Good Deeds that Allah turn into Scattered Dust.

Good Deeds Like Mountains but Allāh Turns It into Scattered Dust

Question: I have heard a hadith regarding the hidden sins that which all the good deeds in the Day of Judgment. I am very much concerned about this and want to know if something more than repentance should be added to it. Kindly advise me what I should do for the sins that I have done in the past.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-`Ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.

Firstly: The ones who will come on the Day of Resurrection with good deeds like mountains but Allāh will make them like scattered dust.

Thawbān (radiyallāhu`anhu) narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said: “I certainly know people of my ummah who will come on the Day of Resurrection with good deeds like the mountains of Tihāmah, but Allāh will make them like scattered dust.” Thawbān said: O Messenger of Allāh, describe them to us and tell us more, so that we will not become of them unknowingly. He said: “They are your brothers and from your race, worshipping at night as you do, but they will be people who, when they are alone, transgress the sacred limits of Allāh.” [Recorded by Ibn Mājah (4245)]

This is a sahīh hadīth; it was classified as such by Al-Buwaysari (rahimahullah) in Misbāh al-Zujājah (4/246) and Al-Albāni in Al-Sahīhah. Al-Mundhiri (rahimahullah) said in Al-Targheeb wa’l-Tarheeb (3/170): Its narrators are thiqāt (trustworthy).

Ibn Hajar Al-Haythami (rahimahullah) held that the hadith point out that there are some people who pretends to be righteous outwardly but when they are alone transgressing the sacred limits, committing minor sins and that  as something major (destructive). The hadīth is the evidence on such people and said: “The one whose habit is to make a show of being good and concealing his evil ways which causes more harm and misguidance to the Muslims, because he has no piety and no fear of Allāh.”  [Al-Zawājir (3/49)]

Those who fear Allah attached their heart to the Hereafter

The hadith also means the tendency of some people to preoccupies with the “worldly matters” that are temporary but detach their hearts and minds to the ‘aspect of al-akhirah’ which is the permanent abode due to no piety and without the fear of Allāh as Allāh Almighty terms them as “the Fujjar”: the wicked, disbelievers, sinners and evildoers. They will be in the blazing Fire (Hell).

Allah says: “And the worldly life is not but amusement and diversion but the home of Hereafter is best for those who fear Allah. Will you not then reason?” [Surah Al-An'am, 6:32]

The Messenger of Allah, (Sallallahu ‘alayhi wasallam) liken this world as though we as a traveller. On the authority of Abdullah Ibn 'Umar, (radiyallahu ‘anhuma) narrated, who said:

The Messenger of Allah, (Sallallahu ‘alayhi wasallam) took me by the shoulder and said: “Be in this world as though you were a stranger or a traveler (wayfarer.)” 

Thus, Ibn 'Umar used to say: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness and from your life for your death."

[Recorded by Al-Bukhari]

The Prophet Sallallāhu ‘alayhi wasallam) warned us against striving only for this world. Again, this does not mean that we neglect our worldly affairs under the pretext that we are devoting our life to the Hereafter. What the Prophet Sallallāhu ‘alayhi wasallam) meant is that we should not forget the Hereafter.

The Prophet (Sallallāhu ‘alayhi wasallam) is reported to have said: "Whoever wakes up and this world is his main concern, Allah will make him scattered and shattered, and he will feel a sense of panic and loss, and he will get nothing of this world except that which was already decreed for him. But whoever gets up and is mostly concerned about the Hereafter, Allah will cause him to feel focused and content, and will give him a feeling of being independent, and worldly gains will come to him willingly or unwillingly.” (Recorded by At-Tirmidzi)

Two choices or levels with regards to living in this world:

The Prophet, (Sallallahu ‘alayhi wasallam) tells the believers how to deal with this life, and as usual he offers his audience with more than one choice. In this hadith, the Prophet, (Sallallahu ‘alayhi wasallam) is giving two choices or levels with regards to living in this world:

1. To be as a stranger

This is usually the easier choice. The Prophet, (Sallallahu ‘alayhi wasallam) used the analogy 'to be as a stranger' because, as Ibn Rajab (rahimahullāh)  points out, the stranger is usually prepared to eventually go back to his original place or home town. His heart will always long for his home. His main concern will be to be in preparation to do whatever possible and beneficial for returning. A stranger does not look like the other people in his current environment - he is different. Similarly, the believer should be different from those who only care about this life and worldly matters. He should rid himself of the yearning for this materialistic world, a world where some people do not care about the spiritual aspects and the Hereafter. As believers, we should be different from the 'people of this world'.

Ibn Al-Qayyim (rahimahullāh), a famous Muslim scholar, says: A Muslim is a stranger amongst the disbelievers and the Mu’min is a stranger amongst the Muslims, and the Muhsin is a stranger amongst the Mu’mins. This means that there are different levels of being a stranger: the lowest level is Islam, the second level is Iman and the third level is Ihsan. [Refer to Hadith No: 2 of 40 Hadiths of Imam An-Nawawi]

2. To be a traveler or wayfarer, traveling along a path

This is a higher level than the stranger. The traveler is always traveling day and night without stopping, He is heeding towards his final destination. Even if he stops for a while, this is to provide himself with the needed power to continue his journey and to go farther until he achieves his main objective. A stranger might obtain and keep more things than he actually needs but the traveler takes as little as possible in terms of luggage or other things. Similarly, the believer who is in such a situation has a main objective or concern - and that is not to take more than what he needs (i.e. he should not be weighed down with materialistic things or wealth).

Another thing is the traveler needs to know that he is traveling on the right path, the straight path. For this, he needs to obtain the right knowledge (ilm). He also needs good, helpful companions to help him on his way.

Some scholars ask how a person would be contented with this life where the day distorts the month and the month distorts the year and the year will distort the age. That is how this person will be satisfied with this life if his age will lead him to his final destination and his life will lead him to death. One scholar said when a person looks back at his life since his awareness of this life until this moment; it will seem like a blink of an eye. What remains for the rest of his life is also like that 'blink of an eye'. If that is the case, the person should be careful and wise up.

Actions that Allāh Turns into Scattered Dust.

Ibn Rajab (rahimahullāh) in his book “The Journey to Allāh” enlightens on the types of actions that will be as scattered dust.

The First: They worked the deeds thinking, hoping them to be good when in reality they were evil, and ends up as scattered dust.

Allāh Almighty says:  “As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty one thinks it to be water till he comes to it and finds it naught, and finds, in the place thereof, Allāh Who will pay him his due; and Allāh is swift at reckoning”.[Surah An-Nur 24:39]

Allāh also says:  “And We shall turn unto the work they did and make it scattered motes”. [Surah Al-Furqan 25:23]

Fudayl Ibn Iyad (rahimahullāh) said concerning this verse, “And there will appear unto them from their Lord, that wherewith they never reckoned,” means: ‘They worked deeds thinking them to be good when in reality they were evil.’

The Second: Close to the above: a servant commits an evil deed to which he disregards it, thinking it insignificant, and that sin will be the cause of his perdition.

Allāh Almighty says:  “…you counted it as trivial but in the sight of Allāh it is very great.” [An-Nur 24:15]

One of the Companions said: ‘You are doing deeds that are, in your eyes, more insignificant than a hair, whereas at the time of the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) we would consider them to be destructive sins!’ [Al-Bukhari no.6492 on the authority of Anas bin Malik (radiyallāhu’anhu)]

The Third: Another category is worse than the previous case; they are the one who find pleasing with his evil deeds.

Allāh Almighty says: 'Say: Shall We inform you who will be the greatest losers by their works? Those whose efforts go astray in the life of the world, and yet they reckon that they do good work'. [Al-Kahf 18:103-104]

Ibn Uyaynah (rahimallāh) said, ‘When death came to Muhammad Ibn Al-Munkadir (rahimallāh) he became apprehensive and so the people summoned Abu Hazim and which he came. Ibn Al-Munkadir (rahimallāh) said to him: “Allāh says, ‘And there will appear unto them, from their Lord, which deeds they never reckoned,’ and I fear that things will become clear to me and confront me that I never expected”. Then both of them broke down in tears. Ibn Abi Hatim and Ibn Abi Al-Dunya add in his report: ‘So his family said, “We called you that you may console him but you have only increased his apprehension!” He then told them of what he had said. [Ibn al-Jawzi, vol.2, p.167 no.185]

Fudayl Ibn Iyad (rahimallāh) said: ‘I have been informed that it was said to Sulayman Al-Taymi, “You! Who is there like you?”He said, “Quiet! Do not say this! I do not know what will appear before me from Allāh, I know Allāh’s saying, “And there will appear unto them, from their Lord, that deeds they never reckoned.” [Dhahabi, Tadhkiratu’l-Huffaz, vol.1, p.151.]

The Fourth:  The people of pretentiousness (Al-Riyaa’)

Sufyan Ath-Thawri (radiyallāhu’anhu) would say upon hearing this verse, “Woe to the people of ostentation.” [Qurtubi, vol.15, p.265]

This can be seen in the Hadith Rasulullah (Sallallāhu ‘alayhi wasallam) indicated about the three who were hurled into the Fire: the Mujahid, the scholar, and the rich who gave charity for they had done it on the basis of Al-Riyā' and had missed the element of “Al-Ikhlās (Sincerity)” in their deeds. It was ruined because it was bonded by the minor shirik of Al-Riyā'.

Abu Hurayrah (radiyallāhu’anhu) narrated the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said:

 ‘The first man, (whose case) will be decided on the Day of Judgment, will be a man who died as a martyr. He shall be brought forth and Allāh will recount His blessings (which he had bestowed upon him) and he will acknowledge them. Then Allāh will ask, ‘What did you do with them?” He will reply, “I fought for Your sake until I died as a martyr.”Allāh will say, ‘You lie. You fought so that you might be called a ‘brave warrior’ and you were called so.’ Then a command will be given and he will be dragged on his face and cast into Hell.

And a man who acquired knowledge and taught it and recited the Qur’an. He will be brought forth and Allāh will recount His blessings (which he had bestowed upon him) and he will acknowledge them. Then Allāh will ask, “What did you do with them?” He will say, “I acquired knowledge and disseminated it and recited the Qur’an so that it might be said, ‘He is a Qari, and it was said. Then a command will be given and he will be dragged on his face and cast into Hell.

And a man who Allāh had made abundantly rich and had granted every kind of wealth. He will be brought forth and Allāh will recount His blessings (which He had bestowed upon him) and he will acknowledge them. Then Allāh will ask, “What did you do with them?”He will say, ‘I spent money in every case in which You wished that it should be spent for Your sake.’ Allāh will say, “You lie. You did so that it might be said, ‘He is generous’ and it was said. Then a command will be given and he will be dragged on his face and cast into Hell.”

[Recorded by Muslim No.1905/4923]

The Fifth: The one who has worked righteous deeds but has also wronged others and he thinks that his deeds will save him, so there confronts him that which he was not expecting.

All of his deeds are apportioned amongst those who he wronged then some wrong still remains to be requited, and so their evil deeds are piled onto his and as a result he is hurled into the Fire.

Abu Hurayrah (radiyallāhu’anhu) narrated that the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said:

 ‘Do you know the bankrupt person is?’They said, ‘A bankrupt man amongst us is one who has neither dirham with him or wealth. ‘He said, ‘The bankrupt person of my nation would be he who comes on the Day of Resurrection with prayers and fasts and Zakat but he hurled abuses upon this person, brought calumny against that person, unlawfully consumed the wealth of that person, shed the blood of that person, and beat that person. So his good deeds would be credited to the deeds of those people [by way of retaliation] and if his good deeds fall short to clear the account, their sins would be added to his and he would be thrown in the Fire.”

[Recorded by Muslim No: 2581/6579]

Allāh Says: “O you, who believe, avoid much suspicion; indeed some suspicion is a sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it. And have fear of Allāh. Verily, Allāh is the One Who forgives and accepts repentance, Most Merciful.” [Surah Al Hujurat, 49: 12]

Messenger of Allāh, (Sallallāhu ‘alayhi wasallam), said:  “Arrogance is refusing the truth and belittling people”. [Recorded by Muslim]

‘Abdur-Rahmān Ibn Mahdī (rahimahullāh), the Imām, the Hujjah, said: “If I did not hate that Allāh be disobeyed, I would have wished that there was no one left in the whole city except that he has backbitten me! What is more rewarding than a man finding a good deed (written) in his book for something he did not even do?!”

Abu Hurayrah (radiyallāhu’anhu) that the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “All rights will be restored to their owners on the Day of Judgment. Even a hornless goat that is butted by a ram will have justice.” [Recorded by Muslim no.2582/6580]

The Sixth: His account could be scrutinised at which it will be asked of him to show how he was grateful for the blessings granted him.

The least blessing would be balanced against his deeds and outweigh them with the remaining blessings yet to be weighed!

This is why the Prophet (Sallallāhu ‘alayhi wasallam) said: “Whoever’s account is scrutinised will be punished, or will be destroyed.”  Aishah (radiyallāhu’anha) then asking: ‘Does not Allāh say, “Then who is given his Record in his right hand, soon will his account be taken by an easy reckoning,’ (Al-Ishiqaq 84:7-8)? The Prophet (Sallallāhu ‘alayhi wasallam) replied: “That is not the scrutiny that is a presentation, whoever’s account is scrutinised will be punished.” [Recorded by Al-Bukhari No.6537 and Muslim No: 2876/7227, 7228 on the authority of Aishah (radiyallāhu’anha).]

The wording mentioned above is also recorded by Tirmidzi No: 3338 on the authority of Anas bin Malik (radiyallāhu’anhu).

It is also recorded by Hakim No: 8728 and Dhahabi said the isnad contained a weak narrator. Ibn Abi Shaybah, vol.13, p.360, has the wording, “will not be forgiven,” and Ibn Al-Mubarak, Al-Zuhd No: 1324 also records this wording as a statement of Aishah.

The Seventh:  He could have evil deeds that destroy some of his deeds or the deeds of his limbs, save Tawhid, as a result of which he will enter the Fire.

Ibn Mājah (rahimahullah) records the hadith on the authority of Thawban (radiyallāhu’anhu) that the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “There are people amongst my nation who will come on the Day of Judgment  with deeds like mountains and Allāh will render them as scattered dust.”

In another hadith it goes on to mention, “They are people who have your skin, (they speak your language), [This sentence is not found in the hadith of Ibn Majah] they spend part of the night in prayer as you do, but they are people who, when they are alone, violate the prohibitions of Allāh Almighty.” [Recorded by Ibn Majah No: 4245; Busayri said its isnad is sahih.]

Ya’qub Ibn Shaybah and Ibn Abi Al-Dunya (rahimahullah) record on the authority of the freed-slave of Abu Hudhayfah (radiyallāhu’anhu), Salim (radiyallāhu’anhu), who said that the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: ‘A group of people will be brought on the Day of Judgment with deeds like Mount Tihāmah and Allāh will render their deeds to dust and they will be thrown face first in the Fire.’ Salim (radiyallāhu’anhu) said, ‘I fear that I am one of them.'

Rasulullah  (Sallallāhu ‘alayhi wasallam) added: ‘They would fast, pray, and apportion some of the night for worship, but in secret, when an opportunity to do something forbidden presented itself, they would take it and as such Allāh will invalidate their deeds.'

A person could have his deeds annulled because of showing off or arrogance and the likes. The act of worship done was bonded by the minor shirik of Al-Riyā'. It was not sincere (ikhlas) for the sake of Allāh .In sadaqah; it is well known that Allāh loves the more concealed sadaqah and not the one done openly. In the hadith from Abi Hurayrah (radiyallāhu’anhu), about the seven types of people who will be under Allāh's shade on the Day of Judgement. One of these people is one who uses to give sadaqah so secretly that his left hand would not know what his right gave: “…A man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity”. [Recorded by Al-Bukhari, Muslim]

In the full hadith Abu Hurairah (radiyallahu’anhu) reported: The Prophet (Sallallahu ‘alayhi wasallam) said: "Seven are (the persons) whom Allah will give Shade of His Throne on the Day when there would be no shade other than His Throne's Shade: A just ruler; a youth who grew up worshipping Allah; a man whose heart is attached to mosques; two persons who love and meet each other and depart from each other for the sake of Allah; a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer by saying): 'I fear Allah'; a man who gives in charity and conceals it (to such an extent) that the left hand does not know what the right has given; and a person who remembers Allah in solitude and his eyes well up".  [Recorded by Al-Bukhari and Muslim]

The prohibitions were clearly told in Al-Quran as Allāh Almighty Says: “And indeed We have fully explained to mankind, in this Qur'an, every kind of similitude, but most mankind refuse (the truth and accept nothing) but disbelief”. [Al Isrā, 17: 89]

[Excerpted from: “The Journey to Allāh” by Ibn Rajab (rahimallāh) by Ibn Rajab (rahimallāh): an explanation to the hadith “Your actions alone will not save any of you” (Al-Bukhari No: 6463)]

Secondly: Repentance to Allāh, if it is sincere, erases what came before it of sin, no matter what that sin is.

Allāh Almighty Says (interpretation of the meaning): “Verily, Allāh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allāh in worship, he has indeed invented a tremendous sin” [Surah Al-Nisa’ 4:48]

Allāh Almighty also Says “Say: ‘O ‘Ibādi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allāh, verily, Allāh forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful. ‘And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam) before the torment comes upon you, (and) then you will not be helped. ‘And follow the best of that which is sent down to you from your Lord (i.e. this Qur’ān, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not!’ [Surah Al-Zumar 39:53-55].

Allāh Almighty listed the major sins and immoral actions which He and His righteous close friends disdain, and then He said (interpretation of the meaning): “Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allāh will change their sins into good deeds, and Allāh is Oft‑Forgiving, Most Merciful” [Al-Furqān 25:68-70].

Al-Harawi (rahimahullah) said: Repentance cannot be sound except with three things: restoring the rights of others, feeling regret for his sins and striving to make up for what he missed of good deeds.

Ibn al-Qayyim (rahimahullah) said:

Restoring the rights of others means: repenting from the sins that he committed against Allāh, and paying off the dues that he owes to other people.

Feeling regret for his sins means: may be interpreted in two ways: (i) feeling sad for his sins, which is indicative of his turning back towards Allāh, unlike one who is not upset by his sin, which is indicative of the corruption and deadening of his heart; (ii) being upset by his brother's sins, so that it is as if he is the one who has done it, and he does not rejoice in his brother's misfortune. This is indicative of the softening of his heart and his love of Allāh.

Striving to make up for what he missed: this means catching up with what he has missed out on acts of worship and drawing close to Allāh, by doing acts similar to them or better than them, especially for what is rest of his life, when the time of his meeting Allāh draws near.

[Madārij Al-Sālikeen, 1/434]

[Via Islam Q&A (135707)]

Allāh, the Almighty, says:"Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar, 82:13, 14]

Thus we must constantly supplicate to Allāh to guide us on the straight path.

It was narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa an‘udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih].

Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb ‘alayya innaka antat-tawwābul-raheem’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Most Merciful). According to another report: ‘Rabb ighfir li wa tubb ‘alayya Innaka antat-tawābul-ghafūr” (O Allāh, forgive me and accept my repentance, for You are the Acceptor of Repentance, Oft-Forgiving). [This is recorded by Abu Dawud and At-Tirmidzi].

We should use the Names of Allāh befitting our prayers, i.e., the Names of Allāh signifying those Attributes of Allāh which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.

‘Abdullah bin ‘Amr (radiyallāhu‘anhu) narrated that Abu Bakar As-Siddiq (radiyallāhu‘anhu) reported: I requested the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) to teach me a supplication which I could recite in my Solāt. Thereupon he said, “Recite: ‘Allāhumma inni zalamtu nafsi zulman kathira, Wa la yaghfirudz-dzunuba illa Anta, Faghfir li maghfiratan min ‘indika, warhamni , Innaka Antal-Ghafūr-ur-Rahim (O Allāh! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).” [Al-Bukhari and Muslim].

 ‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allāh), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallāhu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala dinik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

And Allāh Almighty Knows best.

[Adapted from Islam Q&A (135707)]