All Praise is due to Allaah the Rabb of all the Worlds and prayers and peace
upon the best creation of Allaah.
We hear many complaints from the people. Most of their complaints are related
to their souls, which command them what is evil. They also complain about the
evil of their actions. One of them says:
Indeed I have been put to trial with four, they did not afflict me
due to my misfortune and wretchedness
Iblees, the world, the soul and the
How 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
my soul away from committing these specific acts of disobedience but my efforts
Another one says: 'I tried to get my soul to perform acts of obedience (to
Allaah), good and righteous deeds but I am not able to remain firm upon them, I
leave them so quickly.'
And we hear a third one say: 'I have repented from many evil actions and
promised myself that I would not commit them again. However after the passing of
time and being occupied much it did not take long before I returned to them. In
fact I fell into others and increased in them.'
If we were to look at the condition of these people we would realise that
among the reasons for their not being able to dominate and control their souls
and not being able to remain firm upon what they have promised themselves is
their lack of striving against their souls. In fact they have left the fetters
and reins for the soul so that it leads them and plays with them however it
wills. The soul is such that if it is not fought against and controlled it
commands its possessor to commit evil and obscene deeds. These people, because
they have not fought against their souls and controlled them in that which
Allaah loves and is pleased with, are not able to remain constant in their
(good) actions. For this reason it is necessary for them to control their souls
for Allaah's pleasure and His obedience. Not that it should control them and as
a result destroy them
It is vital that a person launches a war against his soul. One which is not
haphazard or aimless but rather a firm and determined one in which he uses the
weapons of faith (eemaan), sincerity to Allaah (ikhlaas), patience (sabr) and
supplication (du'a). He uses them until he is able to overcome this mischievous
enemy which is concealed between the two sides of his body [the soul, which
commands the evil]. As a result he tames and pacifies it and makes it obedient,
humble and submissive to the command of Allaah.
For this reason we find that Ibn al-Qayyim (rh) says: 'Since the jihaad
against the enemies of Allaah outwardly (i.e. physically) is a branch of the
jihaad of the servant against his own soul for the sake of Allaah...'
The jihaad that is greater and mightier than the jihaad against the
disbelievers and pagans is the jihaad of a person against his own soul for the
sake of Allaah, just as the Messenger of Allaah (sallallaahu alaihi wasallam)
said: "The Mujaahid is the one who struggles against his own soul in
Allaah's obedience." [Tirmidhee who said it was Hasan Saheeh and
Al-Albaanee said: 'Its isnaad is good']
And when a person is not able to struggle against his own soul and overcome
it in that which Allaah loves, he will not be able to fight against the external
enemy, nor overcome it. How can he, when he is defeated and weak, both mentally
and spiritually, 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 to mention a little section about the soul and its nature. Then we
shall mention the cure for the soul and the way to purify it from its desires
and lusts, if Allaah wills.
The Reality of the Soul
The soul continuously calls its owner to transgression, preference of the
world, the desires and love of the delights and pleasures. But Allaah calls His
servant to fear of Him, awe of Him and forbids the soul from its whim. He has
prepared a mighty reward for the one who follows His command. The Exalted
And as for the one fears the standing in front of His Lord and restrains the
soul from impure evil desires and lusts, verily, Paradise will be his abode.
[Soorah Naazi'aat 79:40-41]
The soul in its essence calls and commands the evil. Allaah the Exalted
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. [Soorah Yoosuf 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 Lord and then by the struggle against it by its owner and
his nurturing it and engaging it in jihaad. Allaah the Exalted says:
And those who strive in Our way We shall guide them to our paths and verily
Allaah is with the doers of good (muhsinoon). [Soorah Ankabut 29:69]
Allaah 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 into
reality his wish or desire (of domination over his soul). What then can a man
desire after that?
And Ibn al-Qayyim (rh) said: "The travellers to Allaah, in all their
different paths and diversity of their ways are agreed that the soul is a
barrier between the heart and Allaah and that it (the heart) will not come close
to Him, the Sublime, or arrive to Him except 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 Allaah Azzawajall has prescribed for us and which the best of the creation
of Allaah, Muhammad (sallallaahu alaihi wasallam) has explained to us.
Know that striving against the soul does not occur except by four ways.
Whoever follows them and applies them to his soul will have fought against it
and protected it with the help of Allaah. Ibn al-Qayyim (rh) has mentioned these
ways and they are as follows:
Firstly: By holding the soul to account
Secondly: By opposing
it and not following its whims and desires
Thirdly: By making it
patient in Allaah's obedience
Fourthly: By making it patient in
refraining Allaah's 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 Allaah's
servants whom you will find calling their souls to account. One will ask it
constantly: What did I intend with that word of mine, or that advice I gave, or
when I called unto Allaah or when I commanded the good and forbade the evil (on
a particular occasion)? Was that word which my tongue engaged upon and which my
mouth uttered a word sincerely for Allaah? Did I desire the Face of Allaah with
it? Or did I desire a portion of the world with it? What did I desire with that
action, whether it was prayer, charity, fasting or putting and end to a certain
evil? What did I hope for from it and what was the desire behind it? Did I hope
for reward from Allaah for it and His pleasure, or was my hope for reward and
praise from Allaah's 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 by it?
May Allaah show mercy to Al-Hasan al-Basree who said: "You will not find
a believer except that he is (constantly) holding his soul to account. What did
I intend with that word of mine? What did I intend with my food? What did I
intend with my drink?"
Imaam 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...", and what is after death? After death is the barzakh. After death
there is accountability and punishment. After death are the Scales (upon which
the deeds are weighed) and the Siraat (the bridge over Hellfire) and then it is
either Paradise or Hellfire. So what have we prepared for what comes after
death?! "...and the incapable person is the one who makes his soul follow
its whim and has many expectations from Allaah."
Such a person is the one who says 'Allaah will forgive me, Allaah will show
mercy upon me', he covets all these things from Allaah and yet he does not
perform the righteous actions and falls into many sins and acts of disobedience.
Righteous actions are one of the means of entering Paradise. It is not
sufficient for someone to have expectations (from Allaah) without making some
effort and sacrifice and striving with his soul to perform righteous actions.
Allaah Azzawajall frequently links eemaan with righteous actions and it is also
one of the ways of entering into Paradise. We ask Allaah to grant us His
Umar ibn al-Khattaab said: "Call your souls to account before you are
called to account and weigh your souls (i.e. your actions) before you are
weighed for it will make the accountability easier for you tomorrow if you call
your selves to account today" [Reported by Ahmad in his Musnad]
Maalik ibn Deenaar (rh) said:"May Allaah show mercy to a servant who
said :'Are you not the 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
Allaah and is becomes its master and guide.'"
How many souls are their who control and lead their owners into the darkness
and then into destruction and refuge is sought from Allaah! Let a person
therefore, be the leader, 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 to account for the sake of Allaah. The reckoning on the Day of
Judgement will be light upon 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 Katheer (rh) said: "The believer (constantly) returns to his
soul (holding it to account) so he says: 'What did I intend by this action?!
What is for me and what is for it?! By Allaah I shall never return to it.' If it
is an act of disobedience for example, it is a way of guarding his soul. He asks
it constantly and calls it to account with an intense and hard reckoning in this
world so that the reckoning on the Day of Judgement 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 he engages upon saying something particular or a particular action or any
action for that matter, that he stops and looks with clear insight, not with his
whim or desire, at this action. Is this action in itself good for him, will he
acquire recompense and reward for it from Allaah? Or is this action disobedience
which will lead to earning evil and 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 Allaah's Face, His pleasure and the home of the
Hereafter is desired by this action or is it merely for showing off, fame and
seeking to be heard of? If he had desired Allaah's Face by it then he should
proceed with this action, whilst relying upon Allaah and seeking help from Him.
When he has finished from his action it is still necessary for him to call
himself to account after he has acted. This enables him to see whether he made
it sincerely and purely for Allaah or whether he was deceived (into thinking
that it was) and satisfied 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 Allaah. Was it better for him to perform that action or
to fall short in executing it and abandoning it?
For this reason we find that the Prophet (sallallaahu alaihi wasallam) has
strongly encouraged us to be quiet if we do not find any good and useful words
to speak. He said: "Whoever believes in Allaah and the Last Day let him
speak good or remain silent." [Reported by Bukhaaree and Muslim] Imaan
an-Nawawi said: "When a person desires to speak, if there is definite
goodness in his words for which he will be rewarded then let him speak and if it
does not appear to him that there will be good in his words and that he will be
rewarded then he should refrain from speaking."
When a servant is strict and hard upon himself in such a way he will travel
upon the path of goodness and success as a result of it. However, if he abandons
his soul and neglects it he will be lead to the path of destruction and ruin by
it, and into committing sins very easily without having the desire to seek
forgiveness and repent from 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 was performed and which fell short in fulfilling Allaahs right.
This means that it was not performed in the best possible way. The right of
Allaah upon the servant in every act of obedience consists of six matters:
- Sincerity in the action (for the sake of Allaah alone) ,
- Pure devotion to Allaah in it,
- Following and imitating the Messenger (sallallaahu alaihi wasallam) in
- Seeing and observing excellence in it
- Seeing Allaahs Benevolence in it
- Seeing ones shortcomings (in performing this action) after all of
So a person will call himself to account. Has he considered all these things
with care and attention, the way they ought to be? And did he fulfil them all in
The second: A person calls himself to account for every action that he
did, the abandonment of which would have been better for him than actually doing
The third: A person calls himself to account for a matter that is mubaah
(permissible - with no reward or punishment resulting from it). Why did he do
it? And did he desire the Face of Allaah 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 rewards and delights as a result of which he loses that
A person will call himself to account so that one day when he is sixty years
old he will 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 my Lord with twenty-one thousand sins. How will it be when there are
thousands of sins in a day?!" Then he falls to the ground unconscious, and
Let us therefore, look at the strictness and intensity of the way he called
himself to account and the way in which he saw his sins to be against him. What
then, will our condition be?!
One amongst the Salaf would choose a certain time, late at night, to call his
soul to account. He would ask himself about the obligatory duties first and if
he found any deficiency in them, he would complete them, either by fulfilling
them or by making up for them.
Then he would call his soul to account with respect to the forbidden matters
since he did something which the Sharee'ah has forbidden or which the Prophet
(sallallaahu alaihi wasallam) warned against. So he would make up for it by
seeking forgiveness from Allaah and then being remorseful and repenting from it.
Then he would hold his soul to account for its heedlessness. If he had been
heedless of what he had been created for he would make up for it with the
remembrance of Allaah, directing his attention towards Him and performing His
worship. If he had been heedless with respect to a certain sin and went on to
commit it, he would return to Allaah, seeking forgiveness from Him, repenting to
He then goes on to call himself to account about what he said and uttered on
a certain day, or to what his feet walked towards or what his hands grasped or
what his eyes saw or what his ears heard and so on. He would therefore, see
whether his action was in agreement with what Allaah is pleased with and whether
he desired Allaah with his action and made it sincerely and purely for Him. Or
did a blemish or impurity mix with his action such as showing off or seeking to
be heard of, or opposing the command of Allaah (in the way that he performed his
Therefore, he throws against every one of his actions or his words two
questions: For whom did I do it?! Was it for Allaah or other than Him? This a
question about sincerity to Allaah. The other question: How did I do it?! Was it
in agreement with the Book of Allaah and the Sunnah? Was it in agreement with
the Sharee'ah or did it oppose and contradict the Sharee'ah (this is a question
about following and imitating the way of the Messenger of Allaah (sallallaahu
There are Great Benefits in Calling the Soul to Account
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
with which they called their souls to account, they knew all their shortcomings
and faults. Yoonus bin Ubaid said: "Indeed, I know of a hundred
characteristics from among the characteristics of goodness and I do not know
whether I possess a single one of them." Therefore, we find him to be the
most knowledgeable of people of his own self. He knows what his soul is in need
of and what it hopes for and other such matters.
And Muhammad bin Waasi' said: "If sins were to produce a smell, no one
would be able to sit next to me"
2. Knowing the right of Allaah upon oneself. This will instill in the servant
hatred of his own soul and its contempt. It will purify him from being amazed
with his actions and also from showing off. Ibn al-Qayyim said: "Verily,
hatred of the soul for the sake of Allaah is one of the characteristics of the
Siddeeqoon (the truthful and the sincere)."
Imaam Ahmad has mentioned in his book az-Zuhd that Wahb (ibn Munabbah) said:
"It has reached me that the Prophet of Allaah, Moosa, passed by a man who
was calling upon Allaah and was humbling himself. He (Moosa) said: O my Lord,
show mercy to Him as I have shown mercy to Him. Then Allaah inspired to him: If
he calls upon me until his...... I would not respond to Him until He looks at My
right over Him."
Looking at the right of Allaah opens the door towards submission, humility
and defeat in front of Allaah. The one who reflects about the condition of the
people nowadays will find that most of them do the opposite of this. They look
at their own rights upon Allaah, at their needs from Him but do not look at the
right of Allaah 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.
He does 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
Likewise we find that many amongst mankind have been cut off from Allaah and
their hearts have been veiled from knowing Him. To Allaah then, is the complaint
and there is no power nor movement except by Allaah.
The Second Way: Struggling Against the Soul by Opposing it and not Following
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 desires do not arise except by following Shaytaan. Therefore it is vital
to oppose Shaytaan and seeking refuge in and recoursing to Allaah from his
whisperings and his plans. Shaytaan enters upon the soul and penetrates into it
with two matters or from two doors. It is necessary for us to know them, oppose
them and to close them tight in the face of Shaytaan the Accursed and
The First: Due to excessiveness and squandering. This happens by giving ones
soul whatever it desires of food, speech, sleep and other such matters which the
soul 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
and desire 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 his own soul and against Shaytaan he will acquire peace and
Thus, we will find that a person has been forbidden from excessive food and
speech, letting the gaze wander too much, mixing with people and accompanying
them in excess since giving the soul whatever it desires is among the things
which if done excessively and continuously hardens to heart and makes it
heedless. This leads to the hearts death and refuge is sought from Allaah! Thus,
the door of fasting has been opened and we have been urged to fast. Even
voluntary fasting has been strongly encouraged. Fasting puts an end to the
desire and excessive eating. Thus Islam has encouraged fasting and made it
beloved to its adherents.
Likewise, there is an excellence attached to the night prayer (tahajjud). It
prevents a person from excessive sleep. A person will strive against his soul
and wage war against it in order to pray during the night and fast during the
day. He will continue in this until his soul submits and humbles itself to these
acts of worship. The soul will then find the joy and delight of fasting and
praying at night.
It is also, from the wisdom of Islam that urges the muslim to be silent
unless he has something beneficial to say. The Messenger of Allaah (sallallaahu
alaihi wasallam) said: "Whoever believes in Allaah and the Last Day, let
him speak good or remain silent." Perhaps, due to his excessive speaking
and shouting he will not be on his guard from the danger of falling into
backbiting, lying, slandering and other such matters.
The Second: Being ignorant and heedless of Allaah's remembrance. Shaytaan
exhausts himself in gaining mastery over the soul so that he can prevent it from
Allaah's remembrance. The one who remembers Allaah is in a strong fortress,
protected from Shaytaan 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 he
can get to him and then penetrate into his soul and whisper to it. This is why
there is a strong encourangement and recommendation for making the various
supplications and reciting portions of the Qur'an during every moment and in
every place until they become a sanctuary and a preventive measure for the one
who uses them.
There exist, for example, supplications for the evening, the morning, for
entering into the 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 desires and its lusts. And with the abundant remembrance of
Allaah a preventive barrier is set up against every destructive lust or
Abu 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 deceived and has destroyed it (his soul)."
Al-Hasan (rh) said: "A believer becomes amazed with something (that he
likes) and says: By Allaah, I desire you and you are certainly one of my needs.
But by Allaah, there is no way towards you. How far you are, there is a barrier
between me and you!"
A person knows what his soul wants and desires. It is therefore, essential
for him not 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 it because he knew than if she asks for a sweet (dish) today, she will ask
for something else tomorrow which is greater. So he closed the door upon her at
the very beginning. The condition of most people however, is that a person will
be generous to his soul and shower upon his soul whatever it asks of him and
even what it does not even ask of him. So his soul becomes tired and fed up due
to his extravagance and excess. What is our condition then, when compared to
that of our Pious Predecessors? We direct our complaint to Allaah!!
The Third Way: Making the Soul Patient in Allaah's Obedience
The soul runs away often from some acts of worship because they are amongst
the things it does not desire. This continues due to certain causes prevent a
person from desiring these acts of worship. Amongst them are laziness in
performing acts of worship (such as prayer) and the love of sleep. As a result,
the opportunity to perfom much worship passes him by. It can also occur due to
miserliness. A person will not give the obligatory charity or other things which
are required of him so that they become endeared to the soul and the soul begins
to aspire for them after it had been fleeing from them.
It is vital that there is a spiritual war, which can be intense and hard, but
with a strong will, turning to Allaah, making continuous du'a (supplication) to
Allaah and requesting His help in this act of obedience to Him, this matter will
be made easy for him. And Allaah will lighten his burden for him until these
acts (of worship) are beloved to the soul.
All of this cannot occur except after fighting and struggling against the
soul. A person will find himself in many trials and intense battles along with
his capability of avoiding such 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 will not 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 of fasting voluntarily (to curb his desires) and neither does his soul
aspire towards fasting. Yet he still declares war upon his soul and fights
against it (with fasting and prayer) so that he makes it do what he desires and
not let it make him do what it commands and desires.
Therefore, patience when accompanied with performing those actions (such as
prayer and fasting) upon which the soul perseveres is considered the greatest
and most perfect form of patience as Ibn Taymiyyah (rh) has explained. And Ibn
al-Qayyim (rh) said: "Verily, having patience in obedience (to Allaah)
occurs by performing 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 in continually observing obedience to Allaah and persisting in such
obedience. This is because the soul gets bored with it and does not have the
desire to perform it another time. At this stage showing patience and realising
the great excellence this action has in the sight of Allaah is required. The
actions most loved by Allaah are the ones which are performed continuously, even
if they are small actions. The Messenger of Allaah (sallallaahu alaihi wasallam)
used to love, when he performed an action, that he remained constant upon
The saying of the the Prophet (sallallaahu alaihi wasallam) to Abdullaah bin
Umar: "Do not be like so and so who would prayer during the whole of the
night and then abandoned it", was nothing but a means of encouraging him to
be constant in his good actions. It is also necessary that along with being
continuous in ones actions, a person also beautifies them and excels in them and
this occurs with having Ikhlaas (sincerity) and dings them in accordance with
the command of Allaah and His Messenger (sallallaahu alaihi wasallam).
The Fourth Way: Fighting Against the Soul and Making it Patient in
Refraining from Allaah's Disobedience
This means that a person holds his soul to account in order to make himself
distant from falling into disobedience while also bearing in mind that the
reasons and motives of falling into the sin are numerous. Among such reasons are
the strength of ones youthfulness and manhood, since the youth are known to love
the pleasures and joys of this world.
When a person turns away from an act of disobedience even though he has the
opportunity and is capable of performing it, he has turned his soul away from
the unlawful and has opposed his soul, pleasing Allaah thereby, and being
obedient to Him. He has struggled with his soul and fought against it with a
strong and intense battle. As a result of this he overcomes and dominates it and
he will receive success and prosperity in this world and the Hereafter with the
permission of Allaah.
And Shaikh-ul-Islaam (rh) said: "Showing patience in (avoiding) the
unlawful things is more excellent than showing patience in calamities and
afflictions. Whoever abandoned an act of disobedience although he was capable of
performing it is one whose fight against his soul is most intense and most
excellent. This is because he left 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
to her: "I fear Allaah" will be amongst the seven whom Allaah will
shade on the Day when there will be no shade except for His, because he
prevented his soul from committing what it desired and wanted and at the same
time he was capable of performing it.
Likewise, the one who lowers his gaze although he has the opportunity and
capability to look at something unlawful is amongst those who fight against and
deterr their souls. Along with that he will receive a mighty reward in this
world and the hereafter.
Also, the one who keeps his hearing away from the forbidden things such as
music and singing, backbiting, slandering and lying, is a fighter against his
soul and he will obtain a reward from Allaah if his action was to please Allaah.
A similar analogy can be made for every matter that makes a person distant
from his Lord or earns His anger. It is vital for a person to be far from it and
to oppose his soul in performing it.
And how excellent is the saying:
Oppose the soul and shaytaan 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 a result of this he must make it patient in doing acts of obedience and
refraining from acts of disobedience. He should also make it patient in being
continuous in performing the righteous actions so that he ascends with them, to
the highest of positions, to the pleasure of Allaah and to everlasting
I ask Allaah, the Most High and the Powerful to benefit us with what He has
taught us and to teach us that which wil benefit us and that He forgives our
mistakes. We ask him to help us against our souls and that He does not leave us
to rely upon ourselves for a single moment, verily, He is capable of that and
Allaah knows best.
Prayers and peace upon our Prophet Muhammad and upon his family.
Nawwaal bint Abdillaah
May Allaah forgive her, her parents and all the muslim men and women.