ʿAbdullāh b. Masʿūd

The worst of the worst (major) sins are: to associate partners with Allāh, to lose hope of the aid of Allāh, to despair of the mercy of Allāh, and to feel safe from the plans of Allāh.

Al-Ṭabarī, Al-Tafsīr (Qurān 4: 31). Graded ṣaḥīḥ by Ibn Kathīr in his tafsīr of the same verse.

Ibn Masʿūd and [the rest of] the Companions of the Prophet ﷺ used to say the qunūt supplication before bowing in the witr prayer.

Ibn Abī Shaybah, Al-Muṣannaf ḥadīth 6911, and others.

If you see a man amongst you having committed a sin, do not supplicate Allāh against him and do not revile him; instead, pray to Allāh to cure him and accept his repentance, for when we used to see a man die upon something good, we would have hope for him, and when we used to see a man die upon wrongdoing, we would fear for him.

Ibn Abī Al-Dunyā, Kitāb Al-Tawbah article 112.

Fulfil what Allāh has obligated you to do and you will be from the most devout of people, stay away from what Allāh has forbidden you and you will be from the most careful of people, and be satisfied with what Allāh has apportioned for you and you will be from the richest of people.

Hannād b. Al-Sarī, Al-Zuhd, article 1032.

Verily a man continues to be truthful until he is written with Allāh as a true believer (ṣiddīq); and he persists in truthfulness until there is not even the space of a needle for sinfulness left in his heart to settle. And a man lies and persists in lying until there is not even the space of a needle for goodness in his heart to settle.

Wakīʿ b. Al-Jarrāḥ, Al-Zuhd ḥadīth 398.

The victim of theft might continue to suspect and conjecture [about who stole from him] until he becomes worse [in sin] than the thief.

Al-Bukhārī, Al-Adab Al-Mufrad no. 1289. Its chain of transmission was graded ṣaḥīḥ by Al-Albānī in Ṣaḥīḥ Al-Adab Al-Mufrad no.974.

A man once came to ʿAbdullāh [ibn Masʿūd] – Allāh be pleased with him – and said, “We were once travelling when we met another group of travellers, so we asked them, ‘Who are you?’ They replied, ‘We are the believers!'” So [Ibn Masʿūd] said, “So why didn’t they just say, ‘We are from the people of Jannah?!'”

Abū ʿUbayd Al-Qāsim b. Sallām, Kitāb Al-Īmān, article 11. Shaykh Al-Albānī graded the chain of transmission of this and the following narration ṣaḥīḥ according to the standard of Bukhārī and Muslim.

Do not be hasty in praising people or blaming them, for perhaps what pleases you from a person today will displease you tomorrow, and perhaps what displeases you today, will please you tomorrow. Indeed, people change. It is Allāh who forgives the sins. And Allāh is more merciful to his servant the day he meets him than a mother who lays out a bed for her child in an empty patch of land and feels [the ground]: if there is a risk of being stung, it will be her instead of him (her child), and if there is a risk of being pricked by a thorn, it will be her instead of him.

Al-Bayhaqī, Shuʿab Al-Īmān article 6177, and others.

The people will not cease to be well as long as they take knowledge from their seniors. When they take it from their juniors and their bad people, they will be destroyed.

Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm article 1057.

If the people were gathered on one plain, all of them believers, except for two unbelievers amongst them, they would join each other. And if the people were gathered on one plain, all of them unbelievers, except for two believers amongst them, they would join each other.

Ibn Baṭṭah, Al-ʾIbānah Al-Kubrā 1:455

It is part of sure belief (yaqīn) [in Allāh] that you do not please the people by angering Allāh, and do not praise anyone [else] for what Allāh has provided you, and do not blame anyone for what Allāh has not given you. For verily, the provision of Allāh is not gained by the keenness of those who are keen [for you to have it], nor is it prevented by the hatred of those who hate [for you to have it]. And verily Allāh, in His justice, made happiness and joy in being certain and content [with Allāh], and made worry and sadness in doubt and anger.

Hannād b. Al-Sarī, Al-Zuhd, article 535.

It is reported that ʿAbdullāh b. Masʿūd – Allāh be pleased with him – said: There is no comfort or rest for the believer until he meets Allāh.

Wakīʿ b. Al-Jarrāḥ, Al-Zuhd #86

ʿAbd Al-Raḥmān b. Yazīd reports: Al-Rabīʿ b. Khuthaym used to come to ʿAlqamah on the day of Jumuʿah and they would talk. They would call for me and I would come and talk with them. One day, they sent for me and I came. ʿAlqamah said to me, Have you not heard what Al-Rabīʿ b. Khuthaym has come to us with? I replied, And what is that? He said, [Rabīʿ] said a man from the People of Scripture once said to us, Do you not see how much people supplicate but how seldom their prayers are answered? That is because Allāh does not accept except what is sincere and purely for Him. I said, Well ʿAbdullāh [b. Masʿūd] already said the same. He asked, What did he say? I replied, Haven’t you heard him say, By Him other than whom there is none worthy of worship, Allāh does not accept [the deed] of one who seeks to be heard of, or seen, and nor someone who is playing around, [He only accepts the supplication] of one who calls upon Him from the bottom of his heart. He replied, Indeed, [I have heard him say that].

Hunād b. Al-Sarī, Al-Zuhd #874.

The people will remain upon goodness as long as knowledge comes to them from the Companions of Allāh’s Messenger – Allāh’s praise and peace be upon him, and from their seniors. But when knowledge comes to them from their minors, that is when they will be destroyed. Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Fadlihi article 1060. Note Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.

Note Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.

It is reported that Jundub b. ʿAbdillāh Al-Bajalī said: I once sought permission to see Ḥudhayfah three times without being given permission. So I left, but his messenger caught up with me. [When I spoke to Ḥudhayfah] he asked, “What made you leave?” I replied, “I thought you were sleeping (after Fajr).” He said, “I do not sleep until I see where the sun rises from.” [The narrator] said, “I related this to Muḥammad (another narrator), to which he said, ‘More than one of the Companions of Muḥammad – Allāh’s praise and peace be upon him – did this.’” Ibn Abī Shaybah, Kitāb Al-Adab articles 156 and 157.

Ibn Abī Shaybah, Kitāb Al-Adab articles 156 and 157.

This world (the dunyā) is [only taken as] a home by those who will have no real home [in Jannah], and it is the wealth of those who will have no real wealth, and it is gathered and collected for by those who have no real intelligence. Ibn Abī Al-Dunyā, Dhamm Al-Dunyā article 16.

Ibn Abī Al-Dunyā, Dhamm Al-Dunyā article 16.

By Allāh, he who gives people verdicts (fatwā) for every question they ask him is crazy (majnūn). Ibn Battah Al-‘Ukbarī, Ibṭāl Al-Ḥiyal article 81, et al. Imām Ibn Battah (d. 304H) laments: So here is Ibn Masʿūd, swearing by Allāh that a person who gives people verdicts for every question they ask him is mad. And [now] if a person swore, he would not be breaking his oath, and if a person said, he would be speaking the truth: that most of the muftis of our time are mad. For you will hardly find a man who is asked about an issue pausing to consider carefully before answering, nor fearing Allāh and bringing to mind that Allāh is watching him, and fearing that He will say to him: What is the basis of your answer? Rather, most of them worry that it will be said: so-and-so was asked a question and he had no answer…

So here is Ibn Masʿūd, swearing by Allāh that a person who gives people verdicts for every question they ask him is mad. And [now] if a person swore, he would not be breaking his oath, and if a person said, he would be speaking the truth: that most of the muftis of our time are mad. For you will hardly find a man who is asked about an issue pausing to consider carefully before answering, nor fearing Allāh and bringing to mind that Allāh is watching him, and fearing that He will say to him: What is the basis of your answer? Rather, most of them worry that it will be said: so-and-so was asked a question and he had no answer…

Allāh the Mighty and Sublime laughs at two men [being pleased with them]: a man who stands in the middle of the night while his family sleeps; he purifies himself and stands in prayer, so Allāh laughs at him. And a man who meets the enemy [in battle] and his comrades are defeated; but he stands his ground until Allāh the Mighty and Sublime gives him martyrdom. Abū Bakr Al-Ājurrī, Faḍl Qiyām Al-Layl, article 9. Note: A longer version of this narration is reported from Allāh’s Messenger himself – praise and peace be upon him – in the Musnad of Aḥmad and other collections. Shaykh Al-Albānī grades it good based on other corroboratory reports (hasan lighayrihi). See Ṣaḥīḥ Al-Targhīb wa Al-Tarhīb article 630.

Note: A longer version of this narration is reported from Allāh’s Messenger himself – praise and peace be upon him – in the Musnad of Aḥmad and other collections. Shaykh Al-Albānī grades it good based on other corroboratory reports (hasan lighayrihi). See Ṣaḥīḥ Al-Targhīb wa Al-Tarhīb article 630.

It is reported that ‘Abdullāh [Ibn Masʿūd] used to use perfume that had musk in it. It is reported that ‘Uthmān b. ‘Ubaydillāh – the freedman of Sa’d b. Abī Waqqās – said: I used to see Ibn ‘Umar, Abū Hurayrah, Abū Qatādah and Abū Usayd Al-Sā’idī – Allāh be pleased with them – passing by us when we were still in school, and we could smell the scent of amber from them. It is reported that ‘Abdullāh [Ibn Masʿūd] could be recognized by the smell of his perfume as he approached. It is reported from Nufay’ the freedman of ‘Abdullāh [Ibn Masʿūd] that he said: ‘Abdullāh was one of the most pleasant scented people and wore the cleanest whitest thowb (garment). It is reported that ‘Abdullāh b. Ja’far – Allāh have mercy on him – used to crush musk and apply it in his hair. It is reported that Umm Razīn said: I used to gift perfume to Ibn ‘Abbās – Allāh be pleased with him. He said: “There is nothing the Quraysh like more.” She added, “And he would give us Al-Wars (a plant whose leaves are used to dye fabric).” Ibn Abī Shaybah, Kitāb Al-Adab, articles 92 – 99.

Ibn Abī Shaybah, Kitāb Al-Adab, articles 92 – 99.

مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَآ إِلَىٰ هَـٰٓؤُلَآءِ وَلَآ إِلَىٰ هَـٰٓؤُلَآءِ ۚ

Ibn Abī Ḥātim, Al-Tafsīr article 6144.

The house in which the Qur’ān is not recited is like a derelict house that has no one to maintain it. It is also reported that he said: Verily the emptiest of houses are those that are empty of the Book of Allāh. It is reported that Abū Hurayrah – Allāh be pleased with him – used to say about the house in which the Qur’ān is recited: It becomes spacious for its inhabitants, the good of it becomes plentiful, the angels come to it and the devils leave it. And the house in which the Qur’ān is not recited becomes cramped for its inhabitants, has little good in it, and the devils come to it. Ibn Abī Shaybah, Al-Muṣannaf articles 30645, 30647 and 30650.

Ibn Abī Shaybah, Al-Muṣannaf articles 30645, 30647 and 30650.

When a man amongst us learned ten verses [of the Quran], he would not move on [to the next verses] until he had understood their meanings and how to act by them. Al-Ṭabarī, Al-Tafsīr 1:80. Shaykh Aḥmad Shākir graded its chain of transmission ṣaḥīḥ. Abū ‘Abd Al-Raḥmān Al-Sulamī said: Those who used to teach us the Quran (the Companions) told us that they used to learn the Quran from the Prophet – Allāh’s peace and blessings be upon him; when they had learnt ten verses they would not move on until they put into practice what was in them. So we learnt knowledge and deeds (implementation) together. Ibid. Shaykh Aḥmad Shākir graded its chain of transmission ṣaḥīḥ also.

Ibid. Shaykh Aḥmad Shākir graded its chain of transmission ṣaḥīḥ also.

Abū Bakr Al-Kharā`iṭī, Masāwī Al-Akhlāq wa Madhmūmihā p72.

Ibn Waddāḥ, Al-Bida’ p136.

Reported by Ahmad, Al-Tayālisī and others, excluding the last sentence. Shaykh Al-Albānī graded its chain of transmission hasan. The narration is reported with the last sentence by Al-Hākim, who said its chain of transmission is sahīh. Al-Dhahabī agrees, while Al-Hāfidh Al-Sakhāwī said, “It is mawqūf (reported as a statement of a Companion), hasan.” See Al-Albānī, Al-Da’īfah Vol. 2 pp17-19. Notes This narration emphasizes the significance of the understanding and consensus of the Companions, Allāh be pleased with them all. It highlights their superiority and authority as the ministers of Allāh’s Messenger, Allāh’s peace and blessings be upon him. After his analysis of this narration’s veracity, Shaykh Al-Albānī discusses its correct interpretation in the following points: “It is amazing how some people argue for the existence of good innovations in the religion based upon this hadīth, and that the proof that these innovations are good is that the Muslims have taken them as a norm! It has become routine for them to argue on the basis of this hadīth when this issue is brought up. However, they miss the following points…” These are summarized below: [1] This narration is mawqūf (a reported statement of a Companion, or someone other than the Prophet.) It therefore cannot be used as an argument to contradict unequivocal textual evidence that states “every bid’ah is misguidance,” as is authentically reported from the Prophet – Allāh’s peace and blessings be upon him. [2] Even if it is supposed that this narration qualifies as a proof [on a par with the aforementioned texts], it does not in fact contradict those texts, for a number of reasons: [a] The intended meaning is the consensus and agreement of the Companions over a matter. This is proven by the context, and is supported by Ibn Mas’ūd’s line of reasoning about the Companions’ consensus over selecting Abū Bakr as the Caliph. Therefore, “the Muslims” does not refer to all Muslims in all places and times; but instead to the Muslims of that time. [b] If we suppose that “the Muslims” refers to Muslims in general, it definitely does not refer to every single Muslim – even the ignorant one who understands nothing about knowledge. Therefore, the statement must be interpreted to mean the knowledgeable (scholars) amongst the Muslims. That being the case, who are these scholars? Are the blind-followers (al-muqallidūn) who have closed on themselves the door to understanding the religion from Allāh and His Messenger included amongst them? Are they those who claim the door to ijtihād has been locked? For sure they are not included, and here is why: Al-Hāfidh Ibn ʿAbd Al-Barr states in Jāmi’ Bayān Al-‘Ilm Vol. 2 p36, 37, “The definition of knowledge according to the scholars is whatever a person is clear and sure about. Anyone who is certain and clear about something knows it. Therefore, whoever is not certain about something but says it blindly following someone else, does not know it. Blind following is – according to the scholars – different from following (al-ittibā’). Because following is to follow a person based on what has become clear to you of the correctness of his position, whereas blind-following is to say what he says while not understanding it or its reasoning.” So when it comes to following the Sunnah, many of these blind-followers claim they are not qualified to go against the opinions in their schools of thought because – by their own admission – they are muqallidah, but when it comes to arguing for and supporting innovations in religion, they become mujtahidūn, interpreting and misinterpreting to justify the bid’ah that many laypeople practice! And Allāh knows best.

And Allāh knows best.

Falling asleep when remembering Allāh is from Shayṭān; if you want you can test this: when you lie down and want to fall asleep, try remembering Allāh ‘azza wa jall. Al-Bukhārī, Al-Adab Al-Mufrad. Graded ṣaḥīḥ by Shaykh Al-Albānī in Ṣaḥīḥ Al-Adab Al-Mufrad Vol. 1 p490.

Al-Bukhārī, Al-Adab Al-Mufrad. Graded ṣaḥīḥ by Shaykh Al-Albānī in Ṣaḥīḥ Al-Adab Al-Mufrad Vol. 1 p490.

Women are but an ‘awrah (something private to be covered). A woman might leave her house without there being any problem with her, but the Shaytān seeks her out and says [to her], “You will not pass by anyone except that you will impress/please him.” A woman puts on her clothes and is asked where she is going, to which she replies, “To visit a sick person,” or “to attend a funeral”, or “to pray in the masjid”; but a woman never worships Allāh in the way she does when she worships Him in her house. Al-Tabarānī. Graded sahīh by Shaykh Al-Albānī in Sahīh Al-Targhībi wa Al-Tarhīb Vol. 1 p84.

Al-Tabarānī. Graded sahīh by Shaykh Al-Albānī in Sahīh Al-Targhībi wa Al-Tarhīb Vol. 1 p84.

A believer might harbour any [bad] quality, except treachery and lying.

Ibn Abī Shaybah, Kitāb Al-Īmān article 80, where Al-Albānī grades its chain of narration ṣaḥīḥ; and others

May Allāh curse those women who tattoo or seek to be tattooed, those women who remove facial hair or seek it to be removed and those women who put gaps between their teeth for beautification; those who seek to change Allāh’s creation. This reached a woman from Banī Asad who was called Umm Ya’qūb and who used to read the Qur`ān. She came to [Ibn Mas’ūd] and said, “What is this I hear from you, that you curse women who tattoo or seek to get tattooed, and those who remove facial hair and those who put gaps between their teeth for beauty, those who change Allāh’s creation?” ʿAbdullāh [Ibn Mas’ūd] replied, “And why should I not curse those whom Allāh’s Messenger has cursed and those who are mentioned in Allāh’s Book?” She said, “I have read [the Qur`ān] from cover to cover and I have not seen it mentioned.” He replied, “If you had really read it [carefully] you would have found it; Allāh the Mighty and Sublime said: And whatever the Messenger gives you, take it; and whatever he forbids you, shun it. [Al-Ḥashr (59):7] The woman then said, “Well I have just seen some of this on your own wife.” He said, “Go and see her.” So she went to the wife of ʿAbdullāh but didn’t see anything. She returned to him and said, “I don’t see anything.” He said, “Well, if any of those practices had been done I would not be with her any more.” Al-Bukhārī and Muslim. This translation is from the version in Muslim. Points to note These points have been summarized from Ibn Ḥajr, Fatḥ Al-Bārī and Al-Nawawī, Sharḥ Ṣaḥīḥ Muslim.

These points have been summarized from Ibn Ḥajr, Fatḥ Al-Bārī and Al-Nawawī, Sharḥ Ṣaḥīḥ Muslim.

“One should get used to the idea that if everyone on Earth disbelieved, you would not disbelieve. Do not be an im’ah (characterless).” He was asked, “And what is an im’ah?” He replied, “A person who says, ‘I am with the people (I do what they do).’ Verily, there is to be no following examples in evil.” Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p33.

Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p33.

For every bid’ah with which Islām is plotted against, Allah has a beloved worshipper (walī) who refutes and repels it and speaks about its signs, so take the full opportunity of attending such places, and trust in Allah. Ibn Waddāḥ, Al-Bid’ah p5.

Ibn Waddāḥ, Al-Bid’ah p5.

He was one of the major scholars, he was born during the life of the Prophet – Allah’s peace and blessing be upon him…he was a reliable and truthful reporter…he reported numerous ahādīth. The following are some of the Companions he reported from: Here is the story of how he repented. He narrates: I was a boy with a nice voice and I was good at playing drums. I was once with a friend and we had nabīdh (a date infusion drink that can turn alcoholic) and I was singing for my friends. Ibn Mas’ūd was passing by and entered upon us; he struck the drink container we had and broke the drum. Then he said, “O boy! If your nice voice was to be heard reciting Qur`ān instead you would be the man!” And then he went on his way. I asked my friends, “Who was that?” They told me it was Ibn Mas’ūd. At that point tawbah was cast into my soul, and so I ran after him crying, I grabbed his garment and he turned to me and embraced me and cried. He said, “Welcome to him who Allah loves. Sit down.” He then went inside and brought out some dates for me. Thereafter, Zādhān became pious; Al-Dhahabī also reports that he was seen praying and it was as if he was a piece of wood or a tree in his stillness and humility in prayer. He died in 82H, Allah have mercy on him. Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of Zādhān.

Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of Zādhān.

Al-Bukhārī, Al-Adab Al-Mufrad. See Shaykh Al-Albānī’s Sahīh Al-Adab Al-Mufrad Vol.1 p212.

I would sit with Ibn Mas’ūd a whole year without him saying “Allah’s Messenger – Allah’s peace and blessings be upon him – said…” When he did actually say “Allah’s Messenger – Allah’s peace and blessings be upon him – said…” he would tremble and add, “…or something similar to this” or “words to that effect.” Al-Dhahabī, Tadhkirah Al-Huffādh Vol.1 p15. Imām Al-Dhahabī said: [Ibn Mas’ūd] was one of those who were very careful and conscientious in the delivery of narrations and he was very strict in reporting; he used to reprimand his students for any negligence in precisely narrating the wordings of narrations.

[Ibn Mas’ūd] was one of those who were very careful and conscientious in the delivery of narrations and he was very strict in reporting; he used to reprimand his students for any negligence in precisely narrating the wordings of narrations.

Everyone speaks of good things. It is those whose words and deeds match who have acquired their share. Those whose words and deeds do not match have only reproached themselves. Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p.153.

Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p.153.

Singing sprouts hypocrisy (nifāq) in the heart as water sprouts greens and herbs. Ibn Battah, Al-Ibānah Al-Kubrā Vol.2 p469, and Al-Bayhaqī, Al-Sunan Al-Kubrā Vol. 52 p231. Ibn Qayyim Al-Jawzīyah – Allah have mercy on him – said in Madārij Al-Sālikīn, Vol.1 p487: These are the words of someone who fully understood singing and its effects, for no one regularly sings or listens to song except that his heart falls into nifāq without him realizing. If such a person understood the reality of nifāq and its end he would see it in his own heart. Never do the love of song and the love of Qur`ān come together in a person’s heart except that one expels the other. I and others have witnessed how heavy the Qur`ān feels to singers and song-listeners; how they coil when it is recited and how they get angry with a reciter when he recites too long for them (in prayer etc); and how their hearts do not benefit from what he recites: they are not moved to do anything by it. But when the Qur`ān of Shaytān comes, lā ilāha illallāh! How they lower their voices and settle down! How their hearts feel at peace and how the crying and emotions start, how moved they are inwardly and outwardly and spend on clothing and perfume and staying up hoping for a long night ahead. If this is not nifāq then it is certainly the way to it and its foundation.

These are the words of someone who fully understood singing and its effects, for no one regularly sings or listens to song except that his heart falls into nifāq without him realizing. If such a person understood the reality of nifāq and its end he would see it in his own heart. Never do the love of song and the love of Qur`ān come together in a person’s heart except that one expels the other. I and others have witnessed how heavy the Qur`ān feels to singers and song-listeners; how they coil when it is recited and how they get angry with a reciter when he recites too long for them (in prayer etc); and how their hearts do not benefit from what he recites: they are not moved to do anything by it. But when the Qur`ān of Shaytān comes, lā ilāha illallāh! How they lower their voices and settle down! How their hearts feel at peace and how the crying and emotions start, how moved they are inwardly and outwardly and spend on clothing and perfume and staying up hoping for a long night ahead. If this is not nifāq then it is certainly the way to it and its foundation.

The believer sees his sins as if he is sitting at the foot of a mountain fearing that it might fall on him, while the sinner (fājir) sees his sins as a fly that lands on his nose, he just waves it away. Al-Bukhārī, Al-Sahīh, The Book of Supplications, Chapter on Tawbah. Ibn Hajr quotes in his commentary, Fath Al-Bārī: Ibn Abī Jumrah said, “The reason for this [fear] is that the heart of a believer is illuminated; so when he sees from himself something that goes against what he illuminates his heart with, it is very distressing to him. The wisdom behind giving the example of a mountain is that a person might find some way to escape from other dangers, but if a mountain falls on a person he does not survive. In short, the believer is dominated by fear (of Allah) due to the strength of īmān he has; he does not therefore feel falsely secure about being punished because of his sins. This is the way of the Muslim: he always fears and checks on himself, his good deeds are little to him and he fears even the small bad deeds he has done.”

Ibn Abī Jumrah said, “The reason for this [fear] is that the heart of a believer is illuminated; so when he sees from himself something that goes against what he illuminates his heart with, it is very distressing to him. The wisdom behind giving the example of a mountain is that a person might find some way to escape from other dangers, but if a mountain falls on a person he does not survive. In short, the believer is dominated by fear (of Allah) due to the strength of īmān he has; he does not therefore feel falsely secure about being punished because of his sins. This is the way of the Muslim: he always fears and checks on himself, his good deeds are little to him and he fears even the small bad deeds he has done.”