I Would Have Longed for it

Narrated Anas Radiallahu anhu: If I had not heard the Prophet Salallaahu alaihe was sallam saying, “You should not long for death,” I would have longed for it.

[Sahih al Bukhari #7233,The Book of Wishes]

The Life of this World is Fleeting Enjoyment

The Life of this World is Fleeting Enjoyment

Imam Ibn Kathir
Tafsir Ibn Katheer (Abridged) Volume 9
© Darussalam 2000

"Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children.  (It is) like a rain (Ghayth), thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw.  But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure.  And the life of this world is only a deceiving enjoyment." [57:20]

Allah the Exalted degrades the significance of this life and belittles it by saying,

"that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children."

Meaning, this is the significance of this life to its people, just as He said in another Ayah,

"Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land.  This is the pleasure of the present world's life; but Allah has the excellent return with Him." ( 3:14 )

Allah the Exalted also sets a parable for this life, declaring that its joys are fading and its delights are perishable, saying that life is,

"Like a rain (Ghayth)," which is the rain that comes down to mankind, after they had felt despair.  Allah the Exalted said in another Ayah,

"And He is it Who sends down the Ghayth (rain) after they have despaired." (42:28)

Allah's statement,

"thereof the growth is pleasing to the tiller;" meaning that farmers admire the vegetation that grows in the aftermath of rain.  And just as farmers admire vegetation, the disbelievers admire this life; they are the most eager to acquire the traits of life, and life is most dear to them,

"afterwards it dries up and you see it turning yellow; then it becomes straw."

Meaning, that vegetation soon turns yellow in color, after being fresh and green.  After that, the green fades away and becomes scattered pieces of dust.  This is the parable of this worldly life, it starts young, then matures and then turns old and feeble.  This is also the parable of mankind in this life; they are young and strong in the beginning.  In this stage of life, they look youthful and handsome.  Slowly, they begin growing older, their mannerism changes and their strength weakens.  They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability.  Allah the Exalted said,

"Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and gray hair.  He creates what He wills.  And He is the All-Knowing, the All-Powerful." (30:54)

This parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming.  Those who hear this parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains,

"But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure.  And the life of this world is only a deceiving enjoyment."

Meaning, surely, the Hereafter that will certainly come contains two things either severe punishment or forgiveness from Allah and His good pleasure.

Allah the Exalted said,

"And the life of this world is only a deceiving enjoyment."

Meaning, this life is only a form of enjoyment that deceives those who incline to it.  Surely, those who recline to this life will admire it and feel that it is dear to them, so much so, that they might think that this is the only life, no life or dwelling after it.  Yet, in reality, this life is insignificant as compared to the Hereafter.

Imam Ahmad recorded that `Abdullah said that the Messenger of Allah, sallallahu `alayhi wa sallam, said,

" Paradise is nearer to any of you than the strap of his shoe, and so is the (Hell) Fire." [Ahmad 1:387]

Al-Bukhari collected this Hadith through the narration of Ath-Thawri [Fath al-Bari 11:328].  This Hadith indicates the close proximity of both good and evil in relation to mankind.  If this is the case, then this is the reason Allah the Exalted encouraged mankind to rush to perform acts of righteousness and obedience and to avoid the prohibitions.  By doing so, their sins and errors will be forgiven and they will acquire rewards and an exalted status.  Allah the Exalted said,

"Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth."

Allah the Exalted said in another Ayah,

"And march forth in the way (to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for those who have Taqwa." (3:133)

Allah said here,

"prepared for those who believe in Allah and His Messengers.  That is the grace of Allah which He bestows on whom He is pleased with.  And Allah is the Owner of the great bounty."

Meaning, "This, that Allah has qualified them for, is all a part of His favor, bounty and compassion."  We mentioned a Hadith collected in the Sahih in which the poor emigrants said to the Messenger, sallallahu `alayhi wa sallam, "O Allah's Messenger!  The wealthy people will get higher grades and permanent enjoyment."  He asked, "Why is that?"  They said, "They pray like us and fast as we do.  However, they give in charity, whereas we cannot do that, and they free servants, whereas we cannot afford it."  The Prophet, sallallahu `alayhi wa sallam, said, "Shall I tell you of a good deed that, if you acted upon, you would catch up with those who have surpassed you? None would overtake you and be better than you, except those who might do the same.  Say, "Glorious is Allah," Allah is Most Great", and "Praise be to Allah", thirty three times each after every prayer."  They later came back and said, "Our wealthy brethren heard what we did and they started doing the same."  Allah's Messenger, sallallahu `alayhi wa sallam, said,

"This is the favor that He gives to whom He wills." [Muslim 1:416]

What can be done on behalf of the deceased

What can be done on behalf of the deceased

from the 'Invitation to Islam' Newsletter, Issue 5, October 1998

The scholars differed as to whether it is permissible to give reward to the dead and whether that reaches them.

There are two views:
1 – That any righteous deed may be given to the dead and that (the reward) reaches them – such as reading Qur'aan, fasting, praying and other acts of worship.

2 – That no righteous deed reaches the dead except those for which there is evidence that it reaches them. This is the more correct view. The evidence for that is the verse in which Allaah says (interpretation of the meaning):
"And that man can have nothing but what he does" [al-Najm 53:39]

And the Prophet sallallaahu alaihi wa sallam said: "When a man dies all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge and a righteous son who will pray for him." Narrated by Muslim, 1631, from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).

The paternal uncle of the Prophet sallallaahu alaihi wa sallam – Hamzah (may Allaah be pleased with him) – died,
as did his wife Khadeejah and three of his daughters, but it is not narrated that he read Qur'aan for any of them, or offered a sacrifice or fasted or prayed on their behalf. No such thing has been narrated from any of the Sahaabah either. If it were prescribed, then they would have done it before us. The exceptions for which there is evidence that the reward does reach the deceased are: Hajj, 'Umrah, obligatory fasts, charity and du'aa'.

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: " 'And that man can have nothing but what he does':

From this verse al-Shaafa'i and those who followed him understood that the reward for reading Qur'aan does not
reach the deceased, because it is not something that they did or earned. Hence the Messenger of Allaah (peace
and blessings of Allaah be upon him) did not recommend or encourage his ummah to do that, and he did not tell
them to do that through any statement or gesture. Nor is it narrated that any of the Sahaabah (may Allaah be
pleased with them) did that. If it were good they would have done that before us. So the acts of worship are
restricted to those mentioned in the texts, and there is no room for analogy or personal opinions. With regard to
du'aa' and charity, there is scholarly consensus that the reward for them reaches the deceased and that they are
mentioned in sharee'ah. Tafseer Ibn Katheer, 4/258.

If we assume that the reward for all righteous deeds reaches the deceased, then the best thing that can benefit the
deceased is du'aa'. So why should we ignore that which the Prophet (peace and blessings of Allaah be upon him)
has encouraged us to do, and turn to other things that he did not do and that none of his companions did? All
goodness is to be found in the guidance of the Prophet (peace and blessings of Allaah be upon him) and his
companions.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about giving the reward for reading Qur'aan and
charity to one's mother, whether she is alive or dead.

 

He replied: With regard to reading Qur'aan, the scholars differed as to whether the reward for that will reach the deceased. There are two scholarly views, the more correct of which is that it does not reach the deceased because there is no evidence to that effect. The Prophet sallallaahu alaihi wa sallam did not do that for his deceased Muslim loved ones such as his daughters who died during his lifetime, and the Sahaabah (may Allaah be pleased with them) did not do that or approve of it, as far as we know. It is better for the believer not to do that and not to read Qur'aan for the dead or the living, or to pray on their behalf, or to observe voluntary fasts on their behalf, because there is no evidence for any of that.

The basic principle concerning acts of worship is that we do not do anything except that which is proven to be prescribed by Allaah or His Messenger sallallaahu alaihi wa sallam.

Charity benefits both the living and the dead, according to Muslim consensus. Similarly du'aa' benefits both the living and the dead according to Muslim consensus. Undoubtedly the living benefit from charity given by them and by others, and they benefit from du'aa'. If a person makes du'aa' for his parents when they are alive, they benefit from his du'aa', as they also benefit from charity given on their behalf when they are still alive, and from Hajj done on their behalf if they are unable to do it themselves because of old age or incurable sickness. So a person may benefit them by doing that. Hence it is narrated that a woman said to the Prophet sallallaahu alaihi wa sallam: "O
Messenger of Allaah, Allaah's command to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Shall I perform Hajj on his behalf?" He said: "Perform Hajj on his behalf." Another man came to him and said: "O Messenger of Allaah, my father is an old man and cannot perform Hajj or travel; shall I perform Hajj and 'Umrah on his behalf?" He said: "Perform Hajj and 'Umrah on behalf of your father." This indicates that it is permissible to perform Hajj on behalf of one who has died or on behalf of a living man or woman who is unable to do it because of old age. So giving charity, making du'aa' and performing Hajj on behalf of one who has died or one who is unable to do it will benefit him, according to all the scholars. Similarly one may fast on behalf of a deceased person, if he owed an obligatory fast – whether as the result of a vow, as an expiation or to make up for a Ramadaan fast – because of the general meaning of the words of the Prophet sallallaahu alaihi wa sallam; "Whoever dies owing a fast, his heir must observe the fast on his behalf." Saheeh – agreed upon. And there are other ahaadeeth which say the same thing. But whoever delays Ramadaan fasts for a legitimate reason, such as sickness or travel, then dies before he is able to make them up, there is no need to fast them on his behalf or feed the poor, because he is excused.

Majmoo' Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 4/348.

Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a man to give money in
charity and to share the reward for it with someone else?

He replied: It is permissible for a person to give money in charity and intend for it to be on behalf of his father, his mother or his brother or anyone else he wants among the Muslims, because the reward is great. If charity is given sincerely for the sake of Allaah and from wealth that is acquired in a halaal manner, then the reward will be multiplied greatly, as Allaah says (interpretation of the meaning):

"The likeness of those who spend their wealth in the way of Allaah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allaah gives manifold increase to whom He wills. And Allaah is All-Sufficient for His creatures' needs, All-Knower" [al-Baqarah 2:261]

And the Prophet sallallaahu alaihi wa sallam used to slaughter a single sheep on behalf of himself and the members of his household. Fataawa al-Shaykh Ibn 'Uthaymeen, 18/249

From the above it is clear that what you have mentioned about giving the reward of dhikr to your parents is not
correct according to the more correct of the two scholarly opinions, whether they are alive or deceased.

Rather what we advise you to do is to make a great deal of du'aa' for them and give charity on their behalf, for all
goodness is in following the guidance of the Prophet sallallaahu alaihi wa sallam and his noble companions. The
scholars are agreed that the benefits of du'aa', praying for forgiveness, giving charity and Hajj reach the deceased.

With regard to du'aa' and praying for forgiveness, Allaah says (interpretation of the meaning):

"And those who came after them say: 'Our Lord! Forgive us and our brethren who have preceded us in
Faith'" [al-Hashr 59:10]

The Prophet sallallaahu alaihi wa sallam said: "Pray for forgiveness for your brother and ask that he be
made steadfast, for now he is being questioned."

And he sallallaahu alaihi wa sallam said: "When you offer the (funeral) prayer for the deceased, then make
du'aa' sincerely for him."

With regard to charity, it was narrated in al-Saheehayn from 'Aa'ishah that a man said to the Prophet sallallaahu
alaihi wa sallam: "My mother died suddenly and she did not leave a will, but I think that if she could
have spoken she would have given in charity. Will she have a reward if I give in charity on her
behalf?" The Prophet sallallaahu alaihi wa sallam said: "Yes." Narrated by al-Bukhaari, no. 1388; Muslim,
no. 1004.

And it was narrated by al-Bukhaari from Sa'd ibn 'Ubaadah that his mother died when he was absent, and he said:
"O Messenger of Allaah, my mother has died when I was absent. Will it benefit her if I give in charity
on her behalf?" He said: "Yes." He said: "I ask you to bear witness that my garden that bears fruit is
given in charity on her behalf." Narrated by al-Bukhaari, 2756.

With regard to Hajj, the Prophet sallallaahu alaihi wa sallam said to one who asked him about Hajj: "Don't you
think that if your mother had a debt, you would pay it off for her?" She said: "Yes." He said: "A debt
owed to Allaah is more deserving of being paid off." Narrated by al-Bukhaari, 6699; Muslim, 1148.

From the above you will know that giving charity on behalf of the deceased will benefit him and its reward will
reach him. There is a da'eef (weak) hadeeth about offering prayer on behalf of the dead. Imam Muslim mentioned
in his introduction to his Saheeh that 'Abd-Allaah ibn al-Mubaarak regarded this hadeeth as weak, then he
said: There is no difference of opinion concerning giving charity (i.e., on behalf of the dead). End quote.

Al-Nawawi said: "There is no difference of opinion concerning giving charity (i.e., on behalf of the dead)" means
that this hadeeth is not to be taken as evidence. But whoever wants to honour his parents, let him give charity on
their behalf, for (the reward of) charity will reach the deceased and benefit them, and there is no difference of
opinion among the Muslims concerning this point. This is the correct view. With regard to the report narrated by
the qaadi Abu'l-Hasan al-Maawardi al-Basri al-Faqeeh al-Shaafa'i in his book al-Haawi from some of the scholars of
al-kalaam, that no reward can reach the deceased after his death, this is a view that is definitely wrong and is
clearly contrary to the texts of the Qur'aan and Sunnah and the consensus of the ummah, so no attention should
be paid to it. With regard to praying and fasting on behalf of the dead, the view of al-Shaafa'i and the majority of
the scholars is that the reward for that does not reach the deceased, unless it is a fast that was obligatory for the
deceased, so his heir or someone to whom the heir gives permission makes it up on his behalf. Two views
concerning this were narrated from al-Shaafa'i, the better known of which is that it is not valid; the more correct
view according to the later Shaafa'i scholars is that it is valid.

With regard to reading Qur'aan, the well-known view of the Shaafa'i madhhab is that the reward for that does
not reach the deceased. Some of his companions said that its reward does reach the deceased. Some of the
scholars were of the view that the reward of all acts of worship – prayer, fasting, reading Qur'aan, etc – reaches
the deceased… Then al-Nawawi mentioned that the reward for du'aa', charity and Hajj reaches the deceased,
according to scholarly consensus. End quote.

It says in Tuhfat al-Muhtaaj (7/72): The deceased can benefit from charity given on his behalf, which includes a
waqf of a Mus-haf etc, or digging a well, or planting a tree, whether he does that during his lifetime or it is done by
someone else on his behalf after his death. With regard to the best ways of benefiting ones deceased loved ones,
you should make a lot of du'aa' for him. Allaah says (interpretation of the meaning):

"and say: 'My Lord! Bestow on them Your Mercy as they did bring me up when I was young'" [al-Isra' 17:24]

And the Prophet sallallaahu alaihi wa sallam said: "When a person dies, all his good deeds come to an end
except three: ongoing charity, or beneficial knowledge, or a righteous child who will pray for him."

With regard to charity, the best things on which charity may be spent are jihad for the sake of Allaah, building
mosques, and helping seekers of knowledge by printing books for them or giving them money that they need. And Allaah knows best.

Living to Die or Dying to Live!

Living to Die or Dying to Live!

In the Name of Allâh, the Most Merciful, the Bestower of Mercy
Al-Istiqaamah News Letter
Dhul-Hijjah 1416H / May 1996CE	Issue No.1

"Death is a harsh and fearful reality faced by everyone who lives. No one has the power to avoid it, nor does anyone around a dying person have the ability to prevent it. It is something that happens every moment and is something encountered by the young and the old, the rich and the poor, the strong and the weak. They are all the same in that they have no plan, nor any means of escaping it, no means of intercession, no way to prevent it, nor to delay it." 1 Allâh - the Most High - says:   "Say: Indeed, the death from which you flee will surely meet you, then you will be sent back to Allâh, the All-Knower of the unseen and the seen. And He will then tell you what you used to do." [Sûrah al-Jumu'ah 62:8]. "Every soul shall taste death. And We shall make a trial of you with evil and with good, and to Us will you be returned." [Sûrah al-Anbiyâ 21:34-35]. Indeed it is death: "which causes fear in the souls, and with it one's actions are sealed, and what comes after is even more fearful and fear-inducing. For is there a place one can flee to in order to escape from the constrictions suffered in the grave? What will our reply be when we are questioned in the grave? Indeed, not a single one of us knows where we will end up. Will it be Paradise whose width is like the heavens and the earth, or shall it be the Fire whose fuel is of men and stones?" 2 Ibrâhîm ibn Adham (d.160H) - rahimahullâh - said, when he was asked about the verse: "Call upon Me and I will respond to you." [Sûrah Ghâfir 40:60] They said: We call upon Allâh, but He does nor respond to us. So he said: "You know Allâh; yet you do not obey Him. You recite the Qur'ân; yet you do not act according to it. You know Shaytân; yet you continue agreeing with him. You claim to love Allâh's Messenger 'alayhis-salâm; yet you abandon his Sunnah (guidance and way). You claim to love Paradise, yet you do not work for it. You claim to fear the Fire; yet you do not stop sinning. You say, Indeed death is true; yet you have not prepared for it. You busy yourselves with the faults of others; yet you do not look at your own faults. You eat the sustenance that Allâh provides for you; yet you are not grateful to Him. And you bury your dead; yet you have not heeded its lesson." 3 So this - O noble reader - is the reality which must be firmly established in one's heart; the reality that life in this world is limited and has an appointed end, and that this end will surely come ... "The righteous will die; And the wicked will die. The warriors who fight jihâd will die; And those who sit at home will die. Those who busy themselves with correct beliefs will die; And those who treat people as their slaves will die. The brave who reject injustice will die; And the cowards who seek to cling to this vile life will die. The people of lofty-goals and ambitions will die; And the wretched who live for cheap enjoyment will die." 4 "Every soul shall taste death." [Âl-'Imrân 3:185]. "So keep in mind the point of death, and of one's passing on to the next life, and the number of sins that one has committed and the small amount of good that one has done. Think of the good that you would earnestly like to do at that time - then bring that forward and do it today. And think of all those things which you would desire to clear yourself of- then clear yourself from them now."5 1. Al-Mawt (p.9) of Shaykh 'Alî Hasan al-Halabî. 2. As-Salât wa Atharahu fî Ziyâdatil-Îmân (p.10) of Shaykh Husayn al-Awâishah. 3. Al-Hâfidh Ibn Rajab related it in al-Khushû' fis-Salâh (p.62). 4. Al-Mawt (p.10). 5. Al-Mawt (p.16).

The Reality of Death

The Reality of Death

By Dr. Saleh As-Saleh
Published Daar Al-Bukhari   
Life in this world has an appointed term, and the end of the term will definitely come... 

The righteous will die and the wicked will die...
The worriers for just causes will die and those who run from death will die
Those who busy themselves with correct belief will die...
and those who treat people as their slaves will die...
The brave who rejects injustice will die, and the coward who seeks to cling o­n to the life at any price will die...
The people of great concern and lofty goals will die, and wretched people who live o­nly for cheap enjoyment will die...
Wherever we will be, in a fortress or in a tent, we will die...

All will die:

Allah (God) says:

Everyone shall taste death...
[Quraan 3: 185]

No o­ne will escape death. Allah says:

Say: Verily, the death from which you flee will surely meet you, then you will be sent back to (Allah), the All-Knower of the unseen and the seen, and He will tell you what you used to do.
[Quraan 62: 8]

This life is a period of trials and tests. Allah says:

He (Allah) has created death and life, that He may test which of you is the best in deed. He is the All-Mighty, the Oft-Forgiving.
[Quraan 67:2]

Man is called to exert the right efforts to achieve the true success in this life and in the hereafter. When exerted according to Allah's way, the outcome is:

Whoever works righteousness whether male or female, while he (or she) is a true believer (in the o­neness of Allah), verily to him (or to her) We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise).
[Quraan 16: 97]

But those who disbelieve and belie Our Ayaat (proofs, evidences, verses, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever.
[Quraan 2: 39]

Those who invoke other than Allah even if they call themselves "Muslims", o­nce evidences are established upon them that they are setting up rivals with Allah, and they die insisting o­n that, they exit the fold of Islam because they have committed shirk (worshipping or associating others with Allah). Prophets, themselves, are warned to keep away from Shirk in all its forms. In fact after mentioning the names in the good ranks of eighteen Prophets

Abraham, Isaac, Jacob, Noah, David Solomon, Job, Joseph, Moses, Aron, Zachariah, John, Jesus, Elias, Ishmael, Elisha, Jonah, and Lot together with thier fathers, their progeny, and their brethren.

in Surat (Chapter) of Al-An'aam (Chapter 6 in the Quraan), Allah warned that:

But if they had joined in the worship others with Allah, all that they used to do would have been of no benefit to them.
[Quraan 6:88]

A similar note was made clear to the last Messenger of Allah, Muhammad , in which Allah says:

And indeed it has been revealed to you (O Muhammad ), as it was to those (Allah's Messengers) before you: "If you join others in worship with Allah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.
[Quraan 39:65]

One of the close and learned companions of the Prophet Muhammad by the name of Abdullah bin Mas'oud, may Allah be pleased with him, said: The Prophet said o­ne statement and said another. The Prophet said: "Whoever dies while still invoking anything otherthan Allah as a rival to Allah, will enter Hell (Fire)." An I said "Whoever dies without invoking anything as a rival to Allah, will enter Paradise."
[Shahih Al Bukhari Volume 6 Hadeeth 24]

When the appointed term of each soul is concluded, the o­nly thing that counts then, is its stand towards its Creator. At the time when the soul examines the actual death it will be too late for anyone to repent:

And Allah will never grant reprieve to any soul when its appointed time has come, and Allah is aware of all that you do.
[Quraan 63: 11]

Until, when death comes to o­ne of them (those who join partners with Allah and those who persist in their rejection of the Resurrection), he says: " My Lord! Send me back (to life) so that I may work in righteousness regarding things left behind!" But no! It is o­nly a word he says; and behind them is Barzakh (a barrier) until the day they are raised up.
[Quraan 23: 99-100]

Before it is too late, all people are called to reflect o­n their way of life, about the purpose of existence and the end. Certainly to Allah will be the return. He made His Message clear and said:

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut (all froms of false deities) and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower
[Quraan 2: 256]

In his Farewell Pilgramage to Makkah, Prophet Muhammad  addressed the people o­n Friday, the 9th day of the 12th month of the 10th year of the Islamic Hijrah calendar, corresponding to the year 632 of the western calendar: He said:

"... I have left you among you the Book of Allah and if you hold fast to it, you will never go astray. And you will be asked about me (on the Day of resurrection), (now tell me) what would you say? They ( the audience) said, conveyed (the Message), discharged (the ministry of prophethood) and given wise (sincere) counsel."

The Prophet then raised his forefinger towards the sky and pointing at the people (said):

"O Allah be withness, O Allah, be witness, saying it thrice."
[Sahih Muslim V.2 pp. 611-617]