Upon The Deen

There is no deity worthy of worship except Allah, and Muhammad (peace be upon him) is His last and final messenger.

We just have to see in a different way sometimes.

We just have to see in a different way sometimes.

[Sunnah Series] - Wudho

- Begin with Tasmiyah: Bismillah hir Rahman ir-Raheem

- Wash both hands three times at the start of wudoo.

- Rinse the mouth and snuff water in nose. Be thorough in rinsing the mouth and snuffing water, as mentioned in the hadeeth:

“…and be thorough in snuffing water unless you are fasting.” [Abu Daw`oud, at-Tirmdhi, an-Nasai]

The meaning of being thorough is to pass the water to all parts of the mouth. The meaning of being thorough in snuffing water is to snuff the water to be uppermost part of the nose.

- Use siwaak for the Prophet salAllahu ‘alayhi wa sallam said, “Had it not been that I might cause hardship to my Ummah, I would have ordered them to use a Siwaak with every wudoo.” [Musnad Imam Ahmad]

- Run the fingers through the beard when washing the face. The Prophet ran his fingers through his beard when performing wudoo. [at-Tirmidhi]

- Wipe the head. The way of wiping the head is to start from the forehead until the nape of the neck and back to the front again. As for what is obligatory of wiping the head, then it is wiping the whole of the head in any manner, from the front to the back and to the front again.

“…and the Messenger of Allah wiped his head with his two hands from the front to the back and then to the front again…” [Bukari, Muslim]

- Run water through the fingers and toes.

- Begin with the right hand and foot.

- Increase washing from one to three times when washing the face, arms and feet.

- Pronounce the Shahadah upon completion. For the Prophet said, “…the eight doors of Paradise will be opened for him and he can enter from whichever one of them he desires.” [Saheeh Muslim]

- Perform wudoo at home.

“Whoever purifies (performs wudoo) in his house and then walks to one of the Houses of Allah (the masjid) to perform an obligation of Allah, one of every two steps, a sin is removed and with the other, his level is raised (in Paradise).” [Saheeh Muslim]

- Use water economically.

- Exceed the area of what is obligatory when washing the hands and feet. When Abu Huraira performed his wudoo he washed his hand up to his upper arm (i.e. up to his elbow and just beyond it) and then said, “This is the way I saw the Messenger perform wudoo.” [Saheeh Muslim]

- Perform two Rakah after completing wudoo. “Whoever performs wudoo in a way that I perform it and then prays two rakah of prayer and does not think of anything else (unrelated to the prayer) during it, his past sins will be forgiven.” [Saheeh Bukhari]

In another hadeeth it was mentioned, “…Paradise would be made obligatory for him.” [Saheeh Muslim]

A Muslim performs wudoo many times during the day and night. Some people perform it five times and others perform it more, depending on weather they pray additional optional prayers, such as Salah ad-Duha or Qiyaam al-Layl.

Benefits of Observing these Sunan in Wudoo:
The Prophet said, “Whoever performs ablution well, the sins leave his body even from under his fingernails.” [Saheeh Muslim]

The Prophet also said, “There is no one among you who performs wudoo well and then performs two rakah of prayer with his heart and face (i.e. with khushoo) except that Paradise will be made obligatory for him and he will be forgiven.” [Saheeh Muslim]

General Words of Advice from Imam an-Nawawi
Indeed, a person obtains this level (of khusho) by striving against his own self (i.e. his lowly desires) and against the whispering of Shaytan – repulsing them from himself such that he is fully preoccupied with this striving, without losing focus even for the blink of an eye. Hence, he is safeguarded from Shaytan due to his striving and emptying his heart of everything that is harmful to it.

Manners of the student

Imam Hasan al Basri (Rahihamullah) said, “One who joins the learning circle without a wood board (a pen and paper) is like the one who joins a battle without a weapon”. (Al Jaami 155)

Praise be to Allaah.  

The blessings which Allaah bestows upon His slaves cannot be counted. Allaah has singled out the believers for additional blessings in this world, as He has blessed them with Islam, and chosen them to be guided by the Qur’aan, and He will bless them exclusively in Paradise with the greatest blessing that He can bestow, which is the honour of looking upon His holy Face in the Paradise of ‘Adan, as He says (interpretation of the meaning): 

“Some faces that Day shall be Naadirah (shining and radiant).

Looking at their Lord (Allaah)”

[al-Qiyaamah :22-23] 

i.e., the faces of the believers will be beautiful and radiant, joyful because they are looking at the Face of their Lord. Al-Hasan (may Allaah have mercy on him) said: “They will look at their Lord and their faces will become radiant with His Light.” 

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: “[The phrase] ‘Some faces that Day shall be Naadirah (shining and radiant)’ means, because of the blessing. ‘Looking at their Lord’ means, looking upon the Face of their Lord.”  This is the opinion of the mufassireen among the scholars of the Sunnah and hadeeth. 

Allaah says (interpretation of the meaning):  

“There they will have all that they desire and We have more (for them, i.e. a glance at the All-Mighty, All-Majestic”[Qaaf 50:35] 

What is meant by “more” here is looking upon the Face of Allaah, may He be glorified and exalted, as that was interpreted by ‘Ali and Anas ibn Maalik (may Allaah be pleased with them). 

Allaah says (interpretation of the meaning): 

“For those who have done good is the best reward and even more (i.e. having the honour of glancing at the Countenance of Allaah)”

[Yoonus 10:26] 

The “best reward” is Paradise, and “even more” is looking upon the Face of Allaah, as that was explained by the Messenger of Allaah (peace and blessings of Allaah be upon him), as was narrated by Muslim in his Saheeh (266) from Suhayb, according to whom the Prophet (peace and blessings of Allaah be upon him) said: 

“When the people of Paradise enter Paradise, Allaah will say, ‘Do you want anything more?’ They will say, ‘Have You not brightened our faces, admitted us to Paradise and saved us from Hell?’ Then the veil will be lifted and they will not have seen anything more dear to them than looking upon their Lord, may He be glorified and exalted. This is what is meant by ‘even more.’” Then he recited the verse (interpretation of the meaning): 

“For those who have done good is the best reward and even more (i.e. having the honour of glancing at the Countenance of Allaah)”

[Yoonus 10:26] 

So once you know that the people of Paradise will not be given anything there that is more dear to them than looking upon the Face of their Lord, it will become clear to you just how great is the deprivation and loss that awaits the sinners whom Allaah warns with the words (interpretation of the meaning): 

“Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day” [al-Mutafiffoon 83:15] 

We ask Allaah to keep us safe and sound 

How beautiful are the words of al-Shaafa’i, which were narrated from him by al-Rabee’ ibn Sulaymaan – who was one of his students – who said: “I was with Muhammad ibn Idrees [i.e., al-Shaafa’i], who had received a letter from Upper Egypt in which it said, ‘What do you say about the aayah,  

“Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day”
[al-Mutafiffoon 83:15]?’Al-Shaafa’i said: ‘Because they will be veiled by the wrath (of Allaah), this indicates that the friends of Allaah will see Him beceause He is pleased with them.’” 

This is some of the evidence from the Qur’aan which proves that the believers will see their Lord in Paradise. 

With regard to the evidence in the Sunnah, there is a great deal of it. For example: 

1 – Al-Bukhaari (6088) and Muslim (267) narrated from Abu Hurayrah that some people said: “O Messenger of Allaah, will we see our Lord on the Day of Resurrection?” The Messenger of Allaah said, “Do you doubt that you see the moon on the night when it is full?” They said, “No, O Messenger of Allaah.” He said, ‘Do you doubt that you see the sun when there is no cloud?” They said, “No, O Messenger of Allaah.” He said, “You will see Him likewise…” 

According to a report narrated by al-Bukhaari:  “you will not have any doubts or disputes concerning seeing Him,” and seeing Him will not cause you any hardship or make you tired. And Allaah knows best. Summarized from Sharh Muslim. 

2 – Also in al-Saheehayn (al-Bukhaari, 6883; Muslim, 1002), it is narrated that Jareer ibn ‘Abd-Allaah said: “We were sitting with the Prophet (peace and blessings of Allaah be upon him), looking at the moon on the night of the fourteenth (of the month). He said, ‘You will see your Lord with your own eyes just as you are looking at this (moon), without any doubt that you are seeing Him.’” 

The comparison in this hadeeth is between seeing and seeing, i.e., just as we see the sun in all clarity on a cloudless day, and no one prevents anyone else from seeing it despite the large numbers of people looking at it, and just as we see the moon completely on the night when it is full, and we see it so clearly, despite the large numbers of people who are looking at it, so too the believers will see their Lord on the Day of Resurrection, so fully and clearly. But there is no comparison in the ahaadeeth between what is seen in one case and the other, may Allaah be exalted far above such a thing, for there is nothing like unto Allaah, and He is the All-Hearing, All-Seeing. 

3 – al-Bukhaari (4500) and Muslim (6890) narrated from Abu Moosa that the Prophet (peace and blessings of Allaah be upon him) said: “Two gardens of silver, their vessels and everything in them, and two gardens of gold, their vessels and everything in them. And there will be nothing between the people and their seeing their Lord, may He be blessed and exalted, except the veil of pride concealing His Face in the Paradise of ‘Adan.” 

The ahaadeeth about seeing Allaah were narrated by nearly thirty Sahaabah. Whoever learns them will have certain knowledge that the Messenger (peace and blessings of Allaah be upon him) said them. So whoever claims after this that no one will see Allaah in the Hereafter is rejecting the Qur’aan and the message with which Allaah sent His Messengers, and he is exposing himself to the stern warning mentioned in the aayah (interpretation of the meaning): 

“Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day” [al-Mutafiffoon 83:15] 

We ask Allaah to keep us safe and sound, and we ask Him to bestow upon us the joy of looking upon His holy Face…. Ameen. 

See Sharh al-‘Aqeedah al-Tahhaawiyyah, 1/209 ff;A’laam al-Sunnah al-Manshoorah by Shaykh Haafiz al-Hukami, p. 141.

..And how we peck like chickens

Ibn Wahb narrated:

Once I saw (Sufyaan) Ath-Thawree in the Haram after maghrib prayer offering voluntary prayer. Then he went down into sujood (prostration) and he didn’t raise his head until the adhaan for ‘ishaa was made.”

[As-Siyaar, 7/296]

[Sunnah Series] Waking up

The most important thing that a Muslim can attend to and take care of in his daily life is acting according to the Sunnah of the Messenger (salAllahu ‘alayhi wa sallam). Dhun-Nun Al-Masri said, “From the signs of one’s love for Allah is following His beloved Prophet’s actions, manners, commands and recommendations.”

Allah (subhanahu wa ta`ala) says,

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ
“Say: ‘If you really love Allah then follow me and Allah will love you and forgive your sin. And Allah is Oft-Forgiving, the Most Merciful.” (3:31)
Hasan Al-Basri said, “The sign of their love (for Allah) is in their adherence to the Sunnah of His Prophet.”

The rank of the believer is measured by his following of the Messenger – he is higher and more exalted with Allah according to the extent of his practicing of the Sunnah.

It is interesting to note that if one of us lost some money, how concerned and worried we would be and how much effort we would exert in trying to find it. But how many Sunan have we lost in our lives? Does this sadden us? Have we strived to revive them in our lives?

One of the problems we suffer from is that we have begun to value and admire the dinar and dirham more than the Sunnah.

From the benefits of adhering to the Sunnah are:

- To reach the level of love – Love of Allah – for His believing slave.
– It is a means to compensate for any deficiency in the obligatory actions.
– It is a protection from falling into innovation.
– It indicates the exaltation of those things that represent the religion of Allah.

Waking Up
1. Wipe the Effects of Sleep from the Face with Your Hands

Imam An-Nawawee and Ibn Haja stated this wiping to be desirable based on the following:

“When the Messenger of Allah (salAllahu ‘alayhi wa sallam) woke up, he would sit up and rub away the effects of sleep from his face with his hand.”

2. Say the Supplication for Waking Up

الحَمْدُ لِلهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ
“All praise is for Allah who gave us life after death (sleep) and to Him is the resurrection.”

3. Use a Siwaak

When the Prophet woke up from the night (sleep), he used to clean his mouth with a Siwaak.

4. Snuff Water:

When one of you wakes up from sleep, then snuff water three times. For indeed, Shaytan spends the night in the upper part of his nose.

5. Wash both Hands Three Times

When one of you wakes up from sleep, he must not dip his hand into a utensil until he washes it three times.

Ibn Taymiyyah:

“The reason why the religion of Allah and its rituals are vanishing, and kufr and sin are prevailing, is because of imitation of the kaafireen, just as the means of preserving all good is by following the ways and laws of the Prophets.”

(al-Iqtidaa’, 1/413)

It is reported that Al-Ḥasan Al-Baṣrī – Allāh have mercy on him – said:
Verily, you will find the believer (muʾmin) consistent time after time, upon one way, showing the same face; [whereas] you will find the hypocrite (munāfiq) changing colors, trying to be like everyone around him, running with every wind.
Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-ʿIlm #1936

A Lioness Amongst Scholars

The Prophet (sallAllahu ‘alayhi wa sallam) said:
“The best people are those of my generation, and then those who will come after them (the next generation), and then those who will come after them (i.e. the next generation), and then after them, there will come people whose witness will precede their oaths, and whose oaths will precede their witness.”
(Sahih Bukhari)

The era of the Tabi’een is often referred to as the golden age of the Islamic Sciences – a time during which scholars studied at the feet of the Sahabah of RasulAllah (sallAllahu ‘alayhi wa sallam), traveled the world in search of ahadeeth, and began to compile what are now known to be the greatest books of classical Islamic knowledge.
The names of the Tabi’een are many: Fudhayl ibn ‘Iyaadh, Sa’eed ibn al-Musayyib, ‘Urwah ibn az-Zubayr, Imam Malik ibn Anas… and many more, besides.

However, amongst all these masculine names, a feminine name stands out: Hafsa bint Seereen.

Hafsa was the daughter of Seereen, the freed slave of Anas ibn Maalik (radhiAllahu ‘anhu), and Safiyyah, the freed slave of Abu Bakr (radhiAllahu ‘anhu). Due to her parents’ proximity to the Sahabah, Hafsa and her numerous siblings were raised in a household that was permeated with knowledge. Hafsa and her sister Kareemah were both known for memorizing the Qur’an at a young age; Kareemah at the age of nine, and Hafsa at twelve.
While Kareemah grew up to be known and revered as a great ‘aabidah (worshipper), Hafsa’s destiny was slightly different. Though it is her brother Muhammad ibn Seereen who is better known today, in particular for his book on dream interpretation, it was Hafsa who was respected most highly in her time.

Living up to her namesake, Hafsa was a lioness amongst the scholars of Madinah. Hafsa was a qaari’ah (reciter of the Qur’an) and was well-versed in the various recitations of the Qur’an; she was a muhaddithah (narrator of ahadeeth); and she was a faqeehah (Islamic jurist) as well.
To be a scholar in any one of these fields was and is considered to be a major achievement; in Hafsa’s case, she excelled in all three.

Her knowledge and expertise was not limited to a select circle, or restricted only to women. The men of Iraq, scholars in their own right, publicly acknowledged Hafsa’s superiority.

Iyaas ibn Mu’awiyyah said:
‘I did not meet anyone whom I can prefer over Hafsah.’ He was asked: ‘What about Hasan al Basri and Muhammad ibn Sireen (her brother)?’ He said: ‘As for me, I do not prefer anyone over her. She learnt the Qur’aan by heart when she was twelve years old.’ (Al Mizzi, Tahdheeb al-Kamaal, xxxv. 152.)

Hishaam ibnu Hassaan said:
“I saw Al-Hasan (Hasan al Basri), and (Muhammad) ibnu Seereen, and I did not see anyone whom I thought was cleverer than Hafsah.” (Sifah As-Safwah, Dhikr Al Mustafiyaat min A’abidaat al Basrah, Vol 2, Page 709.)

Hishaam narrates that when Ibn Sireen (her brother) would find something difficult and ambiguous (ashkala ‘alayhi) regarding the Qiraa’ah (recitation), he would say, “Go and ask Hafsah how to recite.” (Sifah As-Safwah, Dhikr Al Mustafiyaat min ‘Aabidaat al Basrah.)

As a muhaddithah, Hafsa’s chains of narration were both short and strong, which resulted in her narrations being included in all six authentic books of hadith (as-Sihaah as-Sitta).

Despite her impressive qualifications, despite the fact that the male scholars of Medina used to visit her in search of knowledge, Hafsa didn’t live in an ivory tower of academia.
Keenly aware that the upcoming generations were tempted to abandon knowledge for entertainment, and worship for luxury, she reached out to them repeatedly. One of her most well-known pieces of advice to the youth of her time was recorded:

“O youth (Ya Ma’shar ash-Shabaab)! Take from yourselves while you are young, for certainly I do not see (real) action except in youth.” (Sifah As-Safwah, Dhikr Al Mustafiyaat min ‘Aabidaat al Basrah)

Hafsa was just one of many intelligent, educated women in Islamic history, but she is also one of the few who achieved mastery in fields which are now considered to be predominantly male. Her accomplishments prove that in the earlier generations of Islamic history, it was not gender which merited renown, but excellence of intellect combined with wisdom and worship.

Today, there are Muslim men who claim that women’s education is not a high priority, that it is nigh-impossible for them to be good wives or mothers while pursuing a vigorous education and career in academia. Yet if they were to find themselves before Hafsa bint Seereen, they would find themselves justly humbled before the knowledge and power of the ‘Aalimah, the Saa’imah, the ‘Aabidah… the lioness amongst scholars of Islam.

‪#‎ForgottenHeroines‬

There is not one , not two but multitude of ahadeeth , verses and athar wherein the salaf deduced the permissibility of loving one’s homeland dearly and also validating and permitting various endeavours (including fighting) for it’s sake provided alllll of these feelings or desires are in line with the shar`iah

For example Ibn Hajar deducing as such from one hadeeth

قال ابن حجر وَفِي الْحَدِيثِ دِلَالَةٌ عَلَى فَضْلِ الْمَدِينَةِ وَعَلَى مَشْرُوعِيَّةِ حُبِّ الْوَطَنِ وَالْحَنِينِ إِلَيْهِ

Forget the ahadeeth, let’s go to battles say during and after the prophet sallalahu `alayhi wa sallam for 3 centuries ,

Did you know even till three centuries the battle arrays were formed as per the tribes at times or regions and race?

Did you know one of the definition the prophet sallalahu `alayhi wa sallam gave describing asabiyah is :

أَنْ تُعِينَ قَوْمَكَ عَلَى الظُّلْمِ

It is that you help your people in wrongdoing.”

Note: he said wrongdoing or oppression and did not rebuke something that is good .

However, today Muslims mix the love of their homeland and qaum with the definition of western patriotism

BOTH OF THESE (love for ones qaum or homeland and western defined patriotism) are two DIFFERENT things

the former one is permissible within the hudood (limits) while the latter is haraam

uponthedeen - Juzz amma series,


The Position of Ibn Mas`ud concerning Al-Mu`awwidhatayn
Imam Ahmad recorded from Zirr bin Hubaysh that Ubayy bin Ka`b told him that Ibn Mas`ud did not record the Mu`awwidhatayn in his Mushaf (copy of the Qur’an). So Ubayy said,
“I testify that the Messenger of Allah informed me that Jibril said to him, قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ Say: “I seek refuge with the Lord of Al-Falaq.”
So he said it.
And Jibril said to him, قُلْ أَعُوذُ بِرَبِّ النَّاسِ Say: “I seek refuge with the Lord of mankind.”
So he said it.
Therefore, we say what the Prophet said.”
The Virtues of Surahs Al-Falaq and An-Nas
In his Sahih, Muslim recorded on the authority of Uqbah bin `Amir that the Messenger of Allah said,
أَلَمْ تَرَ آيَاتٍ أُنْزِلَتْ هَذِهِ اللَّيْلَةَ لَمْ يُرَ مِثْلُهُنَّ قَطُّ:
Do you not see that there have been Ayat revealed to me tonight the like of which has not been seen before, They are
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
Say: “I seek refuge with, the Lord of Al-Falaq.”
and;
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
Say: “I seek refuge with the Lord of mankind.”
This Hadith was recorded by Ahmad, At-Tirmidhi and An-Nasa’i.
At-Tirmidhi said, Hasan Sahih.
Another Narration
Imam Ahmad recorded from Uqbah bin `Amir that he said, “While I was leading the Messenger of Allah along one of these paths he said,
O `Uqbah! Will you not ride,
I was afraid that this might be considered an act of disobedience. So the Messenger of Allah got down and I rode for a while. Then he rode.
Then he said,
يَا عُقْبَةُ، أَلَا أُعَلِّمُكَ سُورَتَيْنِ مِنْ خَيْرِ سُورَتَيْنِ قَرَأَ بِهِمَا النَّاسُ؟
O Uqbah! Should I not teach you two Surahs that are of the best two Surahs that the people recite?
I said, `Of course, O Messenger of Allah.’
So he taught me to recite
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ Say: “I seek refuge with the Lord of Al-Falaq.”
and
قُلْ أَعُوذُ بِرَبِّ النَّاسِ Say: “I seek refuge with the Lord of mankind.”
Then the call was given to begin the prayer and the Messenger of Allah went forward (to lead the people), and he recited them in the prayer. Afterwards he passed by me and said,
What do you think, O `Uqayb!
اقْرَأْ بِهِمَا كُلَّمَا نِمْتَ وَكُلَّمَا قُمْتَ
“Recite these two Surahs whenever you go to sleep and whenever you get up.”
An-Nasa’i and Abu Dawud both recorded this Hadith.
Another Narration
The Messenger of Allah (peace be upon him) said:
إِنَّ النَّاسَ لَمْ يَتَعَوَّذُوا بِمِثْلِ هَذَيْنِ:
Verily, the people do not seek protection with anything like these two:
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
Say: “I seek refuge with the Lord of Al-Falaq.”
and;
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
Say: “I seek refuge with (Allah) the Lord of mankind.”
Another Narration
An-Nasa’i recorded that Uqbah bin `Amir said,
“I was walking with the Messenger of Allah when he said, O `Uqbah! Say!
I replied, `What should I say!’
So he was silent and did not respond to me. Then he said, Say!
I replied, `What should I say, O Messenger of Allah!’
He said,
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ Say: “I seek refuge with the Lord of Al-Falaq.”
So, I recited it until I reached its end.
Then he said, قُلْ Say!
I replied, `What should I say O Messenger of Allah!’
He said,
قُلْ أَعُوذُ بِرَبِّ النَّاسِ Say: “I seek refuge with the Lord of mankind.”
So, I recited it until I reached its end.
Then the Messenger of Allah said,
مَا سَأَلَ سَائِلٌ بِمِثْلِهَا، وَلَا اسْتَعَاذَ مُسْتَعِيذٌ بِمِثْلِهَا
No person beseeches with anything like these, and no person seeks refuge with anything like these.”
Another Hadith
An-Nasa’i recorded that Ibn Abis Al-Juhani said that the Prophet said to him,
يَا ابْنَ عَابِسٍ أَلَا أَدُلُّكَ أَوْ أَلَا أُخْبِرُكَ بِأَفْضَلِ مَا يَتَعَوَّذُ بِهِ الْمُتَعَوِّذُونَ؟
O Ibn Abis! Shall I guide you to — or inform you — of the best thing that those who seek protection, use for protection?
He replied, “Of course, O Messenger of Allah!”
The Prophet said,
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
هَاتَانِ السُّورَتَانِ
Say: “I seek refuge with the Lord of Al-Falaq.”
and Say: “I seek refuge with the Lord of mankind.”
These two Surahs (are the best protection).
Imam Malik recorded from A’ishah that;
whenever the Messenger of Allah was suffering from an ailment, he would recite the Muawwidhatayn over himself and blow (over himself).
Then if his pain became severe, A’ishah said that she would recite the Muawwidhatayn over him and take his hand and wipe it over himself seeking the blessing of those Surahs.
Al-Bukhari, Abu Dawud, An-Nasa’i and Ibn Majah all recorded this Hadith.
It has been reported from Abu Sa`id that;
the Messenger of Allah used to seek protection against the evil eyes of the Jinns and mankind. But when the Muawwidhatayn were revealed, he used them (for protection) and abandoned all else besides them.
At-Tirmidhi, An-Nasa’i and Ibn Majah recorded this.
At-Tirmidhi said, “This Hadith is Hasan Sahih.”

It is reported that Abū Hurayrah – Allāh be pleased with him – said:

Three things are from Imān: when a man has nocturnal emission during a cold night, so he gets up – only Allāh sees him, and has a full wash; when a person fasts on a hot day; and when a man prays in a barren land, where none but Alāh sees him.

Al-Bayhaqī, Shu’ab Al-Īmān article 51

Ibn al qayyim says in A’alaam al-Muwaqqi’een, volume 2, page 176:

"The one who does not perform his obligations is actually worse than the one who performs sins. Anyone having some knowledge about the revelation of Allah, the guidance of the Prophet and the life of the companions would see that those who are pointed at today as the most pious people as in fact the least pious… Indeed, what deen and what good is there in a person who witnesses the sanctities of Allah سبحانه وتعالى being violated, His Hudood not applied, His religion abandoned, the Sunnah of His Messenger shunned, and yet remains still with a cold heart and a silent tongue - a dumb Shaitan. In the same way the one who talks falsehood is a speaking Shaitan. Isn’t the misfortune of Islam due only to those who whenever their food and positions are secure, would not care about what happens to the religion? The best among them would offer a sorry face. But if there was a shortcoming in one of the things their heart is attached to like their rank or money, they would sacrifice and strive and strain and struggle and use the three levels of prevention (their hands, tongues and hearts, as mentioned in the famous hadith) according to their capability. These people, besides deserving the anger of Allah, are afflicted with the greatest calamity without even knowing it: They have a dead heart. Indeed the more alive a person’s heart is, the stronger its anger for the sake of Allah and the more complete his support to Islam and Muslims"

وعن أنس رضي الله عنه أن رسول الله صلى الله عليه وسلم قال‏:‏ ‏ “‏إن في الجنة سوقاً يأتونها كل جمعة‏.‏ فتهب ريح الشمال، فتحثوا في وجوههم وثيابهم، فيزدادون حسناً وجمالاً فيرجعون إلى أهليهم، وقد ازدادوا حسناً وجمالاً، فيقول لهم أهلوهم‏:‏ والله لقد ازددتم حسناً وجمالاً‏!‏ فيقولون‏:‏ وأنتم والله لقد ازددتم بعدنا حسناً وجمالاً‏!‏‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

Anas (May Allaah be pleased with him) said:
The Messenger of Allaah (ﷺ) said, “In Jannah there is a market to which the people will come every Friday. The northern wind will blow and shower fragrance on their faces and clothes and, consequently, it will enhance their beauty and loveliness. They will then return to their wives who will also have increased in their beauty and loveliness, and their families will say to them: ‘We swear by Allaah that you have been increased in beauty and loveliness since leaving us.’ Thereupon they will reply: ‘We swear by Allaah that you have also been increased in beauty and loveliness since we left you.”’

[Muslim]

Shaykh Naasir al-Deen al-Albaani:

“When you agree with me about something, then I want you to do it because you have thought about it, and not because you blindly follow me. I am against that!”

(Silsilatul-Huda wan-Noor 324)