Gratefulness to Allah Almighty

Gratefulness to Allah Almighty

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 al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger.

In his well-known book, entitled: “Al-Hikam (Words of Wisdom)”, Sheikh Ahmad Ibn `Ata'illah As-Sakandari (rahimahullah) says:

“You risk losing your blessings when you do not thank Him for it, and you tie it to you firmly when you do. And if you do not advance towards Him by doing excellent deeds, He will pull you towards Him with the chains of tests.”

If We Thank Allah He Will Multiply The Blessings

One of the universal laws of Allah Almighty which govern the issue of providence with all its kinds is that if we thank Allah, He will multiply the blessings or replace them with something better. Allah says, “If you are grateful [to Me], I shall most certainly give you more and more”. (Ibrahim 14: 7)

All the blessings would not be attained unless by Allāh wills. If you do not thank Allah for His blessings until you reach the level of excellence, Allah will put you to tests.

Allah acknowledged that we will not be able to count all Allah's blessings. Allah says, “And should you try to count Allah's blessings, you could never compute it”. (Ibrahim 14: 34)

The Ungrateful Will Be Severely Punished.

Every Muslim should thank Allah Almighty for whatever He gives him; the ungrateful will be severely punished: “But if you are ungrateful, verily, My chastisement will be severe indeed!” (Ibrahim 14: 7).

The Arabic word 'kafartum' verse means being unthankful to Allah’s bounty and blessings. It does not mean disbelief in Allah, as the literal meaning implies, but it shows the gravity of this flaw. Non-thankfulness, then, is another flaw that Ibn `Ataa’ is teaching us about in this word of wisdom.

Sheikh Ibn `Ata’ (rahimahullah) says: "You risk losing your blessings when you do not thank Him for it, and you tie them to you firmly when you do". The one who thanks Allah Almighty for His blessings, he is tying them to him firmly. Allah's promise of rewarding those who thank Him is a true promise. It is a guarantee for the continuation of your blessings or more. It does come with one condition, however, which is to thank Allah for these blessings.

Thankfulness Can Be Offered Through Actions.

Thankfulness is not only limited to saying “Al-Hamdullilah (Praise to Allah)”. However, thankfulness can be offered through actions. Allah says: “Labor, O David's people, in gratitude towards Me”. (Saba’ 34: 13)

Thankfulness through actions requires that everyone should ask himself the following: What am I going to do with this blessing? Am I going to use it in a good way? Am I going to contribute with it to good causes? Or am I going to waste it, which is a form of denying the blessing?

The Prophet (Sallallāhu `alayhi wasallam) advised us to appreciate others by thanking them. Those who failed to appreciate others Rasūlullāh (Sallallāhu `alayhi wasallam) cautioned them and said: “Anyone who doesn’t thank people has not grateful to Allāh.” (Recorded by Abu-Dawud and Tirmidzi)

The Prostration of Thankfulness is another way to thank Allāh for His bounties. When a Muslim receives a bounty, hears good news or is rescued from a trial, he gets down on his knees, puts his forehead on the ground thanking Allāh for His favor.

Abu Bakrah (radiyallāhu`anhu) narrated: “When anything came to the Prophet (Sallallāhu `alayhi wasallam) which caused pleasure (or, by which he was made glad), Rasūlullāh (Sallallāhu `alayhi wasallam) prostrated himself in gratitude to Allāh." [Recorded by Abu Dawud]

Therefore, if you do not thank Allah Almighty for His blessings with sayings and actions, you will risk losing them. But if you thank Allah, you are tying His blessings to you firmly.

Then the Sheikh Ibn `Ata’ (rahimahullah) says: "And if you do not advance towards Him by doing excellent deeds, He will pull you towards Him with the chains of tests". Thus, if you do not thank Allah for His blessings and advance to Him until you reach the level of excellence, Allah will put you to tests. By putting you to tests, Allah is giving you chances so that you can reach the level of excellence. This is also a universal law.

Allah Elevates You And Purifies Your Heart Through Tests.

When you are afflicted with tests, you will draw closer to Allah and He will forgive your sins. Allah says: “And, indeed, We tested them [the hypocrites] through suffering, but they did not abase themselves before their Sustainer; and they will never humble themselves”. (Al-Mu’minun 23: 67)

When Allah Almighty puts you to tests, you have to humble yourself, and pray to Allah. Allah also says about the hypocrites: “Are they, then, not aware that they are being tested year-in, year-out? And yet, they do not repent and do not bethink themselves [of Allah]”. (At-Tawbah 9: 126)

Allah Almighty does not want to punish you by testing you. But He wants to draw you closer to Him and to make you count His blessings which He bestowed on you. He wants you to thank Him by your tongue and actions.

When Allah puts you to a test by losing some blessings, He is testing you by a ‘touch of chastisement’, as the other verse says. Every one of us has billions of uncountable blessings. When Allah Almighty puts one of us to a test by losing one, two or even five blessings, he feels that he is faced with a severe crisis. While in reality he has billions of blessings which Allah is bestowing on him every moment.

In every cell in your body, there are countless blessings. In every second you live, there are countless blessings. In every breath you breathe, there are countless blessings. In every glance you make, there are countless blessings. Allah is the One who is worthy of thankfulness. When Allah tests you by losing one or two blessings, He, according to Ibn `Ata’ (rahimahullah), is ‘pulling you towards Him’. By losing a blessing, Allah wants you to return and repent to Him. He also wants you to remember His blessings and reflect on them.

And if you sincerely repent to Allah Almighty, the test is over. Allah says: “And, behold, with every hardship comes ease: verily, with every hardship comes ease!” (Ash-Sharh 94: 5-6)

We notice that Allah repeated the verse twice. In another verse we read: “Allah will grant, after hardship, ease”. (At-Talaq 65: 7)

Allah Makes A Way-Out And With Difficulty Comes Ease.

When you are faced with a problem or afflicted with a calamity, Allah Almighty brings ease in the middle of the crisis and also after the crisis. And in any case, if this state of hardship draws you closer to Allah, this is in itself a blessing from Allah.

If one would like to avoid trials at all, one should always advance towards Allah Almighty and never fall into any mistake. In reality, though, this will never happen because we are humans! We cannot maintain thanking Allah all the time and a clear record. The Prophet (Sallallāhu ‘alayhi wasallam) said: "Every son of Adam makes mistakes, but the best of those who make mistakes are those who repent". (At-Tirmidzi)

Therefore, Allah is helping us in our journey by putting us to tests in order to give us a chance to repent.

The Excellence Of Gratefulness and Patience.

In order to attain gratefulness, we should not look at those who have been blessed more than us, rather many of those who have been less blessed. Those who fail to consider this are always complaining about their difficulties and tribulations, and are never blessed with satisfaction or contentment. Even when their lot improves, they do not experience true contentment. This is because it is impossible for one to be in a state that is in all respects better than that of everyone else.

If we always keep in mind that we are the Allāh’s servant, subjected to His Will that some are not granted as much as we have and others are favored with more than us, we will be grateful and content. These noble attributes, gratefulness and patience are dealt with in a hadith narrated by Suhaib (radiyallāhu`anhu) who reported: Rasūlullāh (Sallallāhu `alayhi wasallam) said: “How amazing is the affair of the believer. Everything is good for him and that is for no one but the believer: If good times come his way, he is thankful and that is good for him, and if hardship comes his way, he is patient and that is good for him." (Recorded by Muslim) Thus, it is evident that a believer should possess these two traits: gratefulness and patience.

The Muttaqun would adhere to the three categories of patience in obedience to Allah, namely: “Patience in doing good deeds”, “Patience in avoiding evil”, and: “Patience with tests”.

1. “Patience in doing good deeds”.

This patience refers that the believer should always be active, without placing hardship on oneself. Allah says:

“Allah has laid no hardship on you in anything that pertains to religion” (Al-Hajj, 22:78).

The Prophet (Sallallāhu `alayhi wasallam) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to travel on foot to the Ka`bah. The Prophet (Sallallāhu `alayhi wasallam) said: “Allah is not in need of this old man's torturing himself”; and ordered him to get a ride to the Ka`bah. (An-Nasa`ie) It is not considered as a ‘patience’ to cause torture, hardship or harm upon oneself.

2.“Patience in avoiding evil”.

This patience means that a believer should stay away from committing what Allah Almighty has forbidden. For one example, we read in the Qur'an about Prophet Yusuf (Joseph) and one of the tests he was put to.

Allah Says: “And it so happened that she in whose house he was living conceived a passion for him and sought to make him yield himself unto her; and she bolted the doors and said, ‘Come you unto me!’ Joseph answered: ‘May God preserve me!’” (Yusuf, 12:23).

There is a great reward for this type of patience. The Prophet (Sallallāhu `alayhi wasallam) says that one of the seven persons whom Allah would give protection with His Shade on the Day when there would be no shade but that of Him is "A man whom a beautiful woman of high rank seduces for adultery, but he rejects by saying: ‘I fear God’." (Al-Bukhari and Muslim)

3. “Patience with Allah's tests”.

This patience is at different levels, all of which bear the meaning of refraining from something which is forbidden by Allah. The most basic level of patience with Allah’s tests is to refrain from the act of complaining about the test, but to repent and surrender to Allah's Decree. Then, a higher level is to refrain from complaining by your tongue. Finally, the highest level of patience is to refrain even from complaining in your heart.

Refraining from committing sins is a condition for purifying one's heart. Allah says about the hypocrites: “Indeed, We tested them through suffering, but they did surrender to their Sustainer; and they will never humble themselves” (Al-Mu’minun, 23:76).

When a person faces some problems, then he or she is at a cross-road; either to repent and surrender to Allah, or to fall into sins, which means failing the test.

At a higher level, patience with Allah's tests requires one to refrain from even complaining about the test. This is called ‘beautiful patience’, as Allah tells us about the story of Prophet Jacob (`alayhis salam), when he said: “I will only show beautiful patience” (Yusuf, 12:18), and “It is only to Allah that I complain of my deep grief and my sorrow” (Yusuf, 12:86). Prophet Jacob (`alayhis salam) complained only to his Lord and refused to complain to anyone else.

Being patient with Allah's Decree on the level of the heart is the best type of patience. The believer attains this degree when he or she not only refrains from speaking about the difficulty, but also refrains from agonizing about it in his heart. The soul is always at peace, even at the peak of crisis.

The Prophet (Sallallāhu `alayhi wasallam) said:"Genuine patience is at the first stroke of a calamity" (Al-Bukhari and Muslim).

If the believer is patient at the face of tests, he or she will advance in the way of Allah. “Consider the flight of time! Verily, a human is bound to lose himself, unless he be of those who attain to faith, and do good works, and enjoin upon one another the keeping to truth, and enjoin upon one another patience in adversity” (Al-`Asr, 103:1-3).

And in any case, adversity does not last forever. “And, behold, with every hardship comes ease: verily, with every hardship comes ease!” (Al-Inshirah 94:4-5).

Abu Musa Al-Ash`ari  (radiyallāhu`anhu) reported: The Messenger of Allāh  (Sallallāhu `alayhi wasallam) said, “When a slave's child dies, Allāh the Most High asks His angels, `Have you taken out the life of the child of My slave?”  They reply in the affirmative. Allāh then asks, ‘Have you taken the fruit of his heart?’ They reply in the affirmative. Thereupon Allāh asks, ‘What has My slave said?’ They say: `He has praised You and said: ‘Inna lillahi wa inna ilaihi rāji`un (We belong to Allāh and to Him we shall be returned)’. Allāh says: ‘Build a house for My slave in Jannah and name it as Bait-ul-Hamd (the House of Praise)’.”[At-Tirmidzi]

This Hadith points out the eminence of patience and the merit of praising Allāh in the event of a calamity, especially on the death of one's own child. Rather than weeping and wailing, one should submit himself to the Will of Allāh and show perseverance. Such attitude of patience and resignation is highly meritorious and has great reward.

Anas bin Mālik (radiyallāhu`anhu) reported: The Messenger of Allāh (Sallallāhu `alayhi wasallam) said, “Allāh is pleased with His slave who says: ‘Al-hamdu lillah (praise be to Allāh)' when he takes a morsel of food and drinks a draught of water.'' [Recorded by Muslim]

The Hadith indicates that to praise Allāh Almighty when eating and drinking is a source of Allāh's Pleasure, no matter whether the quantity one consumes is small or large.

There Are Signs pointed for Every Patient

In the following verse Almighty Allāh mentions both of the criteria:  “Most surely there are signs in this for every patient, grateful one.”  (Ibrahim 14:5)

The wisdom in that approach is well illustrated by an anecdote related by Sheikh Sa`adi. While he was traveling he reached Damascus in a miserable condition; he did not have any money to buy new shoes to replace his old ones and it really hurt him for unable to do so. With the feelings he entered the mosque where he observed a lame person, without feet. On seeing this, he immediately fell into prostration, thanking Allāh profusely for having provided him with feet, if not with new shoes. This incident identifies the perspective in which we should look at things. Those with a feeling of gratitude observe numerous manifestations of Allāh's favors, which then fill them with greater gratitude. However, there are others who are always complaining of what they do not have and are, therefore, unable to thank Allāh for the many blessings He has bestowed upon them.

Ingratitude Is A Trap Devised By Shaytan.

Ingratitude is a serious trap devised by Shaytan. Indeed, it is a main ambition of his to hinder man from giving thanks. Allāh relates the plot of Shaytan: “He said, ‘By Your misguidance of me, I will lie in ambush for them on your straight path. Then I will come at them, from in front of them and behind them, from their right and from their left. You will not find most of them thankful’.” (Surah al-A’raf, 7:16-17)

Shaytan promised, in a dialogue with Allāh, to do his best to prevent people from being thankful to Allāh. As the Qur`an makes clear, the efforts of Shaytan concentrate around this goal: keeping man from giving thanks to Allāh. And his plan has indeed proven successful on many:  “... Allāh shows favor to mankind but most of them are not thankful”. (Surah Yunus, 10: 60)

Shaytan expresses his explicit will to approach man from this angle reveals the importance of gratitude to Allāh as an aspect of worship. No doubt, abandoning it is sinful in the Sight of Allāh:  “And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allāh), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.” (Surah Ibrahim, 14: 7)

To conclude, one of the most interesting attributes of Allāh is Ash-Shakur meaning that Allāh is the most appreciative. So we should be grateful to the one who endows us with health, family, wealth, peace and security, a nurturing environment and much more. By recognizing Allāh’s bounties by the heart or tongue, or through deeds, words, and gestures, our hearts will find contentment, peace and tranquility.

And Allah Almighty knows Best

[Excerpted from “Ibn `Attaa’ Words of Wisdom (15), Gratefulness to Allah”, By Dr.Jasser Auda, Monday, 21 November 2011via On Islam] 

Difficulties is True Character of the World

Difficulties is True Character of the World

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 al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger

In his well-known book entitled:  “Al-Hikam (Words of Wisdom)”, Sheikh Ahmad Ibn `Ataa`illah As-Sakandari (rahimahullah) says:

“Do not be surprised when difficulties happen in this worldly abode. It is only revealing its true character and identity.”

Sheikh Ibn `Ataa`illah (rahimahullah) was indicating that should the servant of Allah repents to Him, relies on Him, purifies his intention to Him, reflects on Him, and seizes the time, the light of faith will shine in his heart and his journey will draw closer to Allah Almighty.

In any case, as Sheikh Ibn `Ataa (rahimahullah) had said, "There is no real distance between you and Him so that you embark upon a journey. And the connection between you and Him is not cut so that you seek to mend it".

In Hadith Qudsi, Prophet Muhammad (Sallallāhu `alayhi wasallam) state that Allah Almighty said:

"My servant continues to draw near to Me with additional work until I love him. When I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he strikes and his foot with which he walks. If he asks me, I will give him, and if he seeks my refuge, I will grant it to him." (Al-Bukhari) and "And if he draws near to Me a hand's span, I draw near to him an arm's length. And if he draws near to Me an arm's length, I draw near to him a fathom's length. And if he comes to Me walking, I go to him at speed" (Al-Bukhari and Muslim.).

However, it is one of Allah's consistent and universal laws that when Allah loves someone, He will test him with trials in this world.

Allah says: “Do people think that on their mere claiming, “We have attained to faith”, they will be left to themselves, and will not be put to a test?” (Al-`Ankabut, 29:2).

A claim of belief has to be put to test.

Allah says: “And most certainly We shall try you all, so that We might mark out those of you who strive hard in Our cause and are patient in adversity: for We shall put to a test the truth of all your assertions.” (Muhammad,47:31)

Trials vary but the expected reaction is the same; patience and piety.

Allah says:

“And most certainly shall We try you by means of danger, and hunger, and loss of worldly goods, of lives and of labor's fruits. But give glad tidings unto those who are patient in adversity” (Al-Baqarah, 2:155).

“You shall most certainly be tried in your possessions and in your persons; and indeed you shall hear many hurtful things from those to whom revelation was granted before your time, as well as from those who have come to ascribe divinity to other beings beside God. But if you remain patient in adversity and pious - this, behold, is something to set one's heart upon” (Aal-`Imran, 3:186).

The Worldly matters worth Very Little to Allah

Allah announces that this worldly life is worth very little. So, if He deprives a person of this worldly life or part of it and guides him to repentance and bestows on him His mercy and paradise instead, then what a great deal! Therefore, the Prophet (Sallallāhu ‘alayhi wasallam) said:

"The most severely tested people are the prophets, then the next best, then the next best. A man will be tested in accordance with his level of commitment to God" (Ibn Hibban).

For this reason, if life is full of difficulties and challenges, one should not be surprised or asks why. It is as if Ibn `Ataa (rahimahullah) is asking us: What is the name of this world? The answer in Arabic is `ad-dunya’, which literally means the lower life. Therefore, it is not surprising if bad conditions, unpleasant manners, and fatal consequences reveal themselves, because these things are derived from the very character and nature of this lower worldly life.

Accepting this nature of worldly life helps the servant acquire a basic virtue and cross a very important stop in his journey to Allah. It is patience with tests. Patience is a characteristic that gets the servant into God's Presence, as mentioned before: “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Al-Baqarah, 2:153).

The category of Patience

There are three categories of patience that the servant of Allah required to consistantly adhere to draw closer to Allah, namely: “Patience in doing good deeds”, “Patience in avoiding evil”, and: “Patience with tests”.

1. “Patience in doing good deeds” refers that the believer should always be active, without placing hardship on oneself. Allah says:

“God has laid no hardship on you in anything that pertains to religion” (Al-Hajj, 22:78).

The Prophet (Sallallāhu `alayhi wasallam) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to travel on foot to the Ka`bah. The Prophet (Sallallāhu `alayhi wasallam) said: “Allah is not in need of this old man's torturing himself”; and ordered him to get a ride to the Ka`bah. (An-Nasa`ie) It is not considered as a ‘patience’ to cause torture, hardship or harm upon oneself.

2. As for “Patience in avoiding evil”, it means that a believer should stay away from committing what Allah Almighty has forbidden. For one example, we read in the Qur'an about Prophet Yusuf (Joseph) and one of the tests he was put to.

Allah Says: “And it so happened that she in whose house he was living conceived a passion for him and sought to make him yield himself unto her; and she bolted the doors and said, ‘Come you unto me!’ Joseph answered: ‘May God preserve me!’” (Yusuf, 12:23).

There is a great reward for this type of patience. The Prophet (Sallallāhu `alayhi wasallam) says that one of the seven persons whom Allah would give protection with His Shade on the Day when there would be no shade but that of Him is "A man whom a beautiful woman of high rank seduces for adultery, but he rejects by saying: ‘I fear God’." (Al-Bukhari and Muslim)

3. “Patience with Allah's tests” is at different levels, all of which bear the meaning of refraining from something. The most basic level of patience with Allah’s tests is to refrain from the act of complaining about the test, but to repent and surrender to Allah's Decree. Then, a higher level is to refrain from complaining by your tongue. Finally, the highest level of patience is to refrain even from complaining in your heart.

Refraining from committing sins is a condition for purifying one's heart. Allah says about the hypocrites: “Indeed, We tested them through suffering, but they did surrender to their Sustainer; and they will never humble themselves” (Al-Mu’minun, 23:76).

When a person faces some problems, then he or she is at a cross-road; either to repent and surrender to Allah, or to fall into sins, which means failing the test.

At a higher level, patience with Allah's tests requires one to refrain from even complaining about the test. This is called ‘beautiful patience’, as Allah tells us about the story of Prophet Jacob (‘alayhis salam), when he said: “I will only show beautiful patience” (Yusuf, 12:18), and “It is only to Allah that I complain of my deep grief and my sorrow” (Yusuf, 12:86). Prophet Jacob (`alayhis salam) complained only to his Lord and refused to complain to anyone else.

Being patient with Allah's Decree on the level of the heart is the best type of patience. The believer attains this degree when he or she not only refrains from speaking about the difficulty, but also refrains from agonizing about it in his heart. The soul is always at peace, even at the peak of crisis. 

The Prophet (Sallallāhu `alayhi wasallam) said:"Genuine patience is at the first stroke of a calamity" (Al-Bukhari and Muslim).

If the believer is patient at the face of tests, he or she will advance in the way of Allah.

“Consider the flight of time! Verily, a human is bound to lose himself, unless he be of those who attain to faith, and do good works, and enjoin upon one another the keeping to truth, and enjoin upon one another patience in adversity” (Al-`Asr, 103:1-3).

And in any case, adversity does not last forever.

“And, behold, with every hardship comes ease: verily, with every hardship comes ease!” (Al-Inshirah 94:4-5).

The Supplication of the Prophet (Sallallāhu `alayhi wasallam)

`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). [Abu Dawud and At-Tirmidzi]

`Aishah (radiyallāhu`anha) also reported, who said: The Prophet (Sallallāhu `alayhi wasallam) used also to recite frequently in his Ruku’ and Sujud: “Subhānakallāhumma Rabbanā, Wabihamdika, Allāhummaghfirli (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). [Al-Bukhari and Muslim]

Ibn `Abbas (radiyallahu`anhu) narrated: The Prophet (Sallallāhu `alayhi wasallam) used to say ‘between the two Sujud’:“Rabbighfirli, Warhamni, [Wajburni], Warfa’ni, Warzuqni, Wahdini, Wa`afini [Wa’fu‘anni](O my Lord! Forgive me, and Have Mercy on me, [and Strengthen me, and Raise my rank] and Grants me sustenance, and Guide me, and Grant me healthiness, [and Pardon me.])” three times. [Recorded by Muslim, Abu Dawud, Tirmidzi, Ibn Majah and Hākim, who declared it sahih and Dhahabi agreed]

Thawban ibn Bajdad (radiyallāhu‘anhu) reported: Whenever Rasūlullāh (Sallallāhu ‘alayhi wasallam) finished his Solat (prayer), he would beg forgiveness three times [by saying, 'Astaghfirullah' (3 times)] and then he would say: "Allāhumma Antas-Salāmu, wa minkas-Salamu, tabarakta ya Dzal-Jalali wal-Ikram. (O Allāh! You are the Bestower of security and security comes from You; Blessed are You. O Possessor of glory and honour)." Imām Al-Awza'ie (one of the subnarrators) of this Hadith was asked: "How forgiveness should be sought?" He replied: "I say: Astaghfirullah!, Astaghfirullah!, Astaghfirullah! (I seek forgiveness O Allāh!. I seek forgiveness O Allāh!. I seek forgiveness O Allāh!)."[Muslim] 

In another narration : “Allāhumma antas-Salām wa minkas-Salām wa ilai kaya`udus-Salām, Fahaiyina-Rabbana-bis-Salam Wa ad-khilnal-Jannata Dārus-Salām tabārakta Rabbana wa ta`a laita, Ya Dzal-Jalali wal-Ikram” (O Allāh, You are the One Who is free from all defects and deficiencies, from Thou come well-being, to Thou shalt return the well-being; Thus bless  us with peace and Jannah, the Abode of Peace, shower us  your  blessing O Allāh, Our Lord, the Most High; O Allāh, our Lord Possessor of majesty and honour.)

This Du`a was a Sunnah of Rasūlullāh (Sallallāhu`alayhi wasallam), and it is highly recommended to recite it after Solat.

Muslim ibn al-Harith reported that his father said, “The Allāh`s Messenger (Sallallāhu `alayhi wasallam) said to me: ‘When you performed Solah 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.” (Related by Ahmad and Abu Dawud.) 

Ibn Mas`ud (radiyallahu`anhu) reported: “The Prophet (Sallallāhu `alayhi wasallam) used to say: ‘Allahumma inni as'alukal-huda wat-tuqa wal-‘afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)’.” [Muslim].

This Hadith contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Al-Huda (Guidance) here means guidance at every turn of life and steadfastness on the path of truth. Al-Taqwa (Fear of Allah) is the greatest means of piety and strongest defense against sins. Al-`afafa (Chastity) is the state of being free from what is unlawful. Al-ghina (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.

Ibn Abi Hatim and Ibn Jarir Al-Tabari (rahimahullah) recorded that Umm Salamah (radiyallāhu`anha), reported that the Prophet (Sallallāhu `alayhi wasallam) used to supplicate: ‘Ya Muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts makes my heart steadfast in Your religion and to Your obedience).” 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]

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].

And Allāh Almighty Knows best.

[Excerpted from “Ibn `Atta’ Words of Wisdom (8): Difficulties: True Character of the World”, a commentary by Dr. Jasser Auda, Thursday, 29 September 2011 via On Islam]

Allah’s Wisdom of Giving and Depriving

Understanding the Wisdom of Allāh’s Giving and Depriving

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 al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.

In his well-known book, entitled “Al-Hikam (Words of Wisdom)”, Sheikh Ahmad Ibn `Atā`illah As-Sakandari (rahimahullāh) says:

“You might think that He is giving you, while in reality He is depriving you! And you might think that He is depriving you, while in reality He is giving you! If through your deprivation, He opens the doors of understanding for you, then this deprivation is exactly a gift. You feel bad about your deprivation because you do not understand. He might open the door of worship for you, but does not open the door of acceptance. And you might be destined to sin, but this becomes a means to ascension towards Him. A sin that produces humbleness and need is better than an act of worship that produces arrogance and prejudice.”

One may reflect:  at times Allāh Almighty gives me and at other times He deprives me. Allāh Almighty might test me through ‘good’ and ‘bad’, through ‘fortune’ and ‘hardship’, or through bestowing ‘blessings’ on me or ‘depriving me’ from them. But the reality of each of these could turn out to be different from the way I labeled it and the assumptions I made about it. 

At this stage in our journey to Allāh Almighty, Ibn `Atā’ (rahimahullāh) teaches us the importance of a deep understanding of the wisdom behind Allāh's ‘giving’ and ‘depriving’.

Allāh Almighty says: “But as for a human, whenever his Sustainer tries him by His generosity and by letting him enjoy a life of ease, he says, "My Sustainer has been generous towards me"; whereas, whenever He tries him by tightening his means of livelihood, he says, "My Sustainer has disgraced me!" But nay …” (Surah Al-Fajr, 89:15-17)

The term ‘Nay’ here means that this is not a correct understanding of having ‘a life of ease’ or ‘tight means’.

Allāh Almighty is saying that when He tries us by tightening our means of livelihood, this does not mean that He is disgracing us. And when He tries us by letting us enjoy a life of ease for a while, this does not necessarily mean good news. The question now is: how could we judge?

Ibn `Atā`illah (rahimahullāh) is drawing our attention to a very important meaning in this word of wisdom which is that of'understanding' (al-fahm): "If through your deprivation, He opens the doors of understanding for you, then this deprivation is exactly a gift". And this is how we judge. If Allāh deprives me by losing some of my wealth, opportunity, health, or family, yet at the same time, He opens the doors of ‘understanding’ for me, then this is not deprivation. It is a gift. In this case, the trial is a gift.

Before the correct ‘understanding’, I was looking at the material level only, at the five senses level, and the numbers and figures. I say, for example, I lost ten thousand dollars or I lost some of my health, etc. This is the material calculation at the material level.

But Allāh Almighty might take ten thousands and give me the ability to understand, a feeling of content, a good deed, a strong will, a good friend, and closeness to Him, on top of all that. Therefore, my loss of ten thousands becomes an actual gift. It is even possible that Allāh will give me hundred thousand later, if I work hard and try to learn from my lessons. 

We have to understand the actual meaning of giving and deprivation. Sometimes, we think that a specific thing is a deprivation while it is the actual giving, and vice versa. A person might earn a large amount of money, for example, but does not thank Allāh by sayings or actions. He might go on and waste his money in evil ways. Then, Allāh Almighty may even give this person more wealth and more chances to return to Him.

Allāh Almighty says:

“For, behold, though I may give them rein for a while, My subtle scheme is exceedingly firm!” (Surah Al-Qalam 68:45),

“Then, when they had forgotten all that they had been told to take to heart, We threw open to them the gates of all good things until - even as they were rejoicing in what they had been granted - We suddenly took them to task: and lo! They were broken in spirit; and in the end, the last remnant of those folk who had been bent on evildoing was wiped out. For all praise is due to Allāh, the Sustainer of all the worlds”. (Surah Al-An`am, 6:44-45)

If Allāh Almighty opens the doors of providence for you or grants you a request, He is calling you, as Ibn `Ataa'illah said, to understand. Firstly, you have to thank Allāh so that the blessing is tied to you. Secondly, you have to reflect upon the wisdom and the meaning behind this giving and to be cautious about the trial it might involve.

Ibn `Atā`illah (rahimahullāh) gives two specific examples. He says: “He might open the door of worship for you, but does not open the door of acceptance. And you might be destined to sin, but this becomes a means to ascension towards Him.”

Allāh Almighty might open the doors for you to do some good deeds, such as praying, memorizing the Qur’an, giving out in charity, fasting, performing hajj, attending a course, teaching people, or and leading them in the way of religion. But you have to be cautious here. Sometime you imagine that worship is in itself a gift from Allāh, but in reality it is not. Why? It is because one might perform the action and miss the reward.

Allāh Almighty says: “They who spend their possessions for the sake of Allāh and do not thereafter mar their spending by stressing their own benevolence and hurting the feelings of the needy shall have their reward with their Sustainer.”(Surah Al-Baqarah, 2: 262)

Here is an example of a good deed, charity, which is marred and rendered void by another action, such as hurting the feelings of the needy. This later action nullifies the charity and closes the door of acceptance and heavenly reward.

Some people do good, only to show off and to be praised by people, thus leading themselves to punishment.

Allāh Almighty says: “Behold, the hypocrites seek to deceive Allāh - while it is He who causes them to be deceived by themselves. And when they rise to pray, they rise reluctantly, only to be seen and praised by people, remembering Allāh but seldom.” (Surah An-Nisā’, 4: 142)

The main purpose of an act of worship is sincerity and gaining moral and spiritual benefits from it. A ritual devoid of sincerity and moral and spiritual benefit is worthless. The Prophet Muhammad (Sallallāhu ‘alayhi wasallam) said:"Whoever does not give up forged speech and evil actions, Allāh is not in need of his leaving his food and drink in fasting". [This is recorded by Muslim]

This means that Allāh Almighty will not accept his fasting, which it look would like a good deed while it is not. 

Ibn `Atā'illah (rahimahullāh) gives us another example related to the issue of acts of worship and sinning which requires an accurate understanding. Ibn `Atā'illah says: "And you might be destined to sin, but this becomes a means to ascension towards Him". Imam Ibn Al-Qayyim Al-Jawziyyah (rahimahullah) says something similar in this regard: "A sin may produce humbleness and need so that it takes one to Paradise. An act of worship may produce pride and prejudice so that it takes one to Hell". 

Of course, sinning itself does not lead one to entering Paradise. But if the sin already committed and the person repented sincerely to Allāh, it might be good, in the big scheme of things. This is the person who repented and changed his ways, which always remembers his sin with grief and tries his best to compensate with doing good deeds. Therefore, sinning that produces humbleness and need becomes a gift from Allāh, in the big picture.

But this does not mean that one commits sins and says that I am sinning in order to eventually be humble and repent to Allāh. This is a wrong and deviant understanding that is unfortunately adopted by some ignorant people who claim to be Sufis.

On the other hand, an act of worship that produces arrogance in one’s heart is an evil deed, not a good one. The Prophet(Sallallāhu `alayhi wasallam) said:"He who has in his heart the weight of a mustard seed of arrogance shall not enter Paradise". [This is recorded by Muslim]

It all depends on our reaction. The Prophet (Sallallāhu `alayhi wasallam) said:"How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him". [This is recorded by Muslim]

This hadith indicates that I am the one who brings good or bad outcomes to me. It is all up to me! If I am thankful for Allāh for the good things that happen, this is good for me. If I am patient when bad things happen to me, this is also good for me. However, if I feelarrogant when good things happen, this is an evil outcome. If I am impatient when bad things happen, this is also an evil outcome. Thus, based on my reaction I determine whether what happens to me is a heavenly gift or otherwise.

But Allāh always chooses what is best for people, and it is up to them to decide how they receive Allāh’s choices.

Allāh Almighty says: “In Your hand, Allāh is all good. Verily, You have the power to will anything”. [Surah Al-`Imran 3: 26]

Allāh Almighty also 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)." [Surah Al-Infitar, 82:13, 14]

‘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 kathiran, Wa la yaghfirudz-dzunuba illa Anta, Faghfir li maghfiratan min ‘indika, warhamni , Innaka Antal-Ghafūr-ur-Raheem (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].

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 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].

 ‘Ali Ibn Abu Talib (radhiyallāhu‘anhu) reported: When the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) was in Solat, Rasulullah (Sallallāhu ‘alayhi wasallam) used to supplicate towards the end of prayer after Tashahhud and before the concluding Taslim:“Allāhumma ighfir li ma qaddamtu, Wa ma akhkhartu (O Allāh! Forgive me what I have done in the past, and what I will do in the future),Wa ma asrartu, Wa ma ‘alantu (and those I have committed in secret as well as those I have done openly),Wa ma asraftu, (and where I have transgressed all bounds,)Wa ma anta a’ lamu bihi minni. (as well as those things about which You are more knowledgeable.)Antal-muqaddimu, Wa antal-muakhkhiru (You alone send favours to whomever you will; and you alone defer it to whomever as you will).Lā ilāha illa anta (None has the right to be worshipped but You.).” [This is recorded by Muslim; Abu ‘Awanah, Abu Dawud (760)].

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 deenik (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]

‘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):Allāhumma-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabānnār (O Allāh! 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 (16): Understanding God’s Giving and Depriving, a commentary by Dr. Jasser Auda”via on Islam Tuesday, 06 November 2012]