“Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah – the Mighty and Majestic – and being cut off from Him; wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this – and you must be tested with this – deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.”

Ibn al-Qayyim; ‘al-Wabil as-Sayyib‘

And what is intended by the Qur’aan is to reflect upon it, to try and comprehend it, to act upon it, to recite it and to memorize it in order to attain its meanings, as one of the salaf said: “The Qur’aan was revealed in order that it be acted upon, so act upon its recitation.” Shu’bah said: “Abu Jamrah told us: “I said to the son of Al-Abbas: “I am a person who recites very quickly and I might recite the Qur’aan once or twice in a night.” Ibn Abbas radiAllaahu ‘anhu said: “Reciting one surah is more pleasing to me than what you do; so if you must recite, do so in a manner by which your ears may hear the recitation and your heart may retain it.” Ibrahim said: “Alqamah recited to ‘Abdullah and he said: “Recite slowly and pleasantly, may my father and mother be sacrificed for you, for it is the beauty of the Qur’aan.”

And ‘Abdullaah Ibn Mas’ood radiAllaahu ‘anhu said: “Do not babble like the babbling of poetry when reciting the Qur’aan and do not let the words tumble out the way dry dates fall from the bunch when it is shaken; and stop at its miracles and move the hearts thereby and do not let the object of anyone of you be the end of the surah.” And he said: “If you heard Allah’s Words “Oh you who believe!” , then listen to it, for it is some act of goodness which you are being commanded to do or some evil deed from which you are being turned away.” ‘Abdur-Rahman Ibn Abi Laila said: “A woman came to me while I was reciting Surah Hud and she said to me: “Oh ‘Abdur-Rahman! Is this the way you recite Surah Hud? By Allaah, I have been reciting it for six months and I have not yet completed the recitation of it.”

• Transcribed from: Provisions for the Hereafter (Abridged) | Mukhtasar Zad Al-Ma’ad | By: Imam Ibn Qayyim Al-Jawziyyah | Summarized by: Imam Muhammad Ibn Abdul Wahhab At-Tamimi

Imam Ahmad narrated from Ibn ‘Umar (radhiAllaahu ‘anhumaa) that the Messenger of Allah Muhammad (sallAllaahu ‘alayhi wa sallam) said,

“There aren’t any days greater, nor any days in which deeds done in them are more beloved to Allah Most High, than these ten days (of Dhul-Hijjah). So, increase saying Tahlil (Laailaaha illallaah), and Takbir (Allahuakkbar) and Tahmid (alhumdulillaah) in them.”

The Superiority and Virtues of the First 10 Days of the Month of Dhul-Hijjah and the Deeds Legislated in Those Days

8. While in sa’yi, contemplate on Haajar, the mother of Ismaa’eel, when she asked her husband Ibraaheem ‘alayhi salaam: “Did Allah order you to do this (leaving her and her baby Ismaa’eel in Makkah)? He said: “Yes.” Her great response was: “Then He (Allaah) will not neglect us!” Think about this great dependence upon Allaah when you are in the sa’yi walking the same path which Haajar took in search for water and for means of life around the mounts of Safa and Marwah. Think about her endurance, perseverance and trust in Allaah. The sa’yi exemplifies the strong belief that we are in need of One Who Sustains and Provides – Allaah, the Exalted.

Think about Ibraaheem’s invocation on his way homeward to Palestine:

O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka’bah at Makkah); in order, O our Lord, that they may perform As-Salat (Iqamat-as-Salat), so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks.

(Ibrahim 14:37)

Men and fruits came to Makkah from many places. Ibraaheem ‘alayhi salaam returned to visit and later to share with his son Ismaa’eel the noble task of raising the foundations of the ka’bah.

9. The standing on ‘Arafaat is the hajj. The crowds should remind you of the Day of Resurrection. Humble yourself to Allaah, manifest your ‘uboodiyyah to Him Alone through du’aa, sincere intention and strong determination to free yourself from the sins of the past and to build up a commitment to rush for doing what is good. Think of becoming a better person when you return. Rid yourself of false pride and showing off because it may ruin what you gain on this day.

10. You gathered the pebbles and you are about to embark on stoning the jamaraat. This is an act of obedience and remembrance of Allaah, Most Magnificent. The Prophet salAllaahu ‘alayhi wasallam said: “When you cast the small pebbles (i.e. at the jamaraat), it will be a light for you on the Day of Resurrection.” (1)

11. When performing the sacrifice remember the saying oh Allaah, the Most High:

It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him.

(Al-Hajj 22:37)

12. When you have completed your hajj, do not think that the remembrance of Allaah has ended. Listen to what Allah ‘azza wa jall says:

So when you have accomplished your Manasik [i.e. the rites of hajj] remember Allah as you remember your forefathers or with a far more remembrance.

(Al-Baqarah 2:200)

Special note: If you go to Madeenah then the objective of your visit should be according to the sunnah and not bid’ah. Your intention is to set on a journey to visit the Prophet’s mosque and not his grave. When you reach the mosque and you pray upon entering then you may go to the grave and say, “Assalamu ‘alayka ayyuhan-nabiyy.” (2) The same salaam is also mentioned when you pass by Abu Bakr and ‘Umar without innovations like:

a. Visiting the grave of the Prophet salAllahu ‘alayhi wasallam before praying in the mosque.

b. Making du’aa facing the grave.

c. Seeking nearness to Allaah by means of the Prophet salAllaahu ‘alayhi wasallam. This is a prohibited form of tawassul.

d. Seeking intercession from the Prophet salAllaahu ‘alayhi wasallam.

e. Placing the hands upon the grills around the room containing the Prophet’s grave to seek blessings, etc. (3)

Remember the Prophet’s salAllaahu ‘alayhi wasallam sayings:

“Do not make my grave an ‘eed (place of celebration)…” (4)

“May Allaah’s curse be on the Jews and Christians for taking the graves of their Prophets as places of worship.” (5)

“Those before you took the graves of their Prophets as places of worship. Do not take graves as places of worship for verily I forbid you to do so.” (6)

13. The journey is not meant to gain any material reward. It is a selfless sacrifice solely for Allaah, Most Majestic. It demands true love and fear of Him. It should be performed with full consciousness of one’s heart, with full humility and submission to Allaah. It should not be thought of as a tourist-type excursion or be performed as mere physical rites. It develops sincerity, piety, humility, self-control, sacrifice, and true knowledge of the meaning of submission and obedience to Allaah, Most High. It helps the pilgrim to be a better person who is devoted to Allaah in every aspect of his life.

• Transcribed from: Hajj & Tawheed | Dr. Saleh as-Saleh rahimahullaah

Footnotes:

(1) Reported by Al-Bazzaar in his Zawaa’id (p. 113) on the authority of Ibn ‘Abbas. Al-Haafith Ibn Hajar reported that its isnaad is hasan. This hadeeth is reported by Shaykh Al-Albaani in his Silsilat al-Ahaadeeth as-Saheehah, V.6, hedeeth #2515

(2) The position of the scholars regarding visiting the gravesites by women can be summarized as follows:

(a) Disliked but not unlawful, (b) Allowable, if done infrequently. If a woman is known as being unable to behave herself within the limits of sharee’ah at a gravesite, then she should be prevented from visiting the graves, (c) Forbidden, and (d) A grave sin

Many scholars state that women visiting the Prophet’s mosque may pronounce the salaam upon the Prophet salAllaahu ‘alayhi wasallam wherever the person may be. The Prophet salAllahu ‘alayhi wasallam is in a state of barzakh (a state of existence that begins with death and lasts until the Day of Resurrection), the nature of which is only known to Allaah, Most High. [See ash-Sharhul Mumti', V.5, pp. 475-478]

3. Refer to Shaykh Al-Albaani’s book Manaasik al-Hajj wal ‘Umrah for more details.

4. Collected by Abu Daawood, [sunan Abee Daawwood (English Translation), V.2, pp. 542-543, hadeeth #2037], and Ahmad (2:367). Shaykh Al-Albaani stated its isnaad (chain of narrators) is hasan (correct). [See Tahtheer as-Saajid min Ittikhaathil Quboor Masaajid by Shaykh Muhammad Naasirud-Deen Al-Albaani (4th edition), [Beirut: al-maktab al-islaami, 1403/1983], p.97]

5. Collected by Al-Bukhari [Saheeh al-Bukhari (Arabic/English), V.2, p.232, hadeeth#414],and Muslim [Saheeh Muslim (English trans.), V.1, p.268, hadeeth #1074], Abu Daawood, At-Tirmithee, An-Nassaa’i, and Ibn Majah.

6. Saheeh Muslim, (English trans.), V.1, p. 269, hadeeth #1063

1. This is a journey that was taken by Prophets and Messengers before you. Those who take the path of the Prophets magnify the tawheed of Allah and His House. There are those, however, who come to perform hajj and their hearts are attached to other than Allaah. They invoke the dead and the righteous, whether present or absent. This is the opposite of tawheed, it is shirk no matter what they call it because it is setting up rivals besides Allaah. So, free your intention from any kind of devotion to other than Allaah. Repent and come with a sincere heart submitting to Allaah remembering what Ibraheem and his son Ismaa’eel said when they were raising the foundations of Allah’s House, the ka’bah:

“Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage – Hajj and ‘Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.”

(Baqarah 2:128)

2. You are set to depart and you may or may not return to your home. Make this journey to Allaah’s House as Allaah wants it. Think of the next journey that is surely coming, the one that leads to the meeting of Allaah, Most High. This raises questions like: What did I prepare for that Day? Am I following Allaah’s Commands? Am I a follower of the sunnah of Muhammad salAllahu ‘alayhi wasallam? Do I really know of Allaah? Am I a believer that Allaah is above the seven heavens over his ‘arsh as He has stated in His Book and as His Messengers have asserted? Am I a believer that believes Allah has a true Face that suits His Majesty as He has affirmed in the Qur’aan and as has been affirmed by His Prophet Muhammad salAllaahu ‘alayhi wasallam? Am I a believer in all of Allaah’s Names, Attributes and Actions which He has affirmed in His Book and by His Messengers? Or do I just take and accept by my doubt, rejecting, or distorting the meanings of Allaah’s Attributes and Actions?

And invoke not any other ilah (god) along with Allah, La ilaha illa Huwa (none has the right to be worshipped but He). Everything will perish save His Face. His is the Decision, and to Him you (all) shall be returned.

(Al-Qasas 28:88)

3. Know, may Allaah’s Mercy be upon you, that when you reach the meeqaat there is another meeqaat that is still to come. It is the meeqaat (appointed meeting) on the Day of Ressurection:

Say (O Muhammad salAllaahu ‘alayhi wasalaam): “(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed Meeting of a known Day.

(Al-Waqi’ah 56:49-50)

4. When you start the talbiyah remember the Command of Allaah ‘azza wa jall to the Prophet Ibraaheem ‘alayhi salaam:

And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj).

(Al-Hajj 22:27)

The talbiyah you make is in response to the Prophet Ibraaheem’s proclamation to visit Allaah’s house of worship. Allaah is Most Great.

5. Upon entering Makkah remember that you are in the Secure Sanctuary:

Have We not established for them a secure sanctuary (Makkah), to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not.

(Al-Qasas 28:57)

Let one commit himself to repentance, having a good opinion of Allaah, hoping that Allaah will grant him security from His Punishment.

6. You will enter one of the gates of al-Masjid al-Haraam. Then there you are before the magnificent House of Allaah, Most High, the ka’bah. Now you see what you hoped to see for a long time. Thank Allaah subhanahu wa ta’ala for making this possible and hope that He ‘azza wa jall will grant you the greatest reward of seeing His Majestic Face on the Day of Resurrection. This thankfulness is not just in saying “alhamdu-lillaah,” but also by obeying Allaah while on hajj and for the rest of your life.

7. You start your tawaaf knowing that it is a great time for magnifying Allaah the Exalted. Remember Him ‘azza wa jall by His Names, Attributes and Actions. Also while in tawaaf try to reflect upon the time when Prophet Muhammad salAllaahu ‘alayhi wasallam was prevented from doing the same thing you are doing today. Then think about what he did in clearing out the site from the symbols signifying worship to other than Allaah! All idols were demolished. Busy yourself with du’aa. Ask Allaah, the Most Great, to make you hold to the correct belief and Path of the salaf and make you die on it. Ask Allaah to save you from all forms of shirk and bid’ah.

• Transcribed from: Hajj & Tawheed | Dr. Saleh as-Saleh rahimahullaah

A man went to Ibn ‘Abbas radiAllaahu ‘anhu and said, “O Ibn ‘Abbas, I want to enjoin people to do good and forbid them from doing evil.” Ibn ‘Abbas said, “And have you reached that level?” He said, “I hope that that is so.” He said, “If you do not fear to be exposed by three verses of Allah’s Book, then do so.” The man asked, “And what are they?” He mentioned this verse:

Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allâh) on the people and you forget (to practise it) yourselves.” (Baqarah 2:44)

And then asked, “Have you applied the implications of this verse?” He said, “No.” Ibn ‘Abbas then mentioned the second verse:

O you who believe! Why do you say that which you do not do? Most hateful it is with Allâh that you say that which you do not do. (As-Saff 61:2-3)

After that he asked, “Have you applied the implications of this verse?” He said, “No.” He then mentioned the third verse regarding Shu’aib alayhi salaam:

“I wish not, in contradiction to you, to do that which I forbid you.” (Hud 11:88)

And then he asked, “Have you applied the implications of this verse? He said, “No.” Ibn ‘Abbas said, “Then begin with yourself.”

• Transcribed from: Gems and Jewels | Compiled by: Abdul-Malik Mujahid | DarusSalam

Al-Baraa’ said, “I met a hundred and twenty of the Ansaar from the Companions of Allaah’s Messenger sallallahu `alayhi wa sallam and when one of them was asked about a matter there was not a single man amongst them except that he wished that his brother would suffice him (by answering).” (1) In a narration there occurs the addition, “…so this one would refer it to another, and he would refer it to someone else until it would eventually return to the first one.” From Ibn Mas`ood, radiyallaahu `anhu, who said, “The one who gives a religious verdict to the people about everything that he is asked is indeed insane.” (2)

`Umar ibn `Abdul-`Azeez was asked about a question and replied, “I am not one who is bold about giving religious verdicts.” He also wrote to one of his governors, “By Allaah I am not one who craves after giving religious verdicts, as long as I can find a way to avoid it.”

Ibn Yameenah said, “This affair is not for those who love that the people should have need of them, rather this affair is only for those who love that someone can be found to take their place.” It is also reported from him that he said, “The most knowledgeable of people concerning religious verdicts is the one who is most often silent, and the most ignorant of people about them is the one who speaks the most with regard to them.” (3)

Sufyaan ath-Thawree said, “We reached the scholars and they used to hate answering questions and giving religious verdicts until they could find no way out except to give a verdict, but if they were relieved of having to do so then that was more beloved to them.”

Imaam Ahmad said, “He who puts himself forward to give religious verdicts has put himself forward to something very serious, unless he is forced through necessity.” It was said to him, “Then which is better: for him to speak or to remain silent?” He said, “It is more beloved to us that he should withhold.” It was said, “But if there is a necessity?” So he started saying, “Necessity! Necessity!” And he said, “It is safer for him to withhold.”

So those who give religious verdicts should realise that they are transmitting Allaah’s orders and prohibitions and that he will be made to stand to account and be questioned about it. Ar-Rabee` ibn Khaitham said, “O giver of religious verdicts! Look and see how you are giving verdicts.” `Amr ibn Deenaar said to Qataadah when he sat to give religious verdicts, “Do you realise the affair that you have fallen into? You have come between Allaah and His worshippers and say, ‘This is correct and this is not correct.’” (4) From Ibnul-Munkadir, who said, “The scholar enters between Allaah and His creation, so let him look and see how he enters between them.” (5)

When Ibn Seereen was asked about anything pertaining to the permissible and forbidden his colour would change and he would alter so that he would not seem to be the same person. (6) When an-Nakhaa`ee was asked about something then hatred would be seen upon his face and he would say, “Could you not find someone else to ask other than me?” He also said, “I spoke and if I had found any way out I would not have spoken, and indeed a time when I am the scholar of Koofah is an evil time.” (7)

It is related that Ibn `Umar, radiyallaahu `anhumaa, said, “You ask us for religious verdicts in such a manner that it is as if we are people who are not going to be questioned about the verdicts that we give you.” (8) Also from Muhammad ibn Waasi` who said, “The first of those who will be called to account are the scholars.” It is reported about Maalik, radiyallaahu `anhu, that when he was asked about a matter it was as if he were standing between the Paradise and the Hell-Fire. (9)

One of the scholars also said to a person who used to give religious verdicts, “When you are asked about a matter then do not let your concern be to release and find a way out for the questioner, but rather to release and save your own self.” (10) Another said, “If you are asked about a matter then consider – if you can’t find a way out of it then speak, otherwise remain silent.” The sayings of the Salaf about this are too many to quote and gather.

Footnotes

(1) This saying is reported by ad-Daarimee (1/53) and Ibn `Abdul-Barr in Jaami` (2/163). However it is the saying of `Abdur-Rahmaan ibn Abee Laylaa and not the saying of al-Baraa`, and its chain of narration is saheeh. As for the saying of al-Baraa`, then it is, “I saw three hundred of the people of Badr, there was not a single one of them except that he loved that someone else should take his place in answering.” It is reported by Ibnul-Mubaarak in az-Zuhd (no. 58), ibn Sa`d (6/11) and others and its isnaad contains Aboo Ishaaq as-Sabee`ee who is acceptable (sadooq) except that he was mudallis and reports it without stating that he heard it directly.

(2) Reported by Ibn `Abdul-Barr (2/164-165), al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/197-198) and Aboo Khaithamah in al-`Ilm (no. 10) and its chain of narration is saheeh.

(3) Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/166) and its isnaad is weak.

(4) Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168)

(5) Reported with variations in wording by ad-Daarimee (1/53), and al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168) and its isnaad is saheeh.

(6) Reported by ibn Sa`d (7/195), al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/167) and its isnaad is saheeh.

(7) Reported in meaning by Aboo Khaithamah in al-`Ilm (no. 131).

(8) Reported by al-Fasawee (1/490) and al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168) and its isnaad is weak.

(9) Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/167) and its isnaad is weak.

(10) The one who said this was `Umar ibn Khaldah az-Zurqee and he was speaking to Rabee`ah ibn Abee `Abdir-Rahmaan. This narration is reported with very close wordings by al-Fasawee (1/556-557), Aboo Nu`aym in al-Hilyah (3/260-261) and al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/169) and its isnaad is saheeh.

• From: The Evil of Craving for Wealth and Status | Al- Haafidh Ibn Rajab al-Hanbali | Source: CalgaryIslam

It is befitting for the believer that his fear and his hope (in Allaah) be one (i.e. equal). Since whichever of the two is allowed to overwhelm; then its companion is destroyed, Imaam Ahmad has given textual proof concerning this.

This is because whosever’s fear overwhelms (the other) then he falls into a form of despair, and whosever’s hope overwhelms (the other) then he falls into a form of feeling immunity from the plan of Allaah.

Shaykh ul-Islaam Ibn Taymiyyah

• Ikhtiyaaraat al-Fiqhiyyah min Fataawaa Shaikh ul Islaam Ibn Taymiyyah page: 85 | Translated by: Aboo Haatim Muhammad Farooq | Source: Fatwaislam.com

The following are quotes by Shaikh Hammaad concerning the students of knowledge as well as advice for them:

• Knowledge without effort/endeavour does not come.

• It is binding upon the student of knowledge that he studies upon the people of specification in every field.

• It is obligatory upon the student of knowledge that he knows the biographies of the Salaf, as well as follows them, for this time of ours has been put to trial due to the lack of studying the biographies of the Salaf.

• Indeed the people today seek knowledge to acquire earnings; yet those that seek knowledge in truth are such few.

• The student of knowledge that does not carry a pen with him at all times does not benefit.

• I have noticed that most of the students of knowledge today do not seek consultation. (Meaning; they do not consult the Scholars in that which benefits them)

• Indeed the people of knowledge do not waste their time in that which does not benefit.

• How vast is that which has been written (authored), yet how little is that which has been read?

• Learn O youth before you become aged; for indeed at that time you will not be able to learn.

• He would advise the students of knowledge much with his saying:

I advise you with fearing Allaah The Most High in secret and in open, and aspiring upon knowledge, for indeed knowledge is a means of nobility for its companion, The Lord The Might and Majestic said:

Indeed those that truly fear Allaah from His servants are the Scholars. (Soorah Al-Faatir: 28)

• Shaykh Hammaad al-Ansaaree Majmoo’ fee tarjumah Hamaad Al-Ansaaree | Volume 2 | Translated by Aboo Haatim Muhammad Farooq | Retrieved from: fatwaislam.com

As regards one whose deeds are great and many, he must busy himself with showing gratitude for them, for the accord to show gratitude is one of the greatest blessings Allah bestows upon His servant. It is obligatory upon him to meet these deeds with gratitude and realize his deficiency in displaying due gratitude.

Wahd ibn al-Ward, when asked about the reward of a particular deed said, “Ask not about its reward, but ask about the gratitude due upon one who was guided to it.”1

Abu Sulayman would say, “How can an intelligent person be amazed with his deeds? Deeds are one of Allah’s blessings, as such it is upon him to show gratitude and to show humility. It is only the Qadariyyah who are amazed at their deeds!”2  ie. those who do not believe that the actions of the servant are created by Allah, Mighty and Magnificent.

How excellent is the saying of Abu Bakr al-Nahshali on the day that Dawud al-Ta’i died. After his burial, ibn al-Sammak3 stood and praised him for his good deeds and wept causing all present to weep as well and testify to the truth of what he said … Abu Bakr al-Nahshali stood and said, “O Allah, forgive him and show mercy to him and leave him not to his deeds!”4

Abu Dawud records on the authority of Zayd ibn Thabit (radiAllaahu ‘anhu) that the Messenger of Allah (salAllaahu alayhi wa sallam) said, “Were Allah to punish the inhabitants of the heavens and the inhabitants of the earth, He could do so without having oppressed them in any way. Were He to show them mercy, His mercy would be better for them than their deeds.” 5

Footnotes:

1 – Abu Nu’aym, vol. 8, p. 155

2 – Ibid, vol. 9, p. 276 #13896

3 – Ibid, vol. 8, p. 223 #11949, records that he used to say, “Astounding it is that the eye can take delight in sleep when the Angel of Death is standing by one’s pillow!”

4 – Ibid, vol. 7, p. 396 #10977

5 – Abu Dawud #4699 and ibn Majah #77. It was declared sahih by ibn Hibban [#727] and Albani, Sahih al-Jami’ #5244

Allah, Exalted is He, says: “If Allah took mankind to task by that which they deserve, He would not leave a living creature on the surface of the earth; but He grants them reprieve unto an appointed term, and when their term comes  – then verily Allah is Ever All-Seer of His slaves.” [Fatir (35):45]

Ibn Hibban #659 records on the authority of Abu Hurayrah that the Messenger of Allah (salAllaahu alayhi wa sallam) said, “Were Allah to take me and Isa to account for our sins, he could punish us without wronging us in the least!”

It was declared sahih by ibn Hibban and Albani, Sahih al-Taghrib #2475

• Transcribed from: The Journey to Allah | Ibn Rajab Al-Hanbali