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.
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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