Narrated Abu Huraira: I heard Allah's Apostle saying. "All the sins of my followers will be forgiven except those of the Mujahirin (those who commit a sin openly or disclose their sins to the people). An example of such disclosure is that a person commits a sin at night and though Allah screens it from the public, then he comes in the morning, and says, 'O so-and-so, I did such-and-such (evil) deed yesterday,' though he spent his night screened by his Lord (none knowing about his sin) and in the morning he removes Allah's screen from himself." (Bukhari)

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Read the previous Part 7: First Supplication (Morning/Evening)

Listen to the Second Supplication: 

The Second Morning/Evening Supplication

اللَّهُمَّ بِكَ أَصْبَحْنَا، وَبِكَ أَمْسَيْنَا

وَبِكَ نَحْيَا، وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ

Allaahumma bika 'asbahnaa, wa bika 'amsaynaa, wa bika nahyaa, wa bika namootu wa 'ilaykan-nushoor.

O Allah , by You we enter the morning and by You we enter the evening, (1) by You we live and and by You we die, and to You is the Final Return. (Bukhari)

Reference: (1) When you say this in the evening you should say: Allaahumma bika 'amsaynaa wa bika 'asbahnaa, wa bika nahyaa, wa bika namoot, wa 'ilaykal-maseer : "O Allah, You bring us the end of the day as You bring us its beginning, You bring us life and you bring us death, and to You is our fate."

Wisdom and Beauty

• And we believe that any achievement we achieve, or any movement we make in this life does not happen without the power of Allah.


• If we add to it, the belief that everything we do must be dedicated to Allah. As He (SAW) said commanding His Prophet (SAW): "Say, Indeed my prayers, my rites of sacrifice, my living and dying are all for Allah, Lord of the Worlds." (Al An'am: 162)


• The end result will be a wonderful divine formula.


• This formula will emphasize the concept of Tawakkul (Putting trust in Allah) in our life.


• The power of Allah will be in our side, and with it, we will be able to achieve amazing results.

Read the next Part 9: The Third Supplication

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Read the previous Part 6: The Last Three Surahs

Listen to the First Supplication:

The First Morning/Evening Supplication

أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ للهِ وَالْحَمْدُ للهِ

لَا إِلَهَ إِلَّا اللهُ وَحَدْهُ لَا شَرِيكَ لَهُ

لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

ربِّ أَسْأَلُكَ خَيْرَ مَا فِي هَذَا الْيَومِ وَخَيْرَ مَا بَعْدَهُ

وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِي هَذَا الْيَومِ وَشَرِّ مَا بَعْدَهُ

رَبِّ أَعُوذُ بِكَ مِنَ الْكَسَلِ، وَسُوءِ الكِبَرِ

رَبِّ أَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ

'Asbahnaa wa 'asbahal-mulku lillaahi walhamdu lillaahi, laa 'ilaaha 'illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa Huwa 'alaa kutti shay'in Qadeer. Rabbi 'as'aluka khayra maa fee haathal-yawmi wa khayra maa ba'dahu wa 'a'oothu bika min sharri maa fee haathal-yawmi wa sharri maa ba'dahu, Rabbi 'a'oothu bika minal-kasali, wa soo'il-kibari, Rabbi 'a'oothu bika min 'athaabin fin-naari wa 'athaabin fil-qabri.

We have entered a new day (1) and with it all dominion is Allah's. Praise is to Allah. None has the right to be worshipped but Allah alone, Who has no partner. To Allah belongs the dominion, and to Him is the praise and He is Able to do all things.

My Lord, I ask You for the goodness of this day and of the days that come after it, and I seek refuge in You from the evil of this day and of the days that come after it. (2)

My Lord, I seek refuge in You from laziness and helpless old age. My Lord, I seek refuge in You from the punishment of Hell-fire , and from the punishment of the grave. (Sahih Muslim)

(1) In the evening you should say: When you say this in the evening you should say 'Amsaynaa wa'amsal-mulku lillaah: "We have ended another day and with it all dominion is Allah's.

(2) When you say this in the evening you should say: Rabbi 'as'aluka khayra maa fee haathihil-laylati, wa khayra maa ba'dahaa, wa 'a'oothu bika min sharri maa fee haathihil-laylati wa sharri maa ba'dahaa: "I ask You for the good things of this night and of the nights that come after it and I seek refuge in You from the evil of this night and of the nights that come after it."

Hadith of this Dua: Narrated Abdullah Ibn Umar (RA) that the Messenger of Allah used to recite the following dua' in the evening and he used to recite the same in the morning. (Muslim)

Wisdom and Beauty

1. The servant recognised, asserts and bears witness that the dominion belongs only to Allah. twice
2. The servant declares that all praise is due to Allah. twice
3. The servant bears witness that there is none worthy of worship except Allah.
4. The servant pronounces his belief in the infinite ability of Allah.
5. The servant is following the same pattern of Surah Al Fatiha.
6. After praising Allah, he asks his Lord to grant him all types of good that will exist on that specific day and the days to come after it. He also seeks refuge in Him from the evil of that day and any evil that will be in the other days.
7. He seeks refuge in Allah from the hardships of old age:
   
   
   • Forgetfullness
   • Tiredness
   • Increased dependency on others
   • Health issues
   • bad ending (the last deeds are the most important in the eyes of Allah)
   
   
8. He seeks refuge in Allah from laziness (the sweet art of doing nothing )
9. He finally seeks refuge with Allah from the punishment of Hell-fire and the punishment of the grave.

Read the next Part 7 (a): The First Supplication

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Read the previous Part 6 (a): Surah Al Ikhlas

Excellence of Surah Al Falaq

Uqabah bin 'Aamir (RA) narrated that the Messenger of Allah (SAW) said: "Do you not see that there have been Ayaat revealed to me tonight the like of which has not been seen before?" They are "Say: I seek refuge with the Lord of Al Falaq.' and; 'Say: I seek refuge with the Lord of mankind." (Muslim)

Uqabah bin 'Aamir (RA) said: "The Messenger of Allah (SAW) has commanded me to recite al- Mu'awithaat (The 3 last surahs) at the end of every prayer." (Abu Dawud)

Uqabah bin 'Aamir collected all hadiths regarding the last three surahs.

Tafsir of Surah Al Falaq

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴿١﴾ مِن شَرِّ مَا خَلَقَ ﴿٢﴾

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ﴿٣﴾

وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ﴿٤﴾

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

Say, "I seek refuge in the Lord of daybreak (1) From the evil of that which He created (2) And from the evil of darkness when it settles (3) And from the evil of the blowers in knots (4) And from the evil of an envier when he envies." (5)

Listen to Surah Al Falaq:

1. Say, "I seek refuge in the Lord of daybreak
   
   
   • Al Falaq is the morning of daybreak.
   
   
2. From the evil of that which He created
   
   
   • This means from the evil of all created things.
   
   
3. And from the evil of darkness when it settles
   
   
   • Mujahid said, "Ghasiq  is the night, and Waqab refers to the setting of the sun.
   • The same was said by Ibn Abbas and others. They said, "Verily, it is the night and its darkness."
   
   
4. And from the evil of the blowers in knots
   
   
   • This means the witches- majic craft-black magic
   • Mujahid said: "When they perform their spells and blow into the knots."
   
   
5. And from the evil of an envier when he envies
   
   
   • Envier- the jealous person
   • Envies- jelousy

What is the difference between Halal Jealousy and Haram Jealousy?

Halal Jealousy: We can desire what somebody has without praying that his blessing is taken away. e.g. your friend has a car which you love. You desire to have it, but you do not curse him for having it nor do you pray to Allah to take it away from him.

Narrated Ibn Masud: I heard the Prophet saying, "There is no envy except in two: a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (i.e. religious knowledge) and he gives his decisions accordingly and teaches it to the others." (Bukhari)

Haram Jealousy: When we pray to Allah that the blessing of others be taken away. This is Haram.

Cure for Haram Jealousy

• Do Du'a for the person you are jealous of: Abu Dharr reported that Allaah's Messenger (SallAllaahu alayhi wa sallam) said: There is no believing servant who supplicates for his brother behind his back (in his absence) that the Angels do not say: The same be for you too. (Muslim)


• Be aware that Allah blesses whom He wills.
  
  To read more, click Here

When we see something that pleases us, say "Masha Allah La Hawla Wa La Quwatta Illa Billa" ( Whatever Allah wants. There is no power and no strength save in Allah.)

Read the next Part 6 (c): Surah An Nas

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Read the previous Part (2): The Benefits of Morning and Evening Du'as

Times: Evening Supplications- from Asr till the sun sets.
           Morning Supplications- from Fajr till sunrise.

All scholars agree the best time for these supplications is between Asr and Maghrib in the evening and between Fajr and sunrise in the morning.

Allah says:

"And exalt [Allah] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be satisfied." (Taha: 130)

Allah also says:

وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ

بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُن مِّنَ الْغَافِلِينَ

"And remember your Lord within yourself with humbleness and fear and without being loud in speech- in the morning and the evenings." (Al A'raf:205)

The word Asaal is a plural of Aseel which means in Arabic the period between Asr and Maghrib.

وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ

Al Ibkaar means the first part of the day which is called Al Ghadat
Al A'shey is the last part of the day which is between Asr and Maghrib.

However: if someone forgot to recite them at these times, he might recite them if he wishes, after maghrib till the middle of the night or after sunrise until before zawal.

Read the next Part 4: The Greatest Ayah in the Qur'an

Read the Table of Contents

Read the 7-12 Benefits of Dhikr: Part 1: Benefits of Dhikr

1. Glad tidings for those who engage themselves with dhikr in the morning and in the evening
   
   Allah says
   
   وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ
   
   وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ
   
   وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا
   
   "And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect." (Al Kahf: 28)
   
   Tafsir Ibn Kathir: "Sit with those who remember Allah, who say "La Ilaha Illallah'', who praise Him, glorify Him, declare His greatness and call on Him, morning and evening, all the servants of Allah, whether rich or poor, strong or weak. It was said that this was revealed about the nobles of Quraysh when they asked the Prophet to sit with them on his own, and not to bring his weak Companions with him, such as Bilal, `Ammar, Suhayb, Khabbab and Ibn Mas`ud. They wanted him to sit with them on his own, but Allah forbade him from doing that. Allah commanded him to patiently content himself with sitting with those people (the weak believers)"
   
   Allah defended the people who remember Allah by referring them to the Prophet (SAW).
   
   What is the source of their (the believers mentioned in the above ayat) honor?
   
   Their persistant in daily remembrance of Allah.
   
   We should be proactive believers like the people mentioned above. They worshipped Allah day and night that Allah mentions and defends their honor in the Qur'an. We should not be reactive people who beg in front of Allah only in difficult times.


2. Obey the divine commands and make good use of some verses of the Qur'an
   
   Allah says:
   
    وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ
   
   مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُن مِّنَ الْغَافِلِينَ
   
   "And remember your Lord within yourself in humility and in fear without being apparent in speech - in the mornings and the evenings. And do not be among the heedless." (Al A'raf: 205)
   
   Allah also says:
   
   يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّـهَ ذِكْرًا كَثِيرًا ﴿٤١﴾
   
   وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا
   
   "O you who have believed, remember Allah with much remembrance. And exalt Him morning and afternoon." (Al Ahzab: 41-42)

Other Benefits

• Establish a never ending connection with Allah: We will be connected to our Lord at all times because of His remembrance day and night.


• Empower your defences against saitan on a daily basis: Saitan does not take a break. He is waiting for us to become heedless and stop remembering Allah.


• Learn how to communicate with Allah in the most effective way: When we memorize the morning and evening du'as, we learn the way how Prophet (SAW) communicated with Allah in the best way. 


• Benefit from the advice of the best teacher who walked on the surface of this earth: We are learning the du'as and dhir from the best teacher.


• You are always a winner with Du'a:
  
  The Prophet (peace be upon him) said, "Any Muslim who makes a supplication containing nothing which is sinful, or which involves breaking ties of relationship, will be given for it by Allah one of three things:
  
  
  1. He will give him swift answer,
  2. or store it up for him in the next world,
  3. or turn away from him an equivalent amount of evil."

  Those who heard it said they would then make many supplications and he (peace be upon him) replied that Allah was more ready to answer than they were to ask! (Al-Tirmidhi Hadith)

The next Part 3: Timings of these Supplications, shall be posted soon, Insha Allah.

Ibn Umar reported that Allaah's Prophet (sallAllaahu alayhi wa sallam) said: When a person dies, he is shown his seat morning and evening. If he is one amongst the inmates of Paradise (he is shown his seat) in Paradise and if he is one amongst the denizens of Hell-Fire (he is shown his seat) in the Hell-Fire. Then it is said to him: That is your seat where you would be sent on the Day of Resurrection. (Muslim, 6858)

Sheikh Salman al-Oadah
     
We as Muslims have only two holidays. These are `Îd al-Fitr and `Id al-Adhâ. We have no others. Since these two holidays – `Îd al-Fitr and `Îd al-Adhâ – have been prescribed for us by Allah, we should be eager to observe these days and bring to mind what they days mean to us. They are among the most conspicuous symbols of Islam.

We can enhance our experience of this auspicious day by honoring the etiquettes of `Îd that the Sunnah teaches us to observe.

Some of most important of these etiquettes are as follows:

1. We should bathe in the morning before going out to attend the `Îd prayer.

Mâlik relates in al-Muwatta' (428) that Ibn `Umar would bathe on the day of `Îd al-Fitr before going out to pray.

In al-Majmû` (2/231), the great jurist al-Nawawî informs us that the scholars agree about the preferentiality of taking a bath before going out for the Îd prayer.

The reason for doing so is the same as it is for the Friday where the Muslims all gather together to pray. Indeed, this meaning is even more clear when it comes to `Îd.

2. We should eat some dates before departing from home to attend the pray for `Id al-Fitr.

Anas relates that the Prophet (peace be upon him) would not depart for the prayer until after he had eaten some dates. [Sahîh al-Bukhârî (953)]

The reason for this is to affirm that we are not fasting on this day after having fasted for the entire month of Ramadan.

As for `Id al-Adhâ, it is preferred to refrain from eating until after the prayer and to make the first food we partake in some of the meat from our sacrificial animal.

3. We should recite the special takbîr on the morning of `Id.

Allah says: "So you may complete the number of days and magnify Allah because He has guided you, and perchance you may give thanks." [Sûrah al-Baqarah: 185]

Regarding the time we should start with the takbîr, the strongest view is that we should begin doing so as soon as we leave from our homes to go to he prayer. It is related that Ibn `Umar used to recite the takbîr when he left from his house to go to the prayer area. [Musannaf Ibn Abî Shaybah (5619)]

The other opinion on the matter is that we should start doing so at sunset upon completion of the last day of Ramadan.

The takbîr on the morning of the `Id is a well known practice of the Pious Predecessors, including Nâfi` b. Jubayr. He was surprised to find people neglecting it.

Al-Zuhrî said: "The people used to recite the takbîr from the time they left their homes until they reached the prayer area and then would continue to do so until the imâm came forth to lead the prayer. At that point, they would fall silent." [Musannaf Ibn Abî Shaybah (5629)]

4. We should greet each other with special `Id salutations.

There is no specific wording prescribed for this. We can say any number of permissible greetings, like: "`Idukum mubârak!" "Taqabbal Allah minnâ wa minkum!"

This practice was well-known to the Companions. They would offer each other salutations on every joyous occasion, just like they did when somebody was informed of Allah's pardon and in numerous other circumstances. The people of knowledge, like Ahmad b. Hanbal, have always condoned the `Id salutations.

We cannot doubt that these salutations are part of good manners. They are also a good way of strengthening community participation on this auspicious day.

5. Men should put on their best clothes.

Ibn `Umar relates that his father `Umar b. al-Khattâb saw a silk cloak (being sold) at the gate of the mosque and said to the Prophet (peace be upon him): "I wish you would buy this to wear on `Îd and also on the occasions when delegations arrive."

The Prophet (peace be upon him) replied: “This will be worn by a person who will have no share (of reward) in the Hereafter.” [Sahîh al-Bukhârî (984) and Sahîh Muslim (2068)]

The Prophet’s (peace be upon him) rejected that particular article of clothing only because it was made of silk. Nevertheless, this incident shows us that `Umar was well aware that new clothing should be worn for `Îd.

Jâbir relates that the Prophet (peace be upon him) had a cloak that he reserved for the Friday prayers and for the two `Id prayers." [Sahîh Ibn Khuzaymah (1765) and Sunan al-Bayhaqî (5931)]

Ibn `Umar used to always wear his best clothing for the two `Îd prayers. [Sunan al-Bayhaqî (5938)] As for women, they should not allow their fine clothes to be seen when they go out of their homes to attend the `Îd prayer. Women should conceal their finery from the gaze of strange men. Likewise, they should refrain from putting on perfume when they go out to prayer.

Source: www.islamtoday.com

To read the previous hadith: Click Here

The World is the Means and the Sowing-Field for Attaining the Hereafter

by Imam An-Nawawi

On the authority of 'Abdullaah bin 'Umar radiAllaahu anhu, who said : The Messenger of Allaah (sallAllaahu alayhi wa sallam) took me by the shoulder and said :

Be in this world as though you were a stranger or a wayfarer.

And Ibn 'Umar (radiAllaahu anhu) used to say :

In the evening do not expect [to live until] the morning, and in the morning do not expect [to live until] the evening. Take [advantage of] your health before times of sickness, and [take advantage of] your life before your death.

It was related by al-Bukhaaree.

Explanation of Hadeeth Number 40

The Imaam Abu al-Hasan 'Alee bin Khalf said in his explanation of Saheeh al-Bukhaaree that Abu az-Zinaad said : The meaning of this hadeeth is an encouragement upon refraining from excessive socialising, upon purchasing little for ones needs, and upon abstention from the dunyaa.

Abu al-Hasan then said : The explanation of this is that the stranger [in a town] does not socialise much or behave cheerfully with its people, but rather remains aloof and lonely, as he does not hope to pass by someone who knows him, with whom he may socialise and be friendly. Thus he remains lowly, submissive and in a state of fear. And similar to this is the traveller, who is unble to complete his arduous journey except with great strength and determination, and by keeping light of all burdens, and by avoiding being tenacious in retaining those things which may prevent him from completeing his journey. And he only takes with him minimum provision for his journey, and a riding camel, which are enough to help him attain his destination. And this is an indication of his preference for abstention from the dunyaa, and for taking only that which is sufficient for him. And so, just as the traveller does not require more than that which will help him to reach his destination, so similarly the Believer does not require more of the dunyaa than that which will help him attain his goal [ie. Paradise].

And al-'Izz 'Alaa-ud-Deen bin Yahyaa bin Hubairah (rahimahu Allaah) said : In this hadeeth is evidence that the Messenger of Allaah sallAllaahu alayhi wa sallam encouraged emulation of the strangers, since when a stranger enters a foreign land he does not compete with its people to attend their gatherings, nor does he worry about being seen in a state and condition opposite to that which is his normal habit in terms of his dress, nor does he try to behave contrary to the customs of the local people. And similarly is the condition of the traveller who does not take a permanent abode of residence, nor does he enter into arguments with the local people which might cause hatred between them, knowing that he will only be amongst them for a few days. So all the conditions of the stranger and the traveller are beloved for the Believer in this dunyaa, as the dunyaa is not his true abode of residence. Rather, the dunyaa is merely an obstruction that prevents him from reaching his true abode and dwelling place in the Hereafter.

And as for the statement of Ibn 'Umar (radiAllaahu anhu) : "In the evening do not expect [to live until] the morning, and in the morning do not expect [to live until] the evening", then this is an encouragement from him for the Believers to always be prepared for the eventuality of death. And death is prepared for with Good Deeds. It is also an encouragement upon not having many hopes and desires, stretching far into the future. Hence, one should not postpone till the morning actions that can be performed at night, but rather, one should hasten towards the performance of good actions. And similarly, when one wakes in the morning he should not rely upon the evening and postpone his good actions till then.

And his, radiAllaahu anhu, statement "Take from your health before times of sickness" is an encouragement upon making use of ones health, and striving ones utmost during times of good health, fearing the onset of sickness which may prevent one from good actions. And similarly, his statement "From your life before your death" is an admonition to make use of the days of ones life, since the one who dies has his actions cut off and his hopes lost. And then his distress will increase no end due to his neglect and previous lack of remorse. So let us know that a time will come when we will spend a great length of time under the dirt, unable to perform any action and unable to remember Allaah 'azza wa jall. So upon us is to hasten to good actions while we are still capable of doing so. And thus, what is more comprehensive and honourable than this hadeeth in its meanings of good ?

And some of the 'ulamaa have said that Allaah ta'aalaa has condemned having high hopes, as He has said :

Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!" [Soorah al-Hijr, 3].

And 'Alee radiAllaahu anhu said :

The Dunyaa has set out from the rear, while the Aakhirah has set out from the front, and for each of them are its sons : so be from amongst the sons of the Aakhirah, and do not be from amongst the sons of the Dunyaa. For verily, today is the time for deeds without any accounting, while tomorrow is the time for accounting without any deeds."

And Anas radiAllaahu anhu said : "The Prophet sallAllaahu alayhi wa sallam drew some lines [in the sand], and said 'This [line] is Man, and this is his hope, and [the third line, between them] is his appointed time for death. So while he is in this state the closer line takes him'", and that is his appointed hour of death, which contains and constrains his life. So this is a warning to him to lower his hopes, and to expect his appointed time to be near, and to always remain in fear that it may come while he is in a state of heedlessness and indulgence. So the Believer should accustom his soul to seeking those things which will remind him of his death, and he should strive against his desires and never-ending hopes, for verily Man is created with a disposition towards hope.

'Abdullaah bin 'Umar (radiAllaahu anhumaa) said : "The Messenger of Allaah, sallAllaahu alayhi wa sallam, saw me while I was strengthening with clay a shelter for my mother and myself, so he said 'What is this, O 'Abdullaah ?' So I replied : 'O Messenger of Allaah, it [the shelter] has become weak, and so we are repairing it'. So he (sallAllaahu alayhi wa sallam) said 'I do not see The Affair [ie Death or the Resurrection] except that it is closer than that [ie the falling apart of the shelter]'."

We ask Allaah the Glorious to show kindness to us and to help us abstain from the dunyaa, and to make us desire that which is with Him and ease on the Day of Resurrection, for verily He is the Generous, the Forgiving, the Merciful.

Summary :

• That one can hold another's shoulder to say something to him
• That one should not seek name and fame in this world
• That one should not seek permanence in this world
• That a Muslim must always be aware of death
• That a Muslim should know that he may not live to see the night or the next day, thus making him more careful of his actions since he may not have time to repent
• That a Muslim should take advantage of his health to do good deeds
• That a Muslim knows that he has only this life to either make it to eternal happiness or eternal punishment

Source: www.islaam.net

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