Hasan Al Basri would reproach his soul

O you who believe, why do you saythat which you do not do? يأيها الذين آمنوا لم تقولون ما لا تفعلون |
This verse elicits unease from the believers, specifically those onthe forefronts of daʿwah [i.e. Muslim bloggers, lecturers, `imāms, deen-zealots].Our voices project religiosity, though often we are mired in our own spiritualdiseases: Insincerity. Tainted intentions. Laziness in worship. Arrogance.Temptation. So when he recited this verse, `Imām al-Ḥasan al-Baṣrī wouldreproach his soul…

I am not able to appreciate.”

“I would rather be able to appreciate things I can not have than to have things I am not able to appreciate.”
-Ibn Hazm al-Andalusi

‘Iyyāka Naʻbud averts riyāʼ (showing off)

Ibn al-Qayyim states, “I would often hear Shaykh al-Islām ibn Taymīyyah (may Allāh sanctify his soul) say, ‘Iyyāka Naʻbud averts riyāʼ (showing off, ostentation) and Iyyāka Nastaʻīn averts arrogance.’”
(Madārij al-Sālikīn)

Whoever seeks a brother without faults..

Fudayl Ibn ‘Iyaad:

“Whoever seeks a brother without faults would never have a brother to be his friend.”

(Rawdatul ‘Uqaalaa, p. 169)

A person can never have Taqwa until he controls his tongue

Abdullaah bin Umar said, "The limb that a person most needs to purify is his tongue." - (Abu Nu'aym in his Hilya)


Anas said, "A person can never have Taqwa until he controls his tongue." - (Ibn Sa'd)

''Words are Under Your Control Until You Speak Them, 
But You Come Under Their Control Once You Have Spoken Them'' - [Ali Ibn Abi Thalib (R.A)]

''Many a spoken word is more piercing than an attack.'' - (Ali ibn Abu Talib RA)

'If you ever have time and find yourself in ease, then take advantage of prayer, to draw near to Allah; And if you intend to speak a vain word * Replace it with a tasbih, a word of glorification; Because taking advantage of silence is better than speaking frequently, even if you are eloquent in speech.' -'Abdullah ibn Mubarak.


إملاء الخير خير من السكوت والسكوت خير من إملاء الشر
Speaking what is good is better than silence, and silence is better than speaking evil

ibn Qayyim al-Jauziyyah:

"Allah's Apostle (ﷺ) was the most eloquent speaker of all of Allah's creation. His speech was sweet, comprehensive, and he had the most beautiful way with words. His words captured the hearts and souls. Even his enemies had to admit to this quality."

(Eng Translation of Zad-ul Ma'ad fi Hadyi Khairi-l 'Ibad 1/312)

watching my tongue

Ibn Wahb narrates that Luqman’s answer to the question about what had raised his status that people came to him for advice was: 
“Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at.”

Luqman then advises his son to be moderate in his walking: “And be moderate (or show no insolence) in your walking, and lower your voice,” i.e., if you talk, do not raise your voice very loudly because the braying of the donkey is the harshest of all voices

“O my son! I have never regretted keeping silent. If words are silver, silence is golden” (told by Hasan after Al-Junaid after Sufyan).

“O my son: Let your speech be good and your face be smiling; you will be more loved by the people than those who give them provisions.” · (narrated by Abu Mu’awiyah after Hisham Ibn ‘Urwah).

· Yazid Ibn Hamn and Waki’ told us after Abul Ashab about Khalid Ar-Rab’i as saying: “Luqman was an Ethiopian slave who worked as a carpenter. One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts from it. Luqman brought him the tongue and heart. The master asked: “Didn’t you find anything more pleasant than these?” Luqman said: “No!” After a while, the master ordered him to slaughter a goat and to throw away two of the most malignant parts. Luqman slaughtered the goat and threw away the tongue and heart. The master exclaimed and said: “I ordered you to bring me the most delicious parts and you brought me the tongue and heart, and I ordered you to throw away the most malignant parts and you threw away the tongue and heart, how can this be?” Luqman said:“Nothing can be more pleasing than these if they are good and nothing can be more malicious than these if they are malignant.”Taken from: “Stories of the Prophet” by Ibn Kathir

Physical well-being comes from eating little

“Physical well-being comes from eating little , mental well-being comes from sinning little , well-being of the heart comes from worrying little , and well-being of the tongue comes from speaking little .” 
- Aidh bin Abdullah al-Qarni

“Will you not answer, may Allaah have mercy on you!

Ash-Shaafi’ee (rahimahullaah) was asked regarding an issue (mas’alah).

It was said to him: “Will you not answer, may Allaah have mercy on you!

He said: “(No), Until I know the benefit and virtue in either my silence or in my answer.”

Luqman's advice to his son

Luqman's advice to his son

The Qur’ân contains ten precious advices Luqmân offered his son. Following is the list of this advice offered to Muslim parents, that they may communicate them to their children, family and members of society that they may implement them. If this valuable advise is followed and implemented then we will all be on the straight Path leading to Paradise. Luqmân himself summed up in a few words the way to succeed in this life and on the Day of Judgement.

1. Luqmân warns his son against the greatest injustice man can do. Allâh said that Luqmân said:

"O my son! Join not in worship others with Allâh. Verily, joining others in worship with Allâh is a great injustice indeed." [31:13]

Luqmân calls his son: "My Son". To do so catches his son's attention so that he may listen carefully to his father . Then he calls his son's attention to Tawhid. " Shirk," Luqmân said:" Is a great injustice indeed ".

Therefore, the one who associates others with Allâh in worship does injustice to Allâh, the owner and Creator of the universe. A great injustice is also done to the Mushrik by his own sellf as he subjects himself to Allâh's anger and eternal punishment in Hell.

2. Luqmân reminds his son of the rights of his parents on him,

"and We have enjoined on man to be dutiful and good to his parents. His mother bore him upon weakness and hardship" [31:14]

He describes hardships mothers face bearing children.

"And his weaning is in two years, give thanks to Me and to your parents. Unto Me is the final destination." [ 31:14]

Luqmân mentions the total dependence of infants on their mothers for two years. Thank Allâh, and then your parents . In not, then the final destination is to Allâh.

"And if they both strive with you to make you join in worship with me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly." [31:15]

Luqmân tells his son that if the parents are Mushrikîn, then do not follow their way: Allâh's right comes first by far. Even so. for as long as the live, treat your Mushrik parents with kindness.

3. Luqmân then describes some of Allâh's Might.

"O my son! If it be equal to the weight of a grain of mustard seed, and tough it be as a rock, or in the Heavens or the earth, Allâh will bring it forth. Verily Allâh is subtle in bringing out that grain, well aware of its place." [31:16]

Allâh's Knowledge is so perfect that the existence of anything, big or small, is acknowledged and controlled by Him. Luqmân tries to impress his son reminding him of Allâh's absolute control over His kingdom. Such might and power must not be challenged or ignored by anyone.

4. A great advice to Luqman's son is to establish regular prayer, on time and with the best possible performance,

"O my son! Offer prayer perfectly." [31:17]

Prayer is the direct connection between a Muslim and his Creator. Parents must take great care to teach and call upon their children to establish prayer.

5. Luqmân advises his son to "enjoin (people) for good, and forbid from evil." [31:17]

If every Muslim observe this duty , then evil and mischief will have no place in Muslim society.

6. After the useful advice he offered his son, Luqmân recommended patience in implementing them, and in all matters of life,

"And bear with patience whatever befalls you. Verily, these are some of the important commandments ordered by Allâh with no exemption." [31:17]

Patience is a righteous act ordered, and rewarded by Allâh.

7. Arrogance is an attribute of Allâh alone and not for man.

The Creator and Owner of the universe is the only One who deserves to be Arrogant. Allâh threatens arrogant people with punishment in Hellfire. Luqmân said:

"And turn not your face away from men with pride." [31:18]

8. To be moderate is a great attitude anyone can possess,

"Nor walk in insolence through the earth. Verily Allâh likes not each arrogant boaster." [31:18]

Allâh does not like that man is arrogant and proud of themselves.

9. To be moderate in walking and talking is also one of Luqman's advises to his son, "And be moderate (or show no insolence) in walking." [31:19]

Islâm offers a code of conduct in every aspect of life. Even the way Muslims walk and talk are regulated. Islam offers guidelines in this regard that will produce the best behavior and generate respect.

10. Luqmân reminds his son that being harsh while talking will liken his voice to the braying of a donkey. Shouting does not win hearts, rather , it will offend and alienate people,

"And lower your voice. Verily the harshest of all voices is the voice (braying] of an ass!!" [31:19]

Other words of wisdom from Luqman (not narrated in the Quran) [ibn Katheer]

Other words of wisdom from Luqman (not narrated in the Quran) [ibn Katheer]

Luqman on being granted respect and honor
Narrated Ibn Wahb: I was told by ‘Abdullah Ibn ‘Ayyash Al-Fityani after’ Umar, the freed slave of ‘Afrah as saying: “A man came to Luqman, the wise and asked: Are you Luqman? Are you the slave of so and so? He said: “Yes!” The man said: You are the black shepherd! Luqman said: As for my black color, it is obviously apparent, so what makes you so astonished? The man said: You became frequently visited by the people who pleasingly accept your judgments! Luqman said: 0 cousin! If you do what I am telling you, you will be like this. The man said: What is it? Luqman said: Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at.” 

Luqman on the value of Wisdom
Narrated Damurah after As-Sariy Ibn Yahia as saying: Luqman said to his son: “O my son! Verily, wisdom has brought the indigent to the courts of kings. ”

Luqman on propagating wisdom to others and to take it seriously when given by others
I was told by my father after ‘Amr Ibn ‘Uthman after Damurah Ibn Hafs Ibn ‘Umar as saying: “Luqman placed a bag of mustards beside him and started to advise his son, giving him with every piece of advice a mustard till it all ran out. He said: O my son! I gave you advice that if a mountain was given, it would split………”
Luqman on the need to have a pleasing tongue and sound heart
Yazid Ibn Hamn and Waki’ told us after Abul AShhab after Khalid Ar-Rab’i as saying: “Luqman was an Ethiopian slave who worked as a carpenter. One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts thereof. Luqman did so and brought him the tongue and heart. The master asked: Did not you find anything more pleasant than these? Luqman said: No! After a while, the master ordered him to slaughter a goat and to throw the most malignant two parts thereof. Luqman slaughtered the goat and threw the tongue and heart. The master exclaimed and said: I ordered you to bring me the most delicious parts thereof and you brought me the tongue and heart, and I ordered you to throwaway the most malignant parts thereof and you threw the tongue and heart, how can this be? Luqman said: Nothing can be more pleasing than these if they were good, and nothing can be more malicious than these if they were malignant.”

Luqman on “Speech is silver and slince is golden”

Luqman said to his son: “O my son! I have never regretted because of keeping silent. If words are silver, silence is golden.”

Luqman on the need to have kindness, mercy and love for others

Abu Mu’awiyah told us after Hisham Ibn ‘Urwah after his father as saying: “Wisdom dictates: O my son: Let your speech be good and your face be smiling, you will be more loved by the people than those who give them provisions.” And, he said: “It is stated in the wisdom -or the Torah – : “Kindness is the head of wisdom.” And, he said: “It is stated in the Torah: “As you show mercy (to others), mercy will be shown to you.”

Luqman on giving

And, he said: “It is stated in the wisdom: “You will gain what you give (or, harvest what you grow).”

Luqman on friendships
And, he said: “It is stated in the wisdom: “Love your friend and the friend of your father.”
Luqman on patience, knowledge, and goodness

`Abdur Razzaq told us after Mu’amir after Ayyub after Abu Qulabah as saying: Luqman was once asked: Who is the best one in terms of patience? He said: It is the one who practices no harm after observing patience. Those who asked him said: Who is the best one in terms of knowledge? He said: It is he who adds to his own knowledge through the knowledge of others. They asked: Who is the best from among the whole people? He said: It is the wealthy. They said: Is it the one who has properties and riches? He said: No! But, it is the one if whose good was sought, he would not hold it back or prevent it. And, it is the one who does not need anything from others.
Luqman on the need to keep good company and to consult scholars
‘Abdullah Ibn Ahmed said: I was told by Al-Hakam Ibn Abu Zuhair Ibn Musa after Al-Faraj Ibn Fudalah after Abu Sa’id as saying: Luqman said to his son: “O my son! Let only the pious men eat your food, and consult the scholars over your affairs.”
Finally, wisdom in matters is one of the blessings that Allah grants to His creation. The Almighty says in the Quran: “He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.” (Quran: Al-Baqara: 269)
Note: Hikmah here refers to “Wisdom

My dear beloved son!

My dear beloved son!

It has been told in the will of Luqman (Peace of Allah be upon him) that he, advising his son in his will, said:

“My son! Do not let the rooster be more intelligent than you are. It shouldn’t happen that he (i.e. the rooster) gets up at the last part of the night to make proclamations [for Tahajjud prayers and remembers his Lord] while you keep sleeping [in a deep sleep of heedlessness, carelessness, and ignorance].”

This reality is made clear in the following verses (of poetry):

“At night, the dove sitting on the branch [of a tree] is calling on [to its Lord]
While I am in a deep sleep

By the Lord of the House of Allah (Ka’aba)! I am a liar! If I had been a true lover [of Allah]
Then the doves would not have won over me in weeping [in the pain of separation from my Beloved (Allah)!

Alas! I do not even wet my eyes [with tears] while claiming to love [my Beloved Lord!]
While the animals keep weeping [in their love for their Creator].”

[Imam Ghazali - Ya bunaya]

"..do not cast a gaze towards me again.”

Muḥammad ibn Sulaymān al-Qurashi says that he was once walking on the road to Yemen when he came across a young boy who was standing on the road. He was singing some couplets in the praise of Allāh. Muḥammad continues, 
“I went up to him and greeted.”
He replied, “I will not return your greeting until you fulfil the right I have upon you.”
I replied, “What right are you talking about?”
He replied, “I follow the teachings of the friend of Allāh, Ibrāhīm (ʻalayhis salām). I do not have breakfast nor supper every day until I walk a mile or two in search of a guest.”
I accepted his invitation for a meal. He was exceedingly pleased and I followed him. We continued walking until we came to a tent made of animal hair. As we walked up to it he called out, “O my sister!”
From inside the tent a young girl replied, “Yes. I am present.”
He exclaimed, “Our guest has arrived.”
She replied, “Can you please wait a while so that I can express gratitude to Allāh for sending a guest to us.” 
She then proceeded to perform two rakʻah of ṣalāh expressing her appreciation to Allāh. The young boy then ushered me towards the tent. I entered and he made me sit down. He took a knife and proceeded to slaughter a goat. As I was sitting in the tent my gaze fell upon the young girl. She was exceedingly beautiful. I continued staring at her stealthily. 
She noticed my glances and said, “Please stop! Do you not know that the Master of Yathrib, the Prophet (صلى الله عليه وسلم), has mentioned that a lustful gaze is adultery of the eyes. I do not wish to rebuke you, but I would like to teach you some etiquette so that you do not cast a gaze towards me again.” 
When it was time to sleep, my young host and I slept outside while the young girl slept in the tent. But, the entire night I could hear somebody reciting Qurʾān in a melodious and sweet voice. 
When morning dawned upon us I asked the young boy, “Whose voice was that?”
He answered, “That was my sister. She remains awake the entire night.”
I remarked, “Young boy, you should have remained awake the entire night instead of her. Being a woman she is naturally weaker than you.”
He smiled and said, “Do you not know that Allāh has blessed her with doing so and has not granted me the same blessing.”

(Rawḍat al-ʻUqalāʾ)

He made peace between the wolves and the sheep.”"

He made peace between the wolves and the sheep.”"


’al-Fudayl bin ‘Iyad narrated:

‘Abdul-Wahid bin Zayd said: “I asked Allah – the Mighty and Majestic – for three nights in a row to show me my future companion in Paradise in a dream, so in my dream, I heard a caller saying: “O ‘Abdul-Wahid! Your companion in Paradise is Maymunah as-Sawda’.” So, I asked: “And where is she now?” The voice replied: “She is among such-and-such a tribe in Kufah.”

So, I went out to Kufah and asked about her, so I was told: “She is among us, and she takes care of the livestock.” So, I said: “I wish to see her.” I was taken to the place where she was, and found her standing in prayer with a walking stick to support her. She was wearing a wool cloak, with a sign written on it that said: “Not to be bought or sold.” ِAlso, the sheep that she was supposed to be caring for were surrounded by wolves. However, the wolves were not trying to attack the sheep, and the sheep were not afraid of the wolves.

When she saw me, she ended her prayer and said to me: “Go back, Ibn Zayd. Our meeting place is not here. Rather, it is later on (in the Hereafter).”

I said to her: “May Allah have Mercy upon you! Who told you that I am Ibn Zayd?”

She said: “I know that the souls are like a unified army, so the souls that go together are one, and the souls that differ from each other are divided.”

I said to her: “Advise me.”

She said: “Strange! An admonisher who wishes to be admonished? O Ibn Zayd, it has been related to me that a servant is not given anything of this worldly life and wished for more of it, except that Allah ceases to allow that servant to love Him and desire Him, and He exchanges the closeness that he had with Him for distance…” Then she recited:

O admonisher! The accounting has begun * To drive the people away from sin
You forbid others while you are the one who is truly ill. This is indeed a strange evil. If you had rectified yourself beforehand your mistakes, and repented recently, Then – my dear – what you said would have had a position of truth in the heart.
You warn against temptation and excess, while you yourself are in a state of doubt.
I then said to her: “I see these wolves with the sheep, but the sheep do not run away from the wolves, and the wolves do not try to eat the sheep! What is this?”
She said: “This is a sign to you from me: since I made peace between my Master and I, He made peace between the wolves and the sheep.”"

['Sifat as-Safwah’; 2/115]

Story of a Bird and Sufyān ath-Thawrī

Story of a Bird and Sufyān ath-Thawrī

Imām al-Dhahabī mentions the following story in his entry for Sufyān ath-Thawrī:

”ʻAlī b. ʻAbd al-ʻAzīz said, Arim narrated to us saying, I went to Abū Manṣūr to visit him, he said to me, ‘Sufyān resided in this house, and there was here a nightingale belonging to my son.
He (Sufyān) said, ‘Why is this locked up (in a cage)? It should be freed.’
I said, ‘It belongs to my son, and he gives it to you as a gift.’
Sufyān said, ‘No, I will give him a dinar for it.’
He said, ‘He then took it and freed it, and it would go out and return in the evening, and would be at the far end of the house.
When Sufyān died, it followed his funeral procession and was flying over his grave. After this on some nights it would go to his grave, and sometimes would spend the night there, and sometimes would return back home.
They then found it dead by his grave and it was buried alongside Sufyān.”’

(cited in al-Fawāʼid al-Gharrah, 3/281)

Whilst drinking from the vessel of true love

Whilst drinking from the vessel of true love

Abū Bakr al-Kattānī said,

“A discussion about maḥabbah (love of Allāh, in this context) took place in Makkah during the Pilgrimage month. The Shaykhs who were present spoke about this matter, and al-Junayd was the youngest of them. They said to him, ‘O ʿIrāqī, what do you have to say?’ So he bowed his head and tears were flowing from his eyes, then he said,

‘A servant should overcome his soul;
And be continuous in the remembrance of his Lord;
Establishing the rights of his Lord;
Focusing upon Him with his heart;
The late of fear letting ablaze his heart;
Whilst drinking from the vessel of true love;
And certain realities become unveiled for him.
So when he talks, it is due to Allāh.
When he speaks, it is from Allāh.
When he moves, it is by the Command of Allāh.
And when he is serene, then it is from Allāh.
He belongs to Allāh, is for Allāh, and is with Allāh.’
So the Shaykhs started to weep and said, ‘How can that be increased upon. May Allāh reward you with good, O crown of the knowledgeable ones!’.”

(Madārij as-Sālikīn, 3/9)

The Imam(Ibn AlMubarak) Describing The Fearful

The Imam(Ibn AlMubarak) Describing The Fearful
A man asked theImam to describe the fearful. He said:

When the night is darkest, they endure it,
and it travels from them while they are still bowing.

Fear dispelled their sleep, so they stood alert while the people of security
in this world were sleeping peacefully.

While they are prostrating under the cloak the darkness,
their groan pierces their ribs.

They are mute in the day by the length of their silence.
They have tranquillity from their humility.