Author: الشَّيْخ حُسَيْن العَوَائِشَة (A student of Shaykh Nasir ud Din Albani)

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Summary

This treatise is built around a single prophetic حَدِيث that warns every person they will be held accountable on the Day of Judgement for five things — most critically, for the gap between what they knew and what they actually did. The author argues that knowledge without action is not only useless but potentially a proof against the one who possesses it. He traces the logical sequence that knowledge must lead to action, action expresses itself most purely in sincere invocation of God, and invocation is the mark of a heart truly alive to faith. Along the way he systematically dismantles the excuses that prevent people from acting — excessive worldly preoccupation, procrastination, misplaced priorities, and seeking knowledge as an end in itself rather than a means to God. He then addresses specific groups — scholars, students, callers to Islam, imams, authors, and businessmen — calling each to audit the gap between what they profess and how they live. The reader's primary takeaway is a call to personal self-audit: stop accumulating knowledge before acting on what you already have, start with yourself before others, prioritise obligations over supererogatory acts, and never delay a good deed once you recognise it.

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In the Name of Allah, the Most Beneficent, the Most Merciful

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Part One: The Foundation — Why Actions Must Follow Knowledge

This opening section establishes the theological basis of the book. Drawing on ayat of the Quran and a key prophetic حَدِيث, it sets out the central argument: every person will be questioned on the Day of Judgement specifically about what they did with the knowledge they acquired. The section also addresses the question of whether remaining ignorant might be a way to avoid accountability, and firmly closes that door.

Foreword by the Author

All praise is for Allah. We praise Him, seek His help and forgiveness. We seek refuge in Allah from the evils of ourselves and the evils of our actions. I bear witness that none has the right to be worshipped except Allah, and I bear witness that مُحَمَّد (may Allah's peace and blessings be upon him) is His slave and Messenger.

"O you who believe! Fear Allah as He should be feared and die not except in a state of Islam with complete submission to Allah." (Quran 3:102)

"O Mankind! Be dutiful to your Lord, Who created you from a single person and from him He created many men and women and fear Allah through whom you demand your mutual rights and the wombs of kinship. Surely Allah is Ever an All Watcher over you." (Quran 4:1)

"O you who believe! Keep your duty to Allah and fear Him, and always speak the truth. He will direct you to do righteous deeds and will forgive you your sins, and whoever obeys Allah and His Messenger has indeed achieved a great achievement." (Quran 33:70–71)

Verily the most truthful speech is the Book of Allah and the best of guidance is the guidance of مُحَمَّد (may Allah's peace and blessings be upon him). The most evil of matters are those which are newly invented; every novelty is an innovation and every innovation leads to the Fire. To proceed:

Following up this series, I felt I should hasten in bringing forward the حَدِيث:

"The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about five matters: about his life — how he spent it; about his youth — how he took care of it; about his wealth — how he earned it; and where he spent it; and about that which he acted upon from the knowledge that he acquired."

I present this as an aid towards purification of the soul and preparation for death. The advice is directed firstly to myself, secondly to the callers to Allah's path (الدُّعَاة), and thirdly to all my Muslim brothers and sisters in every part of the world — hoping that Allah (Glorified and Exalted be He) will cause benefit through that which I have written and allow the fruits of that to be reaped, both now and in the future. In this treatise I restricted myself to one part of the حَدِيث and that is "...and about that which he acted upon from the knowledge that he acquired."

The حَدِيث that I chose is the key to goodness and the way towards paradise — by the permission of Allah (Glorified and Exalted be He). It is the cause of salvation and gain:

"The day whereon neither wealth nor sons will avail, except him who brings to Allah a clean heart." (Quran 26:88–89)

Indeed it is quite possible that many people erred and strayed off the path due to ignorance — or pretending to be ignorant — of the correct order in prioritising knowledge, acting and calling to Allah. So this topic, by the will of Allah (Glorified and Exalted be He), is intended to prevent myself and my brothers and sisters from ruin, misguidance and confusion.

I ask Allah (Glorified and Exalted be He) to grant me the ability to act upon it, to make it sincere and acceptable to Him, to eliminate darkness, illuminate the way and cause the الأُمَّة to benefit from it. He indeed is the All-Hearer of invocation.

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Quranic Ayat on the Recompense of Actions

Allah (Glorified and Exalted be He) says in the Quran:

"Eat and drink with happiness because of what you used to do." (52:19)

"And it will be cried out to them: This is the Paradise you have inherited for what you used to do!" (7:43)

"Thus Allah rewards the pious, those whose lives the Angels take while they are in a pious state saying: Peace be upon you, enter you Paradise because of that which you used to do." (16:32)

"(It will be said in the Hereafter): O you disbelievers! Make no excuses this Day! You are being requited only for what you used to do." (66:7)

"And whoever brings an evil deed they will be cast down on their faces in the Fire (and it will be said to them): Are you being recompensed for anything except for what you used to do?" (27:90)

"On the Day when the torment shall cover them from above them and from underneath their feet and it will be said: Taste what you used to do." (29:55)

"This day none will be wronged in anything nor will you be requited in anything except that which you used to do." (36:54)

Allah (Glorified and Exalted be He) makes clear the destination of all created beings. Their different ascending and descending ranks will only be in accordance with their actions. Thus man will either be in a state of happiness or misery as a result of his righteous or evil deeds.

On the authority of ابنُ مَسْعُود (may Allah be pleased with him) who said that the Messenger of Allah (may Allah's peace and blessings be upon him) said:

"The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about five matters: about his life — how he spent it; about his youth — how he took care of it; about his wealth — how he earned it; and where he spent it; and about that which he acted upon from the knowledge he acquired."

(التِّرْمِذِي and others; authenticated in صَحِيحُ سُنَنِ التِّرْمِذِي, no. 1969, and السِّلْسِلَةُ الصَّحِيحَة, no. 946)

So there is no escaping for the servant from being questioned about these things. About his life — how he spent it; was it in righteousness and piety or in sin and transgression? About his youth — how he spent it; was it in acts of obedience or acts of sin? About his wealth — how he acquired it; was it from that which is lawful (حَلَال) or from that which is forbidden (حَرَام)?

These things, very sadly, are seldom asked about, nor is any weight given to them. Rather, the greatest concern is to gather wealth, whether it is lawful, forbidden or doubtful. Just as soon as a person looking for work hears of a position in a usurious bank, he hurries to take it, or of one in a cigarette factory, he strives to obtain it. He rushes without hesitation for any type of work which brings in money.

I would like to take this opportunity to remind every person who took a wage for work that he did or for a post that he was commissioned to, that his feet will not move on the Day of Resurrection until he is asked about his wealth and how he earned it.

You will see the most surprising things in official agencies and establishments around the world. Perhaps you will find that tea, coffee and newspapers are the main aspects of work, so that a worker delays visitors without any consideration or concern. He dislikes the sight of them because they trouble his comfort. He searches for procedures that cause complexity and means of obstruction so that he may say to a visitor: "We're short of such and such a thing, come back tomorrow." They announce that all dealings stop one hour or more before the end of their work time. Perhaps some workers fail to execute transactions willingly, or stall them in order to receive bribes. So we should all fear Allah as regards to our work and duties — starting on time and leaving at the right time, dealing with people with politeness and ease, being patient upon the hardships of work, seeking by that the reward from Allah (Glorified and Exalted be He).

Then you are answerable, O servant of Allah, about the way you spent your wealth — in obedience or sinfulness — and about the knowledge that you possess and how much of it you acted upon. It is therefore essential that knowledge is converted into actions and correct conduct.

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Does Avoiding Knowledge Avoid Accountability?

Perhaps a question springs to mind: Would the absence of seeking knowledge be a cause for salvation, since little knowledge would require little action? To this, I say:

First: Islam elevated the people of knowledge over others. The texts pertaining to this are numerous, among them:

"Say, are they alike — those who have knowledge and those who don't have knowledge?" (Quran 39:9)

"Allah will exalt in degree those of you who believe and those who have been granted knowledge." (Quran 58:11)

The Messenger of Allah (may Allah's peace and blessings be upon him) also said: "Whoever treads a path seeking knowledge, Allah will make easy for him the path to Paradise." (Authenticated حَدِيث reported by ابنُ مَاجَه and others, meeting the conditions of Imam البُخَارِي and Imam Muslim)

Second: Deliberately intending not to seek knowledge is forbidden (حَرَام) and everyone is accountable for seeking knowledge according to his capacity and capability.

Third: There are some fields of Islamic knowledge whose learning and teaching are obligatory upon every individual, and some which are obligatory upon certain individuals only — this should be taken into consideration, and every person is accountable according to his ability.

Fourth: A person may fall into a violation of Islamic law (الشَّرِيعَة) whilst seeking knowledge, due to his lack of knowledge of a particular ruling; in this case it is hoped that Allah would forgive him. As for deliberately intending to remain ignorant, this contradicts the saying of Allah the Most High:

"So ask the people of knowledge if you know not." (Quran 16:43)

When a group of the Companions passed a ruling without knowledge to a wounded man that he should take a full bath — which eventually led to his death — the Messenger of Allah (may Allah's peace and blessings be upon him) said: "They killed him, may Allah kill them; should they not have asked if they didn't know?! Verily the cure of all ignorance is to question! It would have been enough for him had he performed dry ablution (التَّيَمُّم)."

Editorial Note: The incident being referenced here is the حَدِيث of جَابِر (may Allah be pleased with him), who said: "We set out for a journey and along the way a man from amongst us injured himself on a rock and split his head, after which he had a wet dream and required a bath. He asked his companions, 'Do you find any concession for me in that I make التَّيَمُّم?' They replied, 'We do not find any concession for you as you are able to use water.' So he bathed and died as a result." This was reported to the Messenger (may Allah's peace and blessings be upon him), who responded as quoted above. (سُنَنُ أَبِي دَاوُد, vol. 1, p. 59, حَدِيث no. 336) End of note.

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Part Two: Removing the Hindrances to Acting on Knowledge

This section is the practical heart of the book. It identifies the primary obstacle that prevents people from converting knowledge into action — namely, excessive preoccupation with the world and its wealth. It counsels a deliberate simplification of one's livelihood and priorities, and introduces the critical principle: before seeking more knowledge, first act on what you already know.

Examining Your Livelihood

Due to the fact that there are things that hinder knowledge and actions, they must be studied in order to be removed; and one should begin by carefully examining one's livelihood.

One should not forget one's goal in this worldly life, and that is to single out Allah (Glorified and Exalted be He) in worship and uniqueness, fulfilling that which pleases Him. Man was not created for any reason other than to worship Allah (Glorified and Exalted be He).

Allah (Glorified and Exalted be He) said:

"I did not create the jinns and men except that they should worship Me (Alone)." (Quran 51:56)

Editorial Note: Worship (العِبَادَة) is a comprehensive word, encompassing everything that Allah loves and is pleased with, whether of speech or action — inward or outward. Examples of speech include reciting the Quran, engaging in the remembrance of Allah, ordering good and forbidding evil, and rectifying differences. Examples of internal actions are hope, fear, turning to Allah in repentance, love and reliance. Outward actions include prayer, الزَّكَاة, pilgrimage, giving charity, joining ties of relationship and visiting one another. All of these must be directed by the servant to Allah alone. For elaborate detail on this, see العُبُودِيَّة by Shaykh ul-Islam ابنُ تَيْمِيَّة. End of note.

So it is befitting that the Muslim looks into his own and his family's necessities as regards to wealth and works accordingly.

Editorial Note: This is not to ignore that the Muslim is rewarded for working and for the difficulties and hardships which he faces in doing so — as long as his work itself is not forbidden or doubtful — but he should use it as a means to fulfil a goal, which is the worship of Allah (Glorified and Exalted be He). End of note.

Spending hours working for the sake of acquiring extra wealth will only be at the cost of knowledge, actions or inviting to Allah (Glorified and Exalted be He). So beware of this matter.

It is also not befitting that a Muslim exhaust himself in extra work while lacking knowledge in many aspects of his religion — creed, jurisprudence (الفِقْه), Islamic manners and other important pillars and compulsory actions. Yet it is astonishing to find such people justifying their actions by appealing to general texts encouraging righteous deeds, saying: "Islam is a religion of action."

Let us consider some examples:

Having lawful relations with one's wife, with the intention of keeping chaste and pure, is considered worship. But this does not mean that a person remains persistent upon this matter while neglecting the Friday prayer, congregational prayer and other obligatory duties!

Editorial Note: The proof that such relations constitute worship is in the حَدِيث of أَبُو ذَرّ (may Allah be pleased with him), wherein the Prophet (may Allah's peace and blessings be upon him) said: "...and enjoining the good is charity, forbidding the evil is charity and in a man's sexual intercourse (with his wife) is charity." The companions asked: "O Messenger of Allah! Is there reward for him who fulfils his sexual desires amongst us?" He replied: "Tell me, if he were to fulfil that in something forbidden would he not bear the burden of that (in sin)? Similarly if he were to fulfil that in something permissible he would be rewarded." (صَحِيحُ مُسْلِم, English translation, vol. 2, p. 482) End of note.

Likewise, eating with the intention of keeping strength for acts of obedience to Allah is worship, but does it mean that eating becomes a major preoccupation of our lives?

Similarly, striving to find a lawful job, seeking pure earnings and refraining from begging is all worship, but does it mean that we constantly engage in this so much so that it hinders us from congregational prayers, joining ties of relationship, learning about Islam and inviting to Allah (Glorified and Exalted be He)?

Look into this matter, may Allah have mercy upon you, and if one job is enough for you, there is no need for a second; if one shift suffices your needs, do not take on another in overtime; and if you are able to cut the number of hours you work, do not hesitate.

Editorial Note: This is intended for the self-employed and their likes; it is not meant that people should evade their duties at work, as this is Islamically impermissible. End of note.

Furthermore, if you are from amongst those whom Allah has increased in provision and wealth, disengage yourself and those you are able to from your children and family, for the sake of worship, knowledge and inviting to Allah.

Let us remember together the saying of the Prophet (may Allah's peace and blessings be upon him):

"Verily Allah says: O son of Adam, free yourself for My worship; I will fill your chest with satisfaction and remove your poverty. And if you do not, I will fill your hands with distraction and will not remove your poverty."

(أَحْمَد, no. 8681; التِّرْمِذِي; ابنُ مَاجَه, no. 4107; ابنُ حِبَّان and others. In another narration: "I will fill your chest with distraction," authenticated in صَحِيحُ ابنِ مَاجَه, no. 3315)

The explanation of this in فَيْضُ القَدِير is: "Free yourself of your interests in order to worship Me and do not busy yourself in earning that which exceeds your needs and the needs of those under your care."

Editorial Note: فَيْضُ القَدِير by المُنَاوِي is a scholarly commentary explaining الجَامِعُ الصَّغِير by al-Hafidh السُّيُوطِي. End of note.

This is how a person should be — busying himself in obedience to Allah (Glorified and Exalted be He) so that when he earns enough to fulfil his needs and the needs of those he is responsible for, he does not busy himself in acquiring beyond that. In this way he establishes his worldly life without destroying his Hereafter.

Yet it is surprising to find people who have thousands and thousands of dollars or pounds still running madly after the world, placing upon themselves difficulties and hardships, embarking upon one business venture after another which they could well do without.

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What Now? Acting on What You Already Know

Perhaps now one will strive to listen to more recordings on beneficial knowledge, attend talks and exhortations, or read more beneficial books. But first, ponder upon the saying of the Messenger of Allah (may Allah's peace and blessings be upon him): "...and what he acted upon from the knowledge he acquired," and know that you are accountable in front of Allah (Glorified and Exalted be He) for everything that you already know.

Check yourself before you seek to increase your knowledge through reading and listening, and convert the knowledge you already have into actions.

Knowledge reaches you of the impermissibility of usury; ask yourself: "Have I fulfilled acting upon this knowledge and left off all dealings with interest?" You are required to act by leaving off such dealings before anything else.

One reads the texts obligating the lowering of the gaze — so are you amongst those who lower their gaze from that which Allah the Glorified has made forbidden? If the answer is no, then there is no need to inquire about new lectures, for what you need most at this stage is to be lowering your gaze, and to study all that would contribute towards implementing this matter through reading, listening and learning.

Study the hindrances that prevent you, so that you may remove them, and search in books and recordings in order to make this goal easy.

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Removing Hindrances: Lessons from the Companions

On the authority of أَبُو بَكْر ابنُ عَبْدِاللهِ ابنُ قَيْس, from his father, who heard his father say whilst facing the enemy: the Messenger of Allah (may Allah's peace and blessings be upon him) said, "Verily the Gates of Paradise are under the shades of swords." A man with a shabby appearance then stood up and said: "O أَبُو مُوسَى — did you hear the Messenger of Allah say this?" He said, "Yes," so the man returned to his companions and said, "I send my farewell salutation to you," then he broke the sheath of his sword, threw it away, advanced with his sword towards the enemy and fought until he was killed. (صَحِيحُ مُسْلِم, English translation, vol. 3, p. 1053, حَدِيث no. 4681)

On the authority of جَابِر (may Allah be pleased with him), who said: A man said, "O Messenger of Allah, where will I be if I am killed?" He replied, "In Paradise." So the man threw away some dates he had in his hand and then went and fought until he was killed. (صَحِيحُ مُسْلِم, English translation, vol. 3, p. 1052, حَدِيث no. 4678)

The first thing we must race towards doing is to remove all that is inauthentically attributed to the Messenger of Allah (may Allah's peace and blessings be upon him) — so that we do not act upon anything except after it has been authenticated and verified. Should we not be more enthusiastic than this man in this, for he was living in the best of all eras?

Then, after he removed this important barrier, he broke the sheath of his sword — not even thinking about returning.

Similarly, the Companion who threw away his dates as soon as he heard about Paradise did so because he believed those dates would delay him and hinder him from entering it — and dates are from that which Allah (Glorified and Exalted be He) has made lawful. So how about those things that hold us back which Allah has made forbidden?

In the حَدِيث of أَنَس (may Allah be pleased with him), عُمَيْر ابنُ الهُمَام (may Allah be pleased with him) said: "If I were to live until I have eaten all of these dates of mine, it would be a long life." أَنَس said: "So he threw away whatever dates he had and then fought until he was killed." (صَحِيحُ مُسْلِم, English translation, vol. 3, pp. 1052–1053, حَدِيث no. 4680)

So hurry, O my Muslim brother, to the front line; cast away your desires and remove the love for wealth that has deprived you of the Pleasure of Allah the Most High. Leave alone the forbidden things and the following of desires, the doubtful matters and the love for leadership, high position and the love of being noticed. Leave off injustices and oppression in all their different types and forms.

Then do not forget — may Allah have mercy upon you — that you should hasten towards doing whatever good and righteous actions you are able. Do not delay and do not procrastinate, and be careful of saying "soon, soon," as it is from the army of إِبْلِيس.

That virtuous man with the shabby appearance heard from أَبُو مُوسَى (may Allah be pleased with him) the saying of the Messenger (may Allah's peace and blessings be upon him): "Indeed the gates of Paradise are under the shades of swords." He did not postpone nor delay. He did not say: "I'll fight after one or two years," or "after I finish this business project," or "after I free myself of my preoccupations."

Hasten, my Muslim brother; do not postpone and do not delay.

Ask yourself, O slave of Allah, why has the desire to procrastinate befallen you? Is this desire part of the religion? Is it something that pleases Allah the Most High? Or is it a satanic method of making smooth the way to escaping from carrying out Allah's orders or desisting from what He has prohibited?

It is imperative that you take advantage of strong bursts of faith in order to proceed with beneficial actions without delay, while at the same time bearing in mind the saying of the Messenger of Allah (may Allah's peace and blessings be upon him): "There is hesitation in everything except in the actions of the Hereafter." (سُنَنُ أَبِي دَاوُد, English translation, vol. 3, p. 1346, حَدِيث no. 4792)

If you hear that somebody is calling to good actions — such as contributing towards building a mosque, or joining ties of relations, or making peace between two disputing parties, or visiting a sick person — do not deliberate. Know that the best time to act is the moment you hear the call. There is nothing to guarantee that you will live the moments after it. The whisperings of Satan continuously increase the will to procrastinate, causing zeal to subside and firm resolution to weaken, making it impossible to advance one's level of faith.

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Obligatory Actions Before Supererogatory Ones

Act upon those things which are obligatory, may Allah have mercy on you, before the acts that are supererogatory and recommended. Bear in mind that obligatory actions are of different levels of importance, so give preference to the most important first, and then to the next in importance. Only then move on to the supererogatory and recommended actions, giving precedence to that which is most important among them.

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Part Three: Where to Begin — Starting with Yourself

This section addresses the order of personal reform and outreach. It argues that self-rectification must precede calling others, and presents a searching series of self-examination questions to help the reader identify where their own spiritual life is deficient. Only after attending to oneself should one turn to family, then relatives, then companions.

Who to Start With?

Everything that I have mentioned so far has been in relation to oneself before anybody else. So start with yourself before the members of your family, and look at what is lacking in you in order that you may start treating it.

So if there is a common deficiency amongst you and one of your companions or family members, then join him with you in resolving it, because the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever from amongst you sees an evil, he should change it with his hand, and if he is not able to then with his tongue, and if he is not able to, then he should hate it in his heart, and that is the weakest level of faith." (أَحْمَد, vol. 3, pp. 20, 49 and 92; صَحِيحُ مُسْلِم, English translation, vol. 1, p. 33, حَدِيث no. 79)

Likewise, before you think about spending time amongst your companions either for the sake of knowledge, action or inviting to Allah, contemplate and think:

• How is your relationship with Allah (Glorified and Exalted be He)?
• How is your humbleness in prayer?
• Read about that which will better your condition and that of your prayer, increase your humbleness in it and soften your heart.
• Are you one whose supplications are answered, or do you notice most of your supplications not being answered?
• Look into your creed (العَقِيدَة) and the level of your certainty and reliance upon Allah (Glorified and Exalted be He), and observe closely your food and drink — are they from that which is lawful or forbidden, or is there some doubt about their source?
• If the situation required enjoining the good and forbidding evil, what would you do?

Editorial Note: This last point is in reference to the saying of the Messenger of Allah (may Allah's peace and blessings be upon him): "By Him in Whose Hands is my soul, you will enjoin the good and prohibit the evil or Allah will soon send upon you a punishment from Him, then you will call upon Him and He will not answer you." (أَحْمَد in his المُسْنَد; التِّرْمِذِي) End of note.

Perhaps you would benefit from reading the حَدِيث pertaining to the punishment of the grave and its bliss, about the terror of the Resurrection, and the torment of the Hellfire. You could well continue reading for days, weeks or months, accompanying that with good actions and self-discipline.

It is imperative that a person takes his soul to account and treats his deficiencies. Match yourself against the Quran and السُّنَّة to know who you are, and look at what you have set aside for Allah to know what Allah the Almighty and Majestic has prepared for you, because of the saying of the Messenger of Allah (may Allah's peace and blessings be upon him):

"Whoever wants to know what Allah has prepared for him, then he should look at what he has prepared for Allah."

(أَبُو نُعَيْم, in الحِلْيَة and others; السِّلْسِلَةُ الصَّحِيحَة, no. 2310)

• Are you prepared for the meeting with Allah (Glorified and Exalted be He)?
• Have you fulfilled the rights of the creation, one to another? Or are you in a constant state of postponing?
• Have you converted your knowledge of repentance into actual crying and penitence?
• Have you turned whatever you have read about loving for Allah into real love for your Muslim brothers?
• Do you often visit them, overlook their faults, aid the needy among them, feel delight for their happiness and grieve for their sorrow?
• Do you taste the sweetness and delight of faith?

If the answer is in the negative, then return to the حَدِيث of the Prophet (may Allah's peace and blessings be upon him):

"There are three attributes; whoever is characterised by them will relish the sweetness of faith: he to whom Allah and His Messenger are more beloved than anyone else; he who loves a person solely for the sake of Allah; and he who has as great an abhorrence of entering into disbelief after Allah has rescued him from it, as he has of being thrown into the Fire."

(أَحْمَد, المُسْنَد; البُخَارِي, English translation, vol. 1, p. 20, حَدِيث no. 15; Muslim, Book of Iman, vol. 1, p. 30, حَدِيث no. 67)

• Is Allah and His Messenger (may Allah's peace and blessings be upon him) more beloved to you than anybody else?
• Do you give precedence to the love of Allah over wealth, business, whims and desires?
• Test yourself when you hear the call to prayer; if you notice a desire to delay answering it in order to pursue your interests in trade, know that Satan has succeeded in gradually leading you astray and that your love for Allah (Glorified and Exalted be He) is deficient. It is upon you to consolidate yourself, giving precedence to the orders of Allah over any worldly matter.

Then contemplate the second attribute: "He who loves a person solely for the sake of Allah." Look into the reality of your love for people: What is the basis of your love? What is the basis of your hating and detesting? Why do you love a particular person more than another? Is it because he is from your people? Or for his wealth and status, or for some worldly interests? Or is it because of his compliance to the orders of Allah (Glorified and Exalted be He) and his undertaking of righteous actions?

And look into the third attribute: "...and he who has as great an abhorrence of entering into disbelief after Allah has rescued him from it, as he has of being thrown into the Fire."

• How is your abhorrence of entering into disbelief?
• Do you live this abhorrence and this fear?
• It ought to be that you cultivate this feeling in yourself, so that your sincerity to Allah (Glorified and Exalted be He) grows and you hasten to purify your soul.

Contemplate the حَدِيث of أُمُّ سَلَمَة (may Allah be pleased with her) who said: "Most of the invocations of the Messenger of Allah (may Allah's peace and blessings be upon him) used to be: 'O Changer of the Hearts, make my heart firm upon Your religion.'" (أَحْمَد, المُسْنَد; التِّرْمِذِي and others)

Reflect upon how إِبْرَاهِيم (peace be upon him) feared associating partners with Allah, so he used to supplicate: "And keep me and my sons from worshipping idols." (Quran 14:35)

And do not forget the supplication of يُوسُف (peace be upon him): "Cause me to die as a Muslim and join me with the righteous." (Quran 12:101)

Aid yourself through fear: living with the fear of eternal abode in the Hellfire and of never coming out of it, from everlasting hunger and continuous thirst. The Messenger of Allah (may Allah's peace and blessings be upon him) said:

"Verily the inhabitants of the Fire cry, so much so that if ships were sailed into their tears, they would float, and verily they would cry blood — meaning instead of tears."

(al-حَكِيم; ابنُ مَاجَه, كِتَابُ الزُّهْد, no. 4323)

Do not rest and sit around while the sweetness of faith is missing or weakened. How many people set out on journeys for the purpose of treating their illnesses and spend out of their wealth to treat these illnesses? Do not the souls and the hearts have more priority in being treated, as their matter is one of total eternity?

Bring to mind the حَدِيث: "Every slave will be resurrected upon that which he died." (صَحِيحُ مُسْلِم and others, from the حَدِيث of جَابِر (may Allah be pleased with him))

Then expect death at any moment. It is better for you if you were to meet death whilst trying to improve your own condition than to die whilst striving to improve others', being held accountable at the same time for leaving off obligatory actions — just like the lantern that burns itself out and gives light to others, as in the حَدِيث:

"The example of the scholar who teaches the people good things but forgets himself is that of a lantern; it gives light to the people but burns itself out."

(الطَّبَرَانِي, in الكَبِير, and الضِّيَاء; see also اقْتِضَاءُ العِلْمِ العَمَل, no. 70)

This is what أَبُو الدَّرْدَاء (may Allah be pleased with him) used to fear, hence his saying: "Verily what I fear from my Lord on the Day of Resurrection is that He calls me at the head of all creation and says to me: 'O أُوَيْمِر,' so I say 'Here I am, My Lord, at Your service,' so He says, 'What did you act upon from the knowledge that you acquired?'"

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Who Should I Give Priority to in Inviting First?

Begin with yourself before your family members and anyone else. Allah (Glorified and Exalted be He) said:

"O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are (appointed) angels stern and severe, who disobey not from executing the Commands they receive from Allah, but do that which they are commanded." (Quran 66:6)

Then attend to your wife before your neighbour and companions, so that she can help you in raising the children. Before you give الدَّعْوَة to your cousins, give الدَّعْوَة to your brother's children; yet give الدَّعْوَة to your cousins before your companions — and carry on in this manner.

Why is preference given to your own children before, for example, your brother's children? Once you are under the earth (in your grave), your children, your brother's children and your beloved ones will all feel great sorrow for your absence. But as days go by, forgetfulness will affect them, except your children — for they will be praying to Allah (Glorified and Exalted be He) for you every day, rather many times a day, rather in many of their prostrations. You will still be receiving good deeds while you are in your grave. How? The Messenger of Allah (may Allah's peace and blessings be upon him) made it clear when he said:

"When a person dies, all of his actions discontinue, except three: a recurring charity, or knowledge that is being benefitted from, or a righteous son that prays for him."

(صَحِيحُ مُسْلِم, كِتَابُ الوَصِيَّة, English translation, vol. 3, p. 867, حَدِيث no. 4005; سُنَنُ أَبِي دَاوُد, كِتَابُ الوَصَايَا, English translation, vol. 2, p. 812, حَدِيث no. 2874)

The Prophet (may Allah's peace and blessings be upon him) also said: "Verily the purest of what you eat is that which is of your own earning and indeed your children are from that which you have earned." (البُخَارِي, التَّارِيخ; التِّرْمِذِي and others; إِرْوَاءُ الغَلِيل, no. 1626)

Yet it is surprising to see some propagators of Islam — indeed many of them, unfortunately — being very active with great strength in giving الدَّعْوَة to the people, while their women and their children are in a condition that they themselves are not pleased with. So which of the people have more priority to be given attention, education and الدَّعْوَة?

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Part Four: The Principle of Prioritisation — Concerning Yourself with What Matters

Summary of the Section

This section builds a framework for organising one's entire spiritual life around a very important guiding principle:

"From a man's perfecting his religion is his leaving alone that which does not concern him."

It argues that this principle, when rightly applied, filters out useless knowledge, time-wasting pursuits, and bad character, leaving only what is genuinely beneficial.

Let us listen to the contents of this section.

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From a Man's Perfecting His Religion is Leaving Alone That Which Does Not Concern Him

It is imperative for us to build the levels of knowledge and action upon this firm and strong foundation. It is a saying of the Messenger of Allah (may Allah's peace and blessings be upon him):

"From a man's perfecting his religion is his leaving alone that which does not concern him."

(Reported by التِّرْمِذِي and others.)

In فَيْضُ القَدِير, the author writes:

"It is understood from this that from a man's deficiency in his religion is his indulging in that which does not concern him. This includes everything of secondary importance, in whatever form it may take.

What should concern him is all that relates to the essentials of his livelihood—those things that fulfil his need for sustenance, clothing, and preserving his chastity—and all that relates to his salvation in the Hereafter, namely Islam, faith (الإِيمَان), and excellence (الإِحْسَان).

In this way, he remains safe from ruin, all forms of evil, and from argumentation."

It is further stated in فَيْضُ القَدِير:

"Part of that which does not concern the worshipper is learning fields of knowledge of lesser importance while neglecting knowledge of greater importance.

An example of this is a person who abandons knowledge that would benefit himself and instead occupies himself with learning that which he could use to correct others, such as the knowledge of debate. He excuses himself by saying, 'My intention is to benefit the people.'

Yet, if he were truthful, he would have busied himself with correcting himself and his heart by removing bad characteristics—jealousy, showing off, pride, haughtiness towards others, and other destructive attributes."

Islam consists of both acting and abstaining. By relinquishing all that does not concern him, a person perfects his religion.

This abandonment can only be achieved through a complete realisation that the things which concern him and are important to him exist on different levels and grades of importance. This applies to beliefs, faith in the unseen, and hastening towards the good deeds mentioned in the Quran and السُّنَّة.

If we understand these two important principles, we can derive many others from them. We would come to know that there is no way of recognising what concerns us and what does not concern us except through knowledge. This, in turn, necessitates a proper understanding of the principle:

"The more important takes precedence over that which is less important."

In this way, knowledge, speech, and studies are purified. The unimportant, the prohibited, and the corrupted are removed, leaving only beneficial and pure matters—remembrance of Allah, السُّنَّة, jurisprudence (الفِقْه), and the like.

Likewise, bad actions, characteristics, and mannerisms are sifted out. Every attribute denounced in the Book and the السُّنَّة is removed, leaving behind beneficial and worthy actions—reciting the Book of Allah, studying together the السُّنَّة of the Prophet (may Allah's peace and blessings be upon him), enjoining the good, forbidding the evil, and similar deeds.

This is the way the Muslim arranges and plans his affairs. He shapes them around everything that is good and beneficial, whether in intention, speech, or action, while avoiding everything detestable, as mentioned in the حَدِيث:

"Verily Allah the Mighty and Majestic is Generous; He loves generosity and noble character and hates the despicable character."

(السِّلْسِلَةُ الصَّحِيحَة, NUMBER 1378)

Editorial Note

Al-Manaawi says in فَيْضُ القَدِير:

"This noble character refers to the manners and attributes ordained in the Religion, not those deemed noble in worldly affairs. For those elevated in worldly matters are, in actual fact, despised."

End of note.

Among the unfortunate things one hears is that some people use this حَدِيث as proof against those who encourage engaging in recommended actions. They interpret "the despicable" as including recommended actions or what they call "the superficialities."

This position is untenable. How could something be recommended, or be part of the السُّنَّة, and yet at the same time be detestable and hated by Allah (Glorified and Exalted be He)?

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What is the Effect of Giving Advice and Admonition?

On the authority of حَكِيم ابنُ حِزَام (may Allah be pleased with him), who said:

"I asked the Messenger of Allah (may Allah's peace and blessings be upon him) for charity, and he gave me. Again I asked and he gave me. Once more I asked and he gave me.

Then he said:

'O حَكِيم! Verily this wealth is like a sweet fresh fruit. Whoever takes it without greediness is blessed in it, and whoever takes it with greediness is not blessed in it. He is like the person who eats yet is never satisfied. And the upper hand is better than the lower hand.'

حَكِيم added:

'So I said: O Messenger of Allah, by the One Who sent you with the Truth, I shall not accept anything from anybody after you until I leave this world.'"

Later, أَبُو بَكْر (may Allah be pleased with him) would call حَكِيم in order to give him his share of the war booty, but he would refuse. Likewise, عُمَر (may Allah be pleased with him) would call him to give him his share, but he would refuse.

Upon that, عُمَر said:

"O Muslims! I hold you as witnesses that I offered to حَكِيم his share of the booty, but he refuses to take it."

He never took anything from anybody after the Messenger of Allah (may Allah's peace and blessings be upon him) until he died.

(البُخَارِي, English translation, vol. 2, p. 320, حَدِيث NUMBER 551)

حَكِيم did not merely listen to the exhortation, shake his head in tears, become emotionally affected by it, and then return the next day to what he had been doing before, as though nothing had happened.

Rather, he remained true to his promise throughout the lifetime of the Prophet (may Allah's peace and blessings be upon him), and then throughout the caliphates of أَبُو بَكْر and عُمَر (may Allah be pleased with them both). They would offer him his rightful share of the war booty—that which Allah (Glorified and Exalted be He) had allotted to him from above the seven heavens—yet he would refuse.

He remained upon this state until he passed away.

The effect of this advice remained with him until the final moments of his life.

This is how we should act and how we should be: carrying into effect what we hear so that our condition, and the condition of our الأُمَّة, may change.

Yet how sorrowful our condition is. We have had an abundance of books, lectures, sermons, and admonitions, but it is as though they exist only for the purpose of learning culture and acquiring information—not for acting upon them or putting them into effect.

To Allah (Glorified and Exalted be He) is our complaint.

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Part Five: The Inner Life of Knowledge — Contemplation, Invocation and Their Fruits

This section traces the inner spiritual sequence that beneficial knowledge is meant to produce: contemplation of divine words and signs, which generates a living heart, which expresses itself in sincere invocation of Allah. Invocation is presented as the highest form of worship and the goal towards which all knowledge should ultimately lead. The section also identifies the terrible fate of those who do not act on their knowledge.

Contemplating the Texts is the First Action

On the authority of 'Abdullah ibn Mas'ud (may Allah be pleased with him) who said:

"The Prophet (may Allah's peace and blessings be upon him) said to me, 'Recite the Quran to me.' I said, 'O Messenger of Allah, shall I recite to you while to you it was revealed?' He said, 'Yes.' So I recited Surah al-Nisa' until I came to this ayah: 'How (will it be) then, when We bring from each nation a witness and We bring you (O مُحَمَّد) as a witness against these people?' (Quran 4:41) He said, 'Enough for now.' I then turned to him and his eyes were shedding tears."

(البُخَارِي, English translation, vol. 6, p. 515, حَدِيث no. 570; and صَحِيحُ مُسْلِم)

The Messenger of Allah (may Allah's peace and blessings be upon him) used to listen to Allah's ayat being recited to him; no sooner had an ayah reached him depicting him being brought as a witness upon his الأُمَّة than he said, "Enough for now," and started crying out of fear and awe of Allah (Glorified and Exalted be He). This was how the Messenger (may Allah's peace and blessings be upon him) would ponder and contemplate over the ayat, and as a result, break into tears.

حُذَيْفَة (may Allah be pleased with him) narrates:

"I prayed with the Prophet (may Allah's peace and blessings be upon him) one night and he started reciting Surah al-Baqarah... Whenever he recited the ayat which referred to the Glory of Allah, he glorified; and when he recited ayat which show how Allah is to be begged, he would beg from Him. When he recited ayat dealing with seeking protection of the Lord, he sought His protection. He would then bow and say 'Glory be to my Lord, the All-Mighty' — this bowing lasted about the same length as his standing..."

(صَحِيحُ مُسْلِم, English translation, vol. 1, p. 374, حَدِيث no. 1697)

عَوْف ابنُ مَالِك (may Allah be pleased with him) said:

"I stayed with the Messenger of Allah (may Allah's peace and blessings be upon him) one night, during which he stood in prayer and recited Surah al-Baqarah. He would stop at every ayah that mentioned Allah's Mercy, begging Him for it, and at every ayah that mentioned His punishment, seeking refuge in Allah from it."

(سُنَنُ أَبِي دَاوُد; سُنَنُ النَّسَائِي; and صَحِيحُ الكَلِمِ الطَّيِّب, no. 75)

Contemplating and reflecting upon Allah's ayat without a doubt directs one towards invocation and actions. This should be our condition concerning them and concerning the prophetic حَدِيث.

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Invocation: The Fruit of Action

Allah (Glorified and Exalted be He) said:

"Say: My Lord pays attention to you only because of your invocation to Him." (Quran 25:77)

The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Invocation is worship." (سُنَنُ أَبِي دَاوُد; التِّرْمِذِي, who said this حَدِيث is حَسَنٌ صَحِيح.) He also said: "The best form of worship is invocation." (al-حَكِيم and others.) And further: "No form of worship is better in the sight of Allah than invocation." (أَحْمَد in his المُسْنَد, no. 8733; البُخَارِي, الأَدَبُ المُفْرَد, chapter 296; صَحِيحُ التِّرْمِذِي, no. 2684)

Whoever ponders carefully upon these texts would find invocation a cause of attaining the Love and Pleasure of Allah (Glorified and Exalted be He), and that without it Allah would have paid no attention to us. The Prophet (may Allah's peace and blessings be upon him) also made clear that invocation is the noblest and best form of worship.

What caused it to reach this lofty station? Invocation is the act of turning to Allah the Glorified, with one's heart and with one's tongue, seeking to be forgiven in this world and in the Hereafter, hoping to attain the Pleasure of Allah (Glorified and Exalted be He), entering Paradise and being saved from the Fire.

So many ayaat of persuasion, bringing glad tidings of the Gardens of Bliss and Eternity, were recited for the people to hear and reflect upon. Yet what benefit did أَبُو جَهْل derive from them?

Likewise, an abundance of ayaat of warning and dissuasion, mentioning punishment and cautioning people against it, reached the ears of many. Yet when the likes of أَبُو لَهَب turned away from them, how could they expect salvation?

Editorial Note: أَبُو جَهْل was one of the leaders of Quraysh and among the most vehement enemies of Islam. أَبُو لَهَب and his wife were likewise hostile enemies of Islam, and concerning them Surah al-Masad (Surah 111) was revealed. End of note.

The fruits of these ayaat become manifest when verses concerning the Fire are recited and the worshipper seeks refuge from it, and when verses concerning Paradise are recited and he beseeches Allah to make him among its inhabitants.

However, the servant is not granted the ability to supplicate, nor is he granted acceptance of his supplication, unless he is sincere and truthful in it. As the Messenger of Allah (may Allah's peace and blessings be upon him) said:

"...and know that Allah does not accept the invocation of an inattentive, heedless heart."

(التِّرْمِذِي and others)

When عَائِشَة (may Allah be pleased with her) asked the Messenger of Allah (may Allah's peace and blessings be upon him) about ابنُ جُدْعَان, saying:

"O Messenger of Allah, in the days of ignorance (الجَاهِلِيَّة), ابنُ جُدْعَان would maintain ties of kinship and feed the poor. Will that benefit him?"

He replied:

"No, O عَائِشَة! He never once said: 'O My Lord, forgive me my sins on the Day of Judgement.'"

(صَحِيحُ مُسْلِم, English translation, vol. 1, p. 139, حَدِيث NUMBER 416)

Editorial Note: ابنُ جُدْعَان, as النَّوَوِي mentions in شَرْحُ صَحِيحِ مُسْلِم, was a relative of عَائِشَة from the descendants of Tamim ibn Murra. His name was 'Abdullah, and he was one of the leaders of Quraysh, renowned for his generosity in feeding people. See كِتَابُ الإِيمَان, حَدِيث NUMBER 365. End of note.

Thus, ابنُ جُدْعَان's failure to turn to Allah (Glorified and Exalted be He) in supplication became the cause of his eternal abode in the Fire. Never did he say:

"O My Lord, forgive me my sins on the Day of Judgement."

This helps us understand the saying of the Most High:

"And your Lord said: Invoke Me and I will answer your invocation. Verily! Those who scorn My worship, they will surely enter Hell in humiliation."

(Quran 40:60)

Just as invocation is considered worship, neglecting it is regarded as disbelief and pride.

As for the affair of the Prophets, the Messengers, and the righteous regarding invocation, it is beyond measure. They hasten towards it with complete eagerness, for in it are their nourishment, their medicine, and their life.

At this point, reflect upon the course of action you take after reciting Surah Aal 'Imran (Quran 3:35–40) and the story of the wife of 'Imran, مَرْيَم, and زَكَرِيَّا (peace be upon them).

When زَكَرِيَّا's material means had been exhausted and he witnessed the provision Allah (Glorified and Exalted be He) had granted to مَرْيَم, this prompted him to supplicate to his Lord (Glorified and Exalted be He):

"At that time زَكَرِيَّا invoked his Lord, saying: 'O my Lord! Grant me from You a good offspring. You are indeed the All-Hearer of invocation.'"

(Quran 3:38)

The word "هُنَالِكَ" ("at that time") indicates both the moment and place that زَكَرِيَّا seized as an opportunity to invoke and beseech Allah (Glorified and Exalted be He). It also demonstrates how quickly he turned to supplication as soon as that opportunity arose.

The One Who granted provision to مَرْيَم is fully capable of granting righteous offspring, and that is precisely what occurred.

What is your condition, O Muslim, as you observe the omnipotence of Allah (Glorified and Exalted be He) and witness His signs? Turn to Him in humility, imploring Him to relieve your distress and remove your anxieties and sorrows, no matter how severe or overwhelming they may be.

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The Prophet Seeking Refuge from Knowledge That Does Not Benefit

On the authority of زَيْدُ ابنُ أَرْقَم (may Allah be pleased with him), the Messenger of Allah (may Allah's peace and blessings be upon him) used to say:

"O Allah, I seek refuge in You from knowledge which does not benefit, from a heart which does not feel humble, from a soul that does not feel contented, and from an invocation that is not answered."

(صَحِيحُ مُسْلِم, English translation, vol. 4, p. 1425, حَدِيث NUMBER 6568)

Indeed, the Prophet's seeking refuge from knowledge that does not benefit encompasses many matters.

Consider, for example, the books of philosophy and speculative theology (الكَلَام). They have become widespread and prevalent, even forming part of the curricula of institutions and universities.

A student may spend the greater part of his time attempting to understand what an author intended. Yet even after finally understanding it, he often finds no tangible benefit from that effort—neither in relation to his religion, nor his worldly life, nor his community, nor the Muslim الأُمَّة.

A student may spend years mastering various disciplines that bear little connection to the realities of life and bring him no nearer to Allah (Glorified and Exalted be He).

How many biographies of insignificant and notorious individuals are studied and analysed, while we remain ignorant of the biographies of the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him)? We remain ignorant of the commentary (التَّفْسِير) of even the shortest chapters of the Quran, ignorant of the basic rulings of jurisprudence that every Muslim is required to know, and perhaps people would be startled were I to say: we are ignorant of many of the fundamentals of our own creed.

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The Punishment for Not Acting Upon One's Knowledge

On the authority of أُسَامَة ابنُ زَيْد (may Allah be pleased with him), who heard the Messenger of Allah (may Allah's peace and blessings be upon him) say:

"A man will be brought on the Day of Resurrection and thrown into the Fire. His intestines will spill out and hang upon the ground, and he will circle around them just as a donkey circles around a millstone.

The inhabitants of the Fire will gather around him and ask:

'O so-and-so! What is your affair? Did you not use to command us with good and forbid us from evil?'

He will reply:

'Yes. I used to command you with good, but I did not do it myself; and I used to forbid you from evil, yet I practised it myself.'"

(البُخَارِي, English translation, vol. 4, p. 315, حَدِيث NUMBER 489; صَحِيحُ مُسْلِم and others)

The Messenger (may Allah's peace and blessings be upon him) also said in a حَدِيث:

"During the night of my ascension, I passed by a group of people whose lips were being cut with scissors of fire.

I said:

'O جِبْرِيل (peace be upon him)! Who are these people?'

He replied:

'They are the preachers from your الأُمَّة who used to say what they themselves would not do.'"

(أَحْمَد in his المُسْنَد, 3/120, 231 and 239; ابنُ حِبَّان and others; صَحِيحُ التَّرْغِيب, NUMBER 120)

On the authority of عُمَر ابنُ الخَطَّاب (may Allah be pleased with him), who said that the Messenger of Allah (may Allah's peace and blessings be upon him) said:

"Islam will prevail to such an extent that traders will traverse the seas and horses will enter into the path of Allah.

Then there will arise a people who recite the Quran, saying:

'Which of us has memorised the most Quran? Which of us is the most knowledgeable? Which of us possesses the greatest understanding?'

Then he asked his Companions:

'Is there any good in them?'

They replied:

'Allah and His Messenger know best.'

He said:

'They are from you and from this الأُمَّة, and they are from the fuel of the Fire.'"

(الطَّبَرَانِي, in الأَوْسَط, and البَزَّار; صَحِيحُ التَّرْغِيبِ وَالتَّرْهِيب, NUMBER 131)

Also, in the حَدِيث:

"The Quran is either a proof for you or against you."

(صَحِيحُ مُسْلِم, English translation, vol. 1, p. 148, حَدِيث NUMBER 432)

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Trials Take Place When Knowledge is Sought for Other Than Action

On the authority of عَلِي (may Allah be pleased with him), who mentioned the occurrence of trials at the end of time.

عُمَر (may Allah be pleased with him) asked:

"When will that be, O عَلِي?"

He replied:

"When understanding of the religion is sought for purposes other than its intended purpose, when knowledge is acquired for reasons other than acting upon it, and when worldly gain is pursued through the actions of the Hereafter."

(عَبْدُ الرَّزَّاق in his المُصَنَّف, as a statement of عَلِي; also in صَحِيحُ التَّرْغِيبِ وَالتَّرْهِيب, NUMBER 106)

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The Indications of Beneficial Knowledge

Everything has indications and signs.

The indication that knowledge is beneficial is that it leads to fine character, good manners, and praiseworthy qualities.

In this regard it was said:

"He whose knowledge does not cause him to weep can justifiably be regarded as one who has not been granted beneficial knowledge."

This is because Allah (Glorified and Exalted be He) described the people of knowledge by saying:

"Say: Believe in it (the Quran) or do not believe. Verily! Those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration.

And they say:

'Glory be to our Lord! Truly, the promise of our Lord must be fulfilled.'

And they fall down on their faces weeping, and it increases them in humility."

(Quran 17:107–109)

Thus, knowledge carries its possessor towards humility, prostration, weeping, self-accountability, and sincerity with Allah (Glorified and Exalted be He).

Indeed, weeping is among the clearest signs and strongest proofs of the knowledge a person possesses and of his truthfulness.

Is not the possessor of knowledge the one who knows most about his Lord (Glorified and Exalted be He)? Has he not read about His Exalted, Perfect, and Lofty Attributes—those qualities that soften the heart and cause the eyes to shed tears?

Has he not read in the Book of Allah and in the sayings of the Messenger (may Allah's peace and blessings be upon him) the texts concerning the Fire, the terrors of the grave, and the fearful scenes of the Resurrection?

So compare your condition to this—may Allah have mercy upon us—and do not forget that noble saying:

"He whose knowledge does not cause him to weep can justifiably be regarded as one who has not been granted beneficial knowledge."

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Part Six: Calls to Specific Groups

In this final substantive section, the author turns from the general to the particular, addressing by name each group that bears special responsibility for the relationship between knowledge and action: scholars, students of حَدِيث, teachers of Quranic recitation, callers to Islam (الدُّعَاة), imams of mosques, authors and publishers, and businessmen. Each receives specific counsel tailored to the failures most common in their roles.

A Call to Scholars and Students of Knowledge

I remind myself, and also advise you, to have التَّقْوَى (God-consciousness) of Allah (Glorified and Exalted be He). Before we commence with good actions, let us together answer a few important questions.

Are you from amongst those who are working in the field of حَدِيث and its sciences?

Beware of busying yourself with the means at the expense of the goals. Do not spend your life gathering together all the different supporting chains of narrations and in doing so become oblivious of the intent behind it. In this regard, I would like to relate a short story:

On the authority of حَمْزَة الكِنَانِي who said: "I gathered a حَدِيث of the Prophet (may Allah's peace and blessings be upon him) from about two hundred different chains of narrations, which caused me great pleasure and satisfaction. I then saw يَحْيَى ابنُ مَعِين in a dream, so I said, 'O أَبُو زَكَرِيَّا, I gathered one حَدِيث from two hundred different chains of narrations.' He remained silent for a while and then said, 'I fear that this might fall under the saying of Allah: "The mutual rivalry for piling up of worldly things diverts you." (Quran 102:1)'" (سِيَرُ أَعْلَامِ النُّبَلَاء by الذَّهَبِي, vol. 16, p. 108)

Editorial Note: The "gathering" referred to in this story is the science of تَخْرِيجُ الحَدِيث — the tracing and documentation of a حَدِيث's chains of narration. يَحْيَى ابنُ مَعِين (referred to here by his كُنْيَة أَبُو زَكَرِيَّا) was one of the greatest حَدِيث scholars in Islamic history. Imam النَّسَائِي said of him: "أَبُو زَكَرِيَّا, the reliable, the trustworthy, one of the Imams of حَدِيث." يَحْيَى ابنُ مَعِين himself said, "I wrote with my own hands one million حَدِيث." عَلِي ابنُ المَدِينِي said, "We do not know of anyone, since the time of Adam, that wrote حَدِيث the like of what يَحْيَى ابنُ مَعِين wrote." Imam أَحْمَد said, "يَحْيَى ابنُ مَعِين is the most knowledgeable of us regarding narrators of حَدِيث." He died in the year 233 AH. (Taken from تَذْكِرَةُ الحُفَّاظ by Imam الذَّهَبِي, vol. 3, pp. 429–430) End of note.

Do not neglect acting in accordance with these texts, for you were not created so that it may be said: "You gathered this knowledge, checked that book, authored this and did that..."

You may busy yourself gathering a particular حَدِيث, studying its chain of narrators and its text, moving from one book to another. Slow down, may Allah have mercy upon you, and ask: What would this حَدِيث teach me, if it were authentic? Is it directing towards a supererogatory action already proven by many other authentic texts? Before you gather this حَدِيث, turn to the already gathered, authenticated حَدِيث that direct you towards obligatory actions you have not yet acted upon.

Ask yourself before you check a book or gather the حَدِيث in it: "Has anybody preceded me in this? Is he better than me, or as good as me at this?" If so, do not undertake this work, as you will be held to account for wasting time and following your desires.

Are you from those that teach the rules of Quranic recitation?

Do not spend your time teaching these rules while forgetting the purpose for which the Quran was revealed. Beware of neglecting acting upon the contents of the ayat that you read. Here you are teaching your student how to correctly recite Surah al-Falaq. In teaching the ayah:

"And from the evil of the envier when he envies" (Quran 113:5)

your only concern should not be to teach the correct pronunciation. You must also consider the content of the ayah — that the envious person is among the companions of evil — so you seek refuge in Allah from this evil. Then you should cry because of the envy you may have of your Muslim brothers and make full effort to purify yourself of this illness.

Furthermore, it is shameful that there should be any enmity between you and your peers who have specialised to teach this noble knowledge. Are not the ayat that you study and recite enough to bring together even the best of people? Or is it just striving after fame and leadership?

O people of the Quran, who will come together in harmony if you people do not? Worthy it is that you bring hearts together by the permission of Allah — for there is in the Quran that which unites hearts, purifies souls and guides to all righteousness.

Finally, I would like to remind you of the saying of the Messenger (may Allah's peace and blessings be upon him): "The best among you are those who learn the Quran and teach it." (أَحْمَد in المُسْنَد; البُخَارِي, English translation, vol. 6, p. 501, حَدِيث no. 545) So be from amongst the best in knowledge, actions and manners.

As for the students of knowledge, do not let the gaining of a certificate turn your attention from correct study, beneficial knowledge and righteous actions. Do not let achieving good grades be the height of your concerns. Place the fear of Allah in your hearts and never forget the goal of the conscious Muslim, the objective of the repenting worshipper and true believer.

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A Call to the Du'aat and the Imams of the Mosques

O inviters to Allah's path, strive towards beneficial knowledge and righteous actions and do not forget to set good examples with fine character, for actions speak louder than words.

The people most likely to be affected by you are your parents, the people of your household and your children.

Editorial Note: Perhaps some of them are not affected because of being overtaken by desires, or because of heedlessness on their part, but what is alluded to here is that the manners of the inviter to Allah's path should not themselves be a cause in averting his loved ones and relatives, as far as he is able to prevent that. End of note.

Until when, my respected brother, will you continue energetically giving الدَّعْوَة to the people yet forgetting your family and children? Until when, may Allah have mercy upon you, will you pursue giving الدَّعْوَة, going here and there, then return back late at night only to sleep? A person in your situation should not neglect the saying of Allah (Glorified and Exalted be He):

"O you who believe! Ward off from yourselves and your families a Fire whose fuel is men and stones..." (Quran 66:6)

Do not undertake giving lectures and lessons without thorough preparation, as your role is one of great importance — do not take it lightly. Do not hasten to give religious verdicts (فَتَاوَى) without verification, for passing rulings without knowledge is a great sin. Do not relate a حَدِيث unless you know that the people of knowledge have ruled in favour of its authenticity.

As for you, O Imams of Mosques, everybody's eyes are on you, so act in accordance with the responsibility you have been given — in knowledge, action and الدَّعْوَة — having patience upon any harm the people may cause you. A cause for grief is that an Imam recites the Book of Allah (Glorified and Exalted be He) without being proficient in the rules of Quranic recitation. It is sad indeed that an Imam who has been designated solely to lead the prayers, having no other occupation but this, fails to master his work!

How do you spend your spare time that Allah (Glorified and Exalted be He) will soon ask you about? How can you be pleased with praying in a manner other than that of the Messenger of Allah (may Allah's peace and blessings be upon him)? Is it not an obligation upon you to spend some of your time in acquiring knowledge in order that you may answer the people's questions? Enough of answering questions with general texts to conceal your ignorance — may Allah guide us all.

It suffices you to say "the religion is ease," and under this banner you pass rulings which are simply not permissible.

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A Call to Authors and Book Publishers

As for you, O authors and writers, your main concern should not be authoring books and writing, lest this be a proof against you in front of Allah (Glorified and Exalted be He). Write about those topics you feel will benefit your own selves as well as your Muslim brothers and your الأُمَّة, taking heed not to turn knowledge into a business through which you seek this worldly life.

Maybe you write, explain or check works related to the topic of jealousy, or righteousness to parents, the love of Allah, or التَّقْوَى. Your role is indeed a great one, but you are the first person that should take benefit from these texts. So ask yourself: "Have I purified myself from jealousy?" Reproach yourself so that you may be saved, and hasten to seek treatment for yourself with repentance to Allah (Glorified and Exalted be He) before you complete your composition.

Is it not disgraceful that an author spends months on a book, knowing that somebody else has already written its like, or similar to it, or has done a much better job? Where is the fear of Allah with regard to this time spent, that Allah (Glorified and Exalted be He) will soon ask him about on the Day of Resurrection?

How can you permit yourself to quote from somebody without ascribing that to him, or mentioning the book you took from? Is it that you pretend to possess what you do not have? The Messenger (may Allah's peace and blessings be upon him) said: "The one who pretends that he has been given what he has not is like the one who wears two garments of falsehood." (البُخَارِي, English translation, vol. 7, حَدِيث no. 146; صَحِيحُ مُسْلِم, English translation, vol. 3, p. 1167, حَدِيث no. 5313)

Or is it out of jealousy that you hide that which should not be hidden? Did not your writings and admonitions lead you to remove this jealousy? The Messenger of Allah (may Allah's peace and blessings be upon him) says: "Two things can never unite in the heart of any true worshipper: faith and jealousy." (Part of a حَدِيث reported by أَحْمَد in his المُسْنَد and النَّسَائِي; صَحِيحُ النَّسَائِي, no. 2912, reported by أَبُو هُرَيْرَة (may Allah be pleased with him))

As the scholars have said: "The blessing of knowledge is in ascribing it to he who mentioned it." So do not let love of prominence, reputation and showing off lead you to attribute another's words to yourself.

As for you, O book publishers, fear Allah your Lord the Most High. Do not print and distribute books without knowing whether they are beneficial and worthy. Give your attention to reading a beneficial book, contemplating its meaning and hurrying towards acting upon it. This is worthier than busying yourself printing a second, third or ninth book, for "that which is little yet suffices is better than that which is abundant but causes distraction."

Beware of having that which you printed come as a proof against you on the Day of Resurrection because of orders you have not fulfilled and prohibitions you have not abstained from. Also take heed from distributing that which contains misguidance. Stay well away from books which have been stolen — whether from authors or from other publishing houses — as the blessing is removed by such a practice, and transgressing the rights of creation is a dangerous path.

Examine yourselves: Are you gaining closeness to Allah (Glorified and Exalted be He) while continuing in printing and distributing? Or do you feel preoccupied and heedless? Try to strike a balance as much as is possible between purifying yourselves and increasing in spreading knowledge. And as I have already said — do not forget yourselves, before everything else.

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A Call to Businessmen

As for you, O businessmen, fear Allah (Glorified and Exalted be He) with regard to yourselves, and do not sell your Hereafter in return for your worldly life. Have you paid off those debts whose owners are urging you to repay, before venturing into another business deal? Before expanding into new projects, have you fulfilled all the rights in connection with previous ones?

Do you not know that you are gathering sins for the sake of something superficial and temporary? What will your wealth do for you on:

"The day when neither wealth nor sons will avail, except for him who brings to Allah a clean heart." (Quran 26:88–89)

How strange it is to see someone who has enough wealth to suffice himself, his family and his offspring — probably for thousands of years if they were to live that long — spending his time greedily running after short-lived vanities and thereby missing most congregational prayers and many obligations.

Remember, whilst you act in this manner, the saying of the Messenger (may Allah's peace and blessings be upon him):

"Never does the sun rise without two angels having been sent at either side of it, calling out, causing all the inhabitants of the earth to hear except human beings and jinns: 'O People! Draw near to your Lord (by spending in charity), for that which is little yet suffices is better than that which is abundant but causes distraction.' Never does the sun set without two angels having been sent at either side of it calling out: 'O Allah! Grant succession (of wealth) to he who spends (in charity) and grant ruin to he who holds back his wealth.'"

(أَحْمَد; ابنُ حِبَّان)

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