i love this article! May Allah make me amongst one of them, Aameen

TAQWA

"When Allah created His creation, He did so while He was completely independent of their obedience towards Him and of their disobedience towards Him. No disobedience can hurt Him and no obedience can benefit Him. Then He distributed amongst them (the creation) their means of sustenance and placed them on earth. The people of Taqwa on earth are those of virtue: their speech is correct (true); their garments are of moderate nature and their walk is one of humility. They lower their gaze when they see something that Allah has forbidden them to see and they give ear to beneficial knowledge. They maintain their integrity in both adversity and prosperity.

Had it not been for the appointed time that Allah has written for them (death), their souls would not remain an extra second in their bodies out of yearning for reward and fear of punishment. The Creator ranks Supreme in their eyes, so everything else becomes immaterial to them. They are with Paradise as if they had already witnessed it and enjoyed its presence. They are with Hell as if they have already seen it and tasted its torment. Their hearts grieve and their evil (if any) is non-contagious. Their bodies are lean, their needs are few and their souls are chaste.

They observe patience for a few days and experience everlasting comfort. This is a profitable exchange that their Lord has made pleasant for them. The world tempts them, but they do not succumb. It imprisons them, but they ransomed themselves in exchange.

During the nights they stand in rows and read portions of the Quran. They recite with proper recitation which grieves their hearts and drink it (the Quran) like medicine. If a verse of yearning comes along, they reach for it and believe it is their destination. If an intimidating verse comes along, they pour their hearts towards it and believe that Hell and its screams are in their ears. They sleep on their foreheads and elbows (i.e. they engage in prayers so much that it is as if they sleep in those postures) and implore Allah to deliver them.

In the day, they are tolerant and learned, kind and God-fearing. Fear has chipped away at their bodies as if they were arrows. Anyone looking at them would think that they were sick. But they are not sick. Some will say that they are confused. A great fear has made them look like that. They are never content to do only a few actions (during the day), nor do they ask for a great deal. They condemn themselves and are apprehensive about their deeds.

If one of them is called “pious”, he fears what will be said of him and says: “I know myself better than you do. My Lord knows me better than I do. O Allah! Do not take me to task for what they are saying about me and (O Lord) make me better than they think. Forgive my sins which they do not know about.”



Their signs are that they are strong in Islam, resolute in their softness; firm in their belief. They crave for knowledge and are knowledgeable with tolerance; moderate in richness; pleasant in hunger; forbearing in distress; seeking Halal; active in (pursuing) guidance and they abhor greed.
They perform good deeds in fear (of rejection). They spend the evening in gratitude and the morning in remembrance. They sleep in alarm and they awake in joy. If their carnal selves make it difficult for them to fulfil that which they dislike the deprive them (their selves) of that which they like. The apple of their eyes is in what does not perish and their abstemiousness in what disappears. They combine knowledge with tolerance and speech with action.

You will find their hopes are realistic, their mistakes few; their hearts humble, their selves content; their diet meagre, their matters simple, their Deen safe-guarded, their desires killed and their anger subdued. Goodness is expected from them and evil is shielded against them. If they are among those who are oblivious, they are counted amongst those who remember (Allah). If they are among those who remember, they are not written among the oblivious. They pardon those who wrong them; they provide for those who deprive them, and meet those who severe ties with them. They are never profane and always lenient. Their wrong doings are almost non-existent and their good deeds are always present. They are resolute when the earth quakes, steadfast in calamities and grateful in prosperity.

They are no prejudiced against those they dislike nor do they favour those they love. They acknowledge the truth before it appears and do not lose anything they are entrusted with. They do not call anyone names nor do they hurt their neighbours. They do not curse at the time of difficulties nor do they venture into falsehood.

Silence does not bother them and if they laugh, they do not raise their voices. If they are treated with injustice they remain patient until Allah vindicates them.
Their own selves live in toil while others are comfortable around them.

Their abstinence from those who stay away from them is their exoneration (from malice). Their proximity to those who are close to them, is a means of mercy (for those who are close to them). Their remaining aloof is not out of pride and arrogance and their being close is neither a ploy nor a scheme."

Compassion
by Shaykh Salman al-`Awdah
Moral Code of the Daa`iya
Translated by Muhammad Buneef


We are in need for a daai`ya who possesses a heart that is aflame with concern for the Muslims and the Islamic reality. A heart that is aflame with concern about the situation of the Ummah in both the east and the west, a heart that has compassion on his brothers and realizes the Speech of Allah Subhannahu, "...firm against the kufaar, and compassionate with the believers..." (Surat al-Fath:29), not like the Khawarij who killed the people of Iman and welcomed the idol worshipers. Surely the believer should be stern with the kufaar and merciful with the believers and realize within himself the statement of the Prophet sallallahu alaihi wa sallam, "The example of the believers in their friendly relations, their mercy and their compassion towards one another is like the whole body..." [Bukhari, Muslim, Tirmidhi all from the hadeeth of Abu Musa al-Ash'ari] and his statement, "The believer to the believer is like a building, some [parts of it] support others." [Bukhari, Muslim both from the hadeeth of al-Nu'man bin Basheer.] We are in need for the one who feels the pains of his Muslim brothers. When he hears of calamity that happens to his brother he will feel pain for them, even if they have some shortcomings and innovations. Shaykh Muhammad Rasheed Ridha used to feel pain for the Muslim's reality and the sorrow appeared in his face when a calamity afflicted one of the Muslims. He used to cheer when the matter was vice-versa to the point that his mother recognized this quality of his. When she saw him sad she asked him, "What's the matter with you my son, has someone passed away in China today?" She realized that the sorrow and joy of her son is related to the condition of the Muslims; he cheers to their cheerfulness and becomes sad with their sadness, and this is the true walaa' [loyalty] to the Muslims.

Compassion is that one should posses a heart which becomes affected by the Muslims' errors and deviations in the deen.

He becomes sad upon the spread of sin and disobedience among them, a sadness that doesn't push him away from them but compels him to feel like a doctor among them who struggles to save them and if he is unsuccessful he tries to lessen the illness according to his capability. This compassion should push him also to be zealous concerning himself, his wife and his children so that he calls them to that which is good and forbids them from that which is prohibited and stops them from committing that which is displeasing to Allah `Azza wa fall.

There are many duaat who speak about Islam but those who posses this true lively compassion are few. If compassion lives within the daa`iya's heart it will yield fruitful dawa, advice and participation in the Muslims' pains everywhere. But when the person looses compassion he becomes living for himself, his wife, his children, living to enjoy that which is around him, and he forgets the worries of the Muslims. At that time he abandons the truth of walaa' to the believers even if he speaks about the hadeeths which warn the Muslims of calamities. He becomes like a hired female mourner. There are many of those who are accustomed to a speech that they repeat on occasions... and who memorize statements that they hear and recite without feeling any zeal nor fervor towards the deen and it's people... so woe to this ummah... how needy it is for burning hearts!

Death and Death of a Shaheed

This is a topic we never discuss or talk about so much, yet it is the one thing that is guaranteed in life, one thing someone cannot deny, one thing you cannot hide from. Death will reach us all, it could be in our old age, it could be as I write this or whenever, we know when we were born but none of us will know when he will die.

"The souls of the Believers are inside green birds in the trees of Paradise until Allah returns them to their bodies on the Day of Resurrection."

"Shaheed", is a specific term, used in the Holy Quran and Sunnah. It has certainly a specific meaning and one should be careful before applying this term to a person and you should ascertain whether he is really qualified to be called a "Shaheed."
According to Islamic Jurisprudence, "Shaheed" is of two kinds:
Shaheed in the real sense.
Shaheed in the constructive sense.

Shaheed in the real sense is a Muslim who has been killed during "Jihad" or has been killed by any person unjustly. Such a person has two characteristics different from common people who die on their bed. Firstly, he should be buried without giving him a ritual bath. However, the prayer of the Janazah shall be offered on him and he shall also be given a proper kafin (burial shroud). Secondly, he will deserve a great reward in the Hereafter and it is hoped that Allah Almighty shall forgive his sins and admit him to Jannah. It is also stated in some of the traditions that the body of such a person remains in the grave protected from contamination or dissolution.

As compared to this kind of "Shaheed" a Shaheed in a constructive sense is a person who has been promised by the Holy Prophet Sall-Allahu alayhi wa sallam to get a reward of a Shaheed in the Hereafter but is not taken as Shaheed with regard to the rules of burial. It means that the dead body has to be bathed like a dead body of any other person. The Holy Prophet Sall-Allahu alayhi wa sallam has included in this category of Shaheed a large number of persons such as a person who has died in a Plague or who has died in an unexpected accident, like a fire or a traffic accident or who has been drowned in the water or a woman who has died during the delivery of her child etc.

Deeply Imbedded in a Muslim's heart, is a yearn to depart and leave this tempting world in the best possible way. Regardless of how we ending up dying, there isn't anything comparable to the death of shaheed, atleast not in our shari3ah.

A shaheed is one who dies for the sake of Allah, and not for the sake of man or a group. No, the pleasure of demise is knowing that it is for the sake of the One you've worshipped and remembered for so long.


Ubada bin Samit (ra) narrates, that the Prophet (saw) said,

"The shaheed is granted seven gifts from Allah swt -

1. He is forigven at the first drop of his blood.
2. He sees his status in jannah.
3. He is dressed in the clothes of iman.
4. He is safe from the punishment of the grave.
5. He will be safe from the great fear of the Day of Judgement.
6. A crown of honour will be placed on his head.
7. He will intercede on behalf of 70 members of his family.


(Musnad Ahmed ,Tabrani, at-Targheeb wa at-Tarheeb, p.443, vol.2)



Narrated Abu Huraira (R), a man came to Allah's Messenger (saw) and said "Instruct me as to such a deed as equals Jihaad (in reward).

He replied "I do not find such a deed." Then he added, "Can you, while the Muslim fighter is in the battlefield, enter your Mosque to perform prayers without cease and fast and never break your fast?"

The man said, "but who can do that?"

Abu Huraira (ra) added, "The Mujahid is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied on a long rope."

(Sahih Bukhari, p.391, vol.1)

May Allah give us all a the death of a shaheed Aameen

I always wonder; is it ever worth it?
To try and strive to be ever so perfect?

Who determines what perfect is and what isn't?
Who truly is so happy and lives so pleasant?

Who has never cheated, lied, hurt or has been hurt
Yet still is sweet and kind, and knows what a soul is worth?

Which mortal has lived heaven on earth?
Who can live and say, I will never die from the day of birth?

That sounds too good to be perfect.
Let me help define how a human is perfect.

Perfect is being able to forgive and forget,
To be able to realize your mistakes and repent,

To realize our bad, and promise to never do it again,
But then again, we're only humans in the end.

LOVERS OF PARADISE

YouTube Video

YouTube Video

How to Erase Our Sins



Repenting


A servant [of Allâh's] committed a sin and said: O Allâh, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.

[Hadîth Qudsi]

O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it. [Hadîth Qudsi]
Abű Bakr radhiAllâhu `anhu reported:


"I heard the Prophet sallAllâhu `alayhi wa sallam saying: 'Allâh forgives the man who commits a sin (then feels ashamed), purifies himself, offers a prayer and seeks His forgiveness.' Then he recited the 'ayyah: 'And those who, when they do an evil thing or wrong themselves, remember Allâh and implore forgiveness for their sins - and who can forgive sins except Allâh? - and will not knowingly repeat (the wrong) they did. The reward of such will be forgiveness from their Lord, and gardens underneath which rivers flow, wherein they will abide forever- a bountiful reward for workers."' [al-'lmrân: 135-136]. [Abű Dawűd, an-Nasa'i, Ibn Majah, al-Baihaqi, and at-Tirmidhî who calls it hasan.]

Performing Wudhű

Narrated Abű Hurayrah radhiAllâhu `anhu: Allâh's Apostle sallAllâhu `alayhi wa sallam said:


When a bondsman - a Muslim or a believer - washes his face (in course of ablution), every sin he contemplated with his eyes will be washed away from his face along with water, or with the last drop of water ; when he washes his hands, every sin they wrought will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will be washed away with the water, or with the last drop of water, with the result that he comes out pure from all sins. [Sahîh Muslim]
Narrated Uthmân ibn AffânradhiAllâhu `anhu:

The Messenger of Allâh sallAllâhu `alayhi wa sallam said: He who performed ablution well, his sins would come out from his body, even coming out from under his nails. [Sahîh Muslim]

Performing Prayer

Narrated Uthmân ibn Affân radhiAllâhu `anhu: "I heard Allâh's Apostle sallAllâhu `alayhi wa sallam say:

When the time for a prescribed prayer comes, if any Muslim performs ablution well and offers his prayer) with humility and bowing, it will be an expiation for his past sins, so long as he has not committed a major sin; and this applies to for all times. [Sahîh Muslim]
Narrated Abű Huraira radhiAllâhu `anhu: "Allâh's Apostle said,

"The congregational prayer of anyone amongst you is more than twenty (five or twenty seven) times in reward than his prayer in the market or in his house, for if he performs ablution completely and then goes to the mosque with the sole intention of performing the prayer, and nothing urges him to proceed to the mosque except the prayer, then, on every step which he takes towards the mosque, he will be raised one degree or one of his sins will be forgiven. The angels will keep on asking Allâh's forgiveness and blessings for everyone of you so long as he keeps sitting at his praying place. The angels will say, 'O Allâh, bless him! O Allâh, be merciful to him!' as long as he does not do Hadath or a thing which gives trouble to the other." The Prophet further said, "One is regarded in prayer so long as one is waiting for the prayer." [Sahîh Al-Bukhari]
Narrated Abű Hurayrah radhiAllâhu `anhu:

"The Messenger of Allâh sallAllâhu `alayhi wa sallam said: He who purified himself in his house, and then he walked to one of the houses of Allâh for the sake of performing a fard (obligatory act) out of the Fara'id (obligatory acts) of Allâh, both his steps (would be significant) as one of them would obliterate his sin and the second one would raise his status. [Sahîh Muslim]

Attending the Jumu'ah Salâh

Narrated Abű Hurayrah radhiAllâhu `anhu: The Messenger of Allâh sallAllâhu `alayhi wa sallam said:

Five prayers and from one Friday prayer to (the next) Friday prayer is an expiation (of the sins committed in between their intervals) if major sins are not committed. [Sahîh Muslim]
Narrated by Salman Al Farsi radhiAllâhu `anhu: The Prophet sallAllâhu `alayhi wa sallam said,

"Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for the Jumua prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allâh has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven." [Sahîh Al-Bukhari]

Doing good deeds

Narrated Ibn Masud radhiAllâhu `anhu: A man kissed a woman and then came to Allâh's Apostle and told him of that, so this Divine Inspiration was revealed to the Prophet sallAllâhu `alayhi wa sallam:

"And offer Prayers perfectly at the two ends of the day, and in some hours of the night; (i.e. (five) compulsory prayers). Verily, the good deeds remove the evil deeds (small sins). That is a reminder for the mindful." (Qur'aan : 11.114) The man said, Is this instruction for me only?" The Prophet said, "It is for all those of my followers who encounter a similar situation." [Sahîh Al-Bukhari]

Performing Umrah and Hajj

Narrated by Abű Huraira : The Prophet sallAllâhu `alayhi wa sallam said,

"Whoever performs Hajj for Allâh's pleasure and does not have sexual relations with his wife, and does not do evil or sins then he will return (after Hajj free from all sins) as if he were born anew." [Sahîh Al-Bukhari]
Abdullah ibn Mas'ud radhiAllâhu `anhu narrated that the Prophet sallAllâhu `alayhi wa sallam said:

"Alternate between Hajj and 'Umrah (regularly), for these two remove poverty and sins just as the blacksmith's bellows removes all impurities from metals like iron, gold and silver. The reward for Hajj Mabrur is nothing short of Paradise." [Nasa'i and Tirmidhi, who regards it a sound hadîth ]
Narrated Abű Huraira radhiAllâhu `anhu: Allâh's Apostle sallAllâhu `alayhi wa sallam said,

"(The performance of) 'Umra is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allâh) is nothing except Paradise." [Sahîh Al-Bukhari]

Saying 'Aآmîn'

Narrated by Abű Huraira radhiAllâhu `anhu: The Prophet sallAllâhu `alayhi wa sallam said,

"When the Imâm says 'Aamîn', then you should all say ‘Aamîn’, for the angels say ‘آmîn’ at that time, and he whose ‘آmîn’ coincides with the ‘آmîn’ of the angels, all his past sins will be forgiven." [Sahîh Al-Bukhari]

Fasting and performing prayers in the night of Qadr in Ramadân

Narrated by Abű Huraira radhiAllâhu `anhu: The Prophet sallAllâhu `alayhi wa sallam said,

"Whoever fasted the month of Ramadân out of sincere Faith (i.e. belief) and hoping for a reward from Allâh, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allâh, then all his previous sins will be forgiven ." [Sahîh Al-Bukhari]

Sending salutations

Abű Talha Al Ansari radhiAllâhu `anhu said, "The Prophet, sallAllâhu `alayhi wa sallam, woke up one day cheerful and beaming. His companions exclaimed, 'O Prophet of Allâh, you woke up today cheerful and beaming.' He replied,

'Yes! A messenger of Allâh, the Mighty and the Glorified, came to me and said, "If anyone from your ummah sends you a salutation,wipe off ten of his sins, and raise him thereby ten degrees in rank, and He will return his salutation with a similar salutation".' [Ahmad] Ibn Kathîr considers this a sound hadîth ] Allâh will record for him ten good deeds,

Being kind to animals

Narrated Abű Huraira radhiAllâhu `anhu: Allâh's Apostle sallAllâhu `alayhi wa sallam said,

"While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, 'This (dog) is suffering from the same problem as that of mine. So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allâh thanked him for his (good) deed and forgave him." The people asked, "O Allâh's Apostle! Is there a reward for us in serving (the) animals?" He replied, "Yes, there is a reward for serving any animate." [Sahîh Al-Bukhari]
Narrated Abű Huraira radhiAllâhu `anhu: Allâh's Apostle sallAllâhu `alayhi wa sallam said,

"A prostitute was forgiven by Allâh, because, passing by a panting dog near a well and seeing that the dog was about to die of thirst, she took off her shoe, and tying it with her head-cover she drew out some water for it. So, Allâh forgave her because of that." [Sahîh Al-Bukhari]

Leaving grey hair

Amr ibn Shu'aib related on the authority of his father from his grandfather that the Prophet sallAllâhu `alayhi wa sallam said,

"Do not pluck the grey hairs as they are a Muslim's light. Never a Muslim grows grey in Islam except that Allâh writes for him, due to that, a good deed. And he raises him a degree. And he erases for him, due to that, one of his sins." [Related by Ahmad, Abű Dawűd, at-Tirmidhi, an-Nasa'i and Ibn Majah] And Anas said, "We used to hate that a man should pluck out his white hairs from his head or beard." [Sahîh Muslim]

Some simple supplications through which we can erase our sins, Insha'Allâh!

Narrated Abű Huraira radhiAllâhu `anhu: Allâh's Apostle said,

"Whoever says, 'Subhan Allâh wa bihamdihi,' one hundred times a day, will be forgiven all his sins even if they were as much as the foam of the sea." [Sahîh Al-Bukhari]
Narrated Abű Huraira radhiAllâhu `anhu: Allâh's Apostle sallAllâhu `alayhi wa sallam said,

"Whoever says: 'La ilaha illal-lah wahdahu la sharika lahu, lahu-l-mulk wa lahu-l-hamd wa huwa 'ala kulli shai'in qadir,' one hundred times will get the same reward as given for manumitting ten slaves; and one hundred good deeds will be written in his accounts, and one hundred sins will be deducted from his accounts, and it (his saying) will be a shield for him from Satan on that day till night, and nobody will be able to do a better deed except the one who does more than he." [Sahîh Al-Bukhari]
Narrated Abű Hurayrah radhiAllâhu `anhu: Allâh's Apostle sallAllâhu `alayhi wa sallam said:

If anyone extols Allâh after every prayer thirty-three times [SubhanAllâh], and praises Allâh thirty-three times [Alhamdulillah], and declares His Greatness thirty-three times [Allâh hu Akbar], ninety-nine times in all, and say to complete a hundred: "There is no god but Allâh, having no partner with Him, to Him belongs sovereignty and to Him to praise due, and He is Potent over everything," his sins will be forgiven even if these are as Abűndant as the foam of the sea. [Sahîh Muslim]
Abű Hurairah radhiAllâhu `anhu reported that the Prophet, sallAllâhu `alayhi wa sallam, said,

"If anyone sits in an assembly where there is much clamor and says before getting up to leave, "Subhanaka Allâhumma wa bihamdika, ashadu an-la illaha illa-anta, astaghfiruka wa atubu ilayka" (Glory be to You, O Allâh, and I begin with declaring all praise is due to You, I testify that there is no god but You; I ask Your pardon and turn to You in repentance), he will be forgiven any sin that he might have committed while in that assembly. [Tirmidhi and Al-Baihaqi, (Kitab ad-D'wat Al-kabir)]
Mu'adh b. Anas radhiAllâhu `anhu reported that the Prophet, sallAllâhu `alayhi wa sallam, said,

"If anyone wears a new garment and says, "Alhamdu lillahillazi kasaabi hazaa wa razakabehi min ghairi hawlin minna walaa kuwwata" 'All praise be to Allâh, Who clothed me with this garment and provided it for me, with no power or strength from myself' Allâh will forgive all his previous sins." [Abű Dawűd, At-Tirmidhi and Ibn Maajah]

Abu Dharr al-Ghafaari is one of the most interesting personalities from among the Sahaaba. He was known for his asceticism and admonitions. It is narrated in Abu Na`im's al-Hilyah that someone asked Abu Dharr, radhiallahu `anhu, "O Abu Dharr, why do people leave your company upset every time they visit you?" He replied, "They leave upset because I admonish them against hoarding the treasures of this world."

The following is one of his admonitions narrated by Sufyaan ath-Thawree, raHimahullaah, as related in al-Hilyah of Abu Na`im:

"O people, I am Jandab'ul Ghafaari. Come here and hearken to the good advice of your compassionate older brother. " Immediately, people hastened and stood around him to hear what he had to say. Abu Dharr then said, "Do you see, when one of you plans to travel, doesn't he prepare himself and takes with him the needed provisions that will suffice him until he reaches his destination?" The people replied, "Indeed, he does." Abu Dharr continued, "In this regard, the road to the Day of Reckoning is the furthest of your ultimate destinations. Take with you what benefit you most." The people asked, "And what do you consider as most beneficial for such a journey?"

Abu Dharr replied:

1) Make a pilgrimage to Mecca for your dire needs;

2) Fast in the hottest day in contemplation of the horrific age-old standing of the Day of Resurrection;

3) Pray two rak`at in the darkness of the night in contemplation of one's bewilderment, loneliness, and darkness of his grave;

4) Either say something good, or remain silent pondering on awesome age-long standing in the grim silence of the Day of Resurrection;

5) Spend your money in charity, so perhaps you can escape its trials;

6) Make this world a setting for two types of conferences: One to seek the benefits of the hereafter, and the other to seek what is permissible. Should there be a third criteria of meetings, they will be of harm and of no benefit to you; and finally,

7) Look to your money and divide it in two categories: One dirham you spend on your family, the second you spend for your benefits in the hereafter, and should there be left a third dirham, it will be of harm and of no benefit to you."

Abu Dharr then shouted at the top of his voice: "O people! Your craving to accumulate what is beyond your reach will surely destroy you."

From Imaam al-Bukhaaree's, ‘Khalq Af’aal Ebaad’

[All the narrations are authentic according to the research done on this work by the great hadeeth scholar Badr al-Badr (RH), and are from the sahaabah or those who came soon after]:

“6) Wahb bin Jareer said, ‘The Jahmiyyah are heretics, they think that He has not risen over His Throne.’

13) Ibn al-Mubaarak said, ‘we do not say as the Jahmiyyah say that Allaah is on the earth, rather He has risen over His Throne.’

14) And it was said to him, ‘how should we know our Lord?’ He said, ‘above the Heavens, over/upon (‘alaa) His Throne’

29) Sufyaan ath-Thawree was asked about the verse, “and He is with you wheresoever you are”. He said, ‘His Knowledge.’

64) Sadqa said, ‘I heard Sulaymaan at-Taimee saying, ‘if I were asked, “where is Allaah?” I would say, “above (fee) the heaven”. And if it said, “where was the Throne before the Heaven?” I would say, “over the water.” And if it is said, “where was the Throne before the water?” I would say, “I do not know.”’ [This shows that the question ‘where is Allaah’ was considered allowed by the Salaf, and how could it be otherwise when the Prophet (sallallaahu `alaihi wasallam) himself asked the slave girl, “where is Allaah” as is established firmly in the saheeh of Imaam Muslim. So do not be misguided by the Jahmiyyah of today, Saqqaaf and al-Habbashee and their likes who try to declare the above hadeeth of Muslim as weak, and make out that the above question is a bid’ah, having only the classical Jahmiyyah as their precedents.]

And Imaam Bukhaaree said, ‘and that (i.e. his answer) was because of the saying of Allaah, “and they cannot encompass anything of His Knowledge except what He wills.” i.e. except what He explains.’

66) Muhammad bin Yusuf said (one of the teachers of Bukhaaree), ‘the one who says that Allaah is not over (‘alaa) His Throne is a kaafir. And the one who thinks that Allaah did not speak to Moses is a kaafir.’

(At time of the Salaf, this 'aqeedah was well known amongst the people, thus there would be no excuse for one to say otherwise except that he was a heretic. In our times, the authentic 'aqeedah is not very well known, thus the ruling of kufr and tabdee' is only applied to the one who knows the truth but still speaks in contradiction, and the evidence has been estabished against him)

103) Ibn Mas’ud (RA) said about His saying, “then He rose over His Throne”, - ‘the Throne is over the water, and Allaah is above (fawqa) the Throne, and He knows what you are upon.’

104) Qataada said about His saying, “and He is Allaah in the Heaven and in the Earth” - ‘the One Who is worshipped in the heaven and in the earth.’”


From ‘Sharh Usul I'tiqaad Ahlus Sunnah’ of al-Laalikaaee (d.414, pp396+ - Tahqeeq Ahmad Hamdaan)

“660) Abdullaah bin Abbaas (RA) said, ‘Verily Allaah was above His Throne before He created anything, then He created the creation and decreed what was to exist until the Day of Judgement.’

662) Bashr bin Umar said, ‘I heard more then one of the Mufassir say about the verse, “The Most Merciful istawaa upon the Throne” - istiwaa means rose above.’

665) Rabee' (one of the teachers of Maalik) was asked about the verse, “The Most Merciful rose over His Throne” - ‘how did He rise?’ He replied, ‘al-istiwaa (rising) is known, and the how is not comprehensible, and from Allaah is the message, and upon the Messenger is the preaching, and upon us is believing.’

670) Maqaatil bin Huyaan said about His saying, “and there is no secret discourse of 3 people except He is the fourth, or of 5 people and He is the sixth” - ‘He is above His Throne, and nothing is hidden from His knowledge.’

673) Imaam Ahmad was asked, ‘Allaah is above the seventh heaven, above His Throne, distinct from his creation, and His Power and Knowledge are in every place?’ And he replied, ‘yes, above the Throne and His Knowledge is in every place.’

675) Imaam Ahmad was asked about the verse, “and He is with you wheresoever you are” , and the verse, “there is no secret discourse of 3 people except that he is the fourth..” - and he said, ‘(meaning) His Knowledge, He is the Knower of the seen and the unseen, His Knowledge encompasses everything, and our Lord is above the Throne without setting limits and giving description , and His Kursi is as the expanse of the heavens and the earth with His Knowledge.’”

Imaam Abdullaah bin Ahmad quotes Abdullaah ibn Mubaarak as saying, “....I bear witness that You are above Your Throne above the seven heavens. And this is not as the enemies of Allaah say, the heretics.” [‘as-Sunnah’ of Imaam Abdullaah ibn Ahmad with tahqeeq of al-Qahtaanee]

He also quoted him as saying, “we know that our Lord is above the seven heavens over the Throne, and we do not say as the Jahmiyyah say that he is here,” pointing with his hand to the earth.

Imaam Maalik said, “Allaah is Above the heaven, and His knowledge is in every place, nothing is hidden from Him.” [Al-Albaanee said in his notes to ‘Mukhtasar’ (no. 130), “reported by Abdullaah in ‘as-Sunnah’ (pg. 5), and likewise Abu Dawood in ‘Masaa’il’ (pg. 263)…and it’s sanad is saheeh” and he includes a refutation of the lies that Kawtharee employs to try and discredit this isnaad.]

Abu Haneefah (RH) said, when asked of his opinion of the one who says, ‘I do not know whether Allaah is above the heavens or on the earth.’ - “He has disbelieved, because Allaah says, “The Most Merciful rose above the Throne.” , and His Throne is above His seven heavens.’ He was then asked , ‘what if he said that Allaah is above His Throne but he does not know whether the Throne is in the heavens or on the earth?’ He said, ‘He has disbelieved, because He has denied that He is above the heavens, And whosoever denied that He is above the heavens has disbelieved.” [‘al-Uluww’ of adh- Dhahabee, also ‘Sharh Aqueedah at-Tahaawiyyah’ of ibn Abee al-Izz al-Hanafee]

Allaah the Exalted said [to Shaytaan]:

Then get out from here, for verily you are accursed, rejected. And verily, upon you is the curse till the Day of Judgement. He said: O my Lord grant me respite till the Day they are raised up. He (Allaah) said: Then you are of those who have been granted respite. Till the Day of the appointed time. He (Iblees) said: Because you have put me in the wrong I will beautify for them (what is on) earth and I shall mislead them all. Except your servants among them who are sincere.

Allaah further went on to say:
Indeed you have no authority/power over My servants.

In this passage Shaytaan has made a promise, in front of Allaah, that he will misguide the whole of mankind. However, he did make an exception: The sincere servants of Allaah, and Allaah too reiterated to him, that he can have no authority over Allaah's servants, those that are sincere.

Today's topic therefore is Ikhlaas or Sincerity. Since the presence of this quality is a deliverance from the evils of shaytaan and therefore the Hellfire and entry into Paradise, it is a great and vital topic, the reality of which needs to be understood by every concerned and responsible Muslim.

This Ikhlaas has been commanded by Allaah and He has made it binding upon the whole of mankind. He said:

And they were not commanded except that they should worship Allaah and worship none but Him, offer prayers perfectly and give zakah and that is the correct religion.

Also:

Say: Verily I have been commanded to worship Allaah making the deen exclusively and sincerely for Him (alone).

And also:

He is al-Hayy (Ever-Living) there is none worthy of worship except He, therefore call upon Him being making the deen exclusively and sincerely for Him (alone)

And as-Soosee, one of our Salaf, said: What Allaah intends/wants from the actions of the creations is Ikhlaas and nothing else.

The Definition of Ikhlaas

Ikhlaas is that ones speech/action/emotions/feelings are free from all impurities and desires of the soul. Such impurities and blemishes could be:
desiring praise - 'he is a scholar', 'he is a doer of good', 'he is a skilled reciter', 'he is brave' and other such things. attracting attention to oneself to achieve one's goals and objectives fulfilment of ones personal needs running away from rebuke and criticism showing off seeking worldly gains

When all these are removed and are non-existent so that none but Allaah is desired, the resultant feeling or situation is that of Ikhlaas. Allaah the Exalted said in the hadeeth qudsee:

I am so self-sufficient that I am in no need of having partners. Thus whoever does an action for someone else's sake as well as Mine, will have that action rejected by Me to him whom he associated with Me.

Here are some more useful definitions from our Salaf which will help to conceptualize the reality of this Ikhlaas, the deliverer from the snares of Shaytaan:

Ya'qoob al-Makfoof: The sincere person is the one who hides his good deeds just like he hides his evil deeds.

It was said to Sahl: What is the hardest thing upon the soul? He said: Ikhlaas, when there is no other desire in it.

As-Soosee said: What Allaah intends/wants from the actions of the creations is Ikhlaas and nothing else.

Abu Uthmaan said: It is forgetting the sight of the creation by continual observance of the Creator

Ibraheem bin Adham said: He has not been truthful to Allaah who loved fame (and recognition)

Sahl ibn Abdillaah said: There is nothing tougher/harder upon the soul than Ikhlaas. How many times have I tried to extinguish riyaa from my heart and it is as if it has appeared in a different colour (i.e. a different form).

Part 2:

So this then is Ikhlaas, the sincerity with which Allaah commanded us and those who came before us.




Allaah has warned against this numerous times. He said:

And We shall turn to whatever actions they did and make them into scattered dust.

Also

And if you were to associate partners (with Allaah) then vain would be your works and you would be among the losers.

The Messenger (sallallaahu ’alayhi wa sallam) also said as is authentically reported from him: There is no servant who sets out seeking to be heard of or showing off except that Allaah will make all His creation know about him, will belittle him and hold him in contempt.

Abu Sa'eed al-Khudree said: We were talking about Maseeh ud-Dajjaal in the presence of the Messenger of Allaah (sallallaahu ’alayhi wa sallam).He said: Shall I not inform you about something which I fear more for you than Maseeh ud-Dajjaal? We said: Of course, O Messenger of Allaah! He said: The Hidden Shirk. A man stands for prayer and beautifies his prayer for those who are watching him.

The Messenger of Allaah (sallallaahu ’alayhi wa sallam) explained that Riyaa is more dangerous to his ummah than Maseeh ud-Dajjaal!! And he gave an example of how it can occur. During the greatest of the acts of worship, the prayer!! How then for the other actions?

We now have a good and clear conception as to the meaning of Ikhlaas. This Ikhlaas which is a feeling in the heart should be present in all our actions, prayer, zakah, fasting, dhikr until even the smallest of actions such as picking something harmful off the road or smiling to another muslim brother.

We will now finish by listing a number of benefits that are attained as a result of this Ikhlaas and which give evidence to its greatness.

1. Aiding of the Ummah, due to the hadeeth:

Allaah will help this Ummah on account of its weak ones, due to their supplications prayers and sincerity.

That is the affliction, the humiliation and the oppression which we find ourselves in can be removed on account of the sincerity that we as individuals try to develop and maintain as a lasting quality, and this in turn is what benefits and aids the ummah on a wider scale.

2. Love of the angels, due to the hadeeth:

When Allaah the Exalted loves a servant He calls to Jibreel: Indeed Allaah the Exalted loves so and so, therefore love Him. So Jibreel loves him and then he calls the inhabitants of the heavens (i.e. angels): Indeed Allaah loves so and so, therefore love him. The inhabitants of the heaven love him and acceptance is made for him upon the earth.

3. Good repute, due to the hadeeth:

There is no servant except that he has a reputation (amongst the angels) in the sky. If his reputation is good in the sky it is placed upon the earth and if it is bad it is placed upon the earth.

4. Removal of Difficulties, due to hadeeth in which three men set out on a journey and they get trapped in a cave. Each one of them calls upon Allaah to remove this affliction from them on account of their sincere actions which they had done previously. One man gave his parents preference over his own children despite the fact that they were starving, another man refrained from an illicit sexual relation with a cousin of his whom he loved dearly and the third gave back to a man who had worked for him but did not take his wages, the investments he had made with his wages. All of them said: O Allaah if I did this seeking nothing but Your Face then deliver us from this evil.


5. Answering of the supplication, due to the hadeeth we have just mentioned

Due to the hadeeth we have just mentioned
6. Safety from misguidance, due to the saying of Allaah:

Except Your servants amongst them who are sincere/purified.

So these are some of the benefits, and how great they are, for those who make their actions sincerely and purely for the sake of Allaah. I pray that Allaah benefits us all and gives us to drink from the fountain of Ikhlaas.

Relying on Allaah and Abiding by the Means

AUTHOR: Shaikh Saalih Al-Fawzaan

SOURCE: Haqeeqat-ut-Tawakkul (pg. 15-25)

PRODUCED BY: Al-Ibaanah.com


Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: If Allaah wanted us to have sustenance, it would come to us even if we are sitting. We should also not abandon seeking knowledge, saying: If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes. This also applies to abandoning all of the other necessary things that we must have, saying: If Allaah had decreed it for us, it would come to us without us embarking on the means for it. This is extremely wrong.

So there must be a combination of the two: (1) Putting one's trust in Allaah and (2) Abiding by the necessary means.

So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.

A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them to produce fruit, enable you to reap their benefits and use them.

Similar to this is when a person forsakes marriage, saying: This is part of putting one's trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.

We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.

So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.

This is why the scholars, may Allaah have mercy on them, said: Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion. This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.

Allaah says: So seek provision from Allaah and worship Him (alone).� [Al-�Ankaboot: 17]

His statement: �So seek provision from Allaah and worship Him (alone) means: Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you. This is wrong and a true believer doesn't say such things.

When Umar (radyAllaahu 'anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: Who are you people? They replied: We are the Mutawakkiloon (those who put their trust in Allaah). So he said: No, rather you are Muta'akkiloon (those who look to be fed) meaning: You want to be dependent upon the people.

Allaah says: So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah's Bounty.� [Surah Al-Jumu�ah: 10]

This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: So when the (Friday) prayer is completed, spread throughout the land.

This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things. [Surah At-Talaaq: 2-3]

Umar (radyAllaahu 'anhu) went on to say: You know for sure that the sky does not send down silver and gold. He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: You know for sure that the sky does not send down silver and gold.

Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated, meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu 'alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]

A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu 'alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.

Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness) [Surah Al-Baqarah: 197], ordering them to take provisions.

Provisions are of two types: The Provision of this world and the provision of the Hereafter.

The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.

As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: But indeed the best provision is Taqwaa. [Surah Al-Baqarah: 197]

So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah's commandments while abandoning His prohibitions.

So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah's punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell). [Surah Maryam: 72]

So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.

No one should understand the meaning of relying upon Allaah to be: Abandoning the required means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one's trust in Allaah. Rather, both (1) relying upon Allaah and (2) implementing the required means must be present.

The Prophet (sallAllaahu 'alayhi wa sallam) said: If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full. [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]

His (sallAllaahu 'alayhi wa sallam) statement: If you were to put your trust in Allaah means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs. The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.

Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.

So the birds due to their natures which Allaah created them upon are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah's sustenance.

Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: Whoever is dependent upon something will be entrusted to it. [3]

It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy. [Surah Al-Anfaal: 60]

Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: Thus (you are commanded). But if it had been Allaah's Will, He Himself could certainly have punished them (without you). [Surah Muhammad: 4]

Footnotes:

[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.

[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of �Umar bin Al-Khattaab

[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of �Abdullaah bin �Ukaim

Your Heart is the Pillar of Your Worship

by 'Abdullah 'Azzam (may Allah have Mercy upon him)

Allah the Blessed and Exalted has said: "I have divided the prayer between Myself and My servant, into two halves: half of it is for Me and half is for My servant, and My servant shall have what he has asked for."

Then the Messenger of Allah (sallallaahu 'alaihi wa sallam) said:

Recite!
The servant says "Praise be to Allah, the Lord of the Worlds";
Allah the Exalted says "My servant has praised Me".

The servant says, "The Most Merciful, the Bestower of Mercy";
Allah says, "My servant has extolled Me".

The servant says "Master of the Day of Judgment";
Allah the Exalted says, "My servant has glorified Me".

The servant says, "It is You (alone) we worship and it is You (alone) we ask for help";
[He says:], "This is between Me and My servant, and My servant shall have what he has asked for".
The servant says, "Guide us to the Straight Path, the Path of those whom You have favoured, not of those who receive Your anger, nor of those who go astray".
[He says:], "All these are for My servant, and My servant shall have what he has asked for."

Muslim, Abu 'Awaanah & Maalik, and Sahmi has a supporting hadeeth of Jaabir in Taareekh Jurjaan (144)

The Messenger of Allah (sallallahu 'alayhi wa sallam) said: "Some people will come on the Day of Judgement and their Imaan will be outstanding, it's light will shine from their chests and from their right hands.
So it will be said to them, 'Glad tidings for you today, Assalamu 'alaikum and Goodness for you, Enter into it (Jannah) forever!'
So the Angels and the Prophets will be jealous of the Love of Allah for them."
So the Sahabah asked, "Who are they, Ya Rasoolullah?"

He (sallahu 'alayhi wasalam) replied, "They are not from us and they are not from you. You are my companions but they are my beloved. They will come after you and will find the Book (the Qur'an) made redundant by the people, and a Sunnah which has been killed by them. So they will grab hold of the Book and the Sunnah and revive them.

So they read them and teach them (the Qur'an and the Sunnah) to the people and they will experience in that path a punishment more severe and more ugly than what you (O Sahabah) have experienced. Indeed the Imaan of one of them is equivalent to the Imaan of forty of you.
The Shaheed of one of them is equivalent to forty of your Shuhadaa'. Because you found a helper towards the truth (the Prophet) and they will find no helper towards the truth.

So they will be surrounded by tyrant rulers in every place, and they will be in the surroundings of Baitul- Maqdis (Al-Quds, Masjid al-Aqsa). The Nussrah (Help and Victory) of Allah will come to them, and they will have the honour of it on their hands."

Then he (sallahu 'alayhi wasalam) said, "O Allah, give them the Nussrah and make them my close friends in Jannah." Reported by Ahmad

Ameen