DHU AL-QA’DAH

Imam Ahmad rahimahullah narrates from a person from Bahilah who said: “I went to the Messenger of Allah for some work on one occasion. He asked me: ‘Who are you?’ I said: ‘Don’t you recognize me?’ He asked: ‘Who are you?’ I said: ‘I am the person from Bahilah who had come to you in the first year.’ He said: ‘When you came to me that time, your body, complexion and appearance was good. What has caused you to become like this?’ I replied: ‘By Allah, ever since I left you, I kept fast every day except at night.’ He asked: ‘Who ordered you to punish your self? Who ordered you to punish your self?’ He said this three times. ‘Fast in the month of patience – Ramadan.’ I said: ‘I have the strength so let me fast more.’ He said: ‘Fast for one day in a month.’ I said: ‘I have the strength so let me fast more.’ He said: ‘Fast for two days in a month.’ I said: ‘I have the strength so let me fast more. He said: ‘Fast for three days in a month.’ He insisted and asked for more but he did not permit him to fast more than three days. I said: ‘I have the strength so let me fast more.’ He said: ‘[Fast] in the sanctified months and abstain from fasting thereafter.””(1)

(1) Checked by Ahmad (5/28), Abu-Dawoud (2428) and Al-Baihaqi (4/291).

Abú Dâ’ûd rahimahullah, an-Nasa’i rahimahullah and Ibn Majah rahimahullah narrated it in a similar way with a few additions and subtractions in the wording. Some narrations have the words: “Fast in the sanctified months and abstain from fasting thereafter.”

This Hadith proves that one is not ordered to impose such worship on him to the extent that it harms his body. It is for this reason that the Messenger of Allah said to him: “Who ordered you to punish yourself?” He repeated this three times.

Similarly, when he saw a person walking for hajj and had exhausted himself, he said: “Allah forbade me from allowing this person to punish himself. Go tell him to ride his animal.”(2)

(2) Al-Bukhari (6701).

‘Abdullah ibn ‘Amr ibn al-‘Ås used to fast by day, spend the night in worship, recite the entire Qur’ân every night, and would not sleep with his wife. The Messenger of Allah ordered him to alternate between fasting and not fasting, and to complete the recitation of the Qur’an in one week. He said to him: “Your soul has a right over you, and your wife has a right over you. So fulfil the right of each of those who have a right over you.”

The Messenger of Allah heard that one of his Companions said: “I will continue fasting and not stop.” Another said: “I will spend the entire night in worship and not sleep.” Another said: “I will not marry.” When he heard about this, he addressed the people saying: “What is it with some people who are saying such things? I fast and I also abstain from fasting. I engage in night worship and I sleep as well. And I also marry. Whoever turns away from my Sunnah is not of me.”

The reason for this is that Allah created man in such a way that he is in need of certain things which maintain his body, viz. food, drink, conjugal relations and clothing. Allah permitted all these things to him provided they are wholesome and lawful. The soul gets strength from this and the body experiences good health, and they both [soul and body] help him to obey Allah. Allah forbade all which is harmful and injurious, and which causes the soul to become rebellious, blind, hard, heedless, avaricious and haughty. The person who obeys his soul in acquiring whatever Allâh made unlawful to it would be transgressing the limits and wronging his self. The person who deprives it of its lawful right to the extent that it is harmed by this would be wronging his self and depriving it of its rights. If this causes it any weakness and inability from fulfilling any of the compulsory injunctions of Allah, the right of Allah, or the rights of His servants, he will be sinning. If this is a cause of inability from fulfilling any optional acts which are superior to what he is doing [i.e. superior to his self-deprivation], he would be committing excesses, cheating and causing loss to himself.

During the era of the Tabi’ün there was a person who used to continue fasting to the extent that he could not even stand up. He would therefore perform the compulsory salah while sitting. People reprimanded him for this to the extent that ‘Amr ibn Maymün rahimahullah said: “If the Companions of Muhammad this person, they would have pelted him with stones.”

Ibn Mas’üd used to keep few [optional] fasts. He used to say: “Fasting makes me too week to recite the Qur’ân, and reciting the Qur’ân is more beloved to me.”

A person wore the ihram from Küfah. When he reached Makkah, he was overcome by fatigue. Umar ibn al-Khattab saw his unsightly appearance, so he held him by his hand and walked him around saying to the people: “Look at what he is doing to himself when Allâh has given him so much of freedom.”

A person who imposes optional acts upon himself to the extent that they are injurious to his body, as done by the Bahili person, or which cause him to deprive himself or others of an obligatory duty, as was the case with ‘Abdullah ibn ‘Amr ibn al-‘Ås and the others who had resolved to abstain from certain lawful things during the era of the Messenger of Allah, then he is prohibited from doing this. But if a person’s body can bear this and it does not prevent him from fulfilling his duties, he is not prohibited from doing it unless it prevents him from carrying out other optional acts which are superior to this one. He is instructed to do the optional act which is more superior. The conditions of people differ with regard to what actions their bodies can bear and what they cannot.

Sufyan ath-Thauri rahimahullah used to fast for three days in a month and the effect of this fasting would be seen on him. On the other hand, there were others in his very era who used to fast throughout the month but the effect of it would not be seen on them.

 Many people of the past used to impose certain actions upon their selves which caused harm to their bodies, and they used to expect reward for it from Allah . These were people who were genuine, serious and constantly striving, and they lived for this. However, they should not be emulated. Rather, the Sunnah of the Messenger of Allah should be emulated because the best way is the way of the Messenger. The person who obeys him is guided. The person who emulates him and follows him shall reach Allâh .

The Messenger of Allah used to prohibit difficulty and ordered ease. The religion which he is sent with is an easy religion. He used to say: “The best of your religion is the one which is easiest.”(3)

(3) Checked by Ahmad (3/479).

He saw a person offering excessive salah so he said: “You are a nation for whom ease is desired.”

The major optional acts of the Messenger and his Companions were not in excessive salah and fasting. Rather it was with regard to the piety of the hearts, their purity, their freedom from evil, and the strength of their connection with Allah. This was done out of fear and love for Allah, out of respect, awe and yearning for what was with Him, and abstention from all that is fleeting.

‘A’ishah radiyallahu ‘anha narrates that the Messenger of Allah said: “I am the most knowledgeable of you with regard to Allah , and my heart is the most fearful of Him.” (4)

(4) Checked by Ahmad (6/61).

Ibn Mas’üd said to his friends: “You offer more salahs and keep more fasts than the Companions of Muhammad, yet they were better than you.” They asked: “Why is that?” He replied: “They were more abstentious than you in worldly matters and more desirous than you in matters of the Hereafter.”

Bakr al-Muzani said: “Abû Bakr did not surpass them through excessive salah and fasting, rather it was because of something which was firmly embedded in his heart.” One of the past ‘ulama’ said: “The thing which was firmly embedded in his heart was love for Allah is and wishing well for the creation of Allah.”

After ‘Umar ibn ‘Abd al-‘Aziz rahimahullah passed away, his wife, Fatimah bint ‘Abd al-Malik, was asked about his deeds. She said: “By Allah, he was not one who offered salah the most nor one who kept fast the most. But I take an oath by Allah that I never came across anyone more fearful of Allah than ‘Umar. He used to engage in the remembrance of Allah while on his bed and tremble like a sparrow out of intense fear. We used to think to ourselves that tomorrow morning the people will have no caliph [because we felt that he would die with this fear of Allah.”

A person of the past said: “Those who reached lofty stages did not do so through excessive salah and fasting. Rather it was through the generosity of their souls, purity of their hearts, and their well-wishing for the ummah.” Another added: “and through considering their selves to be insignificant.”

Someone mentioned to a pious predecessor the intense striving of the Bani Israil in worship, so he said: “All that Allah wants from you is to have a genuine intention for what He possesses. Therefore, the person who recognizes Allah the best, fears Him the most, and is most desirous of what He possesses, then he is superior to those who are below him in these qualities, even if they surpass him in salah and fasting.”

Abú ad-Darda’ said: “How excellent the sleeping and eating of the intelligent ones are, look at how they surpass the wakefulness and fasting of the ignorant ones.”

It is because of this that beneficial knowledge which conveys a person to the recognition of Allah, fear of Him, love for Him, love for what He loves, aversion for what He dislikes especially when there is an excess of ignorance is superior to optional physical deeds.

Ibn Mas’üd said: “You are now in an era in which action is superior to knowledge. There will come a time when knowledge will be superior to action.” Mitraf said: “The merit of knowledge is more beloved to me than the merit of worship. The best of your religion is piety.” Narrated by al-Hakim and others.(5)

(5) Al-Hakem (1/92).

Many of the imams clearly state that seeking knowledge is superior to optional salah. Similar is the case with occupying oneself with purification of the heart. It is superior to excessive fasting and salah while the hearts are deceptive and treacherous.

The person who fasts and offers salah excessively while his heart is deceptive and treacherous is like a person who plants a seed on an impenetrable ground which has many thorny trees. The plant which grows from that tree will not be good. Rather, the impenetrability of the ground will destroy the plant. If the ground is cleared of all the thorny trees, the tree which issues forth will be good and it will flourish.

Yahya ibn Mu’adh said: “Many a person seeking forgiveness is detested while a person remaining silent is forgiven. That’s because the first person was seeking forgiveness while his heart was filled with wickedness. The other was silent, but his heart was engaged in the remembrance of Allah.” Someone said: “Excellence is not in the one who engages in night worship.

Excellence is in the one who remains sleeping on his bed, he then gets up having surpassed the caravan.”

The person who treads the path and programme of the Messenger with moderation shall surpass the person who treads a different path even though he may strive on this other path.

تمشي رويدا وتجي في الأول من لي بمثل سيرك المذلل “

“Is there any equal to your humble journeying?” You are walking slowly yet you reach first.

In short, when the Messenger of Allah saw this Bahili person [mentioned at the beginning of this chapter] and noticed that his fasting had weakened him, changed his appearance, and harmed him physically, he first ordered him to confine himself to fasting in the month of patience the month of Ramadân. It is the month in which Allah prescribed fasting to the Muslims. There are those who suffice with fasting only in this one month of the year. Fasting in this month is an atonement for sins from one Ramadan to the next provided the person abstains from major sins.

The Bahili person asked him permission to fast more and to order him to keep optional fast. He also informed him that he has the strength to do this. The Messenger of Allah said: “Fast one day in the month.” He asked for more and said: “I have the strength.” He said: “Fast two days in the month.” He asked for more and said: “I have the strength.” He said: “Fast three days in the month.” He persisted the third time but he did not permit him to fast more than three days in a month.

The Messenger of Allah said the same thing to ‘Abdullah ibn ‘Amr ibn al-‘As. The Messenger of Allah said to him: “Fast one day.” That is, in the month. “And you shall receive the reward for the remaining month.” He said: “I have the strength to keep more fasts than that.” He said: “Fast for two days and you shall receive the reward for the remaining month.” He said: “I have the strength to keep more fasts than that.” He said: “Fast for three days and you shall receive the reward for the remaining month.” It is gauged from this that a person receives the reward of fasting for the entire month if he fasts for three days. Similar is the case with two days of the month. The reason for this is that the reward for fasting is multiplied more than what it is for other deeds. This was explained under the Hadith: “The reward for every deed of man is multiplied from ten to 700 times. Allah said: ‘Except for fasting. It is for Me and I personally give the reward for it.”

Therefore, one does not know how many times the reward for fasting is multiplied. The stronger a person’s sincerity in fasting, the more he conceals it, and the more he keeps it purified from unlawful and undesirable actions, the more will the reward be multiplied. It is thus not far-fetched for a person to fast one day in a month and yet receive the reward of fasting the entire month. Similar is the case if he fasts for two days in the month. But if he fasts for three days, then it is obvious because a good deed is multiplied by ten.

At-Tirmidhi rahimahullah and an-Nasa’i rahimahullah narrate from Abú Dharr that the Messenger of Allah said: “The person who fasts three days of every month shall be like a person who fasts throughout the year.” Allah 5 then revealed the following verse in confirmation of this: ‘Whoever comes with one good deed, for him is ten times the like thereof.’ (Sürah al-An’am, 6: 160) One day is multiplied by ten.”(6)

(6) It was checked before.

‘Abdullah ibn ‘Amr narrates that the Messenger of Allah said: “The person who fasts three days in every month and a good deed is multiplied by ten is as if he kept fast for the entire year.” Another narration states: “It is sufficient for you to fast three days in every month. Every good deed of yours will be multiplied by ten. This will equal to fasting for the entire year.” (7)

(7) Al-Bukhari (1975).

Qurrah al-Muzani narrates that the Messenger of Allah said: “Fasting for three days of every month is equal to fasting for the entire year, and so is not fasting.” (8)

(8) Al-Musnad (4/19).

In other words, his fasting falls under the multiplication of Allah and his not fasting falls under the exemption of Allah 34. As Abu Hurayrah and Abū Dharr used to say in this regard. They used to fast for three days of every month and say with regard to all the months of the month: “We are fasting.” They used to explain this by saying that they are fasting under the multiplication of Allah, and not fasting under the exemption of Allah .

The Messenger of Allah advised a group of his Companions to fast for three days of every month. Abū Hurayrah, Abū ad- Darda’ and Abú Dharr were from among them. The Messenger of Allah said with regard to fasting three days of every month: “It is a good form of fasting.”(9)

(9) At-Tabarany in “Al-Kabir’ (19/16).

Abū Dharr narrates: I heard the Messenger of Allah saying: “Fasting in the month of patience [Ramadân] and three days of every month is equal to fasting for the entire year. This fasting removes the shackle of the heart.” I asked: “What is the shackle of the heart?” He said: “The filth of Satan.” (10)

(10)Al-Musnad (5/154).

A person narrates that the Messenger of Allah said: “Fasting in the month of patience [Ramadân] and three days of every month removes much of the deception (wahr) of the heart.” (11)

(11)Al-Musnad (5/363).

Another narration mentions the word (waghr). They both mean the same thing. They are both used to mean deception and treachery. Others say that wahr refers to deception, and waghr refers to anger.

The Messenger of Allah was particular about fasting for three days of every month. Similar was the practice of Ibrahim as narrated by Ibn Majah rahimahullah from ‘Abdullah ibn ‘Amr ibn al- ‘As: “The fasting of Ibrahîm was for three days of every month. He received the reward of fasting the entire year although he did not fast for the entire year.”

Hafsah radiyallahu ‘anha narrates that the Messenger of Allah used to fast in the first ten days, the day of ‘Åshûra’ and three days. of every month. There are differences of opinion on the status of the chain of narrators of this Hadith. ‘A’ishah radiyallahu ‘anha narrates that the Messenger of Allah used to fast for three days of every month. She was asked: “Which three days?” She replied: “He did not bother about which three days they were.”(12)

(12) Muslim (1160).

This Hadith shows that he was not particular about which three days of the month he fasted.

However, there are other descriptions about the three days of  the month in which he fasted:

1. At-Tirmidhi rahimahullah narrates from ‘Aishah radiyallāhu ‘anha who said: “The Messenger of Allah used to fast on Saturday, Sunday and Monday of one month; and Tuesday, Wednesday and Thursday of the next month.”(13) 

(13) At-Tirmidhi (746).

 At-Tirmidhi rahimahullah said: “It is a sound Hadith.”

Others narrate it as a mauqûf Hadith and not as a marfü Hadith. In other words, they describe it as the practice of ‘Aishah radiyallahu ‘anha.

2. Abú Dâ’üd rahimahullah and others narrate from Hafsah radiyallahu ‘anha that the Messenger of Allah used to fast for three days of every month: Monday and Thursday of one week, and on Monday of the following week.”(14).

(14) Abu-Dawoud in As-Sunan (2451) and checked by Al-Baihaqi (29414).

Based on this, he used to fast at the beginning of the month and did not keep them consecutively. Rather, he was particular about fasting on two Mondays and one Thursday.

3. The opposite of the previous way. An-Nasa’i rahimahullah narrates from Hafsah radiyallahu ‘anha that the Messenger of Allah used to fast for three days of every month: the first Monday of the month, then Thursday, and then the Thursday of the following week.

Another narration of his states: “The first Monday of the month, and two succeeding Thursdays.” Abū Dä’üd rahimahullah narrates a similar Hadith from Umm Salamah radiyallahu ‘anha.

4. A narration of the Musnad states: “Monday, Friday and Thursday.” This does not seem to be established. If it is established, it will be the fourth type.
5. Abú Dâ’üd rahimahullah, an-Nasa’i rahimahullah and at- Tirmidhi rahimahullah narrate from Ibn Mas’üd that the Messenger of Allah used to fast for the first three days of every month. (15)

(15) Checked by Abu-Dawoud (2450) and At-Tirmidhi (742) and An-Nasa’ei (4/204).

 At-Tirmidhi rahimahullah considers this to be a sound Hadith. He states that some scholars do not consider it to be a marfü Hadith. Rather, they consider it to be mauqüf at Ibn Mas’üd This Hadith obviously means that he used to fast for three consecutive days from the beginning of the month.

6. He used to fast on the days of bid. An-Nasai rahimahullah narrates from Ibn ‘Abbas that the Messenger of Allah did not leave out fasting on the days of bid neither when he was at home nor when he was on a journey.(16)

(16)Checked by An-Nasa’ei in As-Sunan (19814).

At-Tirmidhi rahimahullah and an- Nasa’i rahimahullah narrate that Abu Dharr said that the Messenger of Allah ordered him to fast on the days of bid: the 13th, 14th and 15th, (17)

(17) Checked by Ahmad (5/150), At-Tirmidhi (761) and An-Nasa’ei (4/222).

 The Sunan of Abú Da’ûd rahimahullah, an-Nasa’i rahimahullah and Ibn Majah rahimahullah narrate a similar Hadith from Qatâdah ibn Malhân from the Messenger of Allah, An-Nasa’i rahimahullah narrates a similar Hadith from Jabir al-Bajali from the Messenger of Allah.

It is related that al-Hasan rahimahullah used to fast the first five days of the month, and say: “I do not know whether I will live till the days of bid.”

The book Manaqib al-Hasan of Abu Hayyan at-Tauhidi relates that a man asked al-Hasan rahimahullah: “Why is it desirable to fast on the days of bid?” He did not know what answer to give. A Bedouin who was sitting there said: “Because the moon is eclipsed on these nights, and the people will be engaged in worship [of fasting] when they see such signs [of Allah’s power].” Al-Hasan rahimahullah said: “Here, take this explanation from a non- jurist.”

The Hadith of the Bahili person [mentioned at the beginning of this chapter] states that he said to the Messenger of Allah : “I have the strength so let me fast more.” He said: “[Fast] in the sanctified months and abstain from fasting thereafter.” Another narration states: “Then fast in the sanctified months and abstain from fasting thereafter.” Another narration states: “Fast in the sanctified months.” This proves the merit of fasting in the four sanctified months which Allah mentions in the Qur’ân: “four of which are sanctified.” (Sûrah at-Taubah, 9: 36). The Messenger of Allah explained in the Hadith of Abů Bakrah that three of them are consecutive: Dhů al-Qa’dah, Dhû al-Hijjah and Muharram, and the month of Rajab.

We explained this in the chapter on Rajab. We mentioned that Ibn ‘Abbas said that good deeds and rewards are greatest in these months.

We quoted in the chapter on Muharram that the Messenger of Allah said: “The most superior fast after Ramadan is in the month of Allah which you refer to as Muharram.”

The merits of fasting the first ten days of Dhû al-Hijjah will be explained in the chapter of Dhû al-Hijjah – if Allah wills.

Many pious predecessors used to fast in all the sanctified months. This is related with regard to Ibn ‘Umar, al-Hasan al- Basri rahimahullah and Abú Is-haq as-Sabii rahimahullah.

Sufyan ath-Thauri rahimahullah said: “I prefer fasting in the sanctified months.” Khallåd as-Saffår narrates that Abú Muslim said: “Fasting for one day in the months of hajj or he said, in the sanctified months is equal to fasting an entire month. Fasting for one day in the other months is equal to fasting for ten days.”

A similar statement is attributed to an-Nakhai but he said: “Fasting in Muharram.” It is possible that he was referring to all the sanctified months. A Hadith of similar meaning is narrated from Anas, but it is a very weak Hadith.

 A Hadith with an unknown chain from Anas states: “The person who fasts on Thursday, Friday and Saturday of a sanctified month shall have the worship of 900 years recorded in his favour.”(18)

(18) Checked by Abu-Na’eem in Akhbar Asbahan (1/284).

Ka’b said: “When Allah chose time, He liked the sanctified months the most.” This is narrated as a marfü Hadith from Abū Hurayrah, but it is not authentic.

Qays ibn ‘Ubåd said: “There is good on the 10th day of each of the sanctified months. The 10th of Dhů al-Hijjah is the day of sacrifice and the day of the major hajj. The 10th of Muharram is the day of ‘Ashûra’. On the 10th of Rajab: “Allah wipes out whatever He wills and retains [whatever He wills].” (Sûrah ar-Ra’d, 13: 39) The narrator said: “I forgot what he said about Dhû al-Qa’dah.”

It was mentioned in the chapter on Rajab that ‘Abdullah ibn ‘Amr ibn al-‘As related some strange occurrences in the land of the ‘Åd. There were pillars of copper on which was a copper tree. When it was the sanctified months, water would drip from it. The people used that water to fill their ponds, give to their animals, and irrigate their crops. When the sanctified months expire, the water would stop. dripping.

Dhû al-Qa’dah is unanimously considered to be from among the sanctified months. It is the first of the consecutive months. But there is difference of opinion as to whether it is the first of all the sanctified months or not. This was explained in the chapter on Rajab. It is also part of the hajj months regarding which Allah said: “The months of hajj are well known.” (Sûrah al-Baqarah, 2: 197).

It is said that the sanctity which is accorded to Dhú al-Qa’dah was since jahiliyyah so that people could travel for hajj. It is named Dhú al-Qa’dah (from the verb qa’ada – which means to sit) because people used to abstain [sit back] from fighting in this month. The sanctity accorded to Muharram is so that people could return from hajj to their lands. The sanctity accorded to Dhū al-Hijjah is because of the hajj which takes place in this month. The sanctity accorded to Rajab is for the purpose of ‘umrah for people living nearby.

One of the special attributes of Dhû al-Qa’dah is that all the umrahs which the Messenger of Allah performed were in this month, apart from the ‘umrah which he performed with his hajj. Even for this ‘umrah, the Messenger of Allah donned the ihram in Dhû al-Qa’dah and performed it in Dhû al-Hijjah with his hajj.

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The Messenger of Allah went for ‘umrah on four occasions:

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(1) The ‘umrah al-Hudaybiyah which he did not complete. He removed the ihrâm and returned.

(2) The ‘umrah al-Qada’ which he performed the following year after Hudaybiyah].

(3) The ‘umrah al- Ji’irrånah in the year of the conquest of Makkah when he distributed the booty of Hunayn. It is said that this was at the end of Shawwal. But it is popularly believed to be in Dhû al-Qa’dah, and this is what the majority of scholars say.

(4) The umrah during the Farewell Pilgrimage, as proven from authentic sources and accepted by the majority of the ‘ulama’.

Some of the pious predecessors such as Ibn ‘Umar, ‘Aishah radiyallahu ‘anha, and ‘Ata’ rahimahullah are of the opinion that performing umrah in Dhû al-Qa’dah and Shawwal is superior to performing it in Ramadan. This is because the Messenger of Allah made ‘umrah in Dhů al-Qa’dah and in the months of hajj when it is obligatory on a person to take a sacrificial animal if he performs hajj in that year. The sacrificial animal is one additional rite. In so doing, the person will be combining the rites of ‘umrah with the rites of the sacrificial animal.

This month enjoys another merit, viz. it is said that it is the thirty days which Allah had promised Müså. Layth narrates on the authority of Mujahid rahimahullah with regard to the verse: “We promised Músa thirty nights” (Surah al-A’raf, 7: 142) that he said: “It is Dhû al-Qa’dah.” And “We completed it with another ten”, he said: “It is the ten days of Dhû al-Hijjah.”

O you who do not abstain from committing the unlawful – who neither desist in the sanctified months nor in other months! O you who are lagging behind in obedience but are at the forefront in sinning! O you whose each day of his life is worse than the one before it! When are you going to wake up from this sleep? When are you going to repent from these crimes? O you who is warned of death by his grey hair, but still persists in sins! Is the admonition of your grey hair together with the admonitions of the Qur’an and Islam not sufficient for you? Death is better for you than living in this condition. May peace be on you.

“O you who are moving to and fro in heedlessness. Till when are you going to consider evils to be good? When are you going to fear the time when you will stand before Allah and He will cause your limbs to speak? I am most astonished at you! You can see, so how did you keep away from the clear path? How can you be satisfied with bearing losses on the day when the profitable person will be the winner!?”

إلى متى تستحسن القباتحا يستنطق الله به الجوارحا كيف تجنبت الطريق الواضحا يا غاديا إلى غفلة ورائحا وكم إلى كم لا تخاف موقفا واعجبا منك وأنت مبصر يوم يفوز من يكون رابحا وكيف ترضى أن تكون خاسرا

REFERENCE:

BOOK: “LATAIF AL-MAARIF”

BY IMAM IBN RAJAB RAHIMAHULLAH.