Guidance is Not in Our Hands

After receiving guidance to the Straight Path, we sometimes wish that all those whom we love realize the beauty of our Deen and accept it with their hearts and manifest it in their deeds. Allah Ta’ala knew that we would feel this way and said in the Qur’an:

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

Indeed you do not guide whom you love, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.

(Chapter 28, Surah Al-Qasas, Verse 56)

So what can we do?

وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ

“And our duty is only to convey plainly (the Message).”

(Chapter 36, Surah Ya-seen, Verse 17)

فَإِن تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ

Then, if they turn away, your duty is only to convey (the Message) in a clear way.

(Chapter 16, Surah An-Nahl, Verse 82)

And in the end…

مَّنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ وَمَنْ أَسَاءَ فَعَلَيْهَا ۗ وَمَا رَبُّكَ بِظَلَّامٍ لِّلْعَبِيدِ

Whosoever does righteous good deed it is for (the benefit of) his ownself, and whosoever does evil, it is against his ownself, and your Lord is not at all unjust to (His) slaves.

(Chapter 41, Surah Fussilat, Verse 46)


Upholding ties of kinship

“And Those who sever(relations) that which Allah has ordered to be joined and spread corruption on earth – for them is the curse, and they will have the worst home”

(Chapter 13, Surah Ar-Ra’d, Ayah 25)

Narrated ‘Aisha رضی اللہ عنہا: (the wife of the Prophet) The Prophet صلى الله عليه وسلم said, “The word ‘Ar-Rahm’ (womb) derives its name from ‘Ar-Rahman’ (i.e. Allah). So whosoever keeps good relations with it (womb i.e. Kith and kin), Allah will keep good relations with him, and whosoever will sever it (i.e. severs his bonds of Kith and kin) Allah too will sever His relations with him.
(Sahih Bukhari)

Abu Huraira رضي الله عنه reported that a person said: Allah’s Messenger صلى الله عليه وسلم, I have relatives with whom I try, to have close relationship, but they sever (this relation). I treat them well, but they treat me ill. I am sweet to them but they are harsh towards me. Upon this he (the Holy Prophet) said: If it is so as you say, then you in fact throw hot ashes (upon their faces) and there would always remain with you on behalf of Allah (an Angel to support you) who would keep you dominant over them so long as you adhere to this (path of righteousness).
(Sahih Muslim)

Narrated Abdullah bin ‘Amrرضي الله عنه: The Prophet صلى الله عليه وسلم said, “Al-Wasil is not the one who recompenses the good done to him by his relatives, but Al-Wasil is the one who keeps good relations with those relatives who had severed the bond of kinship with him.”

(Sahih Bukhari)

Bonds will be undone!

Narrated Abu Umaamah al-Baahili رضي الله عنه  from the Prophet صلى الله عليه وسلم, who said:

“The bonds of Islam will be undone one by one. Each time one bond is undone, the people will move to the next one (and adhere to that). The first bond to be undone will be ruling (al-hukm) and the last one will be prayer (al-salaah).”

The meaning of this hadeeth is apparent, which is that the more Islam becomes “strange”, the more people will go against its teachings and will undo its bonds, which is a reference to its obligations and commandments.
1) The first will be failure to rule according to the sharee’ah of Allaah.
2) The last will be As-Salah, it refers to large numbers of people who will not pray and will be negligent with regard to salah.

Reference:The hadeeth mentioned was narrated by Imaam Ahmad in his Musnad, al-Tabaraani in al-Mu’jam al-Kabeer, and Ibn Hibbaan in his Saheeh, with a jayyid isnaad.

الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا

بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“(And they are) those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of (all) matters.”

[al-Hajj 22:40-41]

Recitation of Quran

Abu Musa al-Ash’ari reported Allah’s Messenger (may peace be upon him) as saying: A believer who recites the Qur’an is like an orange whose fragrance is sweet and whose taste is sweet; a believer who does not recite the Qur’an is like a date which has no fragrance but has a sweet taste; and the hypocrite who recites the Qur’an is like a basil whose fragrance is sweet, but whose taste is bitter; and a hypocrite who does not recite the Qur’an is like the colocynth which has no fragrance and has a bitter taste.  (Sahih Muslim)

Qadr- Divine Decree

Excerpt from:

What is meant by belief in al-qada’ (the Divine will) is: certain belief that everything that happens in this universe happens by the will and decree of Allaah.

The meaning of al-qada’ wa’l-qadar in Arabic:
The word qada’ means perfection and completion, and the word qadar means evaluating and planning.

Definition of al-qada’ wa’l-qadar in Islamic terminology:
Qadar means Allaah’s decree of all things from eternity, and His knowledge that they will come to pass at the times that are known to Him and in the specific manner that He has decreed and willed. They will happen the way they are meant to and the way they are created.

Is there a difference between al-qada’ and al-qadar?
Some of the scholars said that there was a difference between them, but perhaps the most correct view is that there is no difference in meaning between al-qada’ and al-qadar, and that each of them points to the meaning of the other. There is no clear evidence in the Qur’aan or Sunnah to indicate that there is a difference between them. The scholars are agreed that the one may be applied to the other, but it should be noted that the word qadar is most usually used in the texts of the Qur’aan and Sunnah, which indicates that we must believe in this pillar. And Allaah knows best.

The status of belief in al-qadar in Islam:
Belief in al-qadar is one of the six pillars of faith which were mentioned in the words of the Prophet (peace and blessings of Allaah be upon him) when Jibreel (peace be upon him) asked him about faith (eemaan). He said: “(It is) to believe in Allaah, His angels, His Books, His Messengers, the Last Day, and to believe in the Divine will and decree (al-qadar) both good and bad.” (Sahih Muslim)
Al-qadar is also mentioned in the Qur’aan, where Allaah says (interpretation of the meaning):
“Verily, We have created all things with Qadar”
[al-Qamar 54:49]
“And the Command of Allaah is a decree determined [qadran maqdooran]”
[al-Ahzaab 33:38]

Aspects of belief in al-qadar:
Belief in al-qadar is not valid unless you believe in the four aspects of al-qadar, which are as follows:

1 – Knowledge: Belief that Allaah knows all things, in general terms and in detail, from eternity to eternity. Not a single atom is unknown to Him in the heavens or on earth.
“and that Allaah surrounds all things in (His) Knowledge”
[al-Talaaq 65:12]

2 – Writing: Belief that Allaah has decreed all things in al-Lawh al-Mahfooz, fifty thousand years before He created the heavens and the earth.
The evidence for that is the verse in which He says (interpretation of the meaning):
“Know you not that Allaah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (al-Lawh al-Mahfooz). Verily, that is easy for Allaah”
[al-Hajj 22:16]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah wrote the decrees concerning all created beings fifty thousand years before He created the heavens and the earth.”
(Sahih Muslim)

3 – Will: Belief that the will of Allaah is irresistable and His decree is comprehensive, so nothing happens in this universe, good or bad, but by His will.
“And never say of anything, ‘I shall do such and such thing tomorrow.’
 Except (with the saying), ‘If Allaah wills!’”
[al-Kahf 18:23, 24]
“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”
[al-Takweer 81:29]

4 –  Creation:  Belief that all that exists was created by Allaah. He is the Creator of all beings and the Creator of their attributes and actions, as He says (interpretation of the meaning):
“Allaah is the Creator of all things”
[al-Zumar 39:62]
“While Allaah has created you and what you make”
[al-Saaffaat 37:96]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allah has created every doer of deeds and what he does.”
(Sahih Bukhari )
Shaykh Ibn Sa’di (may Allaah have mercy on him) said: Just as Allaah is the One Who created them – meaning people – He has also created that by means of which they act, namely their abilities and will, then they do various actions of obedience and sin, by the abilities and will which Allaah has created. (al-Durrah al-Bahiyyah Sharh al-Qaseedah al-Taa’iyyah, p. 18).

Correct belief in al-qadar also involves believing in the following:

1)  That the individual has free will by means of which he acts, as Allaah says (interpretation of the meaning):
“To whomsoever among you who wills to walk straight”
[al-Takweer 81:28]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
2) That a person’s will and ability do not operate outside the will and decree of Allaah, Who is the One Who has given him that ability and made him able to distinguish (between good and evil) and make his choice, as He says (interpretation of the meaning):
“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”
[al-Takweer 81:29]
3) That al-qadar is Allaah’s plan for His creation. What He has shown us of it, we know and believe in, and what He has hidden from us, we accept and believe in. We do not dispute with Allaah concerning His actions and rulings with our limited minds and comprehension, rather we believe in Allaah’s complete justice and wisdom, and that He is not to be asked about what He does, may He be glorified and praised.

Warning against arguing about issues of al-qadar on the basis of (human) reasoning:
It was narrated from Ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “If my companions are mentioned, then keep quiet; if the stars are mentioned, then keep quiet; and if the divine decree is mentioned, then keep quiet.”
(Tabaraani in al-Kabeer-classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah)

How Old is Your Child?

“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded”

Chapter 66: Surah At-Tahrim; Ayah:6

Narrated ‘Amr ibn Shu’ayb ؓ, from his father, from his grandfather, who said: The Messenger of Allaah ﷺ said: “Teach your children to pray when they are seven years old and smack them if they do not pray when they are ten, and separate them in their beds.”

Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Boys and girls are to be told to pray when they are seven years old and are to be smacked if they do not pray when they reach the age of 10. Similarly they are to be told to fast Ramadan and should be encouraged to do good things, such as reading Qur’an, offering supererogatory prayers, Hajj and ‘umrah, and reciting a lot of tasbeeh, tahleel, takbeer and tahmeed, wearing modest clothing ( hijab for the girls) and they should be prevented from committing all kinds of sin.

The hadith talks about:

1. Salah

We need to teach our children how to pray, including wudhu and all other conditions of Salah when they are seven. And then make sure they perform Salah after the age of ten, even though accountability starts at puberty. This has been commanded by our Prophet  and should not be taken lightly.

Regarding Fajr Salah  Shaykh Ibn ‘Uthaymeen said:

a. For 10 years and older:

If a man has children, male or female, who have reached the age of ten, he should wake them up for Fajr Salah.

b. For 10 years and younger:

With regard to children who are younger than that, if he wakes them up so that they may pray on time, that is better, but there is no sin on him if he does not do that. If it is winter, for example, and it is very cold, then there is nothing wrong with leaving him and telling him to pray when he wakes up. But if the weather is normal and there is no harm done by waking him up, then you should wake him up so that he will get used to praying with the people. If a child gets used to that from an early age there is a great deal of goodness in that. But if it causes hardship, then you do not have to wake them up. But when they wake up you should tell them to pray.[1]

2. Separating the Beds

The hadeeth is general in meaning and includes both boys and girls. This separation of children includes all children: males with males and with females; and females with females and with males. Separating means giving each boy and each girl a separate bed, even if they are in the same room, because one being with another in the same bed may be a means that leads to immorality. But if that is not possible, and they need to sleep altogether in one bed, or two of them need to sleep in one bed, there is nothing wrong with that, so long as each one of them has her own cover or blanket.[2][3][4]


1.  Fasting

The age at which parents should start teaching their children to fast is the age when they are able to fast, which varies according to the physical constitution of each child, but some scholars have defined it as the age of ten years.[5]

It was narrated that al-Rubayyi’ bint Mu’awwidh ibn ‘Afra’ (may Allah be pleased with her) said: On the morning of ‘Ashoora’, the Messenger of Allaah (blessings and peace of Allah be upon him) sent word to the villages of the Ansaar around Madeenah, saying: “Whoever started the day fasting, let him complete his fast, and whoever started the day not fasting, let him complete the rest of the day (without food).”

After that, we used to fast on this day, and we would make our children fast too, even the little ones in sha Allaah. We would make them toys out of wool, and if one of them cried for food, we would give (that toy) to him until it was time to break the fast.

Narrated by al-Bukhaari (1960) and Muslim (1136).

2.  Observing Hijab and Avoiding Mixed Gatherings

Shaykh Ibn ‘Uthaymeen said: ‘There is no ruling on the ‘awrah of a very young girl, and she does not have to cover her face, neck, hands and feet, and a small girl should not be obliged to do that. But when a girl reaches an age when men could be attracted to her and desire her, then she should observe hijab so as to ward off fitnah and evil. This varies from one woman to another; some of them grow quickly and start looking attractive and others do not.
With regard to wearing skimpy clothes, it is better not to let young girls get used to such clothes. It is important for girls to grow up loving virtue, until they get used to it. Hence Islam gives children a preparatory stage in which they can get used to praying and does not make it obligatory all of a sudden, because it takes time to get used to it and learn it. When a girl is nine years old, she should start learning and getting used to what will be required of her, before she reaches puberty. It does not make any sense to make the difference between covering the ‘awrah and not doing so till the night when the girl gets her period and reaches puberty. That should not happen.’[6]

If any one of the signs of puberty appears in a girl, then she is obliged to do all the obligatory duties and to avoid all haraam things. One of the obligatory duties is wearing hijab.[7]

The same applies to boys regarding avoiding mixed gatherings.

3.  Removing Hair For the Purpose of Tahaarah

The child – male or female – needs to know about this ruling when he or she approaches the age of puberty and when you think that this hair, which has been made one of the signs of puberty, and which we have been commanded to remove for the sake of tahaarah (purity), cleanliness and good health, has started to grow. You could introduce this idea gradually in the context of other points and ideas that the child needs to know and be reminded of as he or she approaches the age of puberty. [8]


Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

“The same applies to all matters that are blameworthy; young children should not get used to them even though they are not yet under any obligation, because otherwise they will get used to them when they grow up and will enjoy indulging in them.” Fataawa Noor ‘ala al-Darb, 11/386 [9]

1.      With regard to smacking a child for not praying, it is stipulated that the smacking should be light and should not be painful and should not break the skin, or break a tooth or bone.

2.      It should be on the back or the hand and the like, and the face is to be avoided because it is forbidden to strike it, because the Prophet (blessings and peace of Allaah be upon him) forbade that.

3.      It should not be more than 10 blows, and it should be done for the purpose of discipline and teaching.

4.      The parents should not show their desire to punish, except when there is a need to show that, such as if the child is turning away from prayer and forsaking it, and the like.

5.       It should also not be done in front of anyone else, so as to protect the child’s self-esteem and his dignity in front of his friends and others.

6.      The command implies that it is obligatory, but it is limited only to cases where smacking will be beneficial, because sometimes you smack a child but he does not benefit from being smacked, it only makes him scream and cry more and does not serve any benefit. Liqa’ al-Baab il-Maftooh, 95/18 [10]


The Prophet ﷺ said: “The pens have been lifted from three: from one who has lost his mind until he comes back to his senses, from one who is sleeping until he wakes up, and from a child until he reaches the age of adolescence.”

Narrated by Abu Dawood, 4399; classed as saheeh by al-Albaani in Saheeh Abi Dawood.

It should be noted that we should not force the child to perform these duties before he/she is ten years old. The age of 7-10 is a period of training. It is important to pay attention to this and not be harsh so that this will not make them hate acts of worship or lead them to lying or make them sick, because they are not yet one of those who are accountable . Nevertheless, children must be taught everything, and we should make sure that they are aware of its obligatory duties, essential parts and conditions, then if they neglect any of these things, we must advise them and teach them time after time, then if they persist they may be disciplined by means of smacking until they pray properly. This is so that they can get used to it, and because the good deeds that they do will be recorded for them.

The successful way to raise children is the moderate or middle way, in which there is no excessive strictness or neglect. There should be no violence or harshness, and there should be no neglect or carelessness.[11]


There are three signs of puberty that males and females have in common:

1 – Nocturnal emissions (wet dreams)

2 – Growth of coarse hairs around the private parts

3 – Reaching the age of fifteen

In the case of females there is a fourth sign, which is:

4 – Menstruation

If even one of these signs of puberty appears in a girl/boy, then she/he is obliged to do all the obligatory duties and to avoid all haraam things.[13]


The Messenger (peace and blessings of Allaah be upon him) gave the parents the responsibility of raising the children and made that obligatory upon them.

It was narrated that ‘Abd-Allaah ibn ‘Umar said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Each of you is a shepherd and each of you is responsible for his flock. The ruler is a shepherd and is responsible for his flock. A man is the shepherd of his family and is responsible for his flock. A woman is the shepherd of her husband’s household and is responsible for her flock. A servant is the shepherd of his master’s wealth and is responsible for his flock.” He said: and I think he said, “A man is the shepherd of his father’s wealth and is responsible for his flock. Each of you is a shepherd and is responsible for his flock.”

Narrated by al-Bukhaari, 583; Muslim, 1829.

It is essential that there be a real life example, in the parents’ being keen to offer the prayers on time. And obeying Allah in all matters of life.[14]

Etiquettes of waking up

1.      Wipe the face with the hand to remove traces of sleep: An Nawawi and Ibn Hajar recommended this act referring to a Hadith narrated by Imam Muslim and Bukhari:

“… then the Prophet ﷺ woke-up rubbing the traces of sleep off his face”

2.       Say this Dua:

الْحَمْدُ للهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ

All Praise be to Allah Who gave us life after having given us death and (our) final return (on the Day of judgement) is to Him.

(Sahih Bukhari)

3.      Recite last ten verses of Surah Al-e-Imran:

Ibn Abbas رضي الله عنه narrates: “One night I stayed overnight in the house of my aunt Maymoonah رضی اللہ عنہا, and said to myself, “I will watch the prayer of Allah’s Messengerﷺ .” My aunt placed a cushion for Allah’s Messenger ﷺ  and he slept on it in its length-wise direction and woke-up rubbing the traces of sleep off his face and then he recited the last ten verses of Surah Al-e-Imran till he finished it. Then he went to a hanging water skin and took it, performed the ablution and then stood up to offer the prayer.”

(Agreed upon)


4.      Use Miswak:

Narrated Hudhaifa رضي الله عنه : Whenever the Prophet ﷺ got up at night, he used to clean his mouth with Miswak.

(Sahih Bukhari)

Note: Miswaak will be used a second time during wudhu. To use Miswaak immediately upon waking from sleep is a separate Sunnah.

5.      Rinse nose thrice during ablution:

Narrated Abu Hurairah رضي الله عنه : The Prophetﷺ   said, “If anyone of you rouses from sleep and performs the ablution, he should wash his nose by putting water in it and then blowing it out thrice, because shaitan has stayed in the upper part of his nose all the night.”

(Sahih Bukhari)

6.      Waking up for Fajr:

Narrated ‘Abdullah رضي الله عنه : A person was mentioned before the Prophet ﷺ and he was told that he had kept on sleeping till morning and had not got up for the prayer. The Prophetﷺ  said, “Satan urinated in his ears.”

(Sahih Bukhari)

7. Three important things to do when one gets up in the morning:

  • Remember Allah
  • Ablution
  • Salah

Narrated Abu Hurairah  رضي الله عنه Allah’s Messengerﷺ  said, “Satan puts three knots at the back of the head of any of you if he is asleep. On every knot he reads and exhales the following words, ‘The night is long, so stay asleep.’ When one wakes up and remembers Allah, one knot is undone; and when one performs ablution, the second knot is undone, and when one prays the third knot is undone and one gets up energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart.”

(Sahih Bukhari)

Allah’s Promise vs. Shaitan’s Promise

“And Shaytaan (Satan) will say when the matter has been decided: ‘Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allah (by obeying me in the life of the world). Verily, there is a painful torment for the Zaalimun (polytheists and wrongdoers)’”

[Ibrahim 14:22]

Get well soon!

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

Dear sister

اسلام عليكم و رحمة الله و بركاته

I heard you were feeling a little low. I’m worried about your health- your spiritual health. You do know when your body  gets sick you should take some medicine to cure yourself, and then rest up to gather your strength and once you feel better you have to take care of yourself by taking  a healthy diet and doing some exercise, so that you do not fall ill again.

I want to share with you a similar cure for the soul. Believe me, it is tried and tested!

–          Do take a daily dose of the Quran

Say: “It  (the Quran) is for those who believe, a guide and a cure.” (41: 44)

–          Rest up and gather your strength

Verily, in the Dhikr of Allah do hearts find rest .

(13: 28)

–          I know when u feel low you don’t feel like doing anything, but a splash of cold water on your face will make you feel refreshed, so perform wudhu and stand up to pray. This gentle exercise will get your body moving and will release all the tension in your body. Your heart rate will settle into a beautiful gentle rhythm and your mind will clear up.

O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient. (2: 153)

–          Catharsis is extremely beneficial.

And when My slaves ask you concerning Me, then (tell them), I am indeed near. I respond to the call of the one who calls when he calls Me . So let them obey Me and believe in Me, so that they may be led aright.

(2: 186)

–          And don’t forget to take  a healthy serving of Quran daily once you feel better

So when the Qur’an is recited, then listen to it and pay attention that you may receive mercy (7: 204)

I hope and pray this advice helps you recover completely and maintain high spirits, Bi-idhnillah!

Get well soon!

Saving up? For what? For when?

Mutarrif ؓ reported on the authority of his father: I came to Allah’s Apostle ﷺ as he was reciting:

بسم الله الرحمن الرحيم

أَلْهَاكُمُ التَّكَاثُرُ

حَتَّى زُرْتُمُ الْمَقَابِرَ

كَلَّا سَوْفَ تَعْلَمُونَ

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

لَتَرَوُنَّ الْجَحِيمَ

ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

“Competition in [worldly] increase diverts you. Until you visit the graveyards. No! You are going to know. Then no! You are going to know. No! If you only knew with knowledge of certainty… You will surely see the Hellfire. Then you will surely see it with the eye of certainty. Then you will surely be asked that Day about pleasure.”

(Chapter 102, Surah At-Takathur, Ayah 1-8)

He ﷺ said: “The son of Adam claims: My wealth, my wealth.” And he (the Holy Prophet ﷺ) said: “O son of Adam, is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?”

(Sahih Muslim)

“And spend (in charity) of that with which We have provided you before death comes to one of you, and he says: ‘My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give charity  and be among the righteous.’ ”


“And what is the matter with you that you spend not in the cause of Allah? And to Allah belongs the heritage of the heavens and the earth.”(57:10)

“And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.”


“There should be no envy except it the case of two: A man whom Allah gives wealth, so he is able to spend it on the truth, and a man whom Allah gives wisdom so he judges and teaches with it. ”

(Sahih Bukhari)

“Which of you loves the wealth of his heir more than his own wealth” The Companions said: “O Allah’s Messenger! There is none of us but loves his own wealth more.” He (SAW) said: “His wealth is that which he has sent forward, but that which he retains, belongs to his heir”

(Sahih Bukhari)

“There is no day that dawns upon the servants but two angels descend during it. One of them says, ‘O Allah! Give to the person who gives (in charity)’; while the other one says, ‘O Allah’. Destroy the one who withholds (charity, etc.).”

(Sahih Bukhari)

“Beware of stinginess! It was being stingy that destroyed those before you. It incited them to shed blood and make lawful what was prohibited for them.”

(Sahih Muslim)

Narrated Abu Huraira: I heard Allah’s Apostle saying, “The heart of an old man remains young in two respects, i.e., his love for the world (its wealth, amusements and luxuries) and his incessant hope.”

(Sahih Bukhari)

Abu Umama reported Allah’s Messenger (may peace be upon him) as saying: O son of Adam, it is better for you if you spend your surplus (wealth), but if you withhold it, it is evil for you. There is (however) no reproach for you (if you withhold means necessary) for a living. And begin (charity) with your dependants; and the upper hand is better than the lower hand.

(Sahih Muslim)

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