jihâd an-nafs (striving against the soul)

7/27/2019 Jihd an-Nafs (Striving Against the Soul)

1/12

Articles from iloveAllaah.com

Jihd an-Nafs (Striving against the Soul)2010-07-10 07:07:12 iloveAllaah.com Editor

Don't forget to share this article after reading

I Want to Fight My Soul, so What is the Way?

By Nawwl Bin Abdullh

Adapted with slight modifications from a translation by Ab Iyd Amjad Rafq

All Praise is due to Allh the Rabb of all the Worlds and prayers and peace upon thebest creation of Allh.

To proceed:

We hear many complaints from the people. Most of their complaints are related totheir souls, which command them what is evil. They also complain about the evil oftheir actions. One of them says:

Indeed I have been put to trial with four, they did not afflict meExcept due to my misfortune and wretchednessIbls, the world, the soul and the desireHow will this end when they are my enemies, all of them

So we find some of them saying I have tried many times, repeatedly, to turn mysoul away from committing these specific acts of disobedience but my efforts havefailed.
http://blog.iloveallaah.com/2010/07/jihad-an-nafs-striving-against-the-soul/http://blog.iloveallaah.com/http://blog.iloveallaah.com/http://blog.iloveallaah.com/http://blog.iloveallaah.com/2010/07/jihad-an-nafs-striving-against-the-soul/http://blog.iloveallaah.com/


2/12

Another one says:I tried to get my soul to perform acts of obedience (to Allh),good and righteous deeds but I am not able to remain firm upon them, I leave themso quickly.

And we hear a third one say:I have repented from many evil actions andpromised myself that I would not commit them again. However after the passing oftime and being occupied much it did not take long before I returned to them. In fact Ifell into others and increased in them.

If we were to look at the condition of these people we would realise that among thereasons for their not being able to dominate and control their souls and not beingable to remain firm upon what they have promised themselves is their lack ofstriving against their souls. In fact they have left the fetters and reins for the soul sothat it leads them and plays with them however it wills. The soul is such that if it isnot fought against and controlled it commands its possessor to commit evil andobscene deeds. These people, because they have not fought against their souls andcontrolled them in that which Allh loves and is pleased with, are not able to remainconstant in their (good) actions. For this reason it is necessary for them to controltheir souls for Allh's pleasure and His obedience. Not that it should control themand as a result destroy them

It is vital that a person launches a war against his soul. One which is not haphazardor aimless but rather a firm and determined one in which he uses the weapons offaith (mn), sincerity to Allh (ikhls), patience (sabr) and supplication (du). Heuses them until he is able to overcome this mischievous enemy which is concealedbetween the two sides of his body [the soul, which commands the evil]. As a resulthe tames and pacifies it and makes it obedient, humble and submissive to thecommand of Allh.

For this reason we find that Ibn al-Qayyim (rh) says: Since the jihd against theenemies of Allh outwardly (i.e. physically) is a branch of the jihd of the servantagainst his own soul for the sake of Allh...

The jihd that is greater and mightier than the jihd against the disbelievers andpagans is the jihd of a person against his own soul for the sake of Allh, just as theMessenger of Allh said: The Mujhid is the one who struggles against his own soulin Allhs obedience. [Tirmidh who said it was Hasan Sahh and Al-Albn said: Itsisnd is good]

And when a person is not able to struggle against his own soul and overcome it inthat which Allh loves, he will not be able to fight against the external enemy, norovercome it. How can he, when he is defeated and weak, both mentally andspiritually, and cannot even gain control of his own feeble soul?

Before entering into the discussion of how to fight against the soul it is necessary tomention a little section about the soul and its nature. Then we shall mention the curefor the soul and the way to purify it from its desires and lusts, if Allh wills.

The Reality of the Soul

The soul continuously calls its owner to transgression, preference of the world, thedesires and love of the delights and pleasures. But Allh calls His servant to fear of


3/12

Him, awe of Him and forbids the soul from its whim. He has prepared a mightyreward for the one who follows His command. The Exalted said:

And as for the one fears the standing in front of His Lord and restrains the soul fromimpure evil desires and lusts, verily, Paradise will be his abode.[Srah Nzit79:40-41]

The soul in its essence calls and commands the evil. Allh the Exalted said:

Verily the (human) self is inclined to evil, except when my Lord bestows His Mercy(upon whomsoever He wills). Verily, my Lord is Oft-Forgiving, Most-Merciful.[SrahYsuf 12:53]

The soul was originally created ignorant and given to transgression. Knowledge,guidance and righteousness are things that befall it due to inspiration from its Lordand then by the struggle against it by its owner and his nurturing it and engaging it injihd. Allh the Exalted says:

And those who strive in Our way We shall guide them to our paths and verily Allh iswith the doers of good (muhsinn). [Srah Ankabt 29:69]

Allh Azzawajall guaranteed the one whom He found trying and striving(against his soul) that He will be with him, will help him and will bring intoreality his wish or desire (of domination over his soul). What then can a mandesire after that?

And Ibn al-Qayyim (rh) said: The travellers to Allh, in all their different paths anddiversity of their ways are agreed that the soul is a barrier between the heart and

Allh and that it (the heart) will not come close to Him, the Sublime, or arrive to Himexcept after killing his soul, abandoning it by opposing it and being victorious over it

For this reason, it is obligatory upon us to fight and strive against it in order to travel(by this striving) in the straight path and to the clear success which Allh Azzawajallhas prescribed for us and which the best of the creation of Allh, Muhammad hasexplained to us.

Know that striving against the soul does not occur except by four ways. Whoever follows themand applies them to his soul will have fought against it and protected it with the help of Allh. Ibn

al-Qayyim (rh) has mentioned these ways and they are as follows:

Firstly:By holding the soul to accountSecondly: By opposing it and not following its whims and desiresThirdly:By making it patient in Allhs obedienceFourthly:By making it patient in refraining Allhs disobedience

The First Way: Holding the Soul to Account

The destruction of the soul and the heart and their corruption is due to the neglect of

calling the soul to account. There are very few amongst Allhs servants whom youwill find calling their souls to account. One will ask it constantly: What did I intendwith that word of mine, or that advice I gave, or when I called unto Allh or when Icommanded the good and forbade the evil (on a particular occasion)? Was thatword which my tongue engaged upon and which my mouth uttered a word sincerely


4/12

for Allh? Did I desire the Face of Allh with it? Or did I desire a portion of the worldwith it? What did I desire with that action, whether it was prayer, charity, fasting orputting and end to a certain evil? What did I hope for from it and what was the desirebehind it? Did I hope for reward from Allh for it and His pleasure, or was my hopefor reward and praise from Allhs creation, showing off and seeking to be heard of?

In such a way does he question his soul and hold it to account for every word,movement and moment of rest. What did I hope for from it? And what did I desire byit?

May Allh show mercy to Al-Hasan al-Basr who said: You will not find a believerexcept that he is (constantly) holding his soul to account. What did I intend with thatword of mine? What did I intend with my food? What did I intend with my drink?

Imm Ahmad wrote: The intelligent person is the one who controls his own soul(calls it to account) and acts (in preparation) for what comes after death..., andwhat is after death? After death is the barzakh. After death there is accountabilityand punishment. After death are the Scales (upon which the deeds are weighed)

and the Sirt (the bridge over Hellfire) and then it is either Paradise or Hellfire. Sowhat have we prepared for what comes after death?! ...and the incapable person isthe one who makes his soul follow its whim and has many expectations from Allh.

Such a person is the one who says Allh will forgive me, Allh will show mercyupon me, he covets all these things from Allh and yet he does not perform therighteous actions and falls into many sins and acts of disobedience. Righteousactions are one of the means of entering Paradise. It is not sufficient for someone tohave expectations (from Allh) without making some effort and sacrifice and strivingwith his soul to perform righteous actions. Allh Azzawajall frequently links mn with

righteous actions and it is also one of the ways of entering into Paradise. We askAllh to grant us His Gardens.

Umar ibn al-Khattb said: Call your souls to account before you are called toaccount and weigh your souls (i.e. your actions) before you are weighed for it willmake the accountability easier for you tomorrow if you call your selves to accounttoday[Reported by Ahmad in his Musnad]

Mlik ibn Dnr (rh) said: May Allh show mercy to a servant who said :Are you notthe perpetrator of this action? Are you not the perpetrator of that action? Then he

rebukes it, strikes it and confines it to the Book of Allh and is becomes its masterand guide.

How many souls are their who control and lead their owners into the darkness andthen into destruction and refuge is sought from Allh! Let a person therefore, be theleader, the commander and the forbidder of his soul and not the soul of him.

And Al-Hasan (rh) said: A believer is a guardian over his soul. He calls his soul toaccount for the sake of Allh. The reckoning on the Day of Judgement will be lightupon a people who call themselves to account in the world and the reckoning on the

Day of Judgement will be hard on a people who take this matter lightly.

And Ibn Kathr (rh) said: The believer (constantly) returns to his soul (holding it toaccount) so he says: What did I intend by this action?! What is for me and what isfor it?! By Allh I shall never return to it. If it is an act of disobedience for example, it


5/12

is a way of guarding his soul. He asks it constantly and calls it to account with anintense and hard reckoning in this world so that the reckoning on the Day ofJudgement is easy.

How Do I Call Myself to Account?

Holding oneself to account is of two types: One before the action and the other after

the action.

The First Type: It is necessary for the one who calls himself to account before heengages upon saying something particular or a particular action or any action forthat matter, that he stops and looks with clear insight, not with his whim or desire, atthis action. Is this action in itself good for him, will he acquire recompense andreward for it from Allh? Or is this action disobedience which will lead to earning eviland increasing ones burdens?

If he sees that this action is good and there is benefit in it for his religion, his life and

the Hereafter he then moves onto another matter.

And this is to see whether Allhs Face, His pleasure and the home of the Hereafteris desired by this action or is it merely for showing off, fame and seeking to be heardof? If he had desired Allhs Face by it then he should proceed with this action,whilst relying upon Allh and seeking help from Him.

When he has finished from his action it is still necessary for him to call himself toaccount after he has acted. This enables him to see whether he made it sincerelyand purely for Allh or whether he was deceived (into thinking that it was) andsatisfied with just merely performing the action, perhaps due to the praise of people.Then he forgets his initial desire and intention which was seeking the Face of Allh.Was it better for him to perform that action or to fall short in executing it andabandoning it?

For this reason we find that the Prophet has strongly encouraged us to be quiet if wedo not find any good and useful words to speak. He said: Whoever believes in Allhand the Last Day let him speak good or remain silent. [Reported by Bukhr andMuslim] Imm an-Nawaw said: When a person desires to speak, if there is definitegoodness in his words for which he will be rewarded then let him speak and if itdoes not appear to him that there will be good in his words and that he will berewarded then he should refrain from speaking.

When a servant is strict and hard upon himself in such a way he will travel upon thepath of goodness and success as a result of it. However, if he abandons his souland neglects it he will be lead to the path of destruction and ruin by it, and intocommitting sins very easily without having the desire to seek forgiveness and repentfrom them.

The Second Type: Calling the soul to account after the action has

been completed. This itself is of three types:

The first:A person brings the soul to account for an act of obedience which wasperformed and which fell short in fulfilling Allhs right. This means that it was notperformed in the best possible way. The right of Allh upon the servant in every act


6/12

of obedience consists of six matters:

1. Sincerity in the action (for the sake of Allh alone),2. Pure devotion to Allh in it,3. Following and imitating the Messenger in it,4. Seeing and observing excellence in it5. Seeing Allhs Benevolence in it6. Seeing ones shortcomings (in performing this action) after all of this.

So a person will call himself to account. Has he considered all these things withcare and attention, the way they ought to be? And did he fulfil them all in this action?

The second:A person calls himself to account for every action that he did, theabandonment of which would have been better for him than actually doing it.

The third:A person calls himself to account for a matter that is mubh (permissible- with no reward or punishment resulting from it). Why did he do it? And did hedesire the Face of Allh and the home of the Hereafter by it so that he will have

profited and succeeded? Or did he desire by it, the world and its temporary rewardsand delights as a result of which he loses that success

A person will call himself to account so that one day when he is sixty years old hewill be counting his days and will find that they are twenty-one thousand and six-hundred in number. He lets out a scream and says: Woe be to me, I will meet myLord with twenty-one thousand sins.

How will it be when there are thousands of sins in a day?! Then he falls to theground unconscious, and dies.

Let us therefore, look at the strictness and intensity of the way he called himself toaccount and the way in which he saw his sins to be against him. What then, will ourcondition be?!

One amongst the Salaf would choose a certain time, late at night, to call his soul toaccount. He would ask himself about the obligatory duties first and if he found anydeficiency in them, he would complete them, either by fulfilling them or by making upfor them.

Then he would call his soul to account with respect to the forbidden matters sincehe did something which the Shareeah has forbidden or which the Prophet () warnedagainst. So he would make up for it by seeking forgiveness from Allh and thenbeing remorseful and repenting from it.

Then he would hold his soul to account for its heedlessness. If he had beenheedless of what he had been created for he would make up for it with theremembrance of Allh, directing his attention towards Him and performing Hisworship. If he had been heedless with respect to a certain sin and went on tocommit it, he would return to Allh, seeking forgiveness from Him, repenting to Him.

He then goes on to call himself to account about what he said and uttered on acertain day, or to what his feet walked towards or what his hands grasped or whathis eyes saw or what his ears heard and so on. He would therefore, see whether hisaction was in agreement with what Allh is pleased with and whether he desired


7/12

Allh with his action and made it sincerely and purely for Him. Or did a blemish orimpurity mix with his action such as showing off or seeking to be heard of, oropposing the command of Allh (in the way that he performed his action).

Therefore, he throws against every one of his actions or his words two questions:For whom did I do it?! Was it for Allh or other than Him? This a question aboutsincerity to Allh. The other question: How did I do it?! Was it in agreement with theBook of Allh and the Sunnah? Was it in agreement with the Sharah or did itoppose and contradict the Sharah (this is a question about following and imitatingthe way of the Messenger of Allh .

There are Great Benefits in Calling the Soul toAccount

Amongst them are:

1.Realising the shortcomings and weaknesses of the soul. Whoever does not know

the weaknesses of his soul will not be able to put an end to them.

We can observe this quality in our Pious Predecessors. Due to the intensity withwhich they called their souls to account, they knew all their shortcomings and faults.Ynus bin Ubaid said: Indeed, I know of a hundred characteristics from among thecharacteristics of goodness and I do not know whether I possess a single one ofthem. Therefore, we find him to be the most knowledgeable of people of his ownself. He knows what his soul is in need of and what it hopes for and other suchmatters.

And Muhammad bin Wsi said: If sins were to produce a smell, no one would beable to sit next to me

2.Knowing the right of Allh upon oneself. This will instill in the servant hatred of hisown soul and its contempt. It will purify him from being amazed with his actions andalso from showing off. Ibn al-Qayyim said: Verily, hatred of the soul for the sake ofAllh is one of the characteristics of the Siddqn (the truthful and the sincere).

Imm Ahmad has mentioned in his book az-Zuhd that Wahb (ibn Munabbah) said: Ithas reached me that the Prophet of Allh, Ms, passed by a man who was calling

upon Allh and was humbling himself. He (Ms) said: O my Lord, show mercy toHim as I have shown mercy to Him. Then Allh inspired to him: If he calls upon meuntil his...... I would not respond to Him until He looks at My right over Him.

Looking at the right of Allh opens the door towards submission, humility and defeatin front of Allh. The one who reflects about the condition of the people nowadayswill find that most of them do the opposite of this. They look at their own rights uponAllh, at their needs from Him but do not look at the right of Allh upon themselves.

We will find one of them when he is inflicted with a calamity or misfortune on

account of what his own hands have committed, angry, irritated and grumbling. Hedoes not even ask his ownself: What is the cause of this misfortune, this calamity?And he is not aware that it is due to his sins and his disobedience to Allh.

Likewise we find that many amongst mankind have been cut off from Allh and their


8/12

hearts have been veiled from knowing Him. To Allh then, is the complaint and thereis no power nor movement except by Allh.

The Second Way: Struggling Against the Soul by Opposing it and notFollowing its Desires

Ibn Taymiyyah (rh) says: And this is by not following its desires and opposing what

the soul desires. Opposing the soul occurs by opposing its desires and its desiresdo not arise except by following Shaytn. Therefore it is vital to oppose Shaytn andseeking refuge in and recoursing to Allh from his whisperings and his plans.Shaytn enters upon the soul and penetrates into it with two matters or from twodoors. It is necessary for us to know them, oppose them and to close them tight inthe face of Shaytn the Accursed and Rejected:

The First:Due to excessiveness and squandering. This happens by giving onessoul whatever it desires of food, speech, sleep and other such matters which thesoul makes its owner aspire for, what it cannot do without and what it loves.

Therefore it is incumbent upon a person that he does not give his soul its need anddesire in its entirety. He should not be extravagant and excessive in giving it food,sleep and other such delights and pleasures. When he shuts this door, against hisown soul and against Shaytn he will acquire peace and security.

Thus, we will find that a person has been forbidden from excessive food andspeech, letting the gaze wander too much, mixing with people and accompanyingthem in excess since giving the soul whatever it desires is among the things which ifdone excessively and continuously hardens to heart and makes it heedless. Thisleads to the hearts death and refuge is sought from Allh! Thus, the door of fasting

has been opened and we have been urged to fast. Even voluntary fasting has beenstrongly encouraged. Fasting puts an end to the desire and excessive eating. ThusIslam has encouraged fasting and made it beloved to its adherents.

Likewise, there is an excellence attached to the night prayer (tahajjud). It prevents aperson from excessive sleep. A person will strive against his soul and wage waragainst it in order to pray during the night and fast during the day. He will continue inthis until his soul submits and humbles itself to these acts of worship. The soul willthen find the joy and delight of fasting and praying at night.

It is also, from the wisdom of Islm that urges the Muslim to be silent unless he hassomething beneficial to say. The Messenger of Allh said: Whoever believes in Allhand the Last Day, let him speak good or remain silent. Perhaps, due to hisexcessive speaking and shouting he will not be on his guard from the danger offalling into backbiting, lying, slandering and other such matters.

The Second:Being ignorant and heedless of Allhs remembrance. Shaytnexhausts himself in gaining mastery over the soul so that he can prevent it fromAllhs remembrance. The one who remembers Allh is in a strong fortress,protected from Shaytn as long as he does not forget or become heedless.

Whoever becomes heedless, he will open up a small gap for the enemy by which hecan get to him and then penetrate into his soul and whisper to it. This is why there isa strong encouragement and recommendation for making the various supplicationsand reciting portions of the Quraan during every moment and in every place untilthey become a sanctuary and a preventive measure for the one who uses them.


9/12

There exist, for example, supplications for the evening, the morning, for entering intothe house and leaving it, for sleeping and awakening and others besides them.Fighting against the soul occurs by checking and curbing the defiance of its desiresand its lusts. And with the abundant remembrance of Allh a preventive barrier is setup against every destructive lust or transgressing desire.

Ab Hafs said: Whoever does not oppose his soul at every moment and situation

and does not make it perform those things which it dislikes, at all times, is deceivedand has destroyed it (his soul).

Al-Hasan (rh) said: A believer becomes amazed with something (that he likes) andsays: By Allh, I desire you and you are certainly one of my needs. But by Allh,there is no way towards you. How far you are, there is a barrier between me andyou!

A person knows what his soul wants and desires. It is therefore, essential for himnot to give it everything that it covets and desires. It is also vital for him to confine

and straiten his soul so that he does not go to excesses in giving it what it seeks.We know that Umar (ra), when his wife desired a sweet (dish), forbade her from itbecause he knew than if she asks for a sweet (dish) today, she will ask forsomething else tomorrow which is greater. So he closed the door upon her at thevery beginning. The condition of most people however, is that a person will begenerous to his soul and shower upon his soul whatever it asks of him and evenwhat it does not even ask of him. So his soul becomes tired and fed up due to hisextravagance and excess. What is our condition then, when compared to that of ourPious Predecessors? We direct our complaint to Allh!!

The Third Way:Making the Soul Patient in Allhs Obedience

The soul runs away often from some acts of worship because they are amongst thethings it does not desire. This continues due to certain causes prevent a personfrom desiring these acts of worship. Amongst them are laziness in performing actsof worship (such as prayer) and the love of sleep. As a result, the opportunity toperform much worship passes him by. It can also occur due to miserliness. Aperson will not give the obligatory charity or other things which are required of himso that they become endeared to the soul and the soul begins to aspire for themafter it had been fleeing from them.

It is vital that there is a spiritual war, which can be intense and hard, but with astrong will, turning to Allh, making continuous du (supplication) to Allh andrequesting His help in this act of obedience to Him, this matter will be made easy forhim. And Allh will lighten his burden for him until these acts (of worship) arebeloved to the soul.

All of this cannot occur except after fighting and struggling against the soul. A personwill find himself in many trials and intense battles along with his capability of avoidingsuch actions. This means that a person, even though he is in need and capable of

fasting, will not fast due to following his whims and even though he is capable he willnot pray and as a result please his desires and his soul which commands the evil.

However, we find that another person fasts voluntarily, although he is not in need offasting voluntarily (to curb his desires) and neither does his soul aspire towards


10/12

fasting. Yet he still declares war upon his soul and fights against it (with fasting andprayer) so that he makes it do what he desires and not let it make him do what itcommands and desires.

Therefore, patience when accompanied with performing those actions (such asprayer and fasting) upon which the soul perseveres is considered the greatest andmost perfect form of patience as Ibn Taymiyyah (rh) has explained. And Ibn al-Qayyim (rh) said: Verily, having patience in obedience (to Allh) occurs byperforming an act of obedience, then guarding it and being persistent in (performing)it.

This is the thing which very few amongst us are able to do, that we show patience incontinually observing obedience to Allh and persisting in such obedience. This isbecause the soul gets bored with it and does not have the desire to perform itanother time. At this stage showing patience and realising the great excellence thisaction has in the sight of Allh is required. The actions most loved by Allh are theones which are performed continuously, even if they are small actions. TheMessenger of Allh used to love, when he performed an action, that he remainedconstant upon it.

The saying of the Prophet to Abdullh bin Umar: Do not be like so and so whowould pray during the whole of the night and then abandoned it, was nothing but ameans of encouraging him to be constant in his good actions. It is also necessarythat along with being continuous in ones actions, a person also beautifies them andexcels in them and this occurs with having Ikhls (sincerity) and dings them inaccordance with the command of Allh and His Messenger .

The Fourth Way: Fighting Against the Soul and Making it Patient in Refraining from

Allhs Disobedience

This means that a person holds his soul to account in order to make himself distantfrom falling into disobedience while also bearing in mind that the reasons andmotives of falling into the sin are numerous. Among such reasons are the strengthof ones youthfulness and manhood, since the youth are known to love the pleasuresand joys of this world.

When a person turns away from an act of disobedience even though he has theopportunity and is capable of performing it, he has turned his soul away from the

unlawful and has opposed his soul, pleasing Allh thereby, and being obedient toHim. He has struggled with his soul and fought against it with a strong and intensebattle. As a result of this he overcomes and dominates it and he will receivesuccess and prosperity in this world and the Hereafter with the permission of Allh.

And Shaikh-ul-Islm (rh) said: Showing patience in (avoiding) the unlawful things ismore excellent than showing patience in calamities and afflictions. Whoeverabandoned an act of disobedience although he was capable of performing it is onewhose fight against his soul is most intense and most excellent. This is because heleft a thing which his soul tempted him with and made him aspire for. So he

opposed it and was capable of defeating it.

This is why the youth who is tempted by a women of rank and beauty and says toher: I fear Allh will be amongst the seven whom Allh will shade on the Day whenthere will be no shade except for His, because he prevented his soul from


11/12

committing what it desired and wanted and at the same time he was capable ofperforming it.

Likewise, the one who lowers his gaze although he has the opportunity andcapability to look at something unlawful is amongst those who fight against anddeter their souls. Along with that he will receive a mighty reward in this world and thehereafter.

Also, the one who keeps his hearing away from the forbidden things such as musicand singing, backbiting, slandering and lying, is a fighter against his soul and he willobtain a reward from Allh if his action was to please Allh.

A similar analogy can be made for every matter that makes a person distant fromhis Lord or earns His anger. It is vital for a person to be far from it and to oppose hissoul in performing it.

And how excellent is the saying:

Oppose the soul and shaytn and protect it (the soul)They (seem to) give you sincere advice, so restrain them both

Therefore, a person must oppose his soul and call it to account constantly. As aresult of this he must make it patient in doing acts of obedience and refraining fromacts of disobedience. He should also make it patient in being continuous inperforming the righteous actions so that he ascends with them, to the highest ofpositions, to the pleasure of Allh and to everlasting happiness.

I ask Allh, the Most High and the Powerful to benefit us with what He has taught us

and to teach us that which will benefit us and that He forgives our mistakes. We askhim to help us against our souls and that He does not leave us to rely uponourselves for a single moment, verily, He is capable of that and Allh knows best.

Prayers and peace upon our Prophet Muhammad and upon his family.

Written byNawwl bint Abdillh

May Allh forgive her, her parents and all the Muslim men and women.

*Report a broken link or spelling mistake

Stay Connected With Free Updates

If you cannot visitthis site everydayand would like to

receive our articleseveryday via email,please enteryouremail address
http://feedburner.google.com/fb/a/mailverify?uri=IloveAllaahhttp://blog.iloveallaah.com/contact-us/report-a-broken-link/


12/12

E-Book 40 Hadth

on the IslmicPersonality

Patience: Solution

for Lifes Sorrows

Advice to the

Strangers (WithinIslm)

Those Who Will Be

Excused For NotKnowing

The Difference

Between theCreator and theCreation and the ...

below!

Enter email address...

Bismillah, Subscribe

How you can Support This Site:

You might also like:

LinkWithin

Related posts:

1. The Resonating Soul2. Upon whom is dawah (calling to Allaah) obligatory?

3. The Mannerisms of Fasting4. Patience: Solution for Lifes Sorrows5. PRAYER: A CRY OF THE INNER SOUL6. How Can the Muslims Reclaim Their Honour?7. Archive Become a Better Muslim Project8. Al-Uboodiyyah: Being a True Slave of Allh9. 12 Tips for Young Muslim Youth

10. Those Who are Deaf or Mute
http://blog.iloveallaah.com/2011/04/those-who-are-deaf-or-mute/http://blog.iloveallaah.com/2010/07/12-tips-for-young-muslim-youth/http://blog.iloveallaah.com/2010/09/al-uboodiyyah-being-a-true-slave-of-allah/http://blog.iloveallaah.com/2010/07/archive-become-a-better-muslim-project/http://blog.iloveallaah.com/2010/06/how-can-the-muslims-reclaim-their-honour/http://blog.iloveallaah.com/2009/07/prayer-a-cry-of-the-inner-soul/http://blog.iloveallaah.com/2010/07/patience-solution-for-life%e2%80%99s-sorrows/http://blog.iloveallaah.com/2010/08/the-mannerisms-of-fasting/http://blog.iloveallaah.com/2010/07/upon-whom-is-dawah-calling-to-allaah-obligatory/http://blog.iloveallaah.com/2010/07/the-reasoning-soul/http://www.linkwithin.com/http://www.linkwithin.com/learn?ref=widgethttp://blog.iloveallaah.com/2011/01/the-difference-between-the-creator-and-the-creation/http://blog.iloveallaah.com/2011/02/those-who-will-be-excused-for-not-knowing/http://blog.iloveallaah.com/2010/09/advice-to-the-strangers-within-islam/http://blog.iloveallaah.com/2010/07/patience-solution-for-life%e2%80%99s-sorrows/http://blog.iloveallaah.com/2010/09/40-hadith-on-the-islamic-personality/http://blog.iloveallaah.com/support-us/http://feedburner.google.com/fb/a/mailverify?uri=IloveAllaahhttp://facebook.com/IloveAllaahhttp://twitter.com/IloveAllaahhttp://feeds.feedburner.com/ILoveAllaah

jihâd an-nafs (striving against the soul)

Documents