And one of the Salaf said, ‘Indeed the servant commits a mistake by which he enters Paradise.  And he performs a good deed by which he enters the Fire.’

They said, ‘How so?’

He said, ‘He commits a mistake and so it remains before his eyes.  When he recalls it he regrets it, resigns [himself to] and earnestly implores Allaah, and hastens to erase it, and he becomes broken and humble before his Lord, and his self-amazement and arrogance disappears.  And he will perform a good deed and it will remain before his eyes, he sees it and uses it as a favour, and becomes self-conceited because of it, becomes arrogant because of it, until he enters the Fire.’”

Ar-Risaalah at-Tabukiyyah, vol. 1, p. 74.

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By Shaikhul Islam Ibn Taymiyyah. The source of all evil is the deviation from the truth and its straight path. The goodness of all matters is the following of truth and adherence to its right way. Truth is the fixed state in which Allah has created every creature in a particular way and managed its affair in a certain manner. Allah is Perfect and exempt from any deficiency or error. This book aims to elucidate the pillars of Emaan (basis of belief, faith) and the characteristics of Kufr (disbelief) and its causes.

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Q&A With Shaykh Dr. Waseeullaah al-Abbaas (Hafidhaullaah), The shaykh is a senior lecturer and professor in the department of “al-Kitaab and the Sunnah” in the Faculty of Da’wah and Usool-ud-Deen and the Shaykh also holds a teaching chair in al-Masjid al-Haraam, with authorization attained from the “General Director of the Affairs of the Grand Mosque in Makkah and the Prophet’s Mosque in Madinah”

Ash-Shaikh Muhammad Naasir ud-Deen Al-Albaanee said in As-Silsilah Adh-Dha’eefah (1/110) with his checking of the hadeeth “What a wonderful reminder the subhah (thikr beads) are.” (A fabricated hadeeth):

Then, verily the hadeeth, in reference to its meaning, is false according to me for reasons:

The first: That the subhah (thikr beads) is an innovation that did not exist in the time of the Prophet (sallallaahu ‘alayhi wa sallam). It was only introduced after him (sallallaahu ‘alayhi wa sallam), so how could it be thought that he encouraged his companions to do a matter that they did not even know (i.e. thikr beads were not known to them)? And the proof regarding what I have mentioned is what Ibn Wadhdhaah reported in “Al-Bida’ wan-Nahy ‘anhaa” (Innovations and the Prohibition of them), on the authority of As-Salt bin Bahraam that he said, “Ibn Mas’ood passed by a woman who had a tasbeeh (string of beads) with her that she was using to glorify Allaah, so he cut it and threw it away. Then he passed by a man who was glorifying Allaah using pebbles so he kicked them with his foot, then said, ‘Indeed you all have went ahead (of the companions), you have wrongfully engaged in an innovation, and indeed you have overcome the companions of Muhammad (sallallaahu ‘alayhi wa sallam) in knowledge.’” And the chain of narrators of this narration is authentic (Saheeh) back to As-Salt, and he is reliable from the followers of the successors (Atbaa’ ut-Taabi’een, third generation).

The second: That it opposes his (sallallaahu ‘alayhi wa sallam) guidance. ‘Abdullaah bin ‘Amr said, “I saw the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) counting the glorification of Allaah with his right hand.”

And Al-Albaanee also said (1/117): And if there was nothing in the thikr beads other than one evil, and it is that it has overcome the Sunnah of counting with the fingers or it almost has – this is along with their agreement that the fingers are better – then this would be sufficient (as an evil). For verily it is rare that I see an old man counting the glorification of Allaah on his fingers!

Then, verily the people have become specialized in inventing things along with this innovation. So you will see some of those who attribute themselves to one of the Soofee paths hanging thikr beads around his neck! And some of them count (the remembrance of Allaah) while they are speaking to you or listening to you talk! And the last thing that my eye fell upon from that some days ago was that I saw a man on an ordinary bicycle riding along on it on some roads crowded with people, and in one of his hands was some thikr beads! So they try to show to the people that they are not heedless of the remembrance of Allaah even for the blinking of an eye. And often times this innovation is the cause of losing the performance of that which is obligatory, for indeed it has happened to me repeatedly – and likewise to others besides me – that I have given the greeting of Salaam (peace) to one of these people, so he responds to the greeting by waving without saying the Salaam. And the harms of this innovation cannot be counted, so how beautiful is the statement of the poet:

“And every good is in following those who went before (salafa),

and every evil is in the innovating of those who came after (khalafa).”

Source: As-Silsilah Adh-Dha’eefah, Vol. 1, no. 110, and no. 117

Explaining the aayah:

“And those who say, ‘Our Lord, grant us from among our wives and offspring comfort to our eyes and make us a leader for the righteous.’” [Furqaan: 25:74]

Ibn al-Qayyim said, ‘And Al-Farraa said, ‘He [i.e., Allaah, the Most High] said, ‘a leader’ and didn’t say, ‘leaders’ in the same way that He said, “[Both of you, i.e., Musaa and Haroon] Go to Pharaoh and say, ‘We are a messenger of the Lord of the worlds,’” [Shu’araa 26:16] and He didn’t say, ‘two messengers,’ and this is the singular through which the plural is meant.’’

Ibn al-Qayyim, commenting on this explanation of al-Farraa went on to say, ‘And this is the best of the sayings [explaining this point], except that it needs further elucidation.

And that [elucidation] is that the believers, all of them, are on one path, and their deity is one, and they are the followers of one Book, and one Prophet, slaves of One Lord, so their religion is one, and their Prophet is one, and their Book is one, and their deity is One–so it is as though all of them are one Imaam for those who come after them.’

Risaalatu Ibn al-Qayyim Ilaa Ahad Ikhwaanihi, [Ibn al-Qayyim’s Letter to One of His Brothers], pp. 14-15.

Ibn al-Qayyim said, “So it may become impossible for him to pronounce theshahaadah, as many people have witnessed happen to those on the deathbed, such that it was said to some of them:

“Say Laa ilaaha illallaah.” So he replied, “Aaah! Aaah! I cannot say it!”

And it was said to another, “Say Laa ilaaha illallaah.” So he replied, “King!  Rook!  Checkmate!” and then he passed away.

And it was said to another, “Say Laa ilaaha illallaah.” So he started singing irrationally, saying, ‘Taatinaa tinintaa, [no meaning, just irrational singing]’ and then passed away.

And the same was said to another, so he replied, “And how will what you are saying help me when I left no sin except that I committed it?” and then he passed away without saying it.

And the same was said to another, so he replied, “And how will that benefit me? And I don’t know if I have ever prayed a single time to Allaah?” and then he passed away without saying it.

And the same was said to another, so he replied [talking about himself], “He is a disbeliever in what you say,” and then he passed away.

And the same was said to another, so he replied, “Every time I want to say it my tongue withholds.”

And someone who was present at the death of someone who would beg told me that [they told him to say the shahaadah] so he started saying, “For Allaah’s Sake. A penny for Allaah’s Sake,” until he passed away.

And a trader told me that he was present when one of his relatives was on his deathbed, so they told him to say Laa ilaaha illallaah and he was saying, “This piece is cheap. This is a good buy. This is such and such,” until he passed away.

So if the devil has gained mastery over the servant in the state when his mind is present and his strength [is also present] and he has complete cognizance [i.e., while he is alive and healthy], and has employed him in committing whichever acts of disobedience to Allaah he wants him to do, and has made him unmindful of the remembrance of Allaah the Most High, and has paralysed his tongue from remembering Him and his limbs from obeying Him–then what does one think will be the case when his strength breaks down and his heart and soul become preoccupied with the death pangs that he is in?

And [all the while] Shaitaan will have gathered all of his strength and determination and assembled everything that he is capable of to avail his opportunity concerning him–for that is the last action.

So the strongest his Shaitaan will be against him is at that time, and the weakest he [i.e., the person] will be is at that time.

So who do you think will be safe from that? So it is there that, “Allaah keeps firm those who believe, with the firm word [i.e., 'the firm word' is Laa ilaaha illallaah], in the worldly life and in the Hereafter. And Allaah sends astray the wrongdoers. And Allaah does what He wills.” Ibraaheem 14:27

So how can someone whose heart Allaah has made heedless from His remembrance and who has followed his desires and whose affair is ever [in] neglect be granted the success to have a good ending?

Thus far away–the one whose heart is distant from Allaah the Most High, heedless of Him, worshipping his own desires, a slave to his lusts, his tongue dry from ever remembering Allaah [i.e., not moist with His remembrance], his limbs incapacitated from obeying Him actively working to disobey Him–far away [is such a person] from being granted the success to have a good ending.”

Ad-Daa wad-Dawaa, pp. 91-92, slightly edited.

And those who said……

Salaam ibn Sulaimaan al-Muzani

Hammaad ibn Zaid said, “I visited Salaam Abul-Mundhir while he was going through the agonies of death. So someone started to remind him to say, ‘Laa ilaaha illallaah.’ But he didn’t say it and that grieved me. Then the muadhin started to pronounce the call to prayer on the minarets of the Jaami’ Mosque, saying, ‘Ashhadu an Laa ilaaha illallaah!’ So Salaam said, ‘I bear witness that none has the right to be worshipped except Allaah, nothing except what He wills takes place in the Heavens or the earth!’

Then he passed away, may Allaah have mercy on him.”
Zuhd of Imaam Ahmad, p. 369.

Aamir ibn Abdullaah ibn az-Zubair

Az-Zubair said, “My uncle, Mus’ab said, ‘Aamir ibn Abdullaah az-Zubair heard themuadhin [making the call to prayer] whilst he was on his deathbed, and his house was close to the mosque. So he said, ‘Take me by my hand.’ So it was said to him, ‘You are ill.’ So he said, ‘I hear the Caller of Allaah [i.e., the muadhin] and I don’t respond?!’ So they took him by the hand and he entered [the mosque] while they were praying maghrib. He prayed a rak’ah with the Imaam and then passed away. May Allaah have mercy on him.’”
At-Tamheed, Ibn Abdul-Barr, (20/93).

Ibrahim ibn Haani

Abu Zakariyyaa ibn Ziyaad said, “I was present at the death of Ibrahim ibn Haani. He said, ‘I’m thirsty.’ So his son brought some water, so [Ibrahim ibn Haani] said, ‘Has the sun set?’ He replied, ‘No,’ so he refused the water and said, ‘For the like of this let the workers [on earth] work.’ [Saafaat 37:61] Then he passed away, may Allaah have mercy on him.”
Taarikh al-Islaam of adh-Dhahabi, 20/63.

Ismaa’il ibn Ahmad ibn Ibrahim al-Ismaa’ili

He passed away half way through the month of Rabee’ul-Aakhir, on Friday night … so he passed away, as an honour for him from Allaah, during maghrib prayer whilst he was reciting, ‘It is You we worship and You we ask for help.’[Faatihah 1:5]. May Allaah have mercy on him.
Siyar A’laam an-Nubalaa of adh-Dhahabi, 17/88.

Humaid at-Taweel

He passed away while he was standing, praying, in 142ah.
Hilyatul-Awliyaa, 7/329.

Abu Bakr al-Naqqaash

Abul-Hussein ibn al-Fadl al-Qattaan said, “I was with Abu Bakr al-Naqqaash whilst he was on his deathbed, on a Tuesday with three nights remaining in the month ofShawwaal in the year 351ah. So he started to move his lips and [say something] which I did not understand. Then he called out at the top of his voice:

‘For the like of this let the workers [on earth] work!’
‘For the like of this let the workers [on earth] work!’
‘For the like of this let the workers [on earth] work!’ [Saafaat 37:61]

Three times, then his soul left him.”
Taarikh Baghdaad of al-Khateeb al-Baghdadi, 2/205.

Zurarah ibn Abi Awfaa

He was the head judge of Basrah and he passed away whilst he was in sajdah.
Tahdheeb al-Kamaal, 9/340.

Abdul-Aziz ibn Abu Haazim

He passed away while he was in sajdah in 180ah, and he was eighty-two years old.
Mashaahir Ulemaa al-Amsaar of Ibn Hibbaan, p. 142.

Umar ibn Aamir as-Sulami, al-Basri, al-Qaadi

Abu Zur’ah said, ‘He passed away whilst he was in sajdah.’
Tahdhib al-Tahdhib, 7/410.

Ya’qub ibn Ibrahim al-Bazzaaz

He passed away in the year 323ah on Friday night and was buried on Friday, and it was in sajdah that he passed away.
Taarikh Baghdaad of al-Khateeb al-Baghdadi, 14/293.

Mujaahid ibn Jabr

From Fadl who said, ‘Mujaahid passed away whilst he was in sajdah.’
Athibaat indal-Mawt, p. 138.

Ahmad ibn Muhammad ibn Jumu’ah al-Hanbali

Musa ibn Mamluk mentioned, and he was from the righteous, that he was present at the time of his death. So he [i.e., Ahmad ibn Muhammad] began to recite Surah Ra’d. When he got to, ‘Its fruit is lasting and its shade …’ [Ra’d 13:35] his soul left him.
Taarikh Baghdaad of al-Khateeb al-Baghdadi, 14/293.

Abdullaah ibn al-Akram al-Misri al-Nu’maani

Some of our Shaikhs reported from Atiq al-Umari that he visited Abdullaah ibn al-Akram with a group of people on the night he passed away. So they said to him, ‘Won’t you say the shahaadah?’ So he said it and then said, ‘For the like of this let the workers [on earth] work!’ [Saafaat 37:61] and then he passed away.

And Ibn Sayyidin-Naas mentioned from someone who told him that at the time of his death he was saying both shahaadah’s and then he said, ‘I have succeeded by the Lord of the Ka’bah!’ and then he passed away.
Ad-Durur al-Kaaminah, 2/250.

Muhammad ibn Amr ibn Yunis as-Susi

He passed away in Muharram in the year 259ah on the Makkah road coming back after having performed Hajj. He passed away whilst he was in sajdah. And he was one hundred years old.
Mawlid al-Ulemaa wa wafayaatihim, of Rib’i, 2/570.

Muhammad ibn al-Hussain al-Mazrafi

He passed away whilst in sajdah on the first day of the year.
Al-Ibar fee Khabar min Ghair of adh-Dhahabi, 4/72.

Abdullaah ibn Ali al-Kaazruni

It is authentically reported from someone who was present at the time of his death that he heard him, while in the pangs of death, saying, ‘I don’t know you, O Devil!’ or, ‘You are the devil. I bear witness that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.’ Then he passed away.
Ad-Daw al-Laami, of as-Sakhaawi, 5/34.

Musa ibn Ali ibn Musa az-Zarzaari

He passed away whilst in sajdah on the eleventh of Rajab in the year 730ah.
Ad-Durur al-Kaaminah, 4/739.

Musarrah ibn Muslim ibn Rabee’ah al-Hadrami

When he was on his deathbed, may Allaah have mercy on him, he started reciting the Quraan. So when he read the Saying of Allaah in Surah Taa Haa [the twentiethsurah], ‘… and I hastened to You, my Lord, that You be pleased,’ [Taa Haa 20:84] he passed away.’
Tarteeb al-Madaarik wa Taqrib al-Masaalik, of al-Qaadi Iyaad, 6/270.

Ali ibn Hasan as-Sairafi

This Shaikh passed away whilst he was praying witr. He recited, ‘Say, ‘He is Allaah, [who is] One!’ [al-Ikhlaas 112:1] then when he got to, ‘Nor is there to Him any equivalent,’ [al-Ikhlaas 112:4] he passed away.
Dhail Tarikh Baghdaad, 18/329.

Shu’aib ibn Hussain al-Andalusi

The last thing he said was, ‘Allaah is the Ever-Living!’ Then he passed away.
Siyar A’laam an-Nubalaa of adh-Dhahabi, 21/219.
All taken from, Akhbaar Mawt as-Su’adaa of Abdur-Rahmaan al-Jumaizi.

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And from the most beneficial of them is that when a man wants to sleep, he sits for an hour, for the Sake of Allaah, calling himself to account over the things that he has lost and gained during that day of his. Then, between him and his Lord, he renews his sincere repentance over those things that he lost, and sleeps on that repentance, firmly resolving not to return to the sin when he wakes up–and he does this every night.

So if he dies on that night of his, he would have died upon repentance and if he wakes up, he will wake up going towards action, pleased with the postponement of his appointed time so that he can turn to his Lord and set right what he missed out on.

And there is nothing more beneficial for the servant than this sleep, especially when he follows that [i.e., his resolve to renew his repentance] up with the remembrance of Allaah, performing those sunnahs which have been reported from the Prophet of Allaah when going to bed, [doing so] until sleep overtakes him.

So whoever Allaah wishes good for, He will grant him the success to do that. And there is neither movement, nor power except through Allaah.”

Ar-Rooh, p. 79.

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Shaikh Ibn Uthaimeen, may Allaah have mercy on him, said, “All of us performwudoo when we want to pray. But most of the time a person does so just wanting to fulfill a condition of worship, and there is no harm in that and what is intended [i.e., being pure for prayer] is achieved by it.

But there is something higher and more complete.

When you want to perform wudoo, sense that you are obeying the Order of Allaah, mentioned in His Saying, the Most High,“O you who have believed! When you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and (wash) your feet to the ankles.”[Maa'idah 5:6] so that the meaning of worship can be realised in you.

Sharh al-Arba’een an-Nawawiyyah, p. 253.

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Allaah (The One Truly Venerated and Worshipped, the One Deserving that He is Singled Out with All Worship Because of His     Perfect Attributes of Divinity)

Ibn al-Qayyim said in Madaarij us-Saalikeen:

“The Name `Allaah’ indicates all of the perfect Names and lofty attributes in all three ways of indication. It indicates His divinity which is the affirmation of all characteristics of divinity for Him along with negation of their opposites for Him. The attributes of divinity are the attributes of perfection, being free from any likeness with the creation and free of any deficiency or imperfection.”

The explainer of Kitaab ut-Tawheed in Tayseer ul-`Azeez il-Hameed, brings a quote from Ibn al-Qayyim also with regard to the excellent qualities of the Name, `Allaah’.

Ibn al-Qayyim (rahimahullaah) said:

“As for the particular virtues of the meaning of this Name `Allaah’, the most knowledgeable of the creation (sallallaahu `alaihi wasallam) himself said:

`I could not praise you enough as You deserve. You are as You have praised Yourself’ [Reported by Muslim]

So how can we enumerate the special virtues of the Name of the One who comprises every perfection, unrestrictedly; every praise and commendation, every laudation and exaltation, all splendour, all perfection and glory, all beauty, all good, eminence and all generosity. Excellence and goodness is for Him and is from Him.

This Name Allaah is not mentioned upon a small amount of something except that it causes it to increase. Nor is it mentioned in a state of fear except that it removes it. Nor is it mentioned on any misfortune except that it relieves it. Nor in any state of anxiety and distress except that it brings relief. Nor upon any state of difficulty except that it brings ease to it. None that is weak resorts to it, except that it brings strength to him. Nor anyone in a state of humiliation, except that it brings honour to him. Nor anyone in poverty, except that he is enriched. Nor anyone who feels estranged and uneasy, except that it causes him to feel at ease. Nor is it mentioned by one who is overcome, except that it brings aid and victory for him. Nor by one who is in straitened circumstances, except that his difficulty is removed. Nor is it mentioned by a fugitive, except that he finds refuge.

It is the Name ­ meaning Allaah’s Name `Allaah’ through which distress is removed, through which the descent of blessings is sought, and through which supplications are answered. Through it slips are corrected, sins are warded away, and good deeds are brought closer.

It is the Name with which the heavens and earth were established, with which the revealed Books were sent down, and with which the Messengers were sent. With it the legislated laws were prescribed. Through it the prescribed punishments were established, and with it jihaad was prescribed. Through this Name the creation will become divided into the fortunate and the wretched. With it the true and tremendous Day is established. With it the Scales of Justice are set up, the Bridge laid down, and the Paradise and the Fire established. With it the Lord of all creation is worshipped and praised. For its right the messengers were sent. It will be asked about in the grave and for it there will be the resurrection. Dispute is regarding it, judgement is to it, and alliance and enmity are for it. Through it, those who know it and establish its rights will be the fortunate ones. Through it, those who are ignorant of it and leave its rights will be the wretched ones.

This Name is the reason for creation and command, through it they are established and confirmed, and to it they arrive at a conclusion. The creation comes about through it, returns to it, and exists because of it. There is nothing in creation and no command, nor reward and no punishment, except that it starts from it and ends with it. That is what brings it about and its reason.

<<”O our Rabb, you have not created all of this without purpose, free and far removed are You from that so save us from the punishment of the Fire.”>> [Aal `Imraan (3:191)]“

The Name `Allaah’ – a brief indication of the meaning which is – The One who is truly venerated and worshipped. The One deserving that He is singled out with all worship because of His perfect attributes of divinity.

Source :
The Most Beautiful Names Belong To Allaah ­ Part 2, By Dawood Burbank
From theLessons on Explanation of Kitaab ut-Tawheed of Shaikh Muhammad Ibn `Abdul Wahhaab
http://www.thenoblequran.com/sps/downloads/pdf/AQD030014.pdf

JazakAllaahu khair.