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Sh. Saeed al-Kamali (may Allah preserve him) narrates the story of an email a Jewish lady sent to an Imam in France which left the Imam silent.





In the times of difficulties and Fitan, it is always important to have Husn Dhan in Allah, His Mercy, Wisdom, and the fulfillment of what He promised. The benefits of this will be seen in this Life and the Next.

Sh. Muhammad Husein Ya’koub (may Allah preserve him) discusses a touching tradition about the Mercy of Allah and having Husn al-Dhan (positive thoughts and Hopes) of Allah.

Commentary and Additional Notes:

[1] ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said, the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Allaah will separate a man belonging to my ummah in the presence of all creatures and will spread ninety-nine scrolls for him, each scroll extending as far as the eye can see. Then He will say, ‘Do you object to anything in this? Have my scribes who keep note wronged you?’ He will say, ‘No, my Lord.’ He will ask him, ‘Do you have any excuse?’ He will say, ‘No my Lord.’

Allaah will say, ‘On the contrary, you have with Us a good deed, and you will not be wronged this Day.’ A slip of paper will then be brought out, on which are the words ‘Ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and His Messenger).’ Allaah will say, ‘Bring your weight (i.e., the scrolls).’ The man will say, ‘O Lord, what is this slip of paper in comparison to these scrolls?’ And He will reply, ‘You will not be wronged.’ The scrolls will then be put in one side of the Balance and the slip of paper in the other, and the scrolls will become light and the slip of paper heavy, for nothing could compare in weight to the name of Allaah.”

Translation from:

Arabic Text:

عن عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ قَالَ: رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ( إِنَّ اللَّهَ سَيُخَلِّصُ رَجُلًا مِنْ أُمَّتِي عَلَى رُءُوسِ الْخَلَائِقِ يَوْمَ الْقِيَامَةِ فَيَنْشُرُ عَلَيْهِ تِسْعَةً وَتِسْعِينَ سِجِلًّا كُلُّ سِجِلٍّ مِثْلُ مَدِّ الْبَصَرِ ثُمَّ يَقُولُ أَتُنْكِرُ مِنْ هَذَا شَيْئًا أَظَلَمَكَ كَتَبَتِي الْحَافِظُونَ فَيَقُولُ لَا يَا رَبِّ فَيَقُولُ أَفَلَكَ عُذْرٌ فَيَقُولُ لا يَا رَبِّ فَيَقُولُ بَلَى إِنَّ لَكَ عِنْدَنَا حَسَنَةً فَإِنَّهُ لا ظُلْمَ عَلَيْكَ الْيَوْمَ فَتَخْرُجُ بِطَاقَةٌ فِيهَا أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ فَيَقُولُ احْضُرْ وَزْنَكَ فَيَقُولُ يَا رَبِّ مَا هَذِهِ الْبِطَاقَةُ مَعَ هَذِهِ السِّجِلاتِ فَقَالَ إِنَّكَ لا تُظْلَمُ قَالَ فَتُوضَعُ السِّجِلاتُ فِي كِفَّةٍ وَالْبِطَاقَةُ فِي كِفَّةٍ فَطَاشَتِ السِّجِلاتُ وَثَقُلَتِ الْبِطَاقَةُ فَلا يَثْقُلُ مَعَ اسْمِ اللَّهِ شَيْءٌ )

Source & Grading:

The narration is reported by: Ibn Majah 2/1437, Al-Hakim who said: Saheeh al-Isnaad 1/710, al-Tirmidhi who said: Hasan Gharib 5/24, Ibn Hibban who reported it in his Saheeh, al-Baghawi in Sharh al-Sunnah, al-Munziri in al-Targeeb wa al-Tarheeb 2/344, Musnad Imam Ahmad 11/176 and Sh. Ahmad Shakir said: It’s chain is Authentic, Al-Albani in Saheeh al-Jami’ 8095 and he graded it as authentic.

[2] Relevant links on:

[3] If a question is asked as to why Allah is asking His servants about a matter when He (Glorified and Exalted is He) has knowledge of all?

It can be said that indeed, Allah is as He described himself in His Book: {Whether you reveal a thing or conceal it indeed Allah is ever of all things Knowing} [Al-Ahzaab 40:54] and {(Allah) knows of (the tricks) that deceive with the eyes, and all that the hearts (of men) conceal} [Ghafer 40:19].

This sort of questioning is present in many Prophetic narrations as well, where Allah asks the Angels about the condition at which they left His slaves, or He asking His Angels about the purpose the people gathered on the day of Arafah, and other such narrations.

Scholars have spoken about the wisdom behind such questioning.

Ibn Hajar (may Allah have mercy on him) highlighted after one of these narrations saying: “[In it is] that a question may be initiated by a questioner about a person, while the questioner is more aware of condition of the one whom he inquired about than the one who was questioned. [This is done] as a way to make apparent the care and concern [of the questioner] for the one he is asking about, and as a demonstration to the status [of that person], and as a declaration to the nobility of his rank.

It was also said in regards to Allah asking His Angels about the condition they left the people [gathering for the] Remembrance [of Allah] in, is an indication/response to what they said [earlier]: {"Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?"} As if He is saying to them: Look at what they have performed of praising and glorification, with all they are facing of temptations and whispers from the devils, and how they overcome all these and equalled you in praise and glorification

" فِيهِ أَنَّ السُّؤَال قَدْ يَصْدُر مِنْ السَّائِل ، وَهُوَ أَعْلَم بِالْمَسْئُولِ عَنْهُ مِنْ الْمَسْئُول ؛ لِإِظْهَارِ الْعِنَايَة بِالْمَسْئُولِ عَنْهُ ، وَالتَّنْوِيَة بِقَدْرِهِ ، وَالْإِعْلَان بِشَرَفِ مَنْزِلَته ، وَقِيلَ إِنَّ فِي خُصُوص سُؤَال اللَّه الْمَلَائِكَة عَنْ أَهْل الذِّكْر : الْإِشَارَة إِلَى قَوْلهمْ ( أَتَجْعَلُ فِيهَا مَنْ يُفْسِد فِيهَا وَيَسْفِك الدِّمَاء وَنَحْنُ نُسَبِّح بِحَمْدِك وَنُقَدِّس لَك ) ؛ فَكَأَنَّهُ قِيلَ لَهُمْ : اُنْظُرُوا إِلَى مَا حَصَلَ مِنْهُمْ مِنْ التَّسْبِيح وَالتَّقْدِيس ، مَعَ مَا سُلِّطَ عَلَيْهِمْ مِنْ الشَّهَوَات ، وَوَسَاوِس الشَّيْطَان , وَكَيْف عَالَجُوا ذَلِكَ ، وَضَاهَوْكُمْ فِي التَّسْبِيح وَالتَّقْدِيس .

وَقِيلَ إِنَّهُ يُؤْخَذ مِنْ هَذَا الْحَدِيث أَنَّ الذِّكْر الْحَاصِل مِنْ بَنِي آدَم أَعْلَى وَأَشْرَف مِنْ الذِّكْر الْحَاصِل مِنْ الْمَلَائِكَة لِحُصُولِ ذِكْر الْآدَمِيِّينَ مَعَ كَثْرَة الشَّوَاغِل وَوُجُود الصَّوَارِف وَصُدُوره فِي عَالَم الْغَيْب , بِخِلَافِ الْمَلَائِكَة فِي ذَلِكَ كُلّه ".

And from the wisdoms behind such questioning is:

  • That He wishes to demonstrate His bounties upon them through bestowing upon them His Mercy and Forgiveness, so that His servants may come to know Him more through the manifestation of His Names and Attributes, and what he bestows upon His righteous servants.
  • As a demonstration to the virtue of the one He is asking about
  • It may also occur about a sinner or a disbeliever as a mean of establishing the evidence against him.

Related fatwa:

[4] Source and Grading of that Narration:

We did not find that specific narration with these wording reported with an authentic chain, even though there are other narrations that speaks about the benefits and the good consequences of having good thoughts and thinking positive of Allah (Glorified is He) and His Mercy.

The narration highlighted by the Shaykh appear to be from the narration of Abdul Razzaq and Ibn Jareer (may Allah have mercy on them) in their Tafseer from the way of Ma’mar

عبد الرزاق قال : أرنا معمر ، قال : قال لي رجل : إنه يؤمر برجل إلى النار فيلتفت فيقول : يا رب ما كان هذا ظني بك ، فيقول : وما كان ظنك بي قال : « كان ظني بك أن تغفر لي ولا تعذبني ، قال : فإني عند ظنك بي »

A similar narration was reported by Abu Nu’aym (may Allah have mercy on him) in Hilyat al-Awliyaa (5/226) from the way of Bilal ibn Sa’d that:

يأمر الله تعالى بإخراج رجلين من النار ، قال : فيخرجان بسلاسلهما وأغلالهما ، فيوقفان بين يديه ، فيقول : كيف وجدتما مقيلكما ومصيركما ؟ فيقولان : شر مقيل ، وأسوأ مصير . فيقول بما قدمت أيديكما وما أنا بظلام للعبيد . فيأمر بهما إلى النار ، فأما أحدهما فيمضي بسلاسله وأغلاله حتى يقتحمها ، وأما الآخر فيمضي وهو يتلفت ، فيأمر بردهما ، فيقول للذي غدا بسلاسله وأغلاله حتى اقتحمها : ما حملك على ما فعلت وقد اختبرتها ؟ فيقول : يا رب قد ذقت من وبال معصيتك ما لم أكن أتعرض لسخطك ثانيا . ويقول : للذي مضى وهو يتلفت ما حملك على ما صنعت ؟ قال : لم يكن هذا ظني بك يا رب . قال : فما كان ظنك ؟ قال : كان ظني حيث أخرجتني منها أنك لا تعيدني إليها .

قال : إني عند ظنك بي ، وأمر بصرفهما إلى الجنة

And that narration is weak because of Mansour Ibn ‘Amaar, whom Abu Hatem said of him: “He is not strong”, and Ibn ‘Ady said: “His narrations are Munkar”, among other weaknesses in the chain.

A narration with different wordings is reported by Imam Ahmad in his Musnad 21/99, and Ibn Abi Hatem in his Tafseer 9/2935, Ibn Khuzaymah in his “Tawheed”, and Ibn Abi al-Dunia in his “Husn al-Dhan Billah”, and others from the way of Anas ibn Malik (may Allah be pleased with him).

And that narration they reported has also been classed as weak due to the presence of Hilal ibn Abi Hilal in the chain, who the majority of the scholars of hadeeth have classed him as weak

Another narration is also reported with a similar meaning from the way of Ibn Abbas (may Allah be well pleased with him and his father), but its authenticity is also questioned.

Another similar narration is reported by al-Bayhaqi in Shu’ab al-Eman (2/9 # 1015 and 1016) from the way of Abu Huraira (may Allah be pleased with him). Al-Mundhiri 4/136 said: Al-Bayhaqi narrated it from the way of a man from the sons of ‘Ubada ibn al-Saamit whom he did not name from the way of Abu Huraira [Jami’ al-Ahaadeeth 6/377].

أمر الله بعبد إلى النار فلما وقف على شفاها التفت فقال أما والله يا رب إن كان ظنى بك لحسن فقال الله ردوه فأنا عند حسن ظن عبدى بى فغفر له

More information can be seen in the links below:

[5] This narration is reported from a multiple of authentic routes with similar wordings. From those routes is what was reported by al-Bukhari (6/2694 # 6970), Muslim (4/2061 # 2675), Ahmad (2/413 # 9340), al-Tirmithi (5/581 # 3603) who said: Hasan Saheeh, Ibn Majah (2/1255 # 3822), and Ibn Hibban in his Saheeh (3/93 # 811) from the way of Abu Huraira (may Allah be well pleased with him) [Jami’ al-Ahaadeeth 24/197-198].

يقول الله أنا عند ظن عبدى بى وأنا معه إذا ذكرنى فإن ذكرنى فى نفسه ذكرته فى نفسى وإن ذكرنى فى ملإ ذكرته فى ملإ خير منهم وإن تقرب إلى شبرا تقربت إليه ذراعا وإن تقرب إلى ذراعا تقربت إليه باعا وإن أتانى يمشى أتيته هرولة

In addition to that narration, one of the narrations that demonstrate the utmost Mercy of Allah for those who maintain positive thoughts of him is the narration is what was reported by Abu Huraira that the Messenger of Allah (ﷺ) said:

A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was!

And He said to him: What induced you to do what you did?

He said: Being afraid of You, O my Lord and because of that He forgave him.

It was related by Muslim, al-Bukhari, an-Nasa’i and Ibn Majah.

أسرف رجلٌ على نفسِهِ فلما حضره الموتُ أوصى بَنِيه فقال إذا أنا مِتُّ فأحرقونى ثم اسحقونى ثم ذرونى فى البحر فوالله لَئِنْ قدر علىَّ ربى ليعذبنى عذابًا ما عذَّب به أحدًا ففعلوا ذلك به فقال اللهُ للأرضِ أدِّى ما أخذتِ فإذا هو قائمٌ فقال ما حملكَ على ما صنعتَ قال خشيتُك يا ربِّ فغَفَرَ له بذلكَ

The following links provide further comments and articles about having Husn Dhann, trust, and positive thoughts of Allah and provide for a good read:

[6] This narration is graded as authentic and was reported by al-Bukhari (6/2489 # 6398), al-Bazaar (1/393 # 269), Abu Ya’la (1/161 # 176), and al-Bayhaqi (8/312 # 17,273), with the following wording:

Narrated `Umar bin Al-Khattab that during the lifetime of the Prophet (ﷺ) there was a man called `Abdullah, and he used to make Allah’s Messenger (ﷺ) laugh. The Prophet (ﷺ) lashed him because of drinking (alcohol). And one-day he was brought to the Prophet (ﷺ) on the same charge and was lashed. On that, a man among the people said, "O Allah, curse him! How frequently he has been brought (to the Prophet (ﷺ) on such a charge)!" The Prophet (ﷺ) said, "Do not curse him, for by Allah, I know for he loves Allah and His Apostle."

عن عمر : أَنَّ رَجُلاً عَلَى عَهْدِ النَّبِىِّ – صلى الله عليه وسلم – كَانَ اسْمُهُ عَبْدَ اللَّهِ ، وَكَانَ يُلَقَّبُ حِمَاراً ، وَكَانَ يُضْحِكُ رَسُولَ اللَّهِ – صلى الله عليه وسلم – ، وَكَانَ النَّبِىُّ – صلى الله عليه وسلم – قَدْ جَلَدَهُ فِى الشَّرَابِ ، فَأُتِىَ بِهِ يَوْماً فَأَمَرَ بِهِ فَجُلِدَ ، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ اللَّهُمَّ الْعَنْهُ مَا أَكْثَرَ مَا يُؤْتَى بِهِ . فَقَالَ النَّبِىُّ – صلى الله عليه وسلم – لاَ تَلْعَنُوهُ ، فَوَاللَّهِ مَا عَلِمْتُ أَنَّهُ يُحِبُّ اللَّهَ وَرَسُولَهُ

Yet with that several narrations were reported with authentic chains about Husn Al-Dhann and having positive thoughts and hopes in Allah and His Mercy.

Sufyan al-Thawri (may Allah have mercy on him) said one day to his companions:

"Tell me,

If among you was someone who transmitted whatever you said to the Sultan, would you have spoken out about anything?”

They said: No

So he said:

Then [know that] indeed with you are those who transmit your speech to Allah -Glorified and Exalted is He-!

{Not a word does he (or she) utter, but there is a watcher by him ready (to record it).} [Qaaf 50:18]


[1] Al-Tabsera by Ibn Al-Jawzi 2/237

[2] Benefited from:

[3] Just as one would be watchful about speaking of matters that would cause him to be imprisoned or punished if with him was someone who would transmit that speech to the people of authority, similarly they should be more fearful and watchful of Allah as all what is said and done is raised to Him, and He knows all that occurs.

قال سفيان الثوري يوما لأصحابه: أخبروني لو كان معكم من يرفع الحديث إلى السلطان، أكنتم تتكلمون بشيء؟
قالوا: لا.
قال: فإن معكم من يرفع الحديث إلى الله عز وجل!ـ

Abstract: “Fire today is burning at the stem of the tree, so let’s focus our efforts on the stem and let’s leave the branches and the leaves for now”.


Calling to the Foundations [of Islam] before its Branches

الدعوة إلى الأصول قبل الفروع

Broadcasted in 1972 [1]

By: Shaykh Ali Tantawi

الشيخ علي طنطاوي

(may Allah shower him with Mercy)

Translated by: Al-Sirat Al-Mustaqeem Translation Team



Sh. Ahmad Deedat in a visit to Sh. Ali Tantawi (around 1994) [2]


Islam today is in need for us to call to it all over again!

I do not mean by that calling the opposing disbelievers [to Islam], since that is mandatory, however [what I mean] and what we are facing [today] is [something] more obligatory and closer to us [than that], and that is: Calling [our] young Muslim men and women to Islam!

Do not be surprised [by that], for indeed most of the young Muslims do not [in reality] know what is Islam!

Even those who pray among them and those who fast, [you will find that] many of them pray and fast as a matter of habit, but do not know the secrets of praying and fasting, and do not know from the rulings [of prayers and the rulings of fasting], except very little.

So, how are we to call those young Muslims to Islam?

I know from among the righteous callers to Allah, those who whenever a young [Muslim] comes to him eager to learn [about Islam] and [hoping to seek the path of] righteousness, they do not start them with that which the Messenger of Allah (Peace and Blessings upon him) started with, namely correcting the Aqeedah (i.e. the beliefs and creed), then teaching them about the major sins and transgressions that are agreed upon so that they may avoid it, and [teaching them] the principle obligations [of the Religion] … [namely the obligations] that are agreed upon, so that they may act upon them.


[What we see however is that this caller to Allah] does not start with any of that, rather starts them with: Growing the beard!?

Now, I am not in any way objecting to growing the beard, neither am I making shaving it acceptable, rather [what I am doing here is] giving an example of those who leave calling to the major principles and pillars of Islam and start with what is supposed to come later.

They exert [great] efforts in convincing the young Muslim man [coming to them] to let his beard grow, and had they exerted that effort in correcting his Belief instead and establishing in him the pillars of this Religion they would have achieved what they intended.

[The reason for this] is that one of the most difficult things on a young man is to grow his beard. However, had you started by introducing him to Allah (the Exalted) so that the reverence and glorification of Allah is established within him, he would have grown his beard from himself without any objections.

[On the other hand], if [the first thing] you start him with [is ordering him to grow his beard] and so he does it while despising it, he may reach a point where he finds it difficult on him to continue with it and has to leave it, and may leave with it the Religion altogether.

This is something we have witnessed time and time again.

Now, this is just an example, so let no one from among the listeners say that Tantawi is calling to shave their beards and is opposing the Sunnah. We are indeed in a critical time, and Islam is being attacked in its own Land, and Faith itself is being threatened. We are now facing a real danger and an explicit disbelief. So let us delay [spending time investigating and] researching the Sunan (i.e. the non-obligatory recommended actions) and the Makrouhat (i.e. the non-prohibited disliked actions), rather let’s even delay researching the things which are a matter of difference [of opinion] between the scholars of the four Mazahib (i.e. Schools of Islamic Fiqh), and spending time investigating whether these actions are prohibited or only disliked!

* * * * *


Sh. Ali Tantawi on Mount Qasioun, Syria [2]

The Imam of the Haram (i.e. the Grand Mosque of Mecca) during the last Friday Sermon said a very precise word: he said that the Messenger of Allah (Peace and Blessings upon him) remained in Mecca for 13 years, not calling [the people] to anything except to correcting their Beliefs and establishing Tawheed (Monotheism) within them.

After Tawheed was [firmly] established within their souls and their Aqeedah was corrected, the specifics of the Islamic legislation were revealed after that, along with the verses that spoke about the [various] rulings of Islam.

Why don’t the Scholars, the Muslim leaders, and the callers to Allah do as the Messenger of Allah (Peace and Blessings upon him) had done before?

Tawheed is the main principle and foundation [of Islam], so why then do we see [many] who are starting with the branches that are growing out of the branches before even having established the roots and the foundations?

A man from Germany once came to Damascus after Allah had guided him to Islam. He wished to know more about his Religion, and learn its rulings so that he becomes strongly grounded in it. The people guided him to a Shaykh, [so that he can learn from him].

[Now what was the first thing that that Shaykh started him with?]

The first thing [the Shaykh] started with was: telling him about growing the beard and getting circumcised!!

He then started teaching him about the rulings pertaining to cleansing yourself [after using the washroom], and the difference of opinion regarding the boundaries of the face!

[Does the northern limits of the face] start from the forehead or [does it start from] the first location of growth of the hair?!

He then starting explaining to him about how not to hit the water during ablution as this is a disliked action. He then spent with him a whole year, in which he learned nothing more than the different categories of water, and how it is divided into seven categories: pure and purifying that is not disliked [to use], pure and purifying but disliked [to use], pure but not purifying, and so on … Also what is the ruling of ghee/butter if a mouse were to fall into it, and what is the ruling of the well in which a cat dies!

Trust that I am telling you exactly what happened …

What happened after that was that this man went back to Germany and returned back to his old religion!

I am not here to talk about the [situation of] non-Muslims; rather my main concern here is the Muslim youth [of today] who are in [a dire] need to being called to Islam all over again.

The enemies of Islam [today] are setting up their nets to catch those Muslims. These nets are unfortunately as soft as silk.

They place in these nets everything a young Muslims may desire, from the various shades of beauty and the different adornments. They try to attract them with women, pictures, and amusements.

They speak to them in a language they understand, and capture them in the name of [Freedom].

Freedom of thought, freedom of mixing, and freedom from all and every restrain. With [these traps], and its likes, they have managed to capture many of the young Muslims and have managed to take them into their lines.

Now when Allah inspires one of those young Muslims to return back to his Religion, and he gets in contact with one of the scholars [of the Religion], what does he find?

I am merely describing the illness and establishing facts, so let no of you blame me.

He either gets in contact with a Shaykh from among the Sufi Tariqas (i.e. Sufi orders). That Shaykh would teach him about that Sufi order and make him from its followers. He would oblige him to perform matters that were never performed by the Messenger of Allah (Peace and Blessings upon him), or his companions, or [anyone from] the earlier generation, and would say to him that this is the Religion!

Or that young Muslim may instead get in contact with a Shaykh who has busied himself with Fiqh, [Fiqh] as it was studied from 50 or 60 years ago, namely that the student would read to his teacher some books of Fiqh until he understands it, then he starts reading it to others and explaining it to them, not searching for the basis or the evidence [behind these rulings he is learning], and not distinguishing between what has been established through the [Book of Allah or the Sunnah of His Messenger], or that which is derived from customs or from an Ijtihad, which can err or be correct. He would receive the statements of those later scholars of Fiqh as if they were the Religion that should not be altered or changed.

Or that Shaykh can be from among those who only concerns themselves with the outer appearances, or concern themselves with the structure rather than the higher purpose. The Shaykh would enrol him in his meetings [or in his] group/organization, until he gets accustomed to delving only into specific topics which he does not surpass. He would focus on the present day politics, more than he would focus on [attaining a] proper upbringing and [gaining an] internal purification …

Now, I am not saying that all the Scholars and callers of Allah are like this, No, rather among them are scholars and teachers who are acting upon this religion [as one should]. However, these are very few, while the majority are focusing on the branches and the leaves rather than focusing on the foundations. The majority has established for themselves a narrow space which they dwell in, [a space] which they do not even look passed or realize what lies behind it. They do not realize the dangers which are surrounding Islam, nor do they know what the enemies of Islam are up to.

These [scholars] do not realize that Islam has become a stranger once again, just as it was when it started. It became a stranger in its Lands, [a stranger] among its people. The Masjids are filled with worshippers, the people are fasting Ramadan, and the pilgrims are in increasing in number year after year, but the Prayers, Fasting, and Pilgrimage has lost, among many [of the Muslims] its soul and essence, and what remains is only its form.

The poisons of the enemies of Islam has entered [our] communities, [has even spread among] those who observe prayers and fast, and has entered their homes. It entered the [minds and] thoughts of their men, [it reached] the dresses of their women, the curriculums of their schools, and the laws of their courts!

* * * * *

Islam today is being threatened from its [very core and] foundation, thus it becomes prudent upon us to prepare new plans … plans with which we can push back the plots of our enemies. Let’s start with the [most basic of] principles, which is Tawheed, then let’s move onto [calling the people to] abandoning that which is prohibited, then performing the obligations, and after that we can discuss the growing of the beard, the shortening of the garments, and the mentioning of the name of Allah before eating, and [all the] other branches.

If a thorn was to enter the finger of a child, enter between his nail and his skin, and gets stuck there. The father would be concerned about what happened and would rush his child to the doctor [to remove that thorn].

However, if the child was suffering from a tumor and was going to undergo surgery, if he was facing death at any moment, and the doctor sees that thorn in the child’s hand, [the doctor] will not even give it a second look, since he is more concerned about what is more critical, namely saving the child’s life from that imminent death.

The matter is, by Allah, very serious, and Islam is being threatened.

Many of the young Muslims, from among our sons [and daughters], have already been drawn to the enemies of Islam. Therefore, we ought to make our major concern to protect the foundations of this Religion, and to focus on the beliefs, obligations, and prohibitions.

Fire [today] is burning at the stem of the tree, so let’s focus our efforts on the stem and let’s leave the branches and the leaves for now.



* * * * *


[1] Fusul fi al-Da’wah wa al-Islah (فصول في الدعوة والإصلاح) p. 123 – 127

[2] Reference for pictures:

Sh. Hasan Al-maydani

Shaykh Hasan Habankah al-Maydani al-Dimashqi al-Shafi`i (may Allah have mercy on him) said:

As I was returning to my home one day, one hour before Maghrib prayers, during one of the days of Ramadan, a poor man stopped me from among those who used to occasionally attend the lectures I used to give at my home and in the mosque.

He greeted me with great passion that caused my eyes to tear and said to me: “I ask you, by Allah, to break your fast with me today”.

The Shaykh said: The manner he greeted me with prevented my tongue from refusing, and my neck felt chained by his eagerness, and my heart lit up with the mention of He whom he asked me by, so I said to him: My brother, my family is waiting for me, and my condition does not allow me … but nay, I found myself following him to his home. A home which I do not know where it is, nor do I know how prepared he is for such an invitation this close to the time of Iftar!

Sh. Hasan in a meeting 2

The Shaykh said: When we reached his home, I found it to be nothing more than a tiny room with a kitchen, along with it was a small open space in front of that room on top of a roof, which he had bought from one of his friends!!

The house had an entrance and a private staircase made from wood, that could not bear the weight of two people ascending it at the same time. It was as if the wood of the staircase was calling out for help from the weakness it faced as a result of this poverty and aging.

However, the happiness had filled that man’s heart and the statements of a thankfulness and appreciation was flowing from his lips.

“See Shaykh, this house belongs to me, I own it and do not owe any person a single Franc … Look over there O Shaykh, the sun shines on my room in the morning from that direction as it rises, and then sets at this other direction … And that spot over there, O Shaykh, is where I sit and read Quran at the time of Fajr and also before the Sun sets … and my wife, O Shaykh, may Allah be pleased with her, she sits by that window and supplicates to Allah for me … By Allah, O Shaykh, it is as if I am living in Heaven”

The Shaykh continues saying: He continued and I listened as I followed him carefully, taking each step with great caution, fearing that the stairs may collapse at any moment.

As the Shaykh arrived at the room, he heard a faint voice of the house owner coming from the kitchen, as he spoke to his wife, saying: “Prepare the breakfast for us … Shaykh Hasan Hanbaka will have breakfast with us today".

The wife said to him: “My shame! We have nothing to eat except some beans … and it’s only half an hour till Maghrib time, and we have nothing else to prepare!!! … Even if we have anything, there isn’t enough time to prepare it!”

As the Shaykh heard this, he called the owner of the house and said to him: My brother, [I forgot to tell you], I have one condition … The man said: Order me with whatever you want, O Shaykh.

The Shaykh said: “I usually do not break my fast except with water and some dates … and I do not eat after that except after half an hour from the time of Maghrib, so that I have time to digest the water and the dates and pray and finish my daily Wird (supplications and remembrance).

I am also following a special diet, so I do not eat except beans and potatoes with some parsley and garlic, and other than that I do not eat anything else … Now you can leave me so that I can be alone with my Lord”.

(The Shaykh said to us: And it is known that potatoes here are the food of the poor, thus I knew it would be available with them).

The man said to the Shaykh: As you wish, Shaykh.

What the Shaykh asked was done and he broke his fast with them and left …

The Shaykh said: I left and was filled with joy and happiness, and felt a love of this life after what I had heard from that man, whose tongue did not stop from remembering Allah and praising Him for the blessings He had bestowed upon him, and thanking Him for this house which He had blessed him with and for this beautiful life which he finds himself in.

The Shaykh says: After a few days, I was invited along with a group of dignitaries to have Iftar in the house of one of the wealthy traders, and he was one of those whom Allah has abundantly blessed with wealth, children, and a distinguished family … That invitation was in one of his fancy farms, and in it was all what one can desire. In the middle of the farm was a huge villa, rather it was more like a palace than a villa … That villa oversaw a big pool and barn filled with horses from among the rarest of horses!!!

The Shaykh said: We broke our fast with that man and as I was departing, the man who invited us walked with me, and then started to complain to me about how difficult his life was!!

He started to tell me about all the problems he is facing with his business, the trouble his children are causing him, how ill mannered his wife was with him, and how greedy all those around him are, he told me about his increasing expenses, and how exhausted he is trying to please all those around him!!!

He told me how tired he is of this life and how he hopes his death would come soon so that he can get away of all these worries and difficulties!!

The Shaykh said: “From the door of that man’s villa to the door of my car, that man made this life appear so gloomy in my eyes and I felt my chest is congested and my breathing became difficult!

I looked at the skies as I sat in my car and I said to myself:

Praise be to Allah for the gift of content, for happiness is attained not through having plenty which we would pay its price, rather happiness is through having a good connection with Allah and with being content and satisfied with what which He had decreed for you.



[1] The story was found in several pages unreferenced.

[2] Biography of the Sh. Hasan Habankah Al-Maydani in Arabic: Wikipedia, Islamstory (nice bio by Dr. Musa al-Shareef), Tafsir forum,

[3] A powerful Khutbah he gave in 1967 in response to a Baa’thist journalist who wrote an article mocking aspects of the religion.

Powerful khutbah

[4] Arabic text:

يقول الشيخ حسن حبنّكه الميداني رحمه الله: كنتُ عائدا إلى بيتي قبل المغرب بساعه في يومٍ من أيّام رمضان … فاستوقفني رجلٌ فقيرٌ من الذين يتردّدون على درسي في البيت والمسجد تردُّدَ الزائر …… سلّم عليّ بلهفةٍ أدْمَعت عيني وقال لي : أسْتَحـلِفكَ بوجه الله أن تَفْطَرْ عندي اليوم ….. يقول الشيخ : عقدتْ لساني لهفته وطوّقت عنُقي رغبتُه وأشرق في قلبي وجهٌ استحلفني به ….. فقلتُ له : يا أخي الأهل بانتظاري وظروفي لا تسمح … ولكنْ !!!! يقول الشيخ : وجدتُ نفسي أتبعه إلى بيته الذي لا أعرف مكانه ولا أعرف ظرْفه في هذا الوقت الحرج من موعد الإفطارْ !!!!

يقول الشيخ : وصلنا إلى بيته فإذا هو غرفةٌ ومطبخٌ وفناءٌ مكشوفٌ صغيرْ على سطحٍ اشتراه من أصحابه !! وهذا البيت له مدخلٌ ودرجٌ خاص من الخشب لا يحتمل صعود شخصين فخشباته تستغيثُ من وهَنٍ خلَّفَهُ بها الفقرُ والقِدَمْ ..
كانت السعادةُ تملؤ قلب هذا الرجل ، وعباراتُ الشكر والإمتنان تتدفّق من شفتيه وهو يقول للشيخ : شوف سيدي هذا البيت مِلكي ( الملك لله ) ماحدا إلو عندي فرَنْكْ … شوف سيدي : الشمس بتشرق على غرفتي الصبح وبْتغرُب من الجهه التانيه .. وهَيْ المشْرَأَهْ بقرأ فيها القرآن عند الفجر وقبل المغيب … وزوجتي الله يرضى عليها بتعُّدْ على هادا الشبّاك وبْتدْعيلي … والله يا سيدي كأني عايش بالجنّه !!

يتابع الشيخ ويقول : كل هذا يجري على مسامعي وأنا أصعد على الدرج بحذر خِشْيَةَ السقوط !!!
لحظات والشيخ يسمع بعد أن وصل إلى الغرفه صوتاً خافتاً من صاحب الدار يقول لزوجته في المطبخ : حضّريلنا فطور .. الشيخ حسن حبنّكه حيفْطَرْ عندي !!! فقالت له زوجته : يا فضيحتي ما عندي أكل غير فول مدمّس ، وبقيان لأذان المغرب نص ساعه .. لا عنا شي نطبخو !! ولو عندنا شي ما بلحّق إطبخ !!!!
بالكاد سمع الشيخ هذا الحوار … فنادى على صاحب الدار وقال له : يا أخي لي شرط عندك … فقال الرجل إمرْني سيدي … فقال الشيخ : أنا لا أفطر مع أذان المغرب إلا ماء ومعي التمر .. ولا أفطر إلاّ بعد نصف ساعه من الأذان بعد ما أهضم الماء والتمر وصلّي وأُنهي وِرْدي اليومي ..

ولا آكل إلاّ فول مدمّس ومْقَلاّيهْ ببطاطا مع الكزبره والتوم وغير ذلك لا آكل شيء فأنا على حمْيَةِ البطاطا … والآن دعني لأختلي مع ربّي ( يقول لنا الشيخ : البطاطا زادُ الفقراء وأحسبها عندهم ) .. فقال الرجل : أمرك سيدي
وتمّ ما أراده الشيخ وأفطر عنده وغادر .. يقول الشيخ خرجتُ وكلّي سعادةٌ وبهجه وأحببتُ الدنيا على لسان هذا الرجل الذي مانَزَلَتْ من فمه عباراتُ الثناء والحمد على نعم الله وعلى هذا البيت الذي ملّكَهُ الله إيّاه وعلى هذه الحياة الجميلة التي يتغنّى بها !!!!

يقول الشيخ : دُعيت بعد أيام مع مجموعةٍ من الوجهاء على الإفطار عند أحد التجّار الأثرياء وكان من الذين أنعم الله عليهم بالمال والجاه والأولاد والأسرةِ المرموقه … كانت الدعوه في مزرعةٍ فخمه فيها مما لذّ وطاب تتوسّطها ڤيلا أقرب ما تكون للقصر منها إلى الڤيلا … تُطلُّ على مسبحٍ ومرْبَطْ خيل فيه نوادر الخيل الأصيله !!! يقول الشيخ : أفطرنا عند الرجل ، وأثناء المغادره انفرد صاحب الدعوةِ بالشيخ حسن وشكى له من ضيق الحياة وهموم التجاره ومتاعب الأولاد وسوء طباع زوجته وطمع من حوله به ، وكَثرَةِ المصاريف وجرْيه المُتْعِبْ لإرضاء الجميع …وسأَمِه من هذه الحياة ورغبته بالموت ليتخلّص من هذه الهموم !!!!!!!
يقول الشيخ : من باب ڤيلَةِ صاحب الدعوه إلى باب سيارتي سَوَّدَ هذا الرجل الدنيا في عيوني … وأطبق عليَّ صدري وأنفاسي ، فنظرتُ إلى السماء بعد أن ركبتُ بسيّارتي وأنا أقول في قلبي : الحمد لله على نعمةِ الرضا …
ليست السعادةُ بكثيرٍ ندفع ثمنه !!! السعادةُ حُسنُ صِلَةٍ بالله ورضاً بما قَسَمَ الله

Sh. al-Islam Ibn Taymiyah (may Allah shower him with Mercy) said:

"And if he finds someone who is in dire need of the water that is with him, then he should give it to him to drink and perform Tayamum instead,

And whoever performs Ghusl or ablution and there is someone who is in dire need [of this water] from the people of the Millah (our Religion) or from the people of the Dhimmah (non-Muslims), or [even] their animals whose sanctity is preserved, yet does not quench their thirst then he is a disobedient sinner!"


[1] Majmou’ al-Fatawa ​4/392​

[2] Benefitted from:



قال شيخ الإسلام ابن تيمية : "لو وجد غيره مضطراً إلى ما معه من الماء فعليه أن يسقيه إياه ويعدل إلى التيمم، ومن اغتسل وتوضأ وهناك مضطر من أهل الملة أو الذمة أو دوابهم المعصومة فلم يسقه كان آثما عاصيا!".ـ

A person of worship was asked:

Is The one who elongates his Qunoot (prayer supplications) better, Or the one who elongates his prayer, or the one who elongates his prostration?

So he said: The best among them is He Who does it with sincerity.


[1] Al-Basaaer wa Al-Zakhaer 1/45

[2] Benefitted from:

قيل لعابد : أَمَنْ أطال في القُنوت أحسنُ ؟ أم مَن أطال في الصلاة ، أم مَن أطال في السجود؟ فقال : أحسنهم مَن أخلصَ فيها


From the way of ‘Ikrimah that Muhammad ibn al-Munkadr (may Allah shower him with Mercy) got frightened at the time of his death.

So he was told: What is scaring you?

He said: I fear a verse in the Book of Allah (Glorified and Exalted is He), where He says: {And there will appear to them from Allah that which they had not taken into account} [Al-Zumur 39:47] …

So I fear that it will appear to me from Allah that which I had not taken into account.


[1] Sifat al-Safwah 2/144

[2] Benefited from;

عن عكرمة عن محمد بن المنكدر-رحمه الله- أنه جزع عند الموت فقيل له: لم تجزع? قال: أخشى آية من كتاب الله عز وجل، قال الله عز وجل: (وبدا لهم من الله ما لم يكونوا يحتسبون)سورة الزمر آية 47 .فإني أخشى أن يبدو لي من الله ما لم أكن أحتسب.
صفة الصفوة


Remembering a verse

During the time of Jahiliya, a man from among the Arab whenever he would see another being unjust and oppressing others, he would say: “So-and-so will never have a normal death”, and it would be as he says.

One time a man, who he had said this about, died so he was told: So-and-so died and had a normal death.

He did not accept that [news at first], until the same matter was reported by many [different people affirming this].

So he said:

If you are Truthful [in what you said], then there shall be an abode other than this you are in (i.e. other than the Dunia) in which you will be [judged and] recompensed in!


[1] ‘Uyoun Al-Akhbaar – Ibn Qutaybah

[2] Benefited from:

كان رجل من العرب في الجاهلية إذا رأى رجلا يظلم ويعتدي يقول: فلان لا يموت سويا. فيرون ذلك حتى مات رجل ممن قال ذلك فيه فقيل له: مات فلان سويا. فلم يقبل حتى تتابعت الأخبار. فقال: إن كنتم صادقين: فإن لكم دارا سوى هذه تجازون فيها!ـ


Umar (may Allah be well-pleased with him) was told that: During the time of Jahiliya (pre-Islamic era), a man would be subjected to injustice, so he would supplicate against the one who oppressed him, and [his supplication] would be answered quickly, and we do not see this happening in [the time of] Islam?

So he said:

That was the settlement between them and between injustice, and your appointed time (for full recompense) will be the Hour, and the Hour will be more grievous and more bitter.


[1] Muhadaraat Al-Udabaa by Al-Raaghib al-Asgahaani

[2] Benefited from:

قيل لعمر رضي الله عنه: كان الرجل في الجاهلية يُظلم فيدعو على من ظَلمه فيُجاب عاجلا ولا نرى ذلك في الإسلام
فقال: كان هذا جزاء بينهم وبين الظلم وإنّ موعدكم الآن الساعة والساعة أدهى وأمرّ


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