Suhaib Webb – Page 3

Acts Allowed On Hajj: Azhar Research Center

Suhaib Webb on June 8, 2024

With the names of Allah: the Most Gracious, the Most Merciful

This is a brief document translated and organized by the Suhaib Webb Institute for pilgrims, educators and guides. The original was prepared by the Azhar Center for Research under the leadership of Dr. Ahmed Tayyib, the current Sheikh al-Azhar.

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Suhaib Webb

Introduction

Praise be to Allah and blessings and peace be upon our Master, the Messenger of Allah, and upon his family and companions

To alleviate the great hardship that befalls some pilgrims of the Sacred House of Allah due to travel, crowding, hot weather, and other difficulties, the Al-Azhar Global Fatwa Center at the Al-Azhar Mosque presents a short document titled: The Clarification On Permissible Actions for Pilgrims and Those Performing Umrah.

It clarifies what is permissible for pilgrims to do, contrary to what many people think is prohibited during Hajj. These actions are, in fact, permissible, and there is no harm in doing them.

Know, dear pilgrim, the following are permissible while on Hajj::

1. Wear your ihram clothes and declare your intention for Hajj before leaving your home, at the airport (if possible), or on the plane as long as you have not crossed the miqat.

2. For a menstruating woman or a woman experiencing postnatal bleeding, it is permissible to intend ihram, as purification is not a condition for ihram.

3. Change your intention among the three types of pilgrimage (ifrad, tamattu’, and qiran) before crossing the miqat. After crossing the miqat, it is permissible to switch from ifrad to tamattu’ and from qiran to tamattu’. There is a detailed discussion and disagreement among scholars regarding the reverse.

4. Wear a belt with your ihram clothes, carry a bag in your hand, wear a wristwatch, sunglasses, or a ring. All of this is permissible.

5. Wear medical shoes and a medical belt with your ihram clothes if needed.

6. If you have an excuse, such as urinary incontinence or bleeding, you can protect your clothes and perform tawaf and sa’i. By wearing diapers or shields.

7. Carry an umbrella over your head as long as it is not attached to your head.

8. For a woman in ihram, it is permissible to wash and comb her hair while taking care to avoid intentionally causing hair to fall.

9. Take a bath while in ihram, avoiding the use of perfume.

10. Enter the Sacred Mosque (Masjid al-Haram) through any gate you wish.

11. Know that you have a supplication that is answered upon seeing the Kaaba for the first time, so rejoice in this.

12. Rest during your tawaf and sa’i if needed, such as due to old age or severe fatigue.

13. Point to the Black Stone with your hand if you cannot reach it.

14. Perform tawaf on the upper floors, and you will receive the same reward as those who perform tawaf around the Kaaba directly.

15. It is recommended to pray two rak’ahs behind the Maqam Ibrahim or in any place that is convenient for you in the mosque if it is crowded.

16. You are permitted to skip the arrival tawaf (tawaf al-qudum) and go directly to Arafat if you arrive late.

17. It is permissible to go to Arafat before noon.

18. You may skip going to Mina on the eighth day and go directly to Arafat.

19. Know that the entire area of Arafat is a place of standing except for the bottom of the valley (Wadi ‘Uranah).

20. It is permissible to sleep, eat, drink, seek shade, walk, sit, and do what others do during the rites of Hajj.

21. You may also seek medical treatment if you suffer any harm, Allah forbid, during the rituals.

22. Know that in cases of necessity, you are allowed to leave Arafat before sunset without any penalty. This is the opinion of the Shafi’i scholars, and is supported by the hadith narrated by the authors of the Sunan from Ghazwah ibn Mudarris al-Tai, who said: “I came to the Messenger of Allah at the place of gathering (meaning Muzdalifah) and said: ‘O Messenger of Allah, I came from the mountain of Tayy, I exhausted my camel and tired myself. By Allah, I left no mountain but I stood upon it. Is there Hajj for me?’ The Messenger of Allah said: ‘Whoever prays this prayer with us and stands with us until we depart, and has already stood at Arafat before that, day or night, has completed his Hajj and fulfilled his ritual.'”

23. It is permissible to combine Maghrib and Isha prayers before reaching Muzdalifah, combining them at the earlier time.

24. You are also allowed to leave Muzdalifah at night to throw the pebbles.

25. Spending the night at Muzdalifah is achieved by the mere stopping of the car, bus, or yourself for a short time, even if only for 5 minutes.

26. You can collect the pebbles from any place; it is not required to collect them from Muzdalifah.

27. You may throw the pebbles before noon.

28. You may advance or delay the actions of the Day of Sacrifice as you wish. The Messenger of Allah said to those who asked about advancing or delaying some of the actions of Hajj: “Do it, there is no harm.”

29. You may appoint someone to throw the pebbles on your behalf if you have an excuse.

30. There is no specific size required for the pebbles used for throwing.

31. It is recommended to spend the nights of Tashreeq in Mina; the Messenger of Allah permitted his uncle Al-Abbas to skip this stay due to an excuse and did not require him to offer a sacrifice, which is the ruling for fatwa.

32. You can combine the farewell tawaf with the tawaf of Hajj.

33. Purification is not a condition for sa’i between Safa and Marwa.

34. Menstruating women and women experiencing postnatal bleeding may take a bath, protect themselves, perform tawaf, and sa’i if necessary, such as fearing missing the group.

35. Engaging in intercourse after the initial release (tahallul al-asghar) does not invalidate the Hajj, but a sacrifice is required.

36. It is permissible for a pilgrim to perform tawaf and sa’i while riding if needed.

37. You are also allowed to appoint someone to slaughter on your behalf.

38. It is recommended that your last act in the Sacred House be the farewell tawaf.

39. Pilgrims are also permitted to shop and buy whatever they need.

40. You are allowed to hasten your departure on the second day of Tashreeq if you leave before sunset, as Allah says: “Whoever hastens to leave in two days, there is no sin upon him, and whoever delays, there is no sin upon him…” (Al-Baqarah: 203).

Origin of Legal Principles: Malik As An Example

Suhaib Webb on June 8, 2024

Methods of Usuli Derivation

There are methods of usuli derivation that are common among the different jurisprudential schools. These methods are not exclusive to any particular school; rather, they are pathways for derivation used by scholars of each school to understand, validate, and debate the principles of their respective Imams. Some of these methods include:

Explicit Reference:

This method involves the Imam explicitly stating that a certain principle is one of his foundational principles and It is divided into two categories:

1. Explicit

An example of this is Imam Malik explicitly stating that the practice of the people of Medina is a legitimate legal proof and a considered evidence, as mentioned in his letter to Al-Layth ibn Sa’d. This type is the highest rank, the most esteemed path, and the rarest. Its inclusion here involves some leniency.

2. Implicit

An example of this is Imam Malik’s statement about the equivalence between a woman’s life and a man’s in terms of injuries, based on the verse:

“And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution. But whoever gives [up his right as] charity, it is an expiation for him..” (Quran 5: 45).

From this reasoning, Ibn al-Qassar inferred that Imam Malik advocated for adhering to the Sharia of the prophets before us. However, many within the school do not consider this method as part of explicit mention, instead seeing it as derived through a different approach (1).

Second Method: Extraction (Dependent Relationships)

This method is divided into two categories:

1. Deriving a Principle from a Specific Case

An example is Ibn al-Qassar deriving Imam Malik’s position that a command implies immediate action from his statement on the immediacy of Hajj. Ibn al-Qassar said: “Imam Malik did not explicitly state that Hajj should be performed immediately, but his school indicates it should be immediate because the command implies immediacy” (2).

2. Deriving a Principle from Another Principle

This method involves deriving one principle from another, based on their relationship. It is further divided into three types depending on the relationship between the derived principle and the principle it is derived from:

The First Type: Dependent Relationship

An example is the principle of istihsan (juridical preference) being dependent on the principle of allowing the specification of a legal text’s underlying cause. There is debate over the validity of this type of relationship, as it is not universally accepted that advocating istihsan necessitates allowing the specification of the cause.

The Secomd Type: Stronger Implication Relationship

An example is that if one considers the implications of a description (mafhum al-sifah), they would consider the implication of a condition (mafhum al-shart) even more so, as it is agreed to be stronger than the description (3).

The Third Type: Necessary Consequence Relationship:

An example is that anyone who holds that a command implies immediacy must also necessarily hold that it implies repetition, due to the inherent logical connection between them (4).

Third Method: Analogical Reasoning Qiyas (Resemblance Relationships)

This relationship is one of similarities, not dependency! For instance, the ruling that the waiting period for a widow starts from the time of death or divorce, not from the time of knowing about it. Similarly, the agent’s dismissal takes effect upon the death of the principal or the dismissal notice, not from the time the agent learns about it (5).

The Fourth Method: Consensus within the School

The apparent agreement among the scholars of the school on a principle suggests that there must be a basis for it from the Imam, whether explicitly mentioned or not. This underscores the importance of ensuring accurate transmission and explicit citation. Some Maliki jurists, like Abu al-Walid al-Baji and al-Mazari, insist on this, while others rely on the precedents set by earlier scholars.

References

1. Imam Malik’s “Al-Muwatta,” 2/872, Book of Penalties: Chapter on Retribution for Killing, Hadith No. 2560. Hatim Bay: “Al-Tahqiq fi Masa’il al-Usul,” p. 71.

2. Ibn al-Qassar: “Al-Muqaddima fi al-Usul,” p. 231.

3. Hatim Bay: “Al-Tahqiq fi Masa’il al-Usul,” p. 47.

4. “Al-Usul al-Mutafaq alayha bayn al-Hanafiyya wa al-Malikiyya: Dirasa Ta’siliya Tatbiqiya,” p. 171.

5. Ibn Rushd al-Jadd: “Al-Muqaddimat al-Mumahhidat,” p. 58, First Edition, 1988, Dar al-Gharb al-Islami.

6. Hatim Bay: “Al-Tahqiq fi Masa’il al-Usul,” p. 71.

The Prophet’s ﷺ Family Dr. Said Mamduh

Suhaib Webb on June 7, 2024

The Noble Prophetic Household:

1- The greatest household after the household of the Messenger of Allah, peace and blessings be upon him and his family, is the household of the Cloak, whom Allah has purified and cleansed thoroughly.

Ali ibn Abi Talib is the gate to the city of knowledge, the valiant lion who disperses battalions, who fought for the interpretation just as he fought for the revelation. His love is faith, and his hatred is hypocrisy. His soul is tied to soul of the Messenger of Allah, peace and blessings be upon him and his family. His wife is Fatimah, the noble pure one, and their sons are the masters of the youth of Paradise, Hasan and Husayn, peace and blessings be upon them, in the number of His creations, the pleasure of His self, the weight of His throne, and the ink of His words.

In my view, the Mother of the Believers, Khadijah, peace be upon her, belongs to this esteemed household.

2- The Hadith of Thaqalayn, which is mutawatir (transmitted through numerous chains), indicates that they will never separate from the Noble Qur’an, which is the second weighty thing. This is a perpetual matter, continuing from one generation to the next, one era to another, an essential and true news, and Allah Almighty has not commanded us to adhere to nonexistence.

3- The members of the Household, peace be upon them, are of varying ranks: among them is the mujtahid imam (who is also of varying ranks), the knowledgeable scholar, and the common person. The consensus of the first type is a binding legal proof and does not separate from the Noble Qur’an. Thus, the agreement of the mujtahids of the household, peace be upon them, is a binding proof, and each imam individually is a part of the proof, and their collective consensus is the complete proof.

4- The mujtahids of the Ahl Bait are divided into three categories: the highest is the complete, standing, and calling imam, who commands and forbids like Zayd, the Pure Soul, Husayn al-Fakhi, al-Hadi, al-Atrosh, and others. Next are the imams who call for the pleasure of the family of Muhammad; they are callers who command good and forbid evil and did not call for themselves. Some of them were in the second rank and then later called for themselves. The third category is the moderate imam, who is a scholar and a righteous person, moderate and concise.

May Allah’s peace and blessings be upon all of them.

The Origins of the Maliki Madhhab and Its Schools

Suhaib Webb on June 6, 2024

The Maliki madhhab originated in Medina, but it quickly spread to many parts of the world, with varying degrees of prevalence. The rapid and robust spread of the madhhab is largely attributed to the esteemed reputation and distinguished scholarly status of Imam Malik, may Allah have mercy on him. Students of knowledge traveled from all corners of the earth to learn from him, and upon returning to their homelands, they became ambassadors of the Maliki madhhab, establishing its foundations in various regions.

Among these students, distinct groups emerged, each characterized by unique features influenced by their environments and personal interactions with Imam Malik. These variations led to the formation of independent schools within the Maliki madhhab, all adhering to the core principles and foundational teachings of Imam Malik’s school.

The Notable Schools within the Maliki Madhhab

1. The Madinan School

The Madinan School was established by some of the most prominent students of Imam Malik in Medina. These scholars were renowned for their extensive knowledge during Imam Malik’s lifetime and continued teaching and issuing fatwas after his death. Notable figures include:

Uthman ibn Isa ibn Kinanah (d. 185/186 AH): A respected jurist in Medina who was close to Imam Malik. He assumed a significant role in the legal council after Imam Malik’s death.
Abdullah ibn Nafi al-Saigh (d. 206 AH): Appointed by Imam Malik as his successor, he accompanied him for forty years, known for his exceptional memory despite being illiterate.
Mughira ibn Abdulrahman al-Makhzumi (d. 188/186 AH): A jurist who provided fatwas during Imam Malik’s lifetime and continued his legacy after his death.

2. The Egyptian School

The Egyptian School emerged as the first Maliki school outside Medina, founded by students of Imam Malik who returned to Egypt to spread his teachings. Key figures include:

Uthman ibn al-Hakam al-Judami: Known for his narrations from Imam Malik, he contributed significantly to the dissemination of Maliki teachings in Egypt.
Abdurrahman ibn Khalid al-Jumahi: A notable transmitter of Imam Malik’s “Muwatta,” his teachings were widely recognized and continued by his students.
Abdullah ibn Wahb (d. 163 AH): A distinguished student of Imam Malik, his extensive narrations from the “Muwatta” played a crucial role in the school’s development.

The true founders and prominent figures of the Egyptian School, such as Abdurrahman ibn al-Qasim, Ashhab, and Abdullah ibn Abdulhakam, studied under Imam Malik to deepen their knowledge and then returned to Egypt to spread the Maliki teachings.

3. The Iraqi School

The Iraqi School of the Maliki madhhab developed through the efforts of Imam Malik’s students who traveled to Iraq. Key figures include:

Abdurrahman ibn Mahdi (d. 198 AH): A close student of Imam Malik, he studied both jurisprudence and hadith.
Abdullah ibn Maslamah al-Qa’nabi (d. 220 AH): Spent twenty years with Imam Malik and was known for his dedication to the “Muwatta.”
Ismail ibn Ishaq al-Qadi (d. 282 AH): One of the prominent jurists after Imam Malik, recognized for his contributions to the Maliki madhhab in Iraq.

4. The Maghrebi School

The Maliki madhhab spread throughout the western Islamic world, including Andalusia, Morocco, Tunisia, and surrounding regions, largely through the efforts of about thirty of Imam Malik’s students who traveled from these regions to study with him. These students then returned to their homelands and established the Maliki madhhab.

Among the prominent figures of this school were:

Ali ibn Ziyad (d. 183 AH): A scholar from Ifriqiya (modern-day Tunisia).
Abdullah ibn Ghanim (d. 190 AH).
Abdurrahim ibn Ashras and Bahlul ibn Rashid (d. 183 AH).

Their students continued their legacy, with notable figures such as:

Asad ibn al-Furat (d. 213 AH): Played a significant role in documenting the school’s jurisprudence through his book “Al-Asadiyya.”
Imam Sahnun (d. 240 AH): Revitalized the school during his time, refining and verifying the “Mudawwana” under the guidance of his teacher Ibn al-Qasim, spreading the Maliki madhhab through the Qayrawani School in Tunisia.

These schools, along with others that emerged, maintained adherence to the core principles and foundational teachings of Imam Malik, yet developed distinct characteristics influenced by their environments and personal interactions with the Imam.

Understanding the Minimum Age Requirements for Sacrificial Animals in Islam

Suhaib Webb on June 5, 2024

The sacrificial animal (udhiyah) can be one of four types: sheep, goats, camels, and cows, with sheep being the preferred choice.

For the age requirement, it is based on the lunar year, not the Gregorian calendar. For sheep, entering the second year is sufficient. However, in the Maliki school of thought, there are different opinions due to the varying interpretations of the term “jadh’a” in the hadith narrated by Jabir bin Abdullah, where the Prophet Muhammad (peace be upon him) said: “Do not slaughter except a fully grown animal, but if it is difficult for you, then slaughter a jadh’a of sheep” (Muslim).

The term “jadh’a” has been interpreted differently:

• Some say it is a one-year-old, which is the well-known opinion.
• Others say it is a ten-month-old.
• Some say it is an eight-month-old.
• Others say it is a six-month-old.

For those opinions that say less than a year, there is no evidence that it must be a large jadh’a, as stated by al-Qadi Abu Bakr Ibn al-Arabi.

For goats, it must clearly enter the second year, at least by a month.

For cows, the age must be at least three years (entering the fourth year), and for camels, it must be at least five years (entering the sixth year). There is no strict requirement for clearly entering these ages.

Suhaib Webb

Sources:

• Fawakih al-Dawani: 1/581
• Al-Masaalik in Sharh Muwatta’ Malik: 5/169
• Maliki Fiqh and its Evidences by Sh. Habib Tahir 2/227

Q: Sharing Sacrificial Animals

Suhaib Webb on June 3, 2024

Q: Can my friends and I share in sacrificing an animal for Eid?

A: In the context of blessings and rewards, It is permissible to share a sacrificial animal if it is a camel or a cow, including buffalo. One cow or camel can be shared by seven people. This is based on a narration by Jabir, who said: “We sacrificed a camel at Hudaybiyyah with the Prophet ﷺ, with seven people sharing it, and a cow, with seven people sharing it.” [Reported by Ibn Majah].

However, for sheep or goats, they are not to be shared. One sheep or goat suffices for one person and their household, no matter how many people are in the household. This is in terms of sharing the reward between them. Ata ibn Yasar, said:

“I asked Abu Ayyub al-Ansari: How were the sacrifices during the time of the Messenger of Allah ﷺ? He said: ‘A man would sacrifice a sheep for himself and his household, and they would eat from it and give some to others, until people began to boast, and it became as you see.’” [Reported by al-Tirmidhi]

Allah knows best

Suhaib

Question: Is it permissible for me to perform Hajj on behalf of someone else?

Suhaib Webb on June 2, 2024

Q: Can I do Hajj on someone’s behalf?

A: The default is that Muslim is required to perform Hajj for themselves unless they are unable to do so due to old age or an incurable illness. In such cases, Islamic law allows them to appoint someone else to perform Hajj on their behalf, provided that the appointed person has already performed Hajj. This ruling is supported by a narration from Ibn Abbas (may Allah be pleased with him), where the Prophet (peace be upon him) heard a man saying,

“Labbayka (I am here at Your service), on behalf of Shubrumah.” The Prophet asked, “Who is Shubrumah?” The man replied, “A brother of mine, or a relative of mine.” The Prophet then asked, “Have you performed Hajj for yourself?” The man said, “No.” The Prophet said, “Perform Hajj for yourself first, then perform it for Shubrumah.” [Narrated by Abu Dawūd[

An Important Point

It is required, also, that a person gives their permission before Hajj is performed on their behalf.

Hajj On Behalf Of The Deceased
For the deceased, it is permissible to perform Hajj on their behalf without prior permission, whether it is an obligatory Hajj or a voluntary one. If someone dies without having performed their obligatory Hajj, it is recommended that the expenses for Hajj be taken from their estate, and their family should appoint someone to perform Hajj on their behalf, regardless of whether the deceased had left a will requesting it or not.

This ruling is based on a narration from Ibn Abbas (may Allah be pleased with him) that a woman from Juhainah came to the Prophet (peace be upon him) and said, “My mother had vowed to perform Hajj but she died before fulfilling it. Should I perform Hajj on her behalf?” The Prophet said, “Yes, perform Hajj on her behalf. Would you not pay off her debt if she had one? Pay off the debt to Allah, for Allah is more deserving of the settlement.” [Narrated by Al-Bukhari]

Allah knows best

Suhaib Webb

Retirement Checklist For Imams

Suhaib Webb on May 18, 2024

Often, I meet Imams who have not prepared for the transition into retirement. Here is a check list that should help.

Seek Financial Advice: Engage with financial advisors who understand both personal and religious finances. Even a short-term consultation can help navigate potential investment and tax issues.
Earn Enough Now: Make sure you are paid enough to retire. Often Imams wait until its too late; they have not thought or budgeted in a way that helps them retire. Talk with your employer now to ensure, inshallah, a succesful retirement.
Plan Your Retirement Lifestyle: Begin thinking about your life post-retirement. Whether it involves continuing community service at a reduced pace, or pursuing personal interests, having a plan is essential to avoid feeling lost.
Acquire New Skills or Certifications: Consider enhancing your qualifications with skills that are beneficial in retirement, such as counseling or teaching, to maintain an active role in your community.
Understand Your Retirement Benefits: Be clear about where your retirement income will come from, including community support, savings, or other pensions, and when you can access these funds.
Be Conservative with Retirement Savings: Protect your financial future by managing your retirement funds conservatively, especially considering market uncertainties.
Learn About Required Minimum Distributions (RMD): Understand the rules and tax implications of withdrawals from your retirement accounts, ensuring compliance and financial stability.
Utilize RMDs as Housing Allowance, If Applicable: Investigate whether you can use RMDs as a housing allowance to benefit from tax savings, adhering to IRS regulations.
Prepare for a Long Life: Plan your finances to support a longer-than-average lifespan, ensuring you do not outlive your resources.
Make Wise Decisions on Social Security: If eligible, strategize the timing of your Social Security benefits to maximize your financial returns.
Plan for Healthcare Costs: Recognize healthcare as a significant retirement expense. Explore eligibility for programs like Medicare and budget accordingly.
Decide Where to Live: Consider relocating for better access to family, healthcare, or reduced costs. This decision should balance financial practicality and personal happiness.
Budget Wisely: Adapt your budgeting strategies to reflect changes in income and expenditures during retirement.
Live to Die: Recognize the inevitability of death with hope in Allah. Embrace this reality by living a life that prepares you for meeting Allah, which can bring peace and purpose to your retirement years.
Leave Students Behind: Ensure you are mentoring successors who will continue your religious and community work, preserving the dīn.
Prepare Your Shar’iah Will: Have your will drafted and reviewed by a qualified lawyer to ensure it is compliant with both Islamic law and your country’s legal standards, reflecting your wishes accurately.
Negotiate Transition Plans with Your Board: Engage with your board 5 to 10 years before your intended retirement to plan a smooth transition. This approach prevents conflicts and ensures that responsibilities are transferred seamlessly to your successors.

I hope checklist offers a thorough guide for Imams, covering financial, legal, personal, and communal aspects to facilitate a comprehensive and comfortable transition into retirement.

Allah’s Blessing Took The Mic: Asna Tabassum & Muting Truth

Suhaib Webb on May 10, 2024

Islamic belief strikes a harmonious balance between Allah’s unassailable will, which transcends time—it was, is, and will be—and human agency that is temporary, surrounded by the infinite will, as ordained by Allah.

The believer understands the necessity of action yet acknowledges that every deed and outcome ultimately lies in Allah’s plan. This inspires unwavering devotion to Allah, where actions are simply the fruit of this love. Consequently, no small effort goes unnoticed, and no grand endeavor is a cause for intoxication. The primary concern is aligning with Allah’s will through Shariah compliance. When this alignment occurs, silence becomes speech, a pebble becomes a mountain, and a drop turns into an ocean!

This is historically evident. When colonial occupiers invaded the Muslim world, they sought to dismantle civil society, only to later charge those societies of barbarism to justify “administrating” them. Their focus often rested on the ulema, whom they tried to suppress, sometimes banishing them for decades. Yet, upon their return, these scholars emerged stronger, often with broader support.

The lesson: Asna may have been silenced, but Allah’s command took the microphone, reaching millions. Reflect on this verse: “You did not throw it. We threw it,” and be brave, devoted, and with Allah.

I hope conventions like @icnaofficial others will give the main Saturday night speeches to her. I am happy to give my time to her.

Suhaib Webb

Unanswered Prayers

Suhaib Webb on May 7, 2024

Ibrahim ibn Adham passed by the market of Basra, and the people gathered around him. They said, “O Abu Ishaq, why do we pray, but our prayers are not answered?” He replied, “Because your hearts have died due to ten things:

You have known Allah but did not fulfill His rights.
You claimed to love the Messenger of Allah (peace be upon him), but you abandoned his Sunnah.
You read the Qur’an but did not act upon it.
You ate from Allah’s blessings but did not offer thanks.
You knew that Satan is your enemy, yet you did not oppose him.
You knew that Paradise is real, but you did not work for it.
You knew that Hellfire is real, yet you did not flee from it.
You knew that death is real, but you did not prepare for it.
You woke up from sleep but busied yourselves with the faults of others, forgetting your own.
You buried your dead but did not learn from them.”