Sins

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.

We used to narrate: Whoever faults his brother for a sin he has repented to Allāh from, Allāh will try him with that very sin.

Aḥmad b. Ḥanbal, Al-Zuhd p342 (Al-ʿIlmīyah ed., 1983).

Everyone should have times when they sit alone, remember their sins, and thus seek [Allāh’s] forgiveness for them.

Aḥmad b. Ḥanbal, Al-Zuhd article 2038.

Total destruction lies in doing bad deeds during a time of calamity and tribulation.

Ibn Abī Al-Dunyā, Al-ʿUqūbāt article 327.

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.

No man speaks well about another while not knowing it to be true except that he is also likely to speak badly about him without knowing it to be true. And two people do not accompany each other doing something that is not obedience to Allāh except that it is likely they will part from each other doing something that is not obedience to Allāh.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-ʿIlm 5:274 article 2118.

Son of Ādam, you will never find the reality of īmān as long as you fault people for doing what you yourself are guilty of, until you clear yourself of that fault and correct it. Then, you will not correct a fault in yourself except that you will notice another, so your occupation will become correcting yourself, and this is the most beloved thing to Allāh, when you are like this.

Al-Khaṭīb Al-Baġdādī, Al-Muntakhab min Al-Zuhd wa Al-Raqāʾiq, article 41.

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.

A man once came to Ibn ʿAbbās and said, “I proposed to a woman and she refused to marry me, then someone else proposed to her and she wanted to marry him; so I became jealous and killed her. Can I repent from this?” [Ibn ʿAbbās] asked, “Is your mother alive?” He replied, “No.” So he said, “Repent (tawbah) to Allāh the mighty and majestic, and worship him as much as you can.” ʿAṭāʾ said, “So I went and asked Ibn ʿAbbās, ‘Why did you ask him if his mother was alive?’ He replied, ‘I do not know of any action that brings one closer to Allāh than dutifulness to the mother.'”

Al-Bukhārī, Al-Adab Al-Mufrad ḥadīth 4. Graded ṣaḥīḥ by Al-Albānī. See Ṣaḥīḥ Al-Adab Al-Mufrad, Chapter on Dutifulness to the Mother; Al-Ṣaḥīḥah 6:711 ḥadīth 2799.

Verily the Qurān guides you to your disease and your treatment: as for your disease, it is your sins; and as for your treatment, it is to seek the forgiveness of Allāh.

Al-Bayhaqī, Shuʿab Al-Īmān 9:347 no. 6745.

The insightful and wise do not trust that they are safe from four things: a past sin about which it is not known what the Lord Almighty will do, the remaining lifespan wherein it is not known what destruction lies, some (apparent) advantage a person is given but which could be a lure (from Allāh) in recompense for his wrongdoing, a misguidance that has been beautified – so that he thinks it is guidance – and a momentary deviation of the heart, for a person can be stripped of his religion without realizing it.

Al-Dhahabī, Siyar Aʿlām Al-Nubalāʾ 8:406.

Do not expose yourself to what does not concern you, stay away from your enemy, beware of [taking as] your friend anyone except the trustworthy amongst people – and there is no one who is trustworthy except one who fears Allāh; and do not accompany the sinner in case you learn his sinfulness, and do not let him know your secrets, and consult those who fear Allāh for your affairs.

Ibn Abī Shaybah, Al-Muṣannaf 34476.

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.

Beware of lying, for lying is far removed from īmān.

Abū Bakr Al-Ḵallāl, Al-Sunnah no. 1467, 1470; Al-Bayhaqī, Shuʿab Al-Īmān no. 4463.

Do not be with the sinner (fājir), for he will beautify to you the things he does, and he will want you to be like him; and he will beautify to you the worst of his practices; and his entrance upon you and leaving from your company will cause ignominy and discredit [of you]. And do not accompany the fool (aḥmaq), for he will exhaust himself [to help you] but will not benefit you, and he may want to benefit you but end up harming you; his silence is better than his speaking, his distance is better than his closeness, and him dying is better than him living. And do not accompany the liar, for life will not benefit you with him, he will tell others what you say, and tell you what others say; and if you speak the truth, it will not be believed.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir AlʿIlm no. 1379.

It used to be said, “People have never honoured themselves with anything [better] than the obedience of Allāh, and they have never dishonoured themselves with anything [worse] than disobedience to Allāh.”

Ibn Abī Al-Dunyā, Muḥāsabatu Al-Nafs article 98.

Stay away from the sinful amongst the scholars and the ignorant amongst the worshippers, for these two are the calamity of everyone who would fall into fitnah.

Al-Bayhaqī, Shuʿab Al-Īmān ḥadīth 1753.

Verily, fear (al-khashyah) is that you fear Allāh such that your fear comes between you and your disobedience (of Allāh). That is khashyah. And dhikr (remembrance) is obedience to Allāh: whoever obeys Allāh has remembered Him; and whoever does not obey Him is not a rememberer of Him, even if he says a lot of tasbīḥ and recites a lot of Qurān.

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 4:326.

Boasting that you did a sin (when you did not) is worse than committing the sin.

Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-ʿIlm, article 3073.

When you see someone older than you, say: he has preceded me in īmān and righteous actions so he is better than me; and when you see someone younger than you, say: I have preceded him in sinning and disobedience so he is better than me. And when you see your brothers honouring and revering you, say: this is a virtue they have attained; and when you see them falling short (in their treatment of you) say: this is [because of] a sin I committed.

Ibn Al-Jawzī, Ṣifatu Al-Ṣafwah, article 505: Bakr b. ʿAbdillāh Al-Muzanī.

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.

A young man who had stolen was brought to ʿUmar (for punishment). He said, “By Allāh I have never stolen before this time.” So ʿUmar responded, “You lie, Allāh would not (or does not) surrender a servant of His on the first sin.”

Abū Dāwūd, Al-Zuhd article 56, and others. Graded ṣaḥīh by Ibn Kathīr and others.

No one who has learned Qurān and then forgotten it except due to a sin he has committed, because Allāh the most high said: وَمَآ أَصَـٰبَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ Qurān 42:30 “And no calamity befalls you except due to what your own hands have earnt.” And forgetting the Qurān is one of the greatest calamities.

Qurān 42:30

When a sin is hidden it harms only the perpetrator, but if it is made apparent and not rectified, it harms all the people.

Ibn Waḍḍāḥ, Al-Bidʿah #287.

It is better for a man to leave one ḥarām dirham than to give one hundred thousand in charity.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-ʿIlm 5:125.

“Beware of the sinful scholar (al-ʿālim al-fāsiq).” This reached ʿUmar, so he wrote to him in fear, “Who is the sinful scholar?” He wrote back, “I did not intend but good; this is when there is an imām (leader, taken as an example) who speaks knowledge, but practices sins, confusing the people, and thus they go astray.”

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 4:49.

It is reported that a man came to ʿAlī – Allāh be pleased with him – and asked, What do you think about a man who committed a sin? He replied, He must seek Allāh’s forgiveness and repent to Him. [The man] said, He did that, but then sinned again? [ʿAlī] said, He must seek Allāh’s forgiveness and repent to Him. The man again said, He did that, but returned to sin. [ʿAlī] said, He must seek Allāh’s forgiveness and repent to Him. The man said for the fourth time, He did, but then sinned again. ʿAlī then said, Until when? Then he said, He must seek Allāh’s forgiveness and repent to Him; and not give up until it is Shayṭān who is defeated [overcome].

Hunād b. Al-Sarī, Kitāb Al-Zuhd article 910

“How many kabā`ir (major, deadly sins) are there? Seven?” He replied, “They are closer to seven hundred than seven; except a major sin does not remain so if one (truly) seeks forgiveness [from Allāh], and a lesser sin does not remain so if one insists on continuously doing it (i.e. it becomes a major sin).”

Al-Tabarī, Al-Tafsīr article 9207, et al.

It is reported that Al-Fudayl b. ‘Ayyād – Allāh have mercy on him – said: Whoever sees a wrongdoing from his brother and then laughs in front of him has betrayed him. Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 5:115

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 5:115

It is reported that Mu’āwiyah b. Qurrah – Allāh have mercy on him – said: Those who will be taken to account most on the Day of Resurrection are those who were healthy and unoccupied. Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 4:152

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 4:152

Zuhd (abstinence from materialism, asceticism) is of three types: (i) obligatory zuhd, (ii) virtuous zuhd and (iii) zuhd for safety. Obligatory zuhd is to abstain from what is forbidden (harām); virtuous zuhd is to be disinterested in what is allowed (of this world); and zuhd for safety is to stay away from doubtful matters. Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 905.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 905.

I would rather die and be resurrected, die and be resurrected, and again die and be resurrected than to see the private part of a Muslim’s body or for a Muslim to see mine. Imām Aḥmad, Al-Zuhd p192. 1st ed. 1983. Dār Al-Kutub Al-‘Ilmīyah. Beirut, Lebanon. It is reported that ‘Abdullāh b, ‘Umar – Allāh have mercy on him – said: Verily, part of disregarding the trust upon you is to look inside [other people’s] apartments and houses. Ibn Abī Al-Dunyā, Kitāb Al-Wara’ article 71. It is reported that Anas b. Mālik – Allāh be pleased with him – said: If a woman passes in front of you, lower your eyes until she has passed by. Ibid. article 72. It is reported that Al-‘Alā b. Ziyād – Allāh have mercy on him – said: Let not your sight follow the nice looking back of a woman [as she passed], for indeed the look causes the desire in the heart. Ibid. article 77. It is reported on the authority of Al-Wakī’ b. Al-Jarrāḥ: We went out one Eid with Sufyān Al-Thawrī and he said, “The first thing we will do on this day of ours is to lower our gaze.” Ibid. article 66. It is reported that Ḥassān b. Abī Sinān – Allāh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.” Ibid. article 68.

Ibid. article 68.

I have considered sending out men to the different regions to check on all those who are well off enough but have not made Hajj, and impose the jizyah (tax imposed on Ahl Al-Kitāb in the Muslim state) on them; they are not Muslims, they are not Muslims. It is also reported that he said: If the people abandoned Hajj, we would fight them for it as we fight them for the prayer and zakāh. It is also reported that he said: Whoever dies, being well off enough but having never done Hajj, let him die as a Jew if he wishes or as a Christian. It is reported that Al-Aswad b. Hilāl – Allāh have mercy on him – said to a freedman of his called Miqlāṣ: If you died and had never made Hajj, I would not pray over you. It is reported that Sa’īd b. Jubayr – Allāh have mercy on him – said: If a neighbor of mine died without ever making Hajj, while being well off enough to do so, I would not pray over him. It is reported that Mujāhid b. Rūmī said: I asked Sa’īd b. Jubayr, ‘Abd Al-Raḥmān b. Abī Laylā and Ibn Ma’qal (‘Abdullah Al-Muzanī) about a man who died, being well off enough, but never having made Hajj. Ibn Abī Laylā said, “I hope that if his next of kin does Hajj on his behalf…” Sa’īd b. Jubayr said, “The Fire, the Fire.” ‘Abdullah b. Ma’qal said, “He died in a state of disobedience to Allāh.” Al-Khallāl, Al-Sunnah 5:43-47, articles 1572-1576.

Al-Khallāl, Al-Sunnah 5:43-47, articles 1572-1576.

Have glad tidings, for verily Allāh makes the illness of a believer an expiation [for his sins] and a cause of being pleased, whereas the illness of a sinner is like a camel that has been tied by its owners, then released by them: it knows not why it was tied up nor why it was released. Al-Bukhārī, Al-Adab Al-Mufrad in the Chapter on the Expiation [of sins through] illness. Graded ṣaḥīḥ by Shaykh Al-Albānī in Ṣaḥīḥ Al-Adab Al-Mufrad.

Al-Bukhārī, Al-Adab Al-Mufrad in the Chapter on the Expiation [of sins through] illness. Graded ṣaḥīḥ by Shaykh Al-Albānī in Ṣaḥīḥ Al-Adab Al-Mufrad.

يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ وَمَا تُخْفِى ٱلصُّدُورُ

Hunād b. Al-Sarī, Al-Zuhd article 1428.

Verily, when Allāh the Exalted wants to honor a servant of His (for his righteousness), He afflicts him with a reduced means of living, illness in his body and a fearful life (all of which expiate his sins). Until death comes upon him, and he still has some sins, death is made hard upon him because of them, causing him to meet Allāh with no sins against him. And when a person is of little value to Allāh (because of his disobedience), He makes his body healthy, broadens his means of living and makes him feel safe (the rewards for any good deeds he did are exhausted). Until death comes upon him, and he still has some good deeds, the experience of death is lightened for him because of them, and he meets Allāh with nothing. Abu Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2865.

Abu Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2865.

Fasting does not mean keeping away from only food and drink, it also means keeping away from lying, falsehood, inanity and swearing [by Allāh without need]. It is reported that Ibrāhīm Al-Nakha’ī – Allāh have mercy on him – said: They used to say: lying breaks the fast. It is reported that Mujāhid – Allāh have mercy on him – said: There are two practices, if a person can keep himself from them, his fast will be secured for him: backbiting and lying. It is related that Abul-‘Āliyah – Allāh have mercy on him – said: The fasting person is in a state of worship as long as he does not backbite. [1] It is reported that Ḥafṣah bint Sīrīn – Allāh have mercy on her – said: Fasting is a shield as long as one does not tear it, and tearing it is when you backbite. [2] It is reported that Anas b. Mālik – Allāh be pleased with him – said: If the fasting person backbites, his fast is broken. [3] Notes Explaining the meaning of sins breaking the fast, Shaykh Al-Islām Ibn Taymīyah – Allāh have mercy on him – states: [4] It is related from some of the Salaf that backbiting, tale carrying and the likes break the fast, and it is mentioned as one opinion in the madhab of Imām Aḥmad. The final word on this issue is that Allāh the Exalted commanded people to fast in order to achieve piety (taqwā), and Allāh’s Messenger – praise and peace of Allāh be upon him – stated: Whoever does not leave off false speech and acting by it; then Allāh is not in need of him abandoning his food and drink. So if the fasting person does not achieve piety, he has not achieved what is intended through fasting, and so the reward of [his] fast will decrease in accordance [with how much he has gone against the intended goal, i.e. commensurate with his sins]. Righteous deeds have two intended goals: gaining reward and avoiding punishment. If a person fasts while also doing forbidden things, like backbiting, carrying tales between people or consuming what is forbidden and so on, he loses the reward. Thus, when the imams say [backbiting etc.] does not break the fast, it means that the person who sins is not punished in the way a person who openly breaks his fast would be punished. And those who said it does break the fast in the sense that the person has not achieved the intended goal behind fasting, or in the sense that he has lost the reward for fasting, then this statement is in agreement with the position of the imams. One who says it breaks the fast in the sense that the person is to be punished for leaving [the fast], then he is in contradiction to the imams. Conclusion A person who disobeys Allāh while fasting hasn’t truly grasped the intent behind fasting. The real goal is to achieve piety and obedience of Allāh through the abandonment of food, drink and sin. Although a person who backbites, lies or does other sins is not considered to have physically broken his fast, he loses the reward of fasting and in this sense he has broken his fast. Allāh knows best. [1] Ibn Abī Al-Shaybah, Al-Muṣannaf articles 8975, 8980, 8981 and 8982. [2] ‘Abd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf articles 8975. [3] Hunād b. Al-Saree, Al-Zuhd article 1204. [4] Badr Al-Dīn Al-Ba’lī. Mukhtaṣar Al-Fatāwā Al-Maṣrīyah pp288, 289. 1st edn. 1418H. Dār Al-Kutub Al-‘Ilmīyah. Beirut, Lebanon.

[4] Badr Al-Dīn Al-Ba’lī. Mukhtaṣar Al-Fatāwā Al-Maṣrīyah pp288, 289. 1st edn. 1418H. Dār Al-Kutub Al-‘Ilmīyah. Beirut, Lebanon.

O Abū Umayah, by Allāh, I know not if we will meet again after today. Fear and obey Allāh your Lord until the Day of Resurrection, as if you see Him, and obey the ruler (imām) even if he is a cut-nosed Abyssinian slave: if he beats you, be patient; if he robs you, be patient and if he belittles you, be patient. And if he tells you [to do something] to the detriment of your religion (to sin), say: “I hear and obey, [but] my blood goes before my religion.” Never leave the Main Muslim Body (Al-Jamā’ah). Ibn Zanjawayh, Kitāb Al-Amwāl article 30; Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 205 with a slight variation in wording. Also recorded in other collections.

Ibn Zanjawayh, Kitāb Al-Amwāl article 30; Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 205 with a slight variation in wording. Also recorded in other collections.

I once came to an area in one part of which was a graveyard. After ‘aṣr, one of the graves split open and a man with the head of a donkey and the body of a human came up from it and brayed three times, after which the grave closed back up on him. I then saw an old woman weaving fleece or wool, and a woman said, “Do you see that old woman?” I said, “What about her?” She replied, “That is the mother of this [dead] man.” I asked, “What was his story?” She replied, “He used to drink wine, and whenever he would go out his mother would say, ‘O my son, fear Allāh; until when will you keep drinking wine?’ He would reply, ‘You bray like a donkey.'” The woman said, “He then died after ‘aṣr, so every day after ‘asr the grave opens up and he brays a few times, then the grave closes up on him again.” Al-Hāfidh Abul-Qāsim Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb article 471. Shaykh Nāṣir Al-Dīn Al-Albānī graded this narration ḥasan in his edition of Al-Mundhirī’s Al-Targhīb wa Al-Tarhīb. See Ṣaḥīḥ Al-Targhīb wa Al-Tarhīb ḥadīth 2517. Al-Mundhirī quotes Al-Aṣbahānī as saying: This [story] was narrated by Abul-‘Abbās Al-Aṣam in a dictation at Naysābūr, in the presence of great preservers [of traditions] and people of knowledge, and they did not reject it.

Al-Mundhirī quotes Al-Aṣbahānī as saying: This [story] was narrated by Abul-‘Abbās Al-Aṣam in a dictation at Naysābūr, in the presence of great preservers [of traditions] and people of knowledge, and they did not reject it.

We were once in a time when we did not think anyone learned the Quran seeking anything but Allāh the Exalted, but now I fear there are men who learn it and intend the people and what they can get from them. So seek Allāh with your recitation and deeds. For verily, we used to know you when Allāh’s Messenger – Allāh’s peace and blessings be upon him – was amongst us, when revelation would descend and Allāh would tell us about you. As for today, Allāh’s Messenger – peace and blessings be upon him – has passed on, and the revelation has stopped; and I only know you as I say: whoever shows what is good, we love him for it and think good of him, and whoever shows what is evil, we hate him for it and suspect him. Your secret and private matters are between you and your Lord the Mighty and Majestic. Al-Ājurrī, Akhlāq Ḥamalat Al-Qur`ān article 26.

Al-Ājurrī, Akhlāq Ḥamalat Al-Qur`ān article 26.

I heard Al-Shāfi’ī say, “A man does not become complete in this life except when he has four [qualities]: religiousness (al-diyānah), trustworthiness (al-amānah), safeguarding [from sin] (al-ṣiyānah) and sobriety (al-razānah).” Al-Bayhaqī, Manāqib Al-Shāfi’ī 2:189.

Al-Bayhaqī, Manāqib Al-Shāfi’ī 2:189.

O Abū Isḥāq, Allāh the Exalted says in his Book. ‘Call on me, I will answer your prayers’, but we have been calling on Him for a long time and He does not answer our prayers. [Ibrāhīm] replied, “O people of Baṣrah, your hearts have died in respect to ten things: First, you know Allāh but you do not give Him His rights; second, you have read Allāh’s Book but you do not act by it; third, you claim to love Allāh’s Messenger – Allāh’s peace and blessings be upon him – yet you abandon his Sunnah; fourth, you claim to be enemies to Shayṭān but you conform to [his ways]; fifth, you say you love Paradise yet you do not work for it; sixth, you say you fear The Fire yet you put yourselves closer to it [by sinning]; seventh, you say death is true but you do not prepare for it; eighth, you busy yourselves with the faults of others and disregard your own; ninth, you consume the favors of your Lord but are not grateful for them; and tenth, you bury your dead but take no lesson from them.” Abū Nu’aym, Ḥilyah Al-Awliyā’ 8: 15, 16.

Abū Nu’aym, Ḥilyah Al-Awliyā’ 8: 15, 16.

I will not leave anything Allāh’s Messenger – Allāh’s peace and blessings be upon him – did, except that I will also do it; for I fear that if I were to leave any of his commands and ways I would deviate. Al-Bukhārī, Al-Ṣaḥīḥ 2:386 ḥadīth no. 3093; Ibn Battah, Al-Ibānah article 77, and others. Notes After recording this narration, Ibn Battah states: This, my brothers, is the greatest Ṣiddīq (true believer i.e. Abū Bakr), fearing that he would fall into deviation if he were to leave any of the commandments of his Prophet – Allāh’s peace and blessings be upon him. What then is to happen in a time in which people deride their Prophet and his commandments, and compete with each other and show off in contradicting him and mock his Sunnah? We ask Allāh to protect us from slipping and to save us from evil deeds.

This, my brothers, is the greatest Ṣiddīq (true believer i.e. Abū Bakr), fearing that he would fall into deviation if he were to leave any of the commandments of his Prophet – Allāh’s peace and blessings be upon him. What then is to happen in a time in which people deride their Prophet and his commandments, and compete with each other and show off in contradicting him and mock his Sunnah? We ask Allāh to protect us from slipping and to save us from evil deeds.

The enemy was never able to stand up to the Companions of Allāh’s Messenger – Allāh’s praise and peace be upon him, so when the news of the defeat of the Romans came to Heraclius at Antioch he asked [his people], “Woe to you, tell me about these people who fight you, are they not humans like you?” They replied, “Indeed, they are.” He asked, “So are you more in number or them?” They replied, “We outnumber them greatly in all places.” He said, “So how is it that you are defeated whenever you meet them [in battle].” A senior and esteemed elder amongst them replied, “Because they stand in prayer at night, fast during the day, fulfill their agreements and promises, enjoin what is right and forbid what is evil, they are fair and just amongst themselves; and because we drink wine, fornicate, commit sin, break our agreements, steal, oppress and do injustice, enjoin the committing of what angers Allāh and forbid what pleases Allāh the Mighty and Majestic, and we cause evil and corruption in the land.” Heraclius said, “You are the one who has told me the truth.” Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 4:91.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 4:91.

O Abū Sa’īd, offer us some words you can benefit us with. He replied, “I will equip you with three words, then you must leave me to face what I am facing. Be the farthest of people from those things you have been forbidden, and be the most involved of people in the good you have been commanded to do; and know that the steps you take are two steps: a step in your favor and a step against you, so be careful where you come and where you go.” Abū Nu’yam, Ḥilyah Al-Awliyā` 2:154

Abū Nu’yam, Ḥilyah Al-Awliyā` 2:154

Al-Baihaqī, Shu’ab Al-Īmān, Vol.12 p195.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 765.

Abū Nu’aym, Hilyah Al-Awliyā`, Vol. 3 p395.

Ibn Abī Ya’lā, Tabaqāt Al-Hanābilah Vol. 1 p182.

Abū Nu’aym, Hilyah Al-Awliyā`, Vol. 4 p16.

Ibn Abī Al-Dunyā, Al-Tawbah article 57.

Ibn Abī Al-Dunyā, Al-Tawbah article 70.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2645.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2318.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2619.

Abū Nu’aym, Ḥilyah Al-Awliyā` Vol. 2 p344. It is reported that ‘Awn b. ʿAbdillāh, the ascetic and jurist, said, “Sit with the repentant, for they have the softest hearts.” Abū Nu’aym, Ḥilyah Al-Awliyā` Vol. 2 p192.

Abū Nu’aym, Ḥilyah Al-Awliyā` Vol. 2 p192.

Al-Ḥāfidh Ibn Ḥajr, Fatḥ Al-Bārī, references this narration to Asad b. Mūsā’s Al-Zuhd. A slightly different wording is reported by Ibn Al-Mubārak in Al-Zuhd wa Al-Raqā`iq Vol.1 p170.

I would rather fornicate thrity-three times than consume a dirham of usury while Allāh knows that I knowingly consumed it as usury, Al-Mundhirī states in Al-Targhīb wa Al-Tarhīb, “Reported by Ahmad through a good chain of transmitters.” Graded sahīh by Al-Albāni in Sahīh Al-Targhīb wa Al-Tarhīb Vol. 2 p178.

Al-Mundhirī states in Al-Targhīb wa Al-Tarhīb, “Reported by Ahmad through a good chain of transmitters.” Graded sahīh by Al-Albāni in Sahīh Al-Targhīb wa Al-Tarhīb Vol. 2 p178.

In explanation of this verse, Al-Ṭabarī reports the following narrations in his Tafsīr: He reports that ʿUmar b. Al-Khattāb – Allāh be pleased with him – was asked about true repentance. He replied, “It is that a man repents from an evil deed, and never does it again.” He also reports that ʿUmar said, “It is that you repent from the sin and never do it again, or never intend to do it again.” Similarly, he reports from ʿAbdullāh (Ibn ‘Abbās) – Allāh be pleased with him – that he said, “A person repents, and then never goes back to the sin.”, and “It means that a person never returns to the sin from which he repented.” Mujāhid is quoted as saying, “They seek Allāh’s forgiveness and then never go back to sin.” Qatādah is quoted as saying, “It is the true and sincere repentance.” Al-Ṭabarī, Tafsīr Al-Ṭabarī, in the commentary on Sūrah Al-Taḥrīm.

Al-Ṭabarī, Tafsīr Al-Ṭabarī, in the commentary on Sūrah Al-Taḥrīm.

It would be better for a person to be turned to dust than to deliberately walk in front of a person who is praying. Ibn ʿAbd Al-Barr, Al-Tamhīd. Graded sahīh by Shaykh Al-Albānī in Sahīh Al-Targhībi wa Al-Tarhīb Vol. 1 p135.

Ibn ʿAbd Al-Barr, Al-Tamhīd. Graded sahīh by Shaykh Al-Albānī in Sahīh Al-Targhībi wa Al-Tarhīb Vol. 1 p135.

Whoever wears silk; Allāh will make him wear fire for a day – not one of your days, but one of Allāh’s long days. Reported by Al-Bazzār. Graded sahīh by Shaykh Al-Albānī in Sahīh Al-Targhībi wa Al-Tarhīb Vol. 2 p225.

Reported by Al-Bazzār. Graded sahīh by Shaykh Al-Albānī in Sahīh Al-Targhībi wa Al-Tarhīb Vol. 2 p225.

Killing a believer is worse to Allāh than the ending of the world. Al-Nasā`ī, ­Al-Sunan. Graded sahīh by Shaykh Al-Albānī in Sahīh Al-Jāmi’ no.4361.

Al-Nasā`ī, ­Al-Sunan. Graded sahīh by Shaykh Al-Albānī in Sahīh Al-Jāmi’ no.4361.

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

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî (Sahîh Al-Adab Al-Mufrad p266) said this narration’s chain of narration is sahîh.

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.

Whoever’s sin was because of [carnal] desires, hope for him (as he may repent and be forgiven); but whoever’s sin was out of pride, fear for him. For indeed, Âdam sinned out of simple desire, and was forgiven; whereas Iblîs sinned out of pride, and was cursed. Al-Dhahabî , Siyar A’lâm Al-Nubalâ` in his biography of Sufyân b. ‘Uyainah.

Al-Dhahabî , Siyar A’lâm Al-Nubalâ` in his biography of Sufyân b. ‘Uyainah.

Whoever remembers death often will find a small amount (of worldly things) sufficient for him; and whoever includes his speech in his deeds will speak little. Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Al-Awzāʿī.

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

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.

Do not think about how small the sin is, but think about who you have just disobeyed. Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p150.

Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p150.

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.

Nay, but their hearts were covered over by what (sins) they earned. [Al-Mutaffifīn: 14] Al-Hasan (Al-Basrī) said, “It is because of doing one sin after another, until the heart becomes blind and dies.” Qatādah also said, “It is because of doing one sin after another, one sin after another, until the heart dies and becomes black.” Ibn Zayd said, “Their sins overcome their hearts until no good can get through to them.” Mujāhid explained, “They used to consider the heart like a hand: when a person sins, his heart starts to scrunch up,” and he folded his little finger, “and when he does another sin,” he folded the next finger and continued until he had his fist clenched. “Then a seal is placed over it, and they used to say that this is the ‘covering’.” Al-Tabarī in his Tafsīr, Sūrah Al-Mutaffifīn.

Al-Tabarī in his Tafsīr, Sūrah Al-Mutaffifīn.

A fasting person is in a state of worship as long as he does not backbite, even if he is sleeping in bed. Al-Imām Ahmad, Al-Zuhd Vol.4 p313.

Al-Imām Ahmad, Al-Zuhd Vol.4 p313.

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.”

Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p146, no.57.

You will never meet Allah with anything better for you than having few sins. Whoever wants to surpass those who exert themselves in worship, let him stop himself from committing numerous sins. Ibn Al-Jawzī, Sifah Al-Safwah Vol.1 p319.

Ibn Al-Jawzī, Sifah Al-Safwah Vol.1 p319.

Marry, for if the servant of Allah commits fornication Allah snatches the light of īmān from him, and may or may not return it to him.

Ibn Sa’d, Al-Ṭabaqāt Al-Kubrā (Dār Ṣādir ed.), Vol.5 p287.

You people do things today that you regard as less significant than a strand of hair, whereas we, during the time of the Prophet – peace and blessings be upon him – used to consider them destructive sins. Al-Bukhārī in his Ṣaḥīḥ, Chapter on sins that are seen as insignificant but which should be kept away from.

Al-Bukhārī in his Ṣaḥīḥ, Chapter on sins that are seen as insignificant but which should be kept away from.