Page 1 Miscellaneous Articles

Athaar of Sufyaan Ath-Thawree on Sins

Athaar of Sufyaan Ath-Thawree on Sins Taken from Al-Jawaab-ul-Kaafee of Ibn Qayyum al-Jawziyya Translated by Editorial Staff at (the former) tazkiyah (dot) org Written by/Said by Sufyaan Ath-Thawree Edited by Editorial Staff at (the former) tazkiyah (dot) org Sufyaan Ath-Thawree (May Allaah have mercy upon him) was crying from night until the morning time. When he awoke he was asked,” Was all of this crying due to fear of your sins?” Sufyaan Ath-Thawree then took a handful of straw from the earth and said, “The sins are of lesser value than this (the straw in his hand) yet I cry only out of fear from an evil ending.” And from the greatest of understanding is that man must fear that his own sins will deceive him at the time of death so one must evade from between it (the sins) and between the evil end.

Are the Prophets also Messengers?

Are the Prophets also Messengers? Written by/Said by Shaykh Muhammad ibn Saalih al-‘Uthaymeen (Rahimahullaah) Taken from Majmoo’ Fatawaa wa Rasa’il – Volume One, Number 122 Translated by Editorial Staff at (the former) tazkiyah (dot) org Edited by Editorial Staff at (the former) tazkiyah (dot) org Question: Are the Prophets mentioned in the saying of Allaah, the Most High: “Verily, We have inspired you (O Muhammad) as We inspired Nuh…”, Messengers or not? And who is the first Messenger? Answer: The Prophets mentioned in the saying of Allaah, the Most High: Verily, We have inspired you (O Muhammad) as We inspired Nuh and the Prophets after him. [An-Nisa : 163] The ones who are mentioned in the context of the saying of Allaah, the Most High, are all Messengers: Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the Messengers. [An-Nisa : 165] And all the Prophets who are mentioned in the Qur’aan are Messengers because of the saying of Allaah, the Most High: And, indeed We have sent Messengers before you (O Muhammad); of some of them We have related to you their story and of some We have not related to you their story. [Ghaafir : 78] And the first of the Messengers is Nuh and the last of them is Muhammad (Sallallahu ‘Alaihi Wa Sallam) because of the saying of Allaah, the Most High: As We inspired Nuh and the Prophets after him. [An-Nisa : 163] And it is established in a hadeeth regarding intercession that the people will come to Nuh and they will say to him: “You are the first Messenger that Allaah sent to mankind.” And to the saying of Allaah, the Most High about Prophet Muhammad (Sallallahu ‘Alaihi Wa Sallam): Muhammad is not the father of any man among you, but he is the Messenger of Allaah and the last (end) of the Prophets. [Al-Ahzaab : 40] And if Muhammad (Sallallahu ‘Alaihi Wa Sallam) was the last of the Prophets, then he (Sallallahu ‘Alaihi Wa Sallam) was also the last of the Messengers for there is no Messengership without Prophethood and to this it is said: “Every Messenger is a Prophet but not every Prophet is a Messenger.”

How Muslims Should Behave in Non-Muslim Societies by Shaykh Uthaimeen

How Muslims Should Behave in Non-Muslim Societies by Shaykh Uthaimeen

The esteemed and late Shaikh Muhammad bin Salih al-‘Uthaimin of Saudi Arabia stated, during a tele-link in the evening of Friday, 28th July 2000, to an audience in the city of Birmingham, UK:

… Likewise I invite you to have respect for those people who have the right that they should be respected, those between whom there is an agreement (of protection) for you. For the land in which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers. And know that it is authentically reported from the Prophet that he said,

Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.

Do not be fooled by those sayings of the foolish people, those who say “Those people are Non-Muslims, so their wealth is lawful for us (to misappropriate or take by way of murder and killing).” For by Allaah – this is a lie. A lie about Allaah’s Religion, and a lie about Islamic societies.

So we may not say that it is lawful to be treacherous towards people whom we have an agreement with.

O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allaah – the Most High – has commanded truthfulness – in the saying of Allaah – the Most High –

O you who believe – fear and keep you duty to Allaah and be with the truthful

And the Prophet encouraged truthfulness and said,

Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise. And a person will continue to be truthful, and strive to be truthful until he will be written down with Allaah as a truthful person.

And he warned against falsehood, and said,

Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allaah as a great liar.

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion ofIslaam, by your actions and in reality. So how many people there are who first entered into Islaam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings.

Story of Jazan

Once Abdullah ibn Mas’ood (may Allah be pleased with him) was passingby an area in the city of Qufa. There, a group of wrong doing peoplehave gathered to have a party. They were engrossed in drinking wine. Asinger called Jazan was entertaining them with songs. Jazan had a verybeautiful voice. When Abdullah ibn Mas’ood heard his voice whilepassing by, he said in amazement, “So beautiful is his voice. Howwonderful it would be if he had used that voice to recite the Quran!”After saying this, Abdullah covered his head with a cloth and left thatplace. When Jazan noticed Abdullah ibn Mas’ood leaving, he asked, “Whois that man and what was he saying?” ..

The people in thegathering told him, “He is Abdullah ibn Mas’ood, a companion of ProphetMuhammad (peace be upon him). He said that your voice is verybeautiful. How wonderful it would be if you had used your voice torecite the Quran!”

Jazan was struck by his comments. He threw away his musical instrumentand ran to Abdullah ibn Mas’ood. The two of them embraced each otherand shed tears profusely. Abdullah ibn Mas’ood said to him, “Why shouldI not love the one who loves Allah?” Thereafter, Jazan repented toAllah and stayed in the company of Abdullah ibn Mas’ood to learn theQuran and other teachings of Islam. He learned to such an extent thathe became one of the great scholars of his time.

Obtained from the book “Tambihul Ghafileen” by Shaikh Abul Laith Samarkandi.


No matter how bad you think you are, you can always become better.

Umm Abdullah:

No matter how bad you think you are, you can always become better.

Abdullahbin al-Mubarak (died 181 AH) was a scholar known for simultaneously combining numerous traits of virtue. In fact, his friends would sit and count all of the good things that were part of his character and personality. adh-Dhahabi related that they said: “Let’s sit and count the good traits that Ibn al-Mubarak has.” So, they ended up listing: “Knowledge, Fiqh, literature, grammar, language, zuhd, eloquence, poetry, praying at night, worship, Hajj, Jihad, bravery, instinct, strength, speaking little in what doesn’t concern him, fairness, and lack of conflict with his companions.”

Reading through his life story,one sees exactly this and cannot help but to derive brief yet heavy lessons from how this man lived.

1- No matter how bad you think you are, you can always become better.

In ‘Tartib al-Madarik’ (1/159), al-Qadi ‘Iyad mentioned that Ibn al-Mubarak was asked about the circumstances in which he began studying. He replied: “I was a youth who drank wine and loved music and singing while engaging in these filthy acts. So, I gathered some friends to one of my gardens where there were sweet apples, and we ate and drank until we passed out while drunk. At the end of the night, I woke up and picked up the stringed ‘oud and began singing:

Isn’t it time that you had mercy on me * And we rebel against those who criticize us?

And I was unable to pronounce the words as I intended. When I tried again, the ‘oud began speaking to me as if it were a person, saying the verse: {“Isn’t it time for the hearts of those who believe to be affected by Allah’s reminder?”} [al-Hadid;16] So, I said: “Yes, O Lord!” And I smashed the oud, spilled the wine,and my repentance with all its realities came by the grace of Allah,and I turned towards knowledge and worship.”

2 – You should associate with honorable people.

In ‘Sifat as-Safwah’ (2/323), Ibn al-Jawzimentioned: “Ibn al-Mubarak’s home in Marw was vast. It measured fifty square yards. There was no person known for knowledge, worship,manhood, or high status in Marw except that you saw him in this house.”

3 – You should be a helpful guest.

In ‘Sifat as-Safwah'(2/324), it is narrated that when an-Nadr bin Muhammad’s son got married, he invited Ibn al-Mubarak, “and when he arrived, Ibnal-Mubarak got up to serve the guests. an-Nadr did not leave him and swore that he would tell him to leave until he finally sat down.”

4 – You should give money to the poor.

In ‘Sifat as-Safwah’ (2/327), Ibn al-Jawzi mentions that Ibn al-Mubarak “would spend a hundred thousand dirhams a year on the poor.”

5 – You should always return borrowed items to their owners.

In ‘Sifat as-Safwah'(2/329), al-Hasan bin ‘Arafah said that ‘Abdullah bin al-Mubarak toldhim: “I borrowed a pen from someone in Sham, and I intended to returnit to its owner. When I arrived in Marw (in Turkmenistan! ), I saw thatI still had it with me. Abu ‘Ali (al-Hasan’s nickname), I went all theway back to Sham to return the pen to its owner!”

6 – You should be brave, and hide your good deeds:

In ‘Sifat as-Safwah'(2/329), ‘Abdah bin Sulayman said: “We were on an expedition in thelands of the Romans with ‘Abdullah bin al-Mubarak. We met the enemy,and when the two armies met, a man came out from their side calling fora duel. One of our men went out to him and dueled with him for an hour,injuring him and killing him. Another came out, and he killed him. Hecalled for another duel, and another man came out. They dueled for anhour, and he injured and killed him as well. The people gathered aroundthis man, and I was with them, and saw that he was covering his facewith his sleeve. I took the edge of his sleeve and pulled it away tofind that it was ‘Abdullah bin al-Mubarak,” and he made him swear thathe wouldn’t reveal his identity until the day he died.

7 – You should have a tender heart.

In ‘Sifat as-Safwah'(2/330), al-Qasim bin Muhammad said: “We were on a journey with Ibnal-Mubarak, and I was always asking myself: what is so special aboutthis man that he is so famous? If he prays, so do we. If he fasts, sodo we. If he fights, so do we. If he makes Hajj, so do we.

One night, we spent the night in a house travelling on the way toSham. The lamp went out, and some of us woke up. So, he took the lampoutside to light it, and stayed outside for a while. When he came backin with the lamp, I caught a glimpse of Ibn al-Mubarak’s face, and sawthat his beard was wet with his tears. I said to myself: “This fear ofAllah is what has made this man better than us. When the lamp went outand we were in darkness, he remembered the Day of Resurrection. “”

8 – You should be generous to your friends.

In ‘Sifat as-Safwah'(2/329), Isma’il bin ‘Ayyash said: “I don’t know of a single good traitexcept that Allah has placed it in ‘Abdullah bin al-Mubarak. My friendstold me that they were travelling with him from Egypt to Makkah, and hewas serving them khabis (a sweet flour dish) while he was fasting the entire trip.”

9 – You should not give in to Satan’s whispers.

In ‘Tartib al-Madarik’ (1/159),it is related that Ibn al-Mubarak was making ablution, and Satan cameto him and said: “You did not wipe over this part of your body.” Ibnal-Mubarak said: “I did.” Satan said: “No, you didn’t.” So, Ibnal-Mubarak said: “You are the one making the claim, and you musttherefore bring proof to back the claim up.”

10 – You should sincerely pray for people to accept Islam.

In ‘Tartib al-Madarik’ (1/162),it is related that al-Hasan bin ‘Isa bin Sirjis would walk by Ibnal-Mubarak, and he was a Christian. Ibn al-Mubarak asked who he was,and was told: “He is a Christian.” So, Ibn al-Mubarak said: “O Allah,grant him Islam.” So, Allah answered his supplication, and al-Hasanbecame an excellent Muslim, and he travelled to seek knowledge andbecame one of the scholars of the Ummah.”

No matter how difficult it becomes

Ukhti Fi Eman

Rememberthat with the rise in temperatures there will be an evident rise infahisha/shamelessness and all types of immodesty that will surround you and I.

Remember to guard your eyes and guard your faith for these are the times where fitnah will approach us from all corners.

Remember that no matter how difficult it becomes, Allah Subhanahu wa ta’ ala knows of every single sweat, tear and struggle along the way. He, az wa jal is closer to us and knows us better than we know our own selves: “And when My servants ask you concerning Me, I am indeed close (to them)” [Baqara:186]

Rememberthat the blazing heat of the sun can no where be put into comparison with the heat of the blazing fire: “The fire of Hell is more intense in heat.” [Tawbah:81]

Remain firm and Allah az wa jal will further strengthen your firmness on His Deen.

The Soul And It’s Purification

The Soul And It’s Purification

The Fourth Way:

Fighting Against the Soul and Making it Patient in Refraining from Allaah’s Disobedience. This means that a person holds his soul to account in order to make himself distant from falling into disobedience while also bearing in mind that the reasons and motives of falling into the sin are numerous. Among such reasons are the strength of ones youthfulness and manhood, since the youth are known to love the pleasures and joys of this world.

When a person turns away from an act of disobedience even though he has the opportunity and is capable of performing it, he has turned his soul away from the unlawful and has opposed his soul, pleasing Allaah thereby, and being obedient to Him. He has struggled with his soul and fought against it with a strong and intense battle. As a result of this he overcomes and dominates it and he will receive success and prosperity in this world and the Hereafter with the permission of Allaah.

And Shaikh-ul-Islaam (

rahimahullah) said: “Showing patience in (avoiding) the unlawful things is more excellent than showing patience in calamities and afflictions. Whoever abandoned an act of disobedience although he was capable of performing it is one whose fight against his soul is most intense and most excellent. This is because he left a thing which his soul tempted him with and made him aspire for. So he opposed it and was capable of defeating it.”

This is why the youth who is tempted by a women of rank and beauty and says to her: “I fear Allaah” will be amongst the seven whom Allaah will shade on the Day when there will be no shade except for His,because he prevented his soul from committing what it desired and wanted and at the same time he was capable of performing it.

Likewise, the one who lowers his gaze although he has the opportunity and capability to look at something unlawful is amongst those who fight against and deter their souls. Along with that he will receive a mighty reward in this world and the hereafter.

Also, the one who keeps his hearing away from the forbidden things such as music and singing, back-biting, slandering and lying, is a fighter against his soul and he will obtain a reward from Allaah if his action was to please Allaah.

A similar analogy can be made for every matter that makes a person distant from his Lord or earns His anger. It is vital for a person to be far from it and to oppose his soul in performing it.

And how excellent is the saying:

Oppose the soul and shaytaan and protect it (the soul)

They (seem to) give you sincere advice, so restrain them both

Therefore,a person must oppose his soul and call it to account constantly. As a result of this he must make it patient in doing acts of obedience and refraining from acts of disobedience. He should also make it patient in being continuous in performing the righteous actions so that he ascends with them, to the highest of positions, to the pleasure of Allaah and to everlasting happiness.

I ask Allaah, the Most High and the Powerful to benefit us with what He has taught us and to teach us that which will benefit us and that He forgives our mistakes. We ask him to help us against our souls and that He does not leave us to rely upon ourselves for a single moment, verily, He is capable of that and Allaah knows best.

Prayers and peace upon our Prophet Muhammad and upon his family.

Written by Nawwaal bint Abdillaah (may Allah ta ala bless her abundantly, ameen)

The difference between Hope and Wishful Thinking

Ibnul Qayyim, rahimahullah, said while explaining the distinction between true hope and mere wishful thinking (tamanni):

“The difference between it and mere wishful thinking is that mere wishful thinking involves laziness wherein the person neither exerts himself nor strives (to achieve what he wishes for). Hope however, entails striving, exertion,and beautiful reliance. The first is like the one who wishes that the earth would plant and sow its own seeds for him. The second is like the one who (actually) tills the soil, plants the seeds and then hopes that crops will grow. This is why the gnostics (‘aarifoon) are agreed that hope is not correct, except if accompanied by action.

Shaah Al-Kirmaani said: ‘The sign of sound hope is good obedience.’

And hope is of three types; two are praiseworthy and one is blameworthy and mere delusion. The first two are: the hope of a person who does an act of obedience for Allah, upon a light from Allah, hoping in its reward. And someone who commits a sin then repents from it, hoping for Allah’s forgiveness, pardon, kindness, magnanimity, clemency and generosity. The third (type) is like a person who persists in sinning and transgressing the limits, yet hopes for Allah’s mercy without doing any action (to warrant it). This is delusion, mere wishful thinking and false hope.”

[Taken from a footnote found on page 8 of abook by Shaykh ‘Abdur-Rahmaan As-Sa’di, “The Exquisite Pearl” published by Jawziyyah Press

Ahl-us-Sunnah testify and believe that the good and the evil, the benefit and the harm, the pleasant and the bitter, all happen by the Decree and Power of Allaah. There is no return or escape and no one can desist from them from them both.Nothing except that which Allaah has written will befall that person. If the creation strived to benefit the person with something which Allaah has written for him, then they will not be able to do so. If they strived to HARM him with something not Decreed by Allaah for him,they will not have the ability to do so. This is what is reported from ‘Abdullah ibn Abbaas, radiyallaahu anhuma.

Taken from: The Creed of The Pious Predecessors -The Poeple of Hadeeth ‘Uthamaan Ismaa’eel ibn ‘AbdurRahman As-Saaboonee

Beneficial Speech from Ibnul-Qayyim Concerning Mixing Between Men and Women

Ibnul-Qayyim (may Allah have mercy upon him) said in At-Turuq Al-Hakeemah (1/406-408):

And from that, is that it is obligatory upon the ruler to prevent the mixing of men and women in the marketplaces, (public) areas and gatherings of men. Maalik (may Allah have mercy upon him and be pleased with him) said: “I hold that it is for the Imaam to give priority to scrutinizing the goldsmiths (who are) sitting in the gatherings of women. And I hold that he should not leave the young woman to sit with the goldsmiths. As for the woman of high rank and the man who is a lowly servant, (the woman) having no (reason to have) concern for the gathering and he (the servant) does not care who sits with him, then I do not see a prohibitive problem with that.”

The Imaam will be asked about that; and the fitnah in it is great. He (sallallahu alayhi wa sallam) said: “I have not left behind a fitnah more harmful upon the men than women.” And in another Hadeeth: “Separate the men and women.” And in another Hadeeth, he said to the women: “You should be on the outer borders of the path.”

It is obligatory upon him (the ruler) to prevent the women from going out beautified and wearing make-up. And he must prevent them from wearing clothing in which they are Kaasyaat ‘Aariyaat (Clothed but Naked at the same time); such as clothing that is loose and flimsy. He should prevent them from speaking to men in the streets and he should (likewise) prevent the men from that. And if the ruler sees that it causes corruption to the woman that she, adorns herself with makeup, beautifies herself or her clothing with dye or the likes, then some of the jurists have permitted with regards to that, and they were correct, that he may confine the woman (to her home) if she frequently goes out of her house; and that is the least of the monetary punishments; especially if she goes out wearing make-up. Rather, silent agreement of the women upon that is considered to be aiding in sin and disobedience; and Allah will question the ruler concerning that. The Chief of the Believers, ‘Umar ibn Al-Khattaab (may Allah be pleased with him), prevented the women from walking in the pathways of men and mixing with them in the streets. So it is upon the ruler to follow his example in that.

Al-Khallaal said in his Al-Jaami’: “Muhammad ibn Yahyaa Al-Kahhaal informed me that he told my father, ‘Abdullah, ‘I see the evil man with the woman (i.e. I see that it is the evil man who mixes freely with women)’ He said: He has spoken correctly with it (this statement).’ And the Prophet (sallallahu alayhi wa sallam) informed me (Thus as is in Ash-Shaamilah) that the woman who perfumes herself and goes out of her house is a fornicatress. And he forbade the woman from attending Salatul-‘Ishaa in the Masjid if she has scented herself with incense.”

The Prophet (sallallahu alayhi wa sallam) said: “When the woman goes out the Shaytaan accompanies her.” There is no doubt that allowing for the women to mix freely with the men is the origin of every trial and evil; and it is from the greatest reasons for the descending of punishment which is general (encompassing everyone) just as it is from the reasons for corruption of the general and specific affairs. Mixing between men and women is the reason for increase of Fawaahish (lewdness) and fornication; and it is from the reasons for general death and contagious diseases. When the prostitutes mixed with the hosts of Moosaa and began to commit acts of Faahishah (prostitution) amongst them, Allah sent the diseases to them so that in one day 70,000 people died. And the story is well known in the books of tafseer.

So from the greatest reasons for general death is the abundance of az-Zinaa (fornication) brought about by allowing women to mix freely with men and walk amongst them beautified wearing make-up. If the rulers knew what that contained from corruption of the Dunyaa and the people under their custody with regards to the religion, then they would be the most stern in the prevention of that.

‘Abdullah ibn Mas’ood (may Allah be pleased with him) said: “When az-Zinaa spreads in a village then Allah permits its destruction.”

Ibn Abid-Dunyaa said: Ibraheem ibnul-Ash’ab told us: ‘Abdur-Rahmaan ibn Zayd al-‘Amaa told us, on the authority of his father, from Sa’eed ibn Jubayr, from Ibn ‘Abbaas who said: Allah’s Messenger (sallallahu alayhi wa sallam) said: “A people have never shorted (others) in their measurements nor reduced their weights except that Allah ‘Azz wa Jal has prevented them from expansion. And fornication has not spread amongst a people except that death has spread amongst them (as well). And the act of the people of Loot has not appeared amongst a people except that ignominy spreads amongst them. And a people have not abandoned commanding the good and forbidding the evil except that their actions are not raised up (to Allah) and their supplications are not responded to.”

And may prayers and peace from Allah be upon his Prophet Muhammad, his family and companions.

Translated by: Raha ‘Azeezuddeen Batts


The Camel Given In Charity

The Camel Given In Charity

Dr. Saleh as-Saleh (rahimahullaah) on his website You can listen to the audio The Camel Given In Charity

The Shaykh began:

“Do you want hear this real story which took place here about a hundred years ago. (In Saudi) Tayib. This is real! This is real!”

He continued:

“Bismilaahi Rahmaani Raheem. This story took place here about hundred years ago and it was also broadcasted on the radio stations. It is about a man call Ibn Jad’aan. He (Ibn Jad’aan) said how during Spring times he used to go out. He would see good and healthy fat camels and their udders filled to the extent of almost exploding. Whenever the little offspring (i.e. the calf) came close to the mother camel, her milk would pour forth because of the great abundance of blessings and abundance of goodness.

So I (Ibn Jad’aan) looked at one of my she camels with her calf and I remembered my poor neighbour who had seven young daughters. So I said to myself, by Allah I will give this camel and her calf as Sadaqah (charity) to my neighbour – and he recited the Ayah where Allah said in (Surah Al-imraan: 92):

“By no means Shall you Attain piety righteousness unless you spend in Allah’s cause of which that you love”

And the most beloved from amongst my cattle, to me, is this she-camel. So I took her along with her calf and knocked on the door of my neighbour. I told him to accept it as a gift from me. I saw his face glooming with happiness and he was unable to utter anything in response.

So he benefitted from its milk and used to load wood on its back, awaiting for its offspring to grow up in order to sell them. Subsequently, he gained great good from this camel.

After the spring had passed, the dry summer came with its drought, and so the Bedouins began looking for water and grass.. We gathered our belongings and left our places looking for water and the duhool (plural of duhul) or ‘holes’ in the earth, situated underground leading to water traps underneath the ground. Their openings are on top of the ground, as the Bedouins know of very well.

I (i.e. Ibn Jad’aan) entered into one of these holes so as to bring some water to drink…

Dr Saleh continued: “and his (Ibn Jad’aan’s) three sons were waiting for him outside the hole. However he did not return. His three sons waited for him for one, two and three days and finally became hopeless.

They said maybe he was stung by a snake and died or he was lost under the earth and destroyed. They (and we seek refuge in Allah from this) waited for his destruction. Why? Due to greed in order to distribute his inheritance.

So they returned home and divided what he had left, amongst themselves. Then they remembered that their father (Ibn Jad’aan) gave a she-camel to their poor neighbour. They went to their neighbour and told him that it is better that he give them back the she-camel and take another camel in replace of it, otherwise they will take it by force and he will be left with nothing.

The neighbour complained that he would report them to their father. So they informed him that he had died. He inquired as to how and where Ibn Jad’aan had died, and why they hadn’t told him. They then explained how he entered into one of these holes underground in the desert and did not come out.

The neighbour said: ” By Allah take me to this place and take your she-camel and do whatever you do with it and I don’t want your camel in return!”

They took him and when he saw the place, he went and brought a rope, lit a candle, tied it outside the duhul (the hole) and then stepped into it crawling on his back until he reached the places whereby he could crawl and roll. Eventually the smell of moisture became closer and then all of sudden he heard the sound of a man by the water groaning and moaning.

He went closer and closer towards this sound in the darkness putting his hand out all over until his hand fell onto the man (Ibn Jad’aan). He checked his breath and he was still breathing after one week! He pulled him out covering his eyes so as to protect him from the sunlight. He took with him some dates, moistened them in water and gave it to him to drink.

He then carried him on his back and took him to his house and life gradually return to this man whilst his sons didn’t know. He then asked him: “Tell me, by Allah, one week while you were underground and you didn’t die?!”

“I will tell you something strange…” Ibn Jidaan explained: “…when I went down there I got lost and waves took me from all directions and I said to myself I’d better stay close to this water that I have reached. So I started to drink from it, but hunger had no mercy and water does not suffice. Then after three days hunger intensified on me and took me from all parts. While I was lying on my back I surrendered myself to Allah and put all my affairs in his hands and all of the sudden I felt the warmth of milk pouring onto my mouth. So I sat in the midst of the darkness and I saw a pot coming closer to my mouth. I drank from it until I took from what is sufficient and then it would go! This occurred three times in the day but the last two days it stopped and I didn’t know what happened.”

His neighbour then informed him:

“If you know the reason you will be amazed! Your sons thought you had died and they came to me and took away the she-camel which Allah (Subhaanahu Wa Ta’Aala) was giving you from its milk!”

The Muslim is in the shade of his Sadaqah (Charity). Allah stated in (Surah At-Talaaq: 2,3): “…and whoever fears Allah and keeps his duty to him, he will make a way for him to get out (from every difficult)” and “…and he will provide him from (sources) he never could imagine. And who ever puts his trust in Allah, then he will suffice him”.

The True meaning of Life is to plant trees under whose shade you do not expect to sit.