic texts, including the Prophet ﷺ saying: “Do not make your houses like graves. Indeed, Shayṭān flees from the house in which Sūrah al-Baqarah is recited.” — Ṣaḥīḥ Muslim (780) And Allah says: “Indeed, by the remembrance of Allah do hearts find rest.” — Qur’an 13:28 A home that is filled with the remembrance of Allah is a home in which the devils have less influence, while a home that is neglected from worship becomes more susceptible to their whispers and harm. This is why the Salaf emphasized making one’s home a place of Qur’an, Sunnah, and constant remembrance of Allah.

A joy and delight no crown can purchase Ibrāhīm ibn Adham (d. 162 AH), may Allah have mercy upon him, said: “If kings and the sons of the kings knew what we experience (of delight, happiness and contentment in our knowledge and worship of Allāh), they would fight us for it with their swords.” [Source: Ḥilyat al-Awliyāʾ (7/379); also narrated by al-Bayhaqī in az-Zuhd al-Kabīr and Ibn ʿAsākir in Tārīkh Dimashq | Taken from Markaz Mu’aadh bin Jabal] ⸻ Explanation / Benefit: This famous statement from the righteous ascetic Ibrāhīm ibn Adham رحمه الله highlights that the greatest happiness is not found in wealth, status, power, or worldly pleasures, but in: -Knowing Allāh through sound knowledge. -Worshipping Him sincerely. -Remembering Him often. -Being content with His decree. -Living upon obedience and avoiding sin. Kings possess immense worldly authority, yet they cannot purchase the sweetness of īmān (faith) and the tranquility that Allāh places in the hearts of His obedient servants. This inner peace is a gift from Allāh alone. As Allāh says: “Unquestionably, by the remembrance of Allah do hearts find rest.” — Qur’an 13:28 And He says: “Whoever does righteous deeds, whether male or female, while being a believer—We will surely cause him to live a good life…” — Qur’an 16:97 The “good life” (ḥayātan ṭayyibah) includes contentment, peace of heart, and happiness through faith, even if a person has little of this world.

Do Not Make Your Sin a Legacy Shaykh al-’Uthaymīn رحمه الله said: “If a person has been tested with a sin, it is imperative that he is careful to not let his family see him committing the sin. An example of this is smoking cigarettes. Some people have been tried with this sin and then they smoke in front of their children; thus the children become accustomed to this. And perhaps they will begin to smoke like their parents smoke. Consequently the parent will have directed them towards evil and the sin for this will be upon him. Likewise he will have the sin of everyone who follows him in that until the Day of Judgment.” [Source: Aḥkām min al-Qurʾān al-Karīm (أحكام من القرآن الكريم), 1/481, Shaykh Muḥammad ibn Ṣāliḥ al-’Uthaymīn رحمه الله | Translated by Rasheed Ibn Estes Barbee] Explanation & Benefits: -A believer who falls into a sin should strive to conceal it, repent sincerely, and avoid normalizing it before others—especially family members. The Prophet ﷺ said: “All of my Ummah will be forgiven except those who publicize their sins.” [Ṣaḥīḥ al-Bukhārī 6069; Ṣaḥīḥ Muslim 2990] -Parents are role models. Children naturally imitate what they repeatedly see. A parent’s actions often have a greater impact than their words. -Calling or leading others to sin is itself a grave matter. Allah says: “Do not help one another in sin and transgression.” [Qur’an 5:2] -The Prophet ﷺ said: “Whoever calls to misguidance will bear a burden of sin like the sins of those who follow him, without that diminishing anything from their sins.” [Ṣaḥīḥ Muslim 2674] -Every Muslim is responsible for protecting themselves and their families from the causes of Allah’s punishment. Allah says: “O you who believe! Protect yourselves and your families from a Fire whose fuel is people and stones.” [Qur’an 66:6] -If a person has fallen into a sin, they should hasten to make sincere tawbah (repentance), seek Allah’s forgiveness, distance themselves from the means leading to that sin, and avoid becoming a cause for others to fall into it.

Reliance on Allah Imām Ibn al-Qayyim رحمه الله said in Rawḍah al-Muḥibbīn (pp. 617–618): “The slave of Allah should not rely solely on himself, his patience, condition, or virtue. When he begins to rely on these things, Allah’s protection is removed from him and, as a result, he becomes encompassed by desertion. Allah said to the most honourable and beloved of creation to Him (Sūrah al-Isrā’, 17:74):” ﴿وَلَوْلَا أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا﴾ “And had We not made you stand firm, you would have almost inclined to them a little.” (Sūrah al-Isrā’ 17:74) Due to this, the Prophet ﷺ used to supplicate: «يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ» “O Turner of the hearts! Keep my heart firm upon Your religion.” (Jāmiʿ al-Tirmidhī, no. 2140; authenticated as ṣaḥīḥ by al-Albānī.) ⸻ Explanation / Benefit: This statement teaches one of the greatest principles of tawḥīd: the believer places his complete reliance (tawakkul) upon Allah alone while taking the permissible means. No one remains steadfast by his own intelligence, knowledge, righteousness, or willpower. Every act of obedience is a blessing from Allah, and remaining firm upon Islam is only by His aid. Ibn al-Qayyim رحمه الله reminds us that self-admiration (ʿujb) and relying on one’s own deeds are dangerous. When a person begins to trust his own piety, patience, or knowledge instead of Allah, he is left to himself—and there is no greater loss than being abandoned to one’s own soul. Allah Himself reminded His beloved Prophet ﷺ: “And had We not made you stand firm, you would have almost inclined to them a little.” (Qur’an 17:74) If the Prophet ﷺ—who was the best of creation and protected by Allah—was reminded that steadfastness is from Allah alone, then every believer is even more in need of Allah’s guidance and support. For this reason, the Prophet ﷺ frequently made the duʿāʾ: “O Turner of the hearts, keep my heart firm upon Your religion.” This teaches us to: -Never feel secure because of our worship or knowledge. -Constantly ask Allah for firmness upon Islam and the Sunnah. -Attribute every blessing and every act of obedience to Allah’s favor, not our own ability. -Fear deviation while maintaining hope in Allah’s mercy and assistance. As the Salaf would say, the hearts are between the Fingers of the Most Merciful; He turns them as He wills. Therefore, one of the greatest daily supplications is to ask Allah for thabāt (steadfastness) until death. May Allah make our hearts firm upon His religion and allow us to meet Him upon Tawḥīd and the Sunnah. Āmīn.

Ibn al-Jawzī رحمه الله said: “Trusting people unconditionally and befriending anyone is one of the greatest mistakes, because the worst enemies are those who were once your friends, for they have been exposed to your secrets.” [Reference: Captured Thoughts, p. 408] ⸻ Explanation / Benefit: This statement is a reminder to exercise wisdom and caution in choosing friends. Islam encourages believers to have good expectations of others while also being prudent and not exposing their private affairs indiscriminately. Allah says: “O you who believe! Fear Allah and be with those who are truthful.” (Qur’an 9:119) The Prophet ﷺ also said: “A person follows the religion of his close friend, so let one of you look carefully at whom he takes as a close friend.” — Sunan Abī Dāwūd (4833), Jāmiʿ al-Tirmidhī (2378); authenticated by Shaykh al-Albānī The Prophet ﷺ further said: “The example of a righteous companion and a bad companion is like that of the seller of musk and the blacksmith…” — Ṣaḥīḥ al-Bukhārī (5534), Ṣaḥīḥ Muslim (2628) Practical Lessons: -Choose close friends based on their religion, honesty, and character, not merely personality or shared interests. -Do not hasten to reveal your private matters to everyone; trust should be earned over time. -Maintain good manners with all people, but reserve intimate friendship for those who are known for righteousness and trustworthiness. -If a friendship ends, avoid backbiting or exposing the other person’s faults, as Islam commands noble character even during disagreements.

Characteristics of the Hypocrites Ibn Al-Qayyim رحمه الله said: They delay the prayer to the last possible time. Fajr at sunrise and ‘Asr at sunset at which time they quickly peck the ground as does the crow. This is because their prayer is a prayer in body and not of heart. Explanation / Benefit This statement highlights one of the characteristics of the hypocrites (munāfiqūn): they habitually delayed their prayers until the very end of the prescribed time and performed them hastily, without humility or attentiveness. Their bodies were present in prayer, but their hearts were absent. This meaning is established in the Qur’an and Sunnah: -Allah says: “Indeed, the hypocrites seek to deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing themselves to the people and remembering Allah but little.” (Qur’an 4:142) -The Prophet ﷺ said regarding the hypocrite’s prayer: “That is the prayer of the hypocrite. He sits watching the sun until, when it is between the two horns of the devil, he stands and pecks out four (rak’ahs), remembering Allah only a little.” (Sahih Muslim, no. 622) The believer should therefore: -Guard the five daily prayers and perform them at their proper times. -Avoid unnecessary delay without a valid excuse. -Pray with khushūʿ (humility, concentration, and presence of heart). -Remember that Allah looks at the sincerity and devotion of the heart, not merely the outward movements. Source of the Quote: The wording above is a paraphrase of the writings of Imam Ibn al-Qayyim رحمه الله about the prayer of the hypocrites. It is not a verbatim quotation, and I have not found this exact English wording in his works. The underlying meaning is consistent with what Ibn al-Qayyim discusses in works such as: Madarij al-Sālikīn Al-Wābil al-Ṣayyib where he explains that the hypocrite delays the prayer, performs it carelessly, and lacks true presence of heart, based upon the Qur’an and the authentic Sunnah.

On the authority of ʿĀʾishah (may Allah be pleased with her), she said: “The Prophet ﷺ used to remember Allah at all times.” Arabic (with full tashkīl): عَنْ عَائِشَةَ، قَالَتْ: كَانَ النَّبِيُّ ﷺ يَذْكُرُ اللَّهَ عَلَى كُلِّ أَحْيَانِهِ. Transliteration: ʿAn ʿĀʾishata, qālat: Kāna an-Nabiyyu ﷺ yadhkuru Allāha ʿalā kulli aḥyānih. Reference: Ṣaḥīḥ Muslim, no. 373 Explanation and Benefit: This authentic hadith demonstrates the constant remembrance (dhikr) of Allah by the Messenger of Allah ﷺ. As explained by the scholars, “at all times” means that he remembered Allah throughout the various circumstances of his day and night—while walking, sitting, standing, traveling, at home, and in his daily affairs. This reflects the completeness of his servitude to Allah. The scholars also clarify that this does not mean one should verbally mention Allah’s name while relieving oneself in the restroom, as authentic narrations indicate that the Prophet ﷺ avoided mentioning Allah verbally in places of impurity. Rather, the hadith refers to his general practice of abundant remembrance whenever it was appropriate. Benefits: -The Prophet ﷺ is the perfect example in maintaining abundant remembrance of Allah. -A believer should strive to keep their tongue moist with the remembrance of Allah throughout the day. -Dhikr is not restricted to specific times; it is encouraged in all permissible circumstances. -Consistent remembrance strengthens īmān, softens the heart, and increases one’s closeness to Allah. -This hadith encourages making dhikr a constant part of one’s daily life, whether at home, at work, while traveling, or during ordinary activities. Related Qur’anic Verse: “O you who have believed, remember Allah with much remembrance.” — Sūrah al-Aḥzāb (33:41) Related Hadith: The Prophet ﷺ said: “Keep your tongue moist with the remembrance of Allah.” Reference: Jāmiʿ al-Tirmidhī (3375), authenticated as ṣaḥīḥ by Shaykh al-Albānī.

Farwah b. Nawfal said: “I was a neighbour of Khabbāb, may Allah be pleased with him, so we went to the masjid and he took hold of my hand and said: ‘Gain closeness to Allah with whatever you are able to do, for indeed you will not gain closeness through something more beloved to Allah than His own Speech.’ [Shuʿab al-Īmān by al-Bayhaqī (1463)]. — Explanation / Benefit: This narration highlights the immense virtue of the Qur’an, the Speech of Allah (Kalāmullāh). Khabbāb ibn al-Aratt (رضي الله عنه) advised that the greatest means of drawing near to Allah is through His Speech. This includes: -Reciting the Qur’an regularly. -Reflecting upon its meanings (tadabbur). -Learning and memorizing it. -Acting upon its commands and avoiding its prohibitions. -Teaching it to others sincerely for the sake of Allah. The Qur’an is not merely to be recited melodiously; it is a guide for belief, worship, character, and daily life. The more a believer attaches himself to the Qur’an with sincerity and obedience, the closer he becomes to Allah. Allah says: “Indeed, this Qur’an guides to that which is most upright…” (Qur’an 17:9) And the Prophet ﷺ said: “The best of you are those who learn the Qur’an and teach it.” (Ṣaḥīḥ al-Bukhārī, no. 5027) This understanding is consistent with the way of the Salaf: they regarded the Qur’an as the greatest means of attaining Allah’s pleasure because it is His revealed Speech, to be believed in, recited, understood, and implemented.

Not Every Abandoned Sin Is Repentance Shaykh al-Islām Ibn Taymiyyah (may Allah have mercy on him) said: “A person may think that he has repented when, in reality, he has not repented. Rather, he has merely abandoned the sin. There is a difference between abandoning a sin and repenting from it. A person may leave a sin because it no longer occurs to him, because he is unable to commit it, or because his desire for it disappears due to a reason unrelated to religion. This is not repentance. Rather, true repentance requires that he believes the act is an evil deed, hates it because Allah has forbidden it, and abandons it for the sake of Allah, the Exalted.” Original Arabic: قال شيخ الإسلام ابن تيمية رحمه الله: قد يظن الظان أنه تائب ولا يكون تائبًا، بل يكون تاركًا، والتارك غير التائب؛ فإنه قد يُعرض عن الذنب لعدم خطوره بباله، أو المقتضي لعجزه عنه، أو تنتفي إرادته له بسبب غير ديني، وهذا ليس بتوبة، بل لا بد من أن يعتقد أنه سيئة ويكره فعله لنهي الله عنه ويَدَعَه لله تعالى. المصدر: مجموع الفتاوى (10/318) [Source: Majmūʿ al-Fatāwā (10/318)] ⸻ Explanation / Benefit This statement highlights an important distinction in Islam: -Simply leaving a sin is not necessarily tawbah (repentance). -A person might stop committing a sin because of old age, lack of opportunity, fear of consequences, loss of interest, illness, or inability—not because they turned back to Allah. -True repentance requires: 1. Recognizing that the sin is evil and forbidden. 2. Feeling remorse for having committed it. 3. Abandoning it sincerely for the sake of Allah. 4. Resolving not to return to it (and if the sin involved the rights of others, restoring those rights). This reminds the believer to examine not only what they have left behind, but why they left it. A deed abandoned for Allah’s sake is an act of worship and repentance, whereas merely being prevented from committing a sin does not, by itself, constitute tawbah.

Sufyān al-Thawrī (رحمه الله) said: “We have been informed, and Allah knows best, that the greatest amount of good deeds a believer will find in his record on the Day of Resurrection will be the worries and sadness (that he endured).” [Reference: Ḥilyat al-Awliyāʾ (7/50)] ⸻ Explanation / Benefit: This statement from the great Tābiʿ al-Tābiʿī and scholar Sufyān al-Thawrī (رحمه الله) is not a hadith of the Prophet ﷺ. Rather, it is a report attributed to him expressing hope in Allah’s immense reward for those who patiently endure life’s hardships. The meaning is consistent with authentic Islamic teachings: -Worries, grief, anxiety, and hardship are not wasted when a believer responds with patience (ṣabr), trust in Allah (tawakkul), and hopes for His reward. -These trials can become among the greatest causes of expiation of sins and elevation of ranks on the Day of Resurrection. -A believer should not despair when facing difficulties, for what seems like a burden today may become one of the heaviest sources of reward in their record if borne with patience and faith. This is supported by authentic texts, such as the Prophet ﷺ saying: “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim—even the prick he receives from a thorn—but that Allah expiates some of his sins because of it.” Source: Ṣaḥīḥ al-Bukhārī (5641–5642) and Ṣaḥīḥ Muslim (2573). Allah also says: “Indeed, the patient will be given their reward without measure.” (Qur’an 39:10)

Shaykh al-Islām Ibn Taymiyyah رحمه الله said: “Whenever you become dependent on people, even for a drink of water, your value in their eyes decreases in proportion to your dependence on them.” [Majmūʿ al-Fatāwā, 1/39] Explanation / Benefit; This statement highlights an important reality about human nature: many people tend to respect those who are independent and self-reliant. The more a person constantly relies on others for their needs, the more they may lose esteem in the eyes of people. However, this should not be misunderstood as a prohibition against accepting lawful help or seeking assistance when genuinely needed. Islam encourages cooperation and fulfilling one another’s needs. Rather, Ibn Taymiyyah رحمه الله is warning against habitual dependence on the creation when one is able to rely upon Allah and strive to meet one’s own needs. The believer’s heart should be attached first and foremost to Allah alone. We take the permissible means (asbāb), work hard, and seek help when necessary, but our trust (tawakkul), hope, and reliance remain with Allah. Allah says: “And whoever relies upon Allah – then He is sufficient for him.” (Qur’an 65:3) The Prophet ﷺ also said: “If you were to rely upon Allah with the reliance He deserves, He would provide for you as He provides for the birds: they leave in the morning with empty stomachs and return full.” (Jāmiʿ al-Tirmidhī 2344 – authentic) Practical Lessons: -Strengthen your reliance (tawakkul) upon Allah before relying on people. -Work to become self-sufficient whenever possible. -Accept help when there is a genuine need, but avoid making dependence on others a habit. -If you help others, do so sincerely for Allah’s sake without making them feel indebted or belittled. Source: Majmūʿ al-Fatāwā (1/39). The wording is commonly attributed to Ibn Taymiyyah رحمه الله based on this reference.

Sufyān al-Thawrī (رحمه الله) said: “Do not hate anyone who obeys Allah. Be merciful to both the common people and the elite. Do not sever your ties of kinship even if they sever ties with you. Pardon those who wrong you, and you will be the companion of the Prophets and the martyrs.” لا تبغض أحدًا ممن يطيع الله، وكن رحيمًا للعامة والخاصة، ولا تقطع رحمك وإن قطعك، وتجاوز عمن ظلمك؛ تكن رفيق الأنبياء والشهداء. [Source:Ḥilyat al-Awliyāʾ wa Ṭabaqāt al-Aṣfiyāʾ] Benefit: This beautiful advice from Imām Sufyān al-Thawrī رحمه الله gathers together several noble qualities that every believer should strive for: -Love and loyalty should be based on obedience to Allah, not personal desires or worldly interests. -Show mercy to everyone, regardless of their status, wealth, or position. -Do not respond to severed ties by abandoning good character. Continue to uphold kinship and kindness even when others fall short. -Forgive those who wrong you when it is appropriate to do so, seeking Allah’s reward rather than revenge. -These qualities are among the characteristics of the righteous and are a means of attaining lofty ranks with Allah. Allah says: “Repel evil with that which is better; then the one between whom and you was enmity will become as though he were a devoted friend.” (Qur’an 41:34) And Allah says: ”…Those who restrain anger and pardon people—and Allah loves the doers of good.” (Qur’an 3:134) The believer strives to treat others with mercy, forgiveness, and excellent character for the sake of Allah alone, hoping for His reward rather than the praise or gratitude of people.