Strengthening the Levels of Worship
By Dr. Jasser Auda
In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of the al-‘ālameen. I testify that
there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa
sallam is His Messenger.
In
his well-known book entitled “Al-Hikam
(Words of Wisdom)”, Sheikh Ahmad Ibn ‘Ataa’illāh As-Sakandari (rahimahullah)
says:
“Allāh diversified the
acts of worship for you because He knows how quickly you get slacken. And He
did not permit you certain acts of worship at certain times, so you do not go
to extremes. The objective is to perfect your Solāt not to merely perform them. Not every performer of
Solāt
perfects them.”
The Quality of Worship
The
word of wisdom under discussion is related to a very important topic in our
journey to Allāh is the quality of worship.
A
believer who is in continuous worship may
feel slacken at some point. Allāh Almighty, out of
His mercy, knows that we, humans, could naturally feel loosen, even from
worship. Therefore, He diversified the
acts of worship so we can worship Him in a variety of ways.
As
an example, Solāh
is a fixed act of worship that should be performed five times a day. But Allāh recommended other
forms of supererogatory Solāh such as late-night prayer, prayer of thankfulness,
and Solāh
at times of need, etc. If the believer feels slacken of the optional Solāh, he may perform the
obligatory Solāh
only, but at the same time he might be interested in other forms of worship
such as:charity, performing ‘umrah, seeking
knowledge, being kind to neighbours and relatives, helping people,
etc. All these are forms of worship that draw one closer to Allāh.
People
are different, and diversity is a universal law of Allāh. Diversity is not
limited to natural capabilities only, but there is diversity in one's ability
to keep up with certain actions and enjoy them. Ibn ‘Ataa’illāh As-Sakandari (rahimahullāh) also refers it to Allāh’s knowledge about our desire to continue our worship
without a pause. Therefore, He, in His infinite knowledge, prohibited some acts
of worship at certain times. As mentioned before, the Prophet (Sallallāhu 'alayhi wa sallam)
said: “Surely this religion is firm. So apply
it with tenderness. The traveler who is too harsh on his riding animal, he will
not reach his destination and the riding animal will die”.
This
is the reason the Prophet (Sallallāhu 'alayhi wa sallam) recommended that we do not pray
right after the sunrise, right before noon time, or in the late afternoon after
the Solāh ‘Asar.
The wisdom behind not praying any optional Solāh in these times is to
make us eager to perform them when we are allowed. The same applies to fasting.
We are not permitted to fast at certain times, for example, immediately before
the beginning of Ramadhān
and on the first day of `Eid.
When
Allāh opens
for you the door of reading the Qur’ān, you may wish to read it all the time. But it is not
allowed to read the Qur’ān
while we are kneeling down or sujud in Solāt, in the toilet, or while we are in a state of ritual
non-cleanliness. Because Allāh knows our nature, He diversified the acts of
worship and made some of them prohibited at certain times.
In
that case, when Allāh guides
you to perform an act of worship, you have to perfect it and ascend in the
levels of quality of worship.
Ibn
‘Ataa’illāh As-Sakandari (rahimahullah) gives the
example of Solāh as
he says: "The objective is to perfect your
Solāh
an not to merely perform them. Not every performer of Solāh perfects
them". When Allāh talks
about Solāh
in the Qur’ān,
he asked us to “establish the Solāt”. [Al-Baqarah 2: 43] Establishing the Solāh is different from
merely performing it. Establishing a Solāh is about concentration and humbleness during
the Solāt.
Allāh says: “Truly,
to a happy state shall attain the believers those who humble themselves in
their Solāt”. [Al-Mu’minun
23: 1-2]
Humbleness in Solāh is achieved by the levels Al-Khushu’ (Attentiveness).
Humbleness is
not achieved when one feels bored or goes to extremes and perform solah
non-stop. Humbleness is achieved by the levels al-khushu (attentiveness).
According
to scholars, humbleness in Solāh (al-khushu’) is a
branch of knowledge. This is supported by the prophetic tradition
in which the Prophet (Sallallāhu 'alayhi wa sallam) revealed about the signs of the
Day of Judgment, as reported by Abu Ad-Darda’ (radiyallāhu’anhu), who
said: We were with the Prophet (Sallallāhu 'alayhi wasallam).
He (Sallallāhu
'alayhi wa sallam) looked at the sky and said: “This is a time when
knowledge is abandoned by people, so that they cannot do anything. Then the
Prophet ( Sallallāhu
'alayhi wa sallam) said: If you want, I can tell you about the first branch of
knowledge that will be abandoned by people; it is humbleness in Solāt.
You may enter a big masjid but you do not see one man in a state of
humbleness.” [At-Tirmidzi]
Scholars
categorized humbleness in the Solāh into several levels of al-khushu’: humiliation before
Allāh,
feeling awe of Allāh,
and happiness, because of being in the presence of Allāh as
well as iman and ihsan:
1 - The presence of feeling in need of Allāh.
This
is reflected in the movements of the Solāt. We kneel down and prostrate only to Allāh. These movements are
manifestations of humiliation which should be shown only to Allāh. Humiliation requires
that you feel that you are weak and that Allāh is the Powerful, the Rich, and the
Almighty. Humiliation is the result of neediness as Ibn ‘Ataa'illah
As-Sakandari explained before when he said: "The
tree of humiliation stems from a seed of neediness". When you feel you are in need of Allāh, a state of humbleness
is produced.
2 - The feeling awe of Allāh.
The
higher level is to elevate you from the stage of humiliation to the stage of
feeling awe of Allāh
Subhānahu
wata‘ala and His Might. Allāh Subhānahu wata‘ala says: “Whenever the messages of the Most Gracious were
conveyed unto them [the prophets], they would fall down before Him, prostrating
themselves and weeping”. (Maryam 19: 58)
This is the level of feeling awe of Allāh which might lead to crying. And Allāh Subhānahu wata‘ala
says: “Allāh bestows
from on high the best of all teachings in the shape of a divine writ fully
consistent within itself, repeating each statement [of the truth] in manifold
forms [a divine writ] whereat shiver the skins of all who of their Sustainer
stand in awe: [but] in the end their skins and their hearts do soften at the
remembrance of [the grace of] Allāh. Such is Allāh’s guidance: He guides therewith him that wills [to
be guided] whereas he whom Allāh lets go astray can never find any guide”. [Az-Zummar 39: 23]
One
of the Companions (radiyallāhu’anhu) reported that he watched the Prophet (Sallallāhu 'alayhi wa sallam) as
he was praying. He said that he heard a whistling sound
from the chest of the Prophet resembling the sound of a boiling kettle as he
was weeping. [Abu Dawud]
3 - The presence of happiness of being in the presence of Allāh.
The
best state of humbleness in Solāh is to find you happy and pleased because of being in
the presence of Allāh.
So you actually feel happy and elated when you recite the Qur’an, mention Allāh or
praise Him. This is the highest level of humbleness
in prayers. Angels descend from heavens to listen to you and a state of
tranquility prevails in the place. Bear in mind, however, that when Allāh takes you to a
level of happiness in your solñh, this will be out of His Grace not because of
your deeds.
It
is reported that while Usayd ibn Hudayr (radiyallāhu’anhu) was reciting Surah Al-Baqarah (the second
chapter of the Qur’ān)
at night, and his horse was tied beside him; the horse was suddenly startled
and troubled. When he stopped reciting, the horse became quiet, and when he
started again, the horse was startled again. Then he stopped reciting and the
horse became quiet too. He started reciting again and the horse was startled
and troubled once again. Then he stopped reciting and his son, Yahya was beside
the horse. He was afraid that the horse might trample on him. When he took the
boy away and looked towards the sky, he could not see it. All he saw was a low
cloud full of lamps! The next morning he
informed the Prophet (Sallallāhu 'alayhi wa sallam) who said, "Recite,
O Ibn Hudayr! Recite, O Ibn Hudayr!" Ibn
Hudair replied, "O Allāh's Messenger! My son, Yahya was near the horse and I
was afraid that it might trample on him, so I looked towards the sky, and went
to him. When I looked at the sky, I saw something like a cloud containing what
looked like lamps, so I went out in order not to see it". The Prophet (Sallallāhu 'alayhi wa sallam) said: "Do you know
what that was?" Ibn Hudayr replied, "No". The Prophet
(Sallallāhu
'alayhi wa sallam) said, "Those were Angels who came near to you
for your voice and if you had kept on reciting till dawn, it would have
remained there till morning when people would have seen it as it would not have
disappeared". [Al-Bukhari]
Al-Bara’
(radiyallāhu’anhu)
reported that a person was reciting Surat Al-Kahf and there was a horse tied
with two ropes at his side, a cloud overshadowed him, and as it began to come
nearer and nearer his horse began to take fright from it. He went and mentioned
that to the Prophet (Sallallāhu 'alayhi wa sallam) in the morning, and the Prophet
(Sallallāhu
'alayhi wa sallam) said: "That
was Tranquility. It came down at the recitation of the Qur’an". [Muslim]
Bear
in mind, however, that when Allāh takes you to a level of happiness in your
solah, this will be out of His Grace not because of your deeds. As the Arab
poem goes: In the twinkling of an eye, Allāh may change everything; from one state to
another.
However,
there are means that one could follow in order to ascend to that level, by Allāh’s Grace. Among these
means is to reflect upon the meaning of the Qur’an, and feeling humble by
calling to mind how great Allāh is.
The
three levels mentioned above may be expressed in various forms of worship, not
only in Solāt.
The level of submission (Islām) to Allāh is the outward
work. In Solāh, it
is performing the actions of the Solāt by standing, kneeling down and prostration.
In charity, it is giving out money. In fasting, it is the
abstaining from eating and drinking. In pilgrimage, it is circumbulating
around the Ka’bah, going between the two hills of As-Safa and Al-Marwa, and
offering the sacrifice.
4 - The Level Of Imān.
Humbleness
is achieved by the level of iman. However, the level of iman is the work of the heart. The basic task of the heart is to believe in Allāh, His angels, His scriptures, His messengers, the Day of
Judgment, and that Allāh created
all things to come, good or bad. All
this leads to a wider meaning of the rituals. So, Solāt is not only about
kneeling down and prostration, but it is about humbleness, feeling awe of
Allāh,
and happiness as well. Charity is not merely an act of giving
money; it is about having mercy upon the poor and indifference about
the world. Fasting is not only about abstaining from food and drink;
it is also about patience, mentioning Allāh, thankfulness, and
meditation. Pilgrimage is not only by tawaf around the Ka’bah, going
between the two hills of As-Safa and Al-Marwa and offering the sacrifice, it is
also about remembering the Hereafter, uniting with fellow believers, and
following the steps of the prophets and messengers.
5 - The Level of ‘Ihsān.
Humbleness
is achieved by the Level of ‘Ihsān, the
next level after iman. Solāh is a sanctified moment that you are facing Allāh in His Presence.
The Level of ‘Ihsan is to worship Allāh as though you are seeing Him, and while you see
Him not yet truly He sees you. . In
relation to remembrance of Allāh, Ibn ‘Ataa’illah
As-Sakandari explained that the
level of attentiveness (khusu’) would entails the level of submission (Islam)
to Allāh, i.e., you have to be attentive to
when you read the Qur’an or when you indulge in the act remembrance of Allāh (dzikirullāh). The level of being present with Allāh entails the
level of belief (imān),
i.e., you reflect on the meaning so you
feel awe; the greatness of Allāh.
The
whole purpose of Solāh
is to remember Allāh and
to feel in His presence. In a famous hadith, the Prophet (Sallallāhu ‘alayhi wa sallam)
said: "The ‘Ihsān (right and beautiful action) is to worship Allāh as
though you are seeing Him, and while you see Him not yet truly He sees
you…" [Al-Bukhari]
The
level of ‘ihsan is reached when you absolve that everything else around you is
absent; you are not paying attention to what goes around you, but you are
presented, communicating fully to Allāh Almighty in the manner you are seeing Him and He is
observing you. The solāt
must be observed and perfected according the Sunnah of The
Prophet (Sallallāhu ‘alayhi
wa sallam) . One ought to perform every part of the Solāh with care and in a
tranquil manner including its recitation and all the adhkar in the Solāh.
Conclusion
The strengthening the quality of ‘ibādah is determined by
the al-khushu (attentiveness) which is in itself indicates the level of the imān or the degree of
submission to Allāh in
term of the humbleness before Allāh Almighty, His Greatness, and the happiness
being in the presence of Allāh. All these will enhance the achievement of the
‘ihsan which is worshipping Allāh as though you are seeing Him and He is
observing you. You absolve that everything else around is absent and you are
not paying attention to what goes around you, but you are presenting fully to
Allāh
Almighty.
Al-‘Ihsān about the love of
Allāh,
fearing Allāh
most, glorifying Him, to seek the help of Allāh, to have hope in Allāh that He will give us mercy and guide us, to trust
Allāh
wholly. This will lead us to striving sincerely for our best in performing our
‘Ibadah. Al-‘Ihsan is
also about the best actions of the heart.
Mu‘adz
Ibn Jabal (radiyallāhu’anhu) reported that Rasūlullāh (Sallallāhu ‘alayhi wa sallam)
once held him by the hand and said: “O Mu’adz! I swear by Allāh that I love you. I
advise you not to miss supplicating after every solāh saying: ‘Allāhumma a ‘inni ‘alā dzikrika, Wa shukrika, wa husni ‘ibādatik. (O Allāh! Assist me in mentioning You, expressing gratitude
to You, and worshiping You in the finest manner).”[Abu Dawud; An-Nasā‘ie]
'Aishah
(radiyallāhu’anha)
said: The Prophet (Sallallāhu ‘alayhi wa sallam) used to say when Ruku' and
Sujud: “Subhānakallāhumma
Rabbana wabihamdika Allāhummaghirli (Glory
is to You O Allāh!
Our Lord, And all the Praise be to You, O Allāh! Forgive me.)”; implementing (the order of) the
Qur`an [:"Fasabbih bihamdi rabbika
wastaghfirhu innahu kana tawwaba (Then
glorify with the Praises of your Lord, and seek His Forgiveness, for He is
Oft-Returning)." (Nasr, 110:3)]. [Narrated by al-Bukhari (794) and Muslim
(484)]
In
an authentic hadith, it is recorded that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “The closest one
of you comes to his Lord is while he is Sajdah, ( therefore) make many
supplications therein’. And he also said, ‘I have prohibited you from
reciting while Ruku’ or Sajdah. During the Ruku’, glorify the Lord. During the
sajdah, strive your hardest in making supplications. Most likely, you will be
listened to’.” This was recorded by Ahmad and Muslim.
Ibn
‘Abbas (radiyallāhu’anhu)
narrated: The Prophet (Sallallāhu ‘alayhi wa sallam) used to say in “Sitting
Between the Two Sujud”:“Allāhumm-aghfir
li (O Allāh! Forgive me),
warhamni (And Have Mercy on me), wahdini (and Guide me),
wa‘afini (and Guard me against harm), warzuqni (And Grants
me sustenance), Three times” [Muslim, Abu Dawud,
Tirmidzi]. Another narration: The
Prophet (Sallallāhu ‘alayhi
wa sallam) used to say: “Allāhumma
[or: Rabbi] ghfirli, warhamni, [wajburni], [warfa’ni], wahdini
[wa'afini], warzuqni, [wa'fu'anni] (O
Allāh!
(in one version: O my Lord!) Forgive me; have mercy on me; [strengthen me;]
[raise my rank;] guide me; [and bestow good health;] sustain me, [and Pardon
me]), Three times”.
[Abu Dawud, Tirmidzi, Ibn Majah and Hākim, who declared it sahih and Dhahabi agreed].
It
was narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said to a man (one of the Sahābah): “What do you say when you pray (Du’a after the
Tashahhud)?” He said: “I recite the Tashahhud, then I say: “Allāhumma
inni as alukal-Jannah wa a‘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]
Allāh 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]
The
believers must constantly seek Allāh’s Forgiveness and Guidance to the
straight and succesfull path, righteousness in our deeds and to hold in steadfast
in Ad-Deen.
‘Abdullāh Ibn ‘Umar (radiyallāhu’anhu) said: “We counted Allāh
Messenger's saying a hundred times during one single sitting: ‘Rabb
ighfir li wa tubb ‘alayya innaka antat-tawwābul ghafūrur -raheem’ (O Allāh, forgive me and accept my repentance,
for You are the Accepter of Repentance, Oft-Forgiving Most Merciful).” [Recorded by Abu Dawud and At-Tirmidzi].
Muslim
Ibn Al-Harith reported that his
father said, “The
Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to me: ‘When
you performed Solāh Fajar, before you talk to anyone
say, ‘Allāhumma ajirni minannar (O Allāh, I seek your protection from the
Hell-fire)” seven times. If you should die on that day, Allāh will record for you protection from
the Hell-fire. When you performed the Solāh Maghrib, say before you speak to anyone, “Allāhumma inni as ‘aluka
al-jannah, Allāhumma ajirni minannar (O Allāh, I ask Paradise of You. O Allāh, I seek Your protection from the
Hell-fire)” seven times. If you die during that night, Allāh will record for you protection from
the Hell-fire.”
[Recorded by Ahmad and Abu Dawud]
‘Abdullāh Ibn Mas’ud (radiyallāhu’anhu) reported: One of the supplications of the Messenger of
Allāh (Sallallāhu ‘alayhi wa sallam) was: “Allāhumma inni as ‘aluka mūjibati Rahmateek, wa ‘aza ‘ima Maghfirateek, was-salāmata min kulli ithmin, wal-ghanimata min kulli Birr, wal-fawza
bil-Jannati, wannajata minan-Nar (O Allāh! I beg You for that which incites Your Mercy and the means of
Your forgiveness, safety from every sin, the benefit from every good deed,
success in attaining Jannah and deliverance from Fire).”[Al-Hākim].
Thawban Ibn Bajdad (radiyallāhu’anhu) reported: Whenever Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) completed his Solāh, Rasūlullāh would ask forgiveness three times and
then he would say: “Allāhumma
antas-Salām wa minkas-Salām,
(wa
ilay kaya ‘ūdus-Salām,
Fahaiyina Rabbana-bis-Salām Wa ad-khilnal-Jannata Dārus-Salām), Tabārakta
(
Rabbana wa ta’a layt),
Ya Dzal-Jalali wal-Ikram” (O Allāh, You are the Grantor of Peace and Security,
and Security comes from You,[from You come well-being, to You shall returns the well-being; Bless us with Peace and Jannah, the Abode of Peace], Shower us Your
Blessing,[Our Lord, the Most High); O The Possessor
of Majesty and Honour!]” [This is recorded by “the group: Muslim,
Abu Dawud, At-Tirmidzi, An-Nasā’ie, Ibn Mājah
except for Al-Bukhāri] Muslim has the addition, “Waleed said, ‘I
asked Al-Awza’ie, ‘How did he seek Allāh’s forgiveness?’ He said, ‘By
saying, ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’,
‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’, and ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’ [Recorded
by Muslim]
As-Salām means Allāh Almighty is
the source, the provider of security, peace, well-being, tranquility, the One free
from all defects. It is Him who blesses us with Peace and Jannah, the permanent Abode of Peace in the
Hereafter. Allāh is the Possessor
of majesty and honour. We thus seek Him to shower us the
blessing.
‘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.
The "Ashab-i-Kahf" (the Companions of the
Cave) who took refuge in the Cave due to prosecution made this du’a to Allāh: Rabbana ātina mil ladunka Rahmatañ wahaiyi’ lana
amrīna
rasyada (Our Lord! Bestow
on us Mercy from Yourself, and Facilitate for us our affair in the Right Way!)
[Al-Kahfi, 18:10]
This the du’a by the “Ashābal-Kahf” (the
Companions of the Cave), the young men who fled for refuge from the persecution of disbelieving folk to the Cave. The Du’ā seeks Allāh’s mercy and
facilitation to their affair in the right way.
“Allāhumma-inni-as-alukal-Jannah Wa a-‘udzu-bika-minañ-nār. (O
Allāh,
I ask Thou for Paradise and seek refuge in Thou from the Fire)” [Narrated by
Abu Dawud, 792: sahih]; “Allāhumma-innaka-‘afuw-wuñkarīm-tuhibbul-‘afwa fa’ fu-‘añna,
[Wa-‘an-walidina-wa-‘an-Jami’il-Muslimeena-wal-muslimāt Mu’mineena-wal-mu’mināt, Al-ahyā-iminhum-wal-amwāt]. Birahmatika-Ya arhamar-Rāhimeen, Walhamdulilāhi-Rabbil-‘ālameen (O Allāh! Thou are forgiving, and Thou love
forgiveness. So forgive us, and our parents, Muslim and Muslimat, [Mu’minee and
Mu’minat, dead and alive with Thou mercy] Thou are most Gracious and the
Merciful. All the praise is to Allāh, the Lord of the entire universe)”.
[Recorded by Ahmad, Ibn Mājah, and At-Tirmidzi]
Prophet Ibrāhim (‘alayhissalam) du’a seeking
Allah to be submissive unto Him: “Rabbana waj ‘alna muslimayni laka wamin
dzurriyyatina ummatan muslimatan laka waarina manasikana watub ‘alayna innaka
anta attawwaburraheem (Our Lord!
Make us (Muslims) submissive to Your Will, and raise from our offspring a
(Muslim) community submissive to you, and teach us our rites of worship and
relent toward us. Verily You alone are the most relenting, the Ever-Merciful.)”[Al Baqarah,2: 128] Rabbana hablana min azwājina wa zurriyyatina qurrata ‘āyunn, waj ‘ālna lilmuttaqī naimama (Our Lord, grant us from among our wives
and offspring comfort to our eyes and make us an example for the righteous.)
[Al-Furqān,
25:74]; Rabbij ‘alni
muqimassalāti wamin zurriyati, Rabbana wataqabbal
du`ā’; Rabbanagh firli waliwallidaiya walilmu’mini
nayau ma yaqu mulhisāb (My
Lord, make me an establisher of solāh, and from my descendants. Our Lord, and
accept my supplication. Our Lord! Forgive me and my parents, and (all) the
believers on the Day when the reckoning will be established.)" [Ibrāhim,
14:40-41]
Ibn
Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu’anha), said that
the Prophet (Sallallāhu ‘alayhi wa
sallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi ‘ala
deenika (O Controller of the hearts make my heart
steadfast in Your religion).”Rasulullah (Sallallāhu ‘alayhi wa sallam) 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.) (Ali-‘Imran, 3:8) [This is recorded by Muslim and
At-Tirmidzi]
Anas
Ibn Mālik
(radiyallāhu’anhu)
who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi
wasallam): Rabbana-ātina-fid-dunya
hasānah,
Wa fil-ākhirati-hasānah,
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’”
[ Jāmi’
At-Tarmidzi]
And
Allāh
Almighty Knows best.
[Excerpted from “Ibn
`Attaa’ Words of Wisdom (18), Ascending in the Levels of Worship”, a commentary By Dr.Jasser Auda, Via on Islam, 15
December 2011]
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