1 – Making yourself feel fear of Allaah.

This weeping is the fruit of beneficial knowledge, as al-Qurtubi says in his commentary o­n the verse (interpretation of the meaning): “And they fall down o­n their faces weeping” [al-Isra’ 17:109] This is an eloquent description of them and praise for them. It is the duty of everyone who acquires knowledge to reach this level, so that when he hears the Qur’aan he is filled with fear and humility. In Musnad al-Daarimi it is narrated from Abu Muhammad that al-Taymi said: Whoever is given knowledge and does not weep, he deserves not to have any knowledge, because Allaah has described those who have knowledge; then he recited this verse. Al-Jaami’ li Ahkaam il-Qur’aan, 10/341-342. 2 – Reading the Qur’aan and pondering its meanings

Allaah says (interpretation of the meaning): “Say (O Muhammad to them): Believe in it (the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down o­n their faces in humble prostration. And they say: Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled. And they fall down o­n their faces weeping and it increases their humility” [al-Isra’ 17:107-109]

“Those were they unto whom Allaah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the offspring of Ibraaheem (Abraham) and Israel, and from among those whom We guided and chose. When the Verses of the Most Gracious (Allaah) were recited unto them, they fell down prostrate and weeping” [Maryam 19:58]

It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said:The Prophet  (صلى الله عليه وسلم) said to me: “Recite the Qur’aan to me.” I said: “O Messenger of Allaah  (صلى الله عليه وسلم) , shall I recite it to you when it was revealed to you?” He  (صلى الله عليه وسلم)  said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, and when I reached this verse – “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [al-Nisa’ 4:41] – he  (صلى الله عليه وسلم)  said: “That is enough for now.” I turned to him and saw his eyes were streaming with tears. Narrated by al-Bukhaari, 5050; Muslim, 800.

3 – Knowing the greatness of the reward for weeping, especially when o­ne is alone.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah  (صلى الله عليه وسلم)  said: “A man who weeps for fear of Allaah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allaah and the smoke of Hell will never coexist.” [Narrated by al-Tirmidhi, 1633; al-Nasaa’i, 3108; classed as saheeh by al-Albaani]. “Until the milk goes back into the udder” is a metaphor for it being impossible, as in the verse where Allaah says (interpretation of the meaning): “and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40].

Tuhfat al-Ahwadhi. And it was narrated that he said: The Messenger of Allaah  (صلى الله عليه وسلم) said: “There are seven whom Allaah will shade with His shade o­n the day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allaah; a man whose heart is attached to the mosque; two men who love o­ne another for the sake of Allaah, meeting and parting o­n that basis; a man who is called (to commit sin) by a woman of high status and great beauty and he says, ‘I fear Allaah’; a man who gives in charity so secretly that his left hand does not know what his right hand is doing; and a man who remembers Allaah when he is alone and his eyes flow with tears.” Narrated by al-Bukhaari, 660; Muslim, 1031. Weeping when alone is singled out because being alone is a time when the heart tends to become harder and there is a stronger motive to commit sin, and it is farthest removed from the possibility of showing off. So if a person strives to do this, and makes himself feel the greatness and might of Allaah, and his eyes flow with tears, then he deserves to be beneath the shade of the Throne of the Most Merciful o­n the Day when there will be no shade but His shade.

4 – Thinking about your situation and your boldness in committing sin, and fearing to meet Allaah in such a state.

One of the righteous people used to weep night and day, and something was said to him about that. He said: “I am afraid that Allaah will see me committing sin and will say: ‘Go away from Me for I am angry with you.’” Hence Sufyaan used to weep and say: “I am afraid that my faith will be taken away at the moment of death.”

Ismaa’eel ibn Zakariya described Habeeb ibn Muhammad, who was a neighbour of his. He said: “Every evening I heard him weeping and every morning I heard him weeping, so I went to his wife and said: ‘What is the matter with him? He weeps in the evening and he weeps in the morning!’ She said to me: ‘By Allaah, when evening comes he fears that he will not live till morning and when morning comes he fears that he will not live till evening.’”

The salaf used to weep and grieve a great deal. When Yazeed al-Raqaashi was criticized for weeping a great deal and it was said to him, “If the Fire had been created exclusively for you, you would not weep more than this,” he said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn and mankind?” When ‘Ata’ al-Sulaymi was asked: “What is this grief?” he said: “Woe to you! Death is close at hand, the grave is my house, o­n the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.”

Faddalah ibn Sayfi used to weep a great deal. A man entered upon him when he was weeping and said to his wife: “What is the matter with him?” She said: “He says that he wants to undertake a long journey and he does not have proper provision for it.”

One night al-Hasan woke up weeping, and he disturbed the other people in the house with his weeping. They asked him what was the matter and he said: “I remembered a sin that I committed and I wept.”

It was narrated that Tameem al-Daari (may Allaah be pleased with him) recited this verse (interpretation of the meaning): “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the o­neness of Allaah Islamic Monotheism) and do righteous good deeds” [al-Jaathiyah 45:21] and he started repeating it and weeping until morning came.

Hudhayfah (may Allaah be pleased with him) used to weep intensely, and it was said to him: “Why are you weeping?” He said: “I do not know what is ahead of me – Divine pleasure or divine wrath.”

Sa’d ibn al-Akhram said: I was walking with Ibn Mas’ood and he passed by the blacksmiths, who had brought a piece of iron out of the fire. He stood and looked at the molten iron and wept.

5 – Making yourself feel regret and feeling that you have fallen short in your duties towards Allaah.

The tears of the repentant at night quenches thirst and cure sickness, as the Shaykh of the Mufassireen, Abu Ja’far al-Tabari, said in his commentary o­n the verse (interpretation of the meaning): “Do you then wonder at this recitation (the Qur’aan)? And you laugh at it and weep not” [al-Najm 53:59-60]

Do not weep at the warnings contained therein to those who disobey Allaah, when you are people who commit sin, “Wasting your (precious) lifetime in pastime and amusements (singing)” [al-Najm 53:61] – you are heedless of the lessons and reminders contained therein, turning away from its verses. Jaami’ al-Bayaan ‘an Ta’weel Aayi al-Qur’aan, 27/82.

6 – Weeping out of fear of a bad end.

It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: When the Messenger of Allaah  (صلى الله عليه وسلم)  passed by al-Hijr (the land of the people of Thamood) he said: “Do not enter the dwellings of those who wronged themselves, lest what befell them befall you, unless you are weeping.” Then the Messenger of Allaah  (صلى الله عليه وسلم) covered his head and walked quickly until he had left the valley. Narrated by al-Bukhaari, 3380; Muslim, 2980. Al-Nawawi included this hadeeth in a chapter entitled “Weeping and feeling fear when passing by the graves of the wrongdoers and the places where they were killed, and expressing o­ne’s need of Allaah, and being careful not to be negligent in that.” Riyaadh al-Saaliheen, p. 373.

7 – Listening to moving speeches and lectures that will soften the heart.

It was narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him), who was o­ne of those who used to weep, said: “The Messenger of Allaah  (صلى الله عليه وسلم)  delivered a deeply moving speech at which our eyes began to overflow and our hearts melted.” [Narrated by al-Tirmidhi, 2676; Abu Dawood, 4607; Ibn Maajah, 42; classed as saheeh by al-Albaani].

Question: Is it permissible for the menstruating women to touch the Qur’aan?

Answer: There is no problem in this due to there being no proof showing the impermissibility of this, as for the Hadeeth <”the Qur’aan shouldnt be touched except by the one that is Dhaahir (pure)” >1, then Imaam Shawkaanee said:What is meant by pure in this Hadeeth is the Mu’min (the believer), due to the proof the Prophet said <”Verily the Muslim doesnt become impure”>2 and the Prophet <”prohibited travelling with the Qur’aan to the lands of the enemy.”3

1 Haakim and Bayhaqee and Sheikh Albaanee graded it to be saheeh
2 Bukhaaree and Muslim narrated by Abu Hurairah
3 bukhaaree and Muslim narrated by Ibn Omar

Fataawaa Mar’atil Muslimah page 91

There are more than 100 phrases in this video provided by speak7.com if you memorize them you will be able to convey many of your messages with ease because this video contains only the most used expressions! For more details about grammar and vocabulary visit www.speak7.com and click on Arabic.

‘Abd al-Malik (RA) said: “When ‘Awf ibn Muhallim al-Shaybani, one of the most highly respected leaders of the Arab nobility during the jahiliyyah, married his daughter Umm Iyas to al-Harith ibn ‘Amr al-Kindi, she was made ready to be taken to the groom, then her mother, Umamah came into her, to advise her and said:

‘O my daughter, if it were deemed unnecessary to give you this advice because of good manners and noble descent, then it would have been unnecessary for you, because you posses these qualities, but it will serve as a reminder to those who are forgetful, and will help those who are wise.

‘O my daughter, if a woman were able to do without a husband by virtue of her father’s wealth and her need for her father, then you of all people would be most able to do without a husband, but women were created for men just as men were created for them.

‘O my daughter, you are about to leave the home in which you grew up, where you first learned to walk, to go to a place you do not know, to a companion to whom you are unfamiliar. By marrying you, he has become a master over you, so be like a servant to him, and he will become like a servant to you.

‘Take from me ten qualities, which will be a provision and a reminder for you.

‘The first and second of them are: be content in his company, and listen to and obey him, for contentment brings peace of mind, and listening to and obeying one’s husband pleases Allah.

‘The third and fourth of them are: make sure that you smell good and look good; he should not see anything ugly in you, and he should not smell anything but a pleasant smell from you. Kohl is the best kind of beautification to be found, and water is better than the rarest perfume.

‘The fifth and sixth of them are: prepare his food on time, and keep quiet when he is asleep, for raging hunger is like a burning flame, and disturbing his sleep will make him angry.

‘The seventh and eighth of them are: take care of his servants (or employees) and children, and take care of his wealth, for taking care of his wealth shows that you appreciate him, and taking care of his children and servants shows good management.

‘The ninth and tenth of them are: never disclose any of his secrets, and never disobey any of his orders, for if you disclose any of his secrets you will never feel safe from his possible betrayal, and if you disobey him, his heart will be filled with hatred towards you.

‘Be careful, O my daughter, of showing joy in front of him when he is upset, and do not show sorrow in front of him when he is happy, because the former shows a lack of judgment whilst the latter will make him unhappy.

‘Show him as much honor and respect as you can, and agree with him as much as you can, so that he will enjoy your companionship and conversation.

‘Know, O my daughter, that you will not achieve what you would like to until you put his pleasure before your own, and his wishes before yours, in whatever you like and dislike. And may Allah choose what is best for you and protect you.”

Jamharah Khutah al-‘Arab, 1/145

Source: TheClearSunnah

Abu Laylaa al-Atharee narrates:

In 1405 AH, during a journey to Saudi Arabia, we were travelling in the same car as the Shaykh and his wife, Umm al-Fadhl. When we arrived in Makkah, we were guests of a friend of the Shaykh, (popularly) known as Abu ‘Arab.Whilst there, a discourse occurred between the Shaykh and one of the followers of ‘Alawee al-Maalikee, regarding (celebrating) the birthday of the Prophet (sal-Allaahu ‘alayhe wa sallam).

After they finished their exchange, Abu ‘Arab invited the Shaykh to visit Bangladesh for a period of three days; in order to give da’wah of tawheed to the brothers from Ahlul-Hadeeth, whose number reached into millions.

However, the Shaykh excused himself by saying: “I cannot.”

The invitation was then put to him a second time, whereupon he replied: “I cannot.”

The invitation was put to him a third time, only this time he was requested to go to Bangladesh for just one day, whereupon the Shaykh replied: “I cannot.”

When we returned to the sleeping quarters, we wanted to take a little nap. So we removed a table which was in the centre of the room and I then brought a pillow for us; the Shaykh laid his head at one end whilst I laid my head at the other end, in the opposite direction. It was then that I put a question to the Shaykh which had been burning up inside me. I said: “O Shaykh! Why did you refuse to go (to Bangladesh)?” He replied:

“Indeed I feared for myself the fitnah!”

Maalik ibn Anas used to say:

Knowledge must not be taken from four types of people, and can be taken from other than them:

1. A foolish person whose foolishness is known, even if he narrates the most Ahaadeeth amongst people.
2. A liar who lies about people’s narrations if this is known about him, even if he is not accused of lying upon the Messenger – .
3. One who follows his desires/an innovator who calls the people to his desires/innovations.
4. A Shaykh who has virtue and worship if he does not know Hadeeth.

The brother Abul Hasan is an Imaam in Camden New Jersey, USA. Our brother Malik is an African American who was raised as a Christian. After embracing Islam he travelled  to Egypt where he studied for a number of years. From his teachers is the Muhaddith, Muqbil Ibn Haadi (may Allaah have mercy upon him) from whom he attained Ijaazah. He is the author of the book ‘In Defence of Islam after 9/11’.Tuesday 2nd of June Cardiff After Maghrib:
Women Scholars of Islam

Wednesday 3rd of June Masjid as-Sunnah Hounslow After Maghrib:
A Historical Look at Extremism: From Ibn Muljam to Ibn Laden.

Thursday 4th of June Bristol al-Baseerah After Maghrib:
Whoever travels in the path of knowledge, Allah will make it easy for them to walk the path to paradise.

Friday 5th of June Masjid as-Salafi Birmingham After Asr and Maghrib:
Explanation of the Introduction to Saheeh Muslim

Saturday 6th and Sunday 7th of June Cardiff Conference:
A Description of the Prophet Muhammad According to the Quraan and Authentic Sunnah
A glimpse at the appearance, character and conduct of the Prophet of Mercy
Abul Hasan Maalik, Abu Hakeem Bilaal Davies, Abu Khadeejah Abdul Waahid and Abu Idrees Chan.
Scholars TBA insha Allaah.

Allaahu Akbar, Allaahu Akbar!

The sound of the adhaan echoed throughout the neighborhood.

“Oh, its Asr already?!” She absentmindedly thought in her head as she flipped channels with the remote. “I ‘ll pray as soon as this show is over,” she mumbled to herself, as she settled down to watch her favorite TV program. And before she knew it, it was another show and then yet another, when all of a sudden, she realized how late it was…….the light outside had turned yellowish orange…..the birds were chirping loudly…. …the sun was almost about to set.She hurriedly got up, made wudu and did 4 quick rakahs of Asr as fast as she could, so that she could ‘get it over with‘.

Subhaan Allaah, how many of us are guilty of something like that ?

Okay, may be its not television for all of us. For some of us, its cooking and cleaning, ‘busy’ with the kids. And for some its video games and playstations; while for others it’s talking on the phone, chatting on the internet, shopping, sleeping, you name it. Or it may be=2 0for just no reason at all.

We delay our prayer …. and delay our prayer until the time for it is almost over and then we quickly peck the floor with our heads, thinking we are absolved of the obligation. In other words, we ‘just get it over with’.

But, Brothers and sisters, do you realize what the Prophet (Sal Allaahu Alayhi wa sallam) called such a prayer? He called it the ‘prayer of the hypocrite’!

Anas ibn Maalik said, “I heard the Messenger of Allaah (Sal Allaahu Alayhi wa sallam) say, ‘That is the prayer of the hypocrites, that is the prayer of the hypocrites, that is the prayer of the hypocrites. One of them will sit until the sun turns yellow, and is between the horns of the Shaytaan, or on the horns of the Shaytaan, then he will get up and peck out four (rakahs), in which he does not remember Allaah except a little.’” (Abu Dawood).

And its not just Asr. We tend to do that with all our prayers, delaying it until its time is almost up for no valid reason, except that we are just plain old lazy.

Allaah says that laziness in prayer is a characteristic of the hypocrites.

“And when they stand up for al-salaah, they stand with laziness” [al-Nisaa 4:142].

“So woe unto those performers of Salaah (hypocrites);those who delay their Salaah” [al-Maoon 107:4-5]

In fact, do you know what the best deed in the sight of Allah is? Its prayer at its time.

The Prophet (Sal Allaahu Alayhi wa sallam) was asked: Which deed is best? He said: “Prayer done on time.” (al-Bukhaari, Muslim)

And yet we delay it, without thinking much of it. And obviously when we delay the prayer, we rush through it, not paying attention to the ruku or sujud or the proper etiquettes of prayer.

The Prophet (Sal Allaahu Alayhi wa sallam) said: ‘The worst type of thief is the one who steals from his prayer.’ He said, ‘O Messenger of Allaah, how can a person steal from his prayer?’ He said, ‘By not doing rukoo and sujood properly.’” (Ahmad and al-Haakim–saheeh by Albaani).

And he (Sal Allaahu Alayhi wa sallam) said: ‘The one who does not do rukoo properly, and pecks in sujood, is like a starving man who eats only one or two dates; it does not do him any good at all.’” (al-Tabaraani- hasan by al-Albaani).

Subhaan Allaah ! And where are we with our Salaah ?

The Prophet (Sal Allaahu Alayhi wa sallam) used to move at a measured pace during salaah, allowing every bone to return to its place with each movement. And he commanded those who were not doing their prayer properly to do the same.

Remember the hadeeth about the person who rushed through his prayer? The Prophet (Sal Allaahu Alayhi wa sallam) told him three times: “Go back and pray, for you have not prayed.” Then he told the man: “When you go to pray, say takbeer, then recite whatever you can of the Quraan. Then bow until you are at ease in bowing, then rise until you are standing up straight. Then prostrate until you are at ease in prostration, then sit up until you are at ease in sitting. Then do that throughout the entire prayer.” (al-Bukhaari, Muslim)

Obviously if we wait till the last few moments to pray, we will not be at ease or be able to pay attention to what the Prophet (Sal Allaahu Alaiyhi wa Sallam) has instructed to do.

Obviously, we will end up ‘stealing’ from the prayer.

And you know what, we may just rush through the Salaah, ‘getting it over with’, as some of us like to say, but who knows how much of it was even accepted by Allaah? For the reward that one gets for Salaah is in proportion to the degree of khushoo he has in the prayer.

The Prophet (Sal Allaahu Alayhi wa sallam) said: “A slave may pray and have nothing recorded for it except a tenth of it, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or a half.” ( Ahmad; Saheeh al-Jaami).

We, as Muslim must hasten to prayer and with khushoo, if we want to increase our Imaan and good deeds. This is one of the attributes of the believers whose hearts are attached to their prayers. The Prophet (Sal Allaahu Alayhi wa sallam) would be attending to his familys needs, then when he would hear Bilaal give the adhaan, he would stop whatever he was doing and rush to pray.

He (Sal Allaahu Alayhi wa sallam) used to say, “Let us relax with it [the prayer], O Bilaal.”

He did not say, ‘Let us get it over with.’

And he (Sal Allaahu Alayhi wa s allam) said:

“Five prayers which Allaah has made obligatory. Whoever does wudoo properly for them, prays them on time, does rukoo properly and has perfect khushoo, it is a promise from Allaah that he will be forgiven, but whoever does not do this, has no such promise – if Allaah wishes, He will forgive him, and if He wishes, He will punish him.” (Abu Dawood, Saheeh al-Jaami).

Those of us who are lazy and do not pray until the time is up for no valid reason…those of us who just want to ‘get it over with, should remember what our deeds will say to us when we are in our grave: “for the believer’s deeds will say to him in his grave: “By Allaah, I only saw you quick to obey Allaah and slow to disobey Him.” But in the case of the munaafiq (hypocrite) and faasiq (evildoer), his deeds will say: “By Allaah, I only saw you slow to obey Allaah and quick to disobey Him.” ( Ahmad; saheeh by al-Albaani)

Prophet Musa (’alayhisalam) said: ‘O my Lord, the people say things about me which are not (i.e. not true)! So Allah revealed to him: ‘O Musa, I did not make that (privilege) for Myself, so how can I make it the case for you?’ [2]

Malik ibn Dinar: ‘Since I have known (the reality of) people, I have not taken delight in their praise nor have I hated their criticism.’ It was said to him, ‘Why is that?’ He said, ‘The one who praises from amongst them is excessive and the critic from amongst them exaggerates!’
[3]‘Aisha (radhiallahu `anha) wrote to Mu’awiya (radhiallahu `anhu): ‘Salamun ‘alayk. Amma ba’d, I have heard the Messenger of Allah (sallallahu `alayhi wa sallam) say, ‘Whoever gains the Pleasure of Allah by the anger of the people (i.e. thereby gains their anger), Allah suffices him of the people’s troubles. And whoever gains the pleasure of the people by the Anger of Allah (i.e. in the process he gains His Anger), then Allah leaves him to the people.’ Wa-Salaamu ‘alayk.’ [4]

Imam al-Shafi’i: ‘There is nobody except that he has someone who loves him and someone who hates him. So if that’s the case, let a person be with the people who are obedient to Allah `azza wa jall!’ ( – as they love and hate for the Sake of Allah and they are not unjust) [5]
________________________

References:

[1] Al-Bidaya wal-Nihaya (9/318 )
[2] Al-Adaab al-Shar’iyyah by Ibn Muflih (1/38 )
[3] Tarikh Dimishq (59/307)
[4] Reported by al-Tirmidhi in Kitab al-Zuhd (no. 2414), declared Sahih by al-Albani
[5] Hilyat al-Awliya (9/124)

Shaykhul Islaam Ibn Taymiyyah was asked, what are the deeds of the people of Paradise, and what are the deeds of the people of the Fire?
So He answered – All praise is due to Allaah, Lord of all the worlds – An action of the people of Paradise is Faith (eemaan), and righteousness (taqwaa), and an action of the people of the Fire is disbelief (kufr), and corruption (fusooq), and disobedience (‘asyaan). So the deeds of the people of Paradise are:

• Faith in Allaah, and His angels, and His books, and His messengers, and the Last Day, and faith in pre-decree (qadar) – the good of it, and the evil of it.
• The two testimonies; bearing witness that there is no true deity worthy of worship except for Allaah, and Muhammad (sallallaahu ‘alayhi wa sallam) is the Messenger of Allaah.
• Establishing prayer and
• Giving charity (zakaat), and
• The fast of Ramadhaan, and
• Pilgrimage to the House.
• And that you worship Allaah as though you see Him, so even though you cannot see Him, verily He sees you.

And from the deeds of the people of Paradise is:

• Truthful speech, and
• Fulfilling trusts, and
• The keeping of agreements, and
• Righteousness towards the parents and family, and
• Mercy and goodness towards the neighbours and orphans, and the poor, and the slave from amongst the poor, and the cattle.

And from the deeds of the people of Paradise is:

• Being sincere towards Allaah, and
• Trusting in Him, and
• Loving for His sake, and His messenger, and
• Fearing Allaah, and
• Having hope in His Mercy, and
• Turning repentantly to Him, and
• Having patience on His Command, and
• Being thankful for His Blessings.

And from the actions of the people of Paradise is:

• The recitation of the Qur`aan, and
• The remembrance of Allaah, and
• Calling on Him for ones affairs, and
• Having a fervent desire (raghbah) towards Him.

And from the actions of the people of Paradise is:

• Commanding with good, and
• Forbidding from evil, and
• Making Jihaad in the Path of Allaah against the disbelievers and hypocrites.

And from the deeds of the people of Paradise is to:

• Maintain ties with whoever cuts himself off from you, and
• To allow for the one who forbids for you, and
• To forgive the one who oppresses you.. for verily Allaah has prepared Paradise for the righteous.

“Those who spend in ease and hardship, and the restrainers of anger, and the forgivers of people – and Allaah loves those who are good.” [Soorah Aali Imraan 3:134]

And from the deeds of the people of Paradise is:

• Trustworthiness in all affairs, and with all of the creation, even the disbelievers, and similar to these actions.

========================
And as for the people of the Fire, they do the likes of:

• Associating partners with Allaah, and
• Lying on the messengers, and
• Disbelief, and
• Jealousy, and
• Falsehood, and
• Faithlessness, and
• Oppression, and
• Evil, and
• Treachery, and
• The cutting off of mercy, and
• Being cowardly towards Jihaad, and
• Differing secretly or publicly, and
• To renounce and feel hopeless about the Light of Allaah, and
• To feel secure from the Plot of Allaah.. and to
• Become worried due to difficulties, and
• Boasting and having arrogance during good times, and
• Abandoning their obligatory duties to Allaah, and
• Committing transgression against His limits, and
• Consuming what He has forbidden.. and
• Fearing the creation rather than the Creator, and
• Having hope in the creation rather than the Creator, and
• Putting trust on the creatures instead of the Creator, and
• Acting for the sake of showing off and gaining a good reputation.
• And opposing the Book and the Sunnah, and
• Obeying the creation in disobedience to the Creator.. and
• Ridiculing the words of Allaah, and
• Denial of the truth, and
• Concealing that which should be manifest from knowledge, and testimony.

And from the deeds of the people of the Fire is:

• Practicing magic, and
• Disobedience to the parents, and
• Killing a person whom Allaah has made it forbidden to kill without a right.. and
• Eating the inheritance of an orphan, and
• Eating interest, and
• Running away from the army, and
• To accuse and make fools of chaste believing women.

And a detailed discussion of these two matters is not possible, rather all of the deeds of the people of Paradise fall under obedience to Allaah and His Messenger (sallallaahu ‘alayhi wa sallam), and all of the deeds of the people of the Fire fall under disobedience to Allaah and His Messenger (sallallaahu ‘alayhi wa sallam).

“And whoever obeys Allaah and His messenger, shall enter into gardens underneath which rivers flow, abiding therein, and that is the greatest achievement. And whoever disobeys Allaah and His Messenger and transgresses His limits, for him is a shameful punishment.” [Sooratun Nisaa 4:13-14]

By Shaykhul-Islaam Ibn Taymiyyah
[Taken from Majmoo'ul Fataawaa (10/422)]
Translated by Maaz Qureshi