Seeking Allah’s Forgiveness and Repentance

 Seeking Allāh’s Forgiveness

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 wa sallam is His Messenger.

Allāh, the Exalted, says:

·    “And ask forgiveness for your sin...” (Muhammad, 47:19)

·    “And seek the forgiveness of Allāh. Certainly, Allāh is Ever Oft-Forgiving, Most Merciful.” (Al-Nisā’ ,4:106)

·   “So glorify the Praises of your Rabb, and ask for His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives" [Surah Al-Nasr, 110:1-3]

·   “And Allāh would not punish them while you (Muhammad) are amongst them, nor will He punish them while they seek (Allāh's) forgiveness.” [Ali-‘Imran 8:33]

·   “And whoever does evil or wrongs himself but afterwards seeks Allāh's forgiveness, he will find Allāh Oft-Forgiving, Most Merciful.” [Al-Nisā’ ,4:110]

·  “And those who, when they have committed Fahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allāh and ask forgiveness for their sins;  and none can forgive sins but Allāh - and do not persist in what (wrong) they have done, while they know.” [Ali-‘Imran 3:135]

· “For Al-Muttaqun (the pious) there are Gardens (Jannah) with their Rabb, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives). And Allāh will be pleased with them. And Allāh is All-Seer of the (His) slaves. Those who say: 'Our Rabb! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire. (They are) those who are patient, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allāh. Those who spend (give the Zakat and alms in the way of Allāh) and those who pray and beg Allāh's Pardon in the last hours of the night.” [Ali-‘Imran 3:15-17]

The Qurānic Ayat on the subject is many and well-known.

1869. Al-Agharr Al-Muzani (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "Sometimes I perceive a veil over my heart, and I supplicate Allāh for forgiveness a hundred times in a day." [Recorded by Muslim]

Commentary: Ghain and Ghaim are two synonyms. They signify the spreading of the clouds. It refers in this Hadith to the fact that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) was reciting the Names of Allāh and remembering Him all the time. But sometimes due to being too busy in the affairs of the public or due to human needs, there was a pause in this eternal remembrance. Although such a pause was only momentary, this momentary pause was very much disliked by him; and considering it slackness on his part, he prayed for forgiveness from Allāh. In this there is an important lesson for us.

Due to many sins and negligence on our part, we must turn to Allāh and seek His forgiveness; Rasūlullāh (Sallallāhu’alayhi wasallam) who had all his past and future sins forgiven by Allāh; he frequently sought Allah’s forgiveness and pardon.

1870. Abu Hurayrah (radiyallāhu’anhu) said: I heard Rasūlullāh (Sallallāhu ‘alayhi wa sallam)  saying, "I swear by Allāh that I seek Allāh's Pardon and turn to Him in repentance more than seventy times a day."[Recorded by Al-Bukhari]

1871. Abu Hurayrah (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “By the One in Whose Hand my soul is! If you do not commit sins, Allāh would replace you with a people who would commit sins and seek forgiveness from Allāh; and Allāh will certainly forgive them.”[Recorded by Muslim]

Commentary:

This Hadith does not mean that Allāh likes disobedience. But by this way of description, the aim is to emphasize the importance of seeking forgiveness from Allāh. We know that every man commits sins. But Allāh likes those people who, after committing a sin, do not stick to it, but right away seek forgiveness for their sins from Allāh. They weep and express sorrow before Allāh. By seeking forgiveness, a relationship with Allāh is established between man and his Creator. So seeking forgiveness is a very good act.

a.  In a hadith narrated by Abu Bakar As-Siddiq (radiyallāhu’anhu) who said: “I heard the Prophet (Sallallāhu alayhi wasallam) saying: ‘Allāh forgives the man who commits a sin (then regretted it), purifies himself, offers a solāh and seeks His forgiveness.’ Then Rasūlullāh (Sallallāhu alayhi wasallam) recited the ayah: ‘And those who, when they do an evil thing or wrong themselves, remember Allāh and implore forgiveness for their sins , and who can forgive sins except Allāh? And will not knowingly repeat (the wrong) they did. The reward of such will be forgiveness from their Lord, and gardens underneath which rivers flow, wherein they will abide forever, a bountiful reward for workers.’ ” (Ali-‘lmran: 135-136). [Recorded by Abu Dawud, An-Nasā’ie, Ibn Mājah, Al-Baihaqi, and At-Tirmidzi who calls it hasan.]

b. Abu ad-Darda (radiyallāhu’anhu) reported: The Prophet (Sallallāhu alayhi wasallam) said: “Whoever makes wudhu’ and perfects the wudhu’ and then stands and perform solāh two rak’at or four rak’at, obligatory or non-obligatory, and perfects therein his ruku’ and sujjud and then seek Allāh’s forgiveness, he will be forgiven.” [Recorded by At-Tabarāni in Al-Mu’jam Al-Kabir, with a hasan chain]

c.  The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said:"Allāh said: ‘O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it’.” [At-Tirmidzi]

1872. ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Allah’s Messenger (Sallallāhu alayhi wasallam) during one single sitting saying a hundred times: ‘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). [Recorded by Abu Dawud and At-Tirmidzi]

Commentary:

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

a. Al-Quran mentioned Adam and Hawa (‘alayhissalam) sought Allah’s forgiveness for their wrong: "Rabbanā dzalamnā anfusanā wain lam taghfir Lana lanaku nanna minal khāsireen (Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.)" [Al-‘Araf, 7:23] 

b. The steadfast Muslim will Say: "Rabbanā innanā amanna faghfir lana zunūbana waqina ‘adzābannār (Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,") [Ali-‘Imran 3: 16]

1873. Ibn ‘Abbas (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “If anyone constantly seeks pardon (from Allāh), Allāh will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.” [Recorded by Abu Dawud]

Commentary:

a. The Prophet (Sallallāhu ‘alayhi wa sallam) said to his companions: "Shall I not tell you some words which, if distress or grief befalls any of you and he offers this supplication, it will bring him joy? It is the duā’ of Dzul-Nun (i.e. Yunus or Jonah): “Lā ilā hailla anta Subhānaka inni kuntu minadz dzālimeen” (There is no god but You, Glory to You; verily I was one of the wrongdoers.)”[Recorded by At-Tirmidzi]

b. ‘Abdullah Ibn ‘Abbās (radiyallāhu’anhu) narrated : When the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) in distressed, he would say: “Lā ilāha illallāhul-‘adzeemul-haleem (There is no god except Allāh, The All-Mighty, and The Forbearing) ; Lā ilāha illallāhu rabbul-‘arshil-‘adzeem (There is no god except Allāh, The Lord of the Mighty Throne); Lā ilāha illallāhu rabbus-samawāti wal-ardhi, Rabbul-‘arshil-kareem (There is no god except Allāh, Lord of the heavens, and Lord of the earth Lord of the Noble Throne)” [Recorded by Al-Bukhari, Muslim]

c. Anas bin Mālik (radiyallāhu’anhu) said: “When a matter would distress him, the Prophet (Sallallāhu ‘alayhi wasallam) would say: “Yā Hayyu Yā Qayyūm, bi Rahmatika astagheeth (O Ever-Living One, O Everlasting One, by Your mercy I seek help)” [This is narrated by al-Tirmidzi, no. 3446].

1874. Ibn Mas’ud (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, “He who says: ‘Astaghfir ullāh-alladzi lā ilāha illa Huwal-Haiyul-Qayyumu, wa atubu ilaih (I seek the forgiveness of Allāh, whose there is no true god except Allāh, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance)’; his sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allāh)."[Recorded by Abu Dawud, At-Tirmidzi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)]

Commentary:

a.  Thawban Ibn Bajdad (radiyallāhu’anhu) reported that whenever Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) completed his Solāh, Rasūlullāh would seek Allāh’s forgiveness [i.e. ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’]Three times. [This is related by “the group: Muslim, Abu Dawud, At-Tirmidzi, An-Nasā’ie, Ibn Mājah except for Al-Bukhāri] Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said Istighfar will render one’s sins will be forgiven even if he should have run away from the battlefield particularly after every solat. 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!)’ [Related by Muslim]

b. ‘Abdullāh bin 'Amr narrated Abu Bakar As-Siddiq (radiyallāhu’anhum) said to the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam): “O Allāh’s Messenger! Teach me an invocation with which I may invoke Allāh in my solāh.” The Prophet (Sallallāhu ‘alayhi wa sallam) said, “Recite: ‘Allāhumma inni dzalamtu nafsi dzulman kathira, 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 (485)]

Commentary: Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) taught Abu Bakar As-Siddiq (radiyallāhu’anhu) the invocation to be said his solāh, after Tashahhud before the Taslim.

c. ‘Aishah (radiyallāhu’anha) reported that she asked Allāh’s Messenger (sallallāhu ‘alayhi wa sallam), “O Messenger of Allāh! If I knew which night is Laylatul-Qadar, what should I say during it?” And he instructed her to say: “Allāhumma innaka ‘afuw wun tuhibbul ‘afwa fa’fu ‘anna (O Allāh! You are Forgiving, and you love forgiveness. So forgive us) [ Some scholars add: Wa ‘an walidina (And our parents), Wa an jami`il Muslimeena wal Muslimaat Mu’mineena wal Mu’minaat, (Muslim and Muslimat, Mu’minin and Mu’minat) Al ahyā iminhum wal amwāt (The dead and those alive) Bi Rahmatika (With Thou mercy) Ya Arhamar Rāhimeen (Thou are most Gracious and the Merciful).]” [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi: sahih]

Abu Ayyub Al-Ansari (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) said: "He who utters ten times: ‘Lā ilāha illallāhu, wahdahu la syarīka lah, lahulmulku wa lahul hamdu, wa Huwa ‘ala kulli shay ‘iñ Qadeer (There is no true god except Allāh. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent)’; he will have a reward equal to that for freeing four slaves from the progeny of Prophet Ismā’il.''  [Recorded by Al-Bukhari and Muslim]

Commentary: This Hadith indicate the benefit saying ten times Tahlillāh. “Slaves from the progeny of Ismā’il” is a simile for very precious slaves. That is, it has the same reward to which the emancipation of four very precious slaves is eligible.

Abu Az-Zubair narrated: “Abdullah bin Az-Zubair (radiyallāhu’anhu) used to recite the tahlil following every solāh, saying: 'Lā Ilāha Illallāh  wahdahu la sharīka lah, lahul-mulk wa lahul-hamd wa huwa 'ala kulli shay ‘iñ Qadeer, Lā hawla wala quwwata illā billāhil-‘azeem; Lā ilāha illallāhu wa lā na’budu illa iyyah, ahlan-ni'mati wal-fadli wath-thana ‘il-hasan; Lā ilāha illallāhu mukhlisina lahud-deen, Wa law karihal-kāfirūn (There is none worthy of worship except Allāh  (Subhānahu Wa Ta’ala) alone, with no partner or associate. His is the Dominion, to Him be all praise, and He is able to do all things; there is no power and no strength excepts with Allāh (Subhānahu Wa Ta’ala) the Almighty. There is none worthy of worship except Allāh (Subhānahu Wa Ta’ala), and we worship none but Him, the source of blessing and kindness and the One Who is deserving of all good praise. There is none worthy of worship except Allāh (Subhānahu Wa Ta’ala), and we are sincere in faith and devotion to Him even though the disbelievers detest it. ) Then Ibn Az-Zubair (radiyallāhu’anhu) said: ‘The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) used to recite the Tahlil in this manner following every solāt.’” [An-Nasā’ie, Eng. Trans: Vol. 2, Book 13, Hadith 1341(Sahih)]

Commentary: This invocation of celebration of Allāh’s Greatness includes Tahlillāh and Tamjid which is more comprehensive. It was ordained by the Prophet (Sallallāhu ‘alayhi wa sallam) and was his practice and every Muslim should follow it.

1875. Shaddad bin Aus (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "The best supplication for seeking forgiveness (Sayyid-ul-Istighfar) is to say: ‘Allāhumma Anta Rabbi, Lā ilāha illa Anta, Khalaqtani wa ana ‘abduka, wa ana ‘ala ‘ahdika wa wa’dika mastata’tu, A ‘udzu bika min sharri ma sana’tu, Abu ‘u laka bini’matika ‘alayya, wa abu ‘u bidzanbi faghfir li, Fa innahu la yaghfirudz-dzunuba illa Anta. (O Allāh! You are my Rabb. There is no true god except you. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You have the power to pardon).' He who supplicates in these terms during the day with firm belief in it and dies on the same day (before the evening), he will be one of the dwellers of Jannah; and if anyone supplicates in these terms during the night with firm belief in it and dies before the morning, he will be one of the dwellers of Jannah."[Recorded by Al-Bukhari]

Commentary: Ibn ‘Abbas (radiyallāhu’anhu) narrated: The Prophet (Sallallāhu ‘alayhi wa sallam) used to say ‘In sitting 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 Mājah and Hākim, who declared it sahih and agreed by Dhahabi]

1876. Thawban Ibn Bajdad (radiyallāhu’anhu) reported: Whenever Rasūlullāh (Sallallāhu ‘alayhi wa sallam) completed his Solāh, he would seek Allāh’s forgiveness [i.e. ‘Astaghfirullāh (I beseech Forgiveness O Allāh!)’]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 layta,] 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 is related 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!)’ [Related by Muslim]

Commentary:

a.  This Du’ā seeks for security, peace, and well-being. It is a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wa sallam), and it is highly recommended to recite it after Solāh and other situation.

b. As-Salam 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.

c.  “He is Allāh beside whom none has the right to be worshiped but He: the King, the Holy, the One free from all defects, the Giver of Salām (Security), the Watcher over His creatures, the All-Mighty, the Compeller, and the Supreme.” [Hashr,59:23]

d.  “When those who believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) come to you, say: "Salāmun 'Alaikum" (Peace be on you); your Lord has written Mercy for Himself, so that, if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allāh), then surely, He is Oft-Forgiving, Most Merciful.” [Surah An’am,6:54]

e.  “And between them will be a barrier screen and on Al-A'raf (a wall with elevated places) will be men (whose good and evil deeds would be equal in scale), who would recognise all (of the Paradise and Hell people), by their marks (the dwellers of Paradise by their white faces and the dwellers of Hell by their black faces), they will call out to the dwellers of Paradise, "Salāmun 'Alaikum" (Peace be on you), and at that time they (men on Al-A'raf) will not yet have entered it (Paradise), but they will hope to enter (it) with certainty. [Surah Al-A’raf, 7:46]; "(It will be said to them): 'Enter therein (Paradise), Bi salāmin āmineen (in peace and security.)'[Hijr, 15:46];"Enter you therein in peace and security; this is a Day of eternal life!" [Qaf, 50:34];"Salāmun 'Alaikum (Peace be upon you) for that you persevered in patience! Excellent indeed is the final home!" [Surah Ra’d, 13:24];

f.  “And those who believed (in the Oneness of Allāh and His Messengers and whatever they brought) and did righteous deeds will be made to enter Gardens under which rivers flow: to dwell therein forever (i.e.in Paradise), with the permission of their Lord. Their greeting therein will be: Salām (Peace!)” [Ibrahim,14:23];

g.  “Their way of request therein will be Subhānaka Allāhumma (Glory to You, O Allāh!) and Salām (Peace, safe from each and every evil) will be their greetings therein (Paradise)! and the close of their request will be: Al-Hamdu Lillāhi Rabbil-‘Alameen [All the praises and thanks are to Allāh, the Lord of 'Alameen (mankind, jinns and all that exists)]. [Surah Yunus,10:10]

h. “Wherewith Allāh guideth all who seek His good pleasure to ways of peace and safety (Subulassalāmi) and leadeth them out of darkness, by His will, unto the light: guideth them to a path that is straight.” [Al-Māidah,5:16]

In the narration of Muslim Ibn Al-Harith who 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]

Commentary:  This Du’ā, seeking for Jannah and protection from An-Narr is a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wasallam), and it is highly recommended to recite it not only after Solāh but in all situations.

a.  In a narration of Abu Hurayrah (radiyallāhu’anhu), who reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said: "If a believer had full knowledge of the chastisement of Allāh, none (but) would covet His Jannah; and were an infidel to know the Mercy Allāh has, none would despair of His Jannah". [Muslim]

Commentary: Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) indicates the torment from Divine wrath is very severe if one had the knowledge of it. These are described to enable a sinner to save himself from it and only desire the Jannah. It is only those who are obedient; piety, Muttaqun and submitting to Him, faithfully and accordingly to Allah will receive His Grace and Mercy, while the disobedient will suffer the consequences of His Wrath. The Allāh’s Mercy is immeasurable.  

b.  Allāh 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]

c.  Anas bin Mālik (radiyallāhu’anhu) reported that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said:  “Whoever asks Allāh for Paradise, “Allāhumma inni as alukal-Jannah”, (O Allāh, I ask You for Paradise) - three times, Paradise will say, ‘O Allāh, admit him to Paradise. ‘Whoever seeks protection from the Fire, “Allāhumma ajirni minan-nār” (O Allāh, protect me from the Fire) three times, Hell will say, ‘O Allāh, protect him from the Fire.’” [Recorded by At-Tirmidzi, 2572; Ibn Mājah, 4340. This is a sahih hadith].

d. Abu Sāleh (radiyallāhu’anhu) related from one of the companions that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) inquired a man, “What do you say in your Solāh?” He said, “I say the Tashahhud and then I say, “Allāhumma inni asaluka al-Jannah wa a’udzu bika minan-nār (O Allāh! I ask of you Paradise and seek refuge in You from Hell-fire).” But I cannot murmur as good as you or Mu’adz (as eloquent as you are).” The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, ‘We ask concerning Paradise and the Hell-fire.’” [Related by Ahmad and Abu Dawud] 

e.  'Aishah (radiyallāhu’anha) said: "A Jewish woman entered unto me and said: 'The torment of the grave is because of urine.' I said: 'You are lying.' She said: 'No, it is true; we cut our skin and clothes because of it.' The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) went out to pray and our voices became loud. He said: 'What was that?' So I told him what she had said. He said: 'She spoke the truth.' After that day he never offered any solāh but he said, following the supplication: 'Rabba Jibril wa Mikā'il wa Isrāfil, aizaidini min harrin-nar wa 'adzabil-qabr (Lord of Jibril, Mika'il and Israfil, grant me refuge from the heat of the Fire and the torment of the grave).'" [An-Nasā'ie English translation: Vol. 2, Book 13, Hadith 1346 (Hasan)]

f.  Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “When anyone of you has done his Tashahhud during Solāh, he should seek refuge in Allāh against four things and say: ‘Allāhumma inni a ‘udzu bika min ‘adzābi jahannam, wa min ‘adzābil-qabr, wa min fitnatil-mahya wal-mamāt, wa min syarri fitnatil-masihid-dajjal (O Allāh! I seek refuge in You from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the mischief of Al-Masih Ad-Dajjal (Antichrist). [Recorded by Muslim] A narration from ‘Aishah (radiyallāhu’anha) adds: Allāhumma inni a ‘udzu bika min [al-kasali wal harami] wal-ma’ tham wal-maghram (O Allāh! Truly I seek refuge with You from [laziness, senility,] sin and burden)”. Someone said to him (Sallallāhu ‘alayhi wa sallam): “How often you seek refuge from heavy debt!” He (Sallallāhu ‘alayhi wa sallam) said: “When a man gets into debt, he speak and tells lies, and he makes a promise and breaks it.”.” [Recorded by Al-Bukhari, 833 and Muslim]

Commentary:"Trials of life'' means ordeals which one has to face in life and which can harm his Faith and body.  “The trials of death” means the troubles which one has to face before death. "Masih'' means Mumsuh-ul-‘Ain, one who is squint. Ad-Dajjal (deceiver, impostor) refers to that man with a squint who will appear before the Day of Judgement. Thus, he is called Al-Masih Ad-Dajjal. He will make claim of godhood and in order to test the Faith of people, Allāh will get some supernatural works done from him. The pious ones would, however, recognize him and will save themselves from his trap. This will be a great trial indeed and one must seek refuge with Allāh from it.

g. Anas bin Mālik (radiyallāhu’anhu) said, “We were sitting with the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) and a man stood up and prayed. When he bowed and made the Tashahhud, he would supplicate, “Allāhuma inni asaluka bi anna lakal-hamd, Lāillā hailla anta [wahdakalāsyarīkalak], [al-Mannan], [Ya] badi ‘assamawatiwal ardhi, Ya Dzul Jalali wal ikram, Ya Haiyu Ya Qaiyum [inni asaluka] [al Jannata wa a ‘udzubika minanNar] (O Allāh! Indeed, I ask of You, by the fact that to You belongs all Praise; there is no (true) god except You, [You alone, You have no partners;] The Bestower of Favours; [O] the Originator of the Heavens and the Earth; O One that is Full of Majesty and Honour; O Ever Living One, O Eternal One; [indeed I ask of You] [the Garden, and I seek refuge with You from the Fire])” [So Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said to his Companions, Do you know with what he has supplicated? They said, "Allāh and His Messenger know best." He said, “By Him in Whose Hand is my soul,] he has supplicated Allāh with His Mighty (in one narration: Mightiest) name. [This is tawassul (a seeking of approach) to Allāh through His most beautiful names and attributes], with which if He is supplicated, He answers, and with which if He is asked, He gives” [Recorded by Abu Dawud, Nasā’ie, Ahmad, Bukhāri in al-Adab al-Mufrad, Tabarāni; Ibn Mandah in Tawhid (44/2, 67/1, 70/1-2): sahih isnāds.]

h. ‘Ali Ibn Abu Talib (radiyallāhu’anhu) reported: When the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) was in Solāh, Rasulullah (Sallallāhu ‘alayhi wa sallam) used to supplicate towards the end of prayer after Tashahhud and before the concluding salutations (Taslim): "Allāhum-maghfir li ma qaddamtu wa ma akh-khartu, wa ma asrartu, wa ma a’lantu, wa ma asraftu, wa ma Anta a`lamu bihi minni. Antal-Muqqadimu, wa Antal-Mu akh-khiru. Lā ilāha illa Anta (O Allāh! Forgive my former and latter sins, which I have done secretly and those which I have done openly, and that I have wronged others, and those defaults of mine about which You have better knowledge than I have. You alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire. None has the right to be worshipped but You.''[Recorded by Muslim].

i. Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used to say in his Sujud: Allāhum-maghfir li dzanbi kullahu: diqqahu wa jillahu, wa ‘awwalahu wa akhirahu, wa ala niyatahu wa sirrahu (O Allāh! Forgive all my sins, the small and the great, first and the last, the open and the secret).'' [Recorded by Muslim].

Commentary:  Although the Prophet (Sallallāhu ‘alayhi wa sallam) was innocent and free of sins, he used to pray for the forgiveness of his shortcomings out of his gratitude to Allāh's Might and Majesty. Thus, this Hadith has a great lesson for us. In spite of being innocent, he was always fearful of the Wrath of Allāh, while we, despite being embodiments of sins, are fearless of Allāh.

j. The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) used also to recite frequently:  Allāhuma-inna-nas-aluka-salāmatan-fiddeen, Wa-’āfiyatan-filjasad, Waziyādatan-fil-‘ilm, Wabarakatañ-firrizq, Wa-taw-batañ qab-lal-maūt, Warahmatan-‘indalmaūt, Wa-maghfiratan ba’dalmaūt (O Allāh!, Our Lord, we implore Thou to bestow us security in the religion, good health, and the increase of knowledge, the blessing of sustenance, and repentance before death, and mercy at death, and forgiveness after death.) Allāhumma-hawwin-‘alayna fīsakaratilmaūt, Wannaja-timi-nannār, Wal-af-wa ‘indalhisāb (Oh Allāh! burdens us not with the agony of sakaratulmaut, and frees us from the fire, and forgiveness when on the day reckoning.) [Recorded by Hākim]

k.The most distinctive characteristic of the true servants made supplication to Allah Almighty: “Rabbana hablana min azwajina wa zurriyyatina qurrata ā’yunn, waj ‘ālna lilmuttaqī na imāma (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]. Prophet Abraham (alayhissalam) prayed saying: “Rabbij ‘alni muqimassalāti wamin zurriyati, Rabbana wataqabbal du’ā’. Rabbanagh firli waliwallidaiya walilmu’mini nayau ma yaqu mulhisâb (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.)" [Ibrahim, 14:40-41]

l. Another narration is: My hand fell over his feet while he was in sajdah with his feet erect. He was supplicating: "Allāhumma inni a ‘udzu biridaka min sakhatik, wa bi-mu ‘afatika min ‘uqubatika, wa a ‘udzu bika minka, la uhsi thana ‘an ‘alaika, Anta kama athnaita ‘ala Nafseek (O Allāh! I seek protection against Your Wrath in Your Pleasure. I seek protection in Your Pardon against Your chastisement; I am not capable of enumerating praise of You. You are as You have lauded Yourself).'' [Recorded by Muslim]

m.  ‘Abdullah Ibn Mas’ud (radiyallāhu’anhu) reported: One of the supplications of the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) was:"Allāhumma inni as ‘aluka mujibati 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-Hakim]

n.‘Abdullah bin Mas’ud (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wa sallam) used to supplicate: “Allāhumma inni as ‘alukal-huda, wat-tuqa, wal- ‘afafa, wal-ghina, wal ‘āfiyah [(Glory is to You, O Allāh! Our Lord,] (I beseech You for Guidance, Piety, Chastity, Contentment and Grant me healthiness).” [Recorded by Muslim]

o.Shahr bin Haushab reported: I asked Umm Salamah (radiyallāhu’anha), “O Mother of the Believers! Which supplication did Rasūlullāh (Sallallāhu ‘alayhi wa sallam) make frequently when he was in your house?” She said: “Rasūlullāh (Sallallāhu ‘alayhi wa sallam) supplicated frequently: ‘Ya Muqallibal-qulub, Thabbit qalbi ‘ala Deenika (O Controller of the hearts makes my heart steadfast in Your religion).” [At-Tirmidzi] In another narration ‘Abdullah bin ‘Amr bin Al-‘As (radiyallāhu’anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) supplicated: “Allāhumma musarrifal-qulubi, Sarrif qulubana ‘ala Ta’atika (O Allāh! Controller of the hearts! Directs our hearts to Your obedience).” [Recorded by Muslim]

p.Ibn Abi Hatim and Ibn Jarir Al-Tabari (rahimahullah) recorded that Umm Salamah (radiyallāhu’anha), reported that the Prophet (Sallallāhu ‘alayhi wa sallam) 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 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) [Recorded by Muslim and At-Tirmidzi]

q. 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) ” [Recorded by Al-Bukhāri, Muslim, and At-Tarmidzi]

Commentary: Imām At-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 dunya and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [Recorded by At-Tarmidzi]

r. Abu Musa Al-Asha’ari (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wa sallam) said, (Recite) ‘Lā hawla wa lā quwwata illa billāh [il ‘aly yil adzeem] (There would be neither change of any situation nor power except by will of Allāh, [the most High and Supreme]).''[Recorded by Al-Bukhari and Muslim]

Commentary: In this Hadith the invocation "La hawla wa la quwwata illa billah'' has been regarded a treasure of Jannah or one of the most precious stores of Jannah. The reason for its high eminence seems to be that through it, one makes a confession of his utter weakness and helplessness and attributes all power and authority to Allāh, and this is very much liked by Allāh. This statement is an outright admission that man has no power and if he can prevent himself from any mischief or do any good deed, it is only by the Will of Allāh and His Permission.

1877.‘Aishah (radiyallāhu’anha) reported, who said: Prior to his demise, Rasūlullāh (Sallallāhu`alayhi wasallam) used to supplicate frequently: “Subhānallāhi wa bihamdihi; Astaghfirullāha wa atubu ilaīh (Glory be to Allāh and praise be to Him; I seek forgiveness of Allāh and turn to Him in repentance).” I said to him: "O Messenger of Allāh, I hear you recite frequently: ' Subhānallāhi wa bihamdihi; Astaghfirullāha wa atubu ilaīh’ " Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied: "My Rabb has informed me that I would soon see a sign regarding my people, whenever I see it, I repeat this statement more often (of His Glorification and Praise and beg pardon of Him and turn to Him). Now I have witnessed the sign. The revelation of Surat An-Nasr and the victory is the conquest of Makkah.” [Al-Bukhari and Muslim]

Commentary: 

a.  According to the narration in Muslim, ‘Aishah (radiyallāhu’anha) reported, Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) frequently recited these words just before he passed away: "Subhānaka Rabbana wa bihamdika Astaghfiruka wa atubu ilaīk. (How perfection is Thou, our Rabb, and all praise is for You, O Allāh forgive me.)" I ('Aishah (radiyallāhu’anha) asked him: "O Messenger of Allāh! What are these new words which I hear from you repeatedly?" He replied, "A sign has been appointed for me relating to my people that I should repeat these words at the sight of that sign". Then he recited Surat An-Nasr, 110.

Commentary: The supplication contains words of Tasbih Tahmid, Tahlil, and Istighfar. In general, asking of forgiveness all the time is necessary and commendable; more so during the old age and the last days of one's life which is particularly very essential. In this way, the Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would also be followed.

b. ‘Aishah (radiyallāhu’anha) also reported, who said: The Prophet (Sallallāhu ‘alayhi wa sallam) 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 Qurān: "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). [Recorded by Al-Bukhari and Muslim]

c. Another narration: ‘Aishah (radiyallāhu’anha) said: After the revelation of (the Surah Al-Nasr): "When the Help of Allāh comes (to you, O Muhammad against your enemies) and the Conquest (of Makkah); and you see that the people enter Allāh's religion (Islām) in crowds. So glorify the Praises of your Rabb, and ask for His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives" [Surah Al-Nasr, 110:1-3]; Rasūlullāh (Sallallāhu ‘alayhi wa sallam) used to recite in [his Ruku’ and Sujud of] every solāh:"Subhānaka Rabbana wa bihamdika, Allāhum-maghfir li (How perfection is Thou, our Rabb, and all the praise is for You, forgive me, O Allāh!)".[Recorded by Al-Bukhari and Muslim]

Commentary: Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) elucidated the Ayah: "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) was a commanded by Allāh? Rasūlullāh (Sallallāhu ‘alayhi wa sallam) acted upon it by implementing the words: ' Subhānakallāhumma Rabbana wa bihamdika, Allāhummaghfirli' as tasbih in Ruku' and Sujud. It indicates that one must express his gratitude to Allāh whenever he receives a blessing from Him and ask for His forgiveness.

In a narration from Abu Hurayrah (radiyallāhu’anhu), who reported: Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) said:  

“Allāh (Subhānahu wata‘ala) have Supernumerary Angels who rove about seeking out gatherings in which Allāh's name is being invoked: they sit with them and fold their wings round each other, filling in that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven.”

The Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) said:  “Then Allāh asks them - [though] He is most knowing about them: ‘Where have you come from?' And the angel say: ‘We have come from some servants of Yours on Earth: They were glorifying You (i.e.Tasbih: Subhānallāh), Exalting you (i.e.Takbir: Allāhu Akbar), Witnessing that there is no god but You (i.e. Tahlil: Lāilaha illa llāh), praising You (i.e.Tahmid: Al-Hamdu lillāh), and asking [favours: mercy and forgiveness] of You.’

Allāh says: ‘And what did they ask of Me?’ The angels say: ‘They asked of You Your Paradise.’ Allāh says: ‘And have they seen My Paradise?’ They say: ‘No, O Lord.’ Allāh says: ‘and how would it be were they to have seen My Paradise!’  The angels say: 'And they asked for protection of You. ‘Allāh says:  ‘From what do they ask protection of Me?’ They say: ‘From Your Hell-fire, O Lord.’  Allāh says: ‘And have they seen My Hell-fire?’ They say: ‘No, O Lord.’ Allāh says: ‘and how would it be were they to have seen My Hell-fire!’

The angels say: ‘And they asked for Your forgiveness (i.e.Istighfar).’” The Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) said: “Then Allāh says: ‘I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection.’”

The Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) said: “The angels say: ‘O Lord, among them is So-and-so, a much sinning servant, who was merely passing by and sat down with them.’”  The Allāh's Messenger (Sallallāhu ‘alayhi wa sallam) said: “And Allāh (Subhānahu wata‘ala) says: ‘and to him [too] I have given forgiveness: he who sits with such people shall not suffer.’”

[Recorded by Muslim, Al-Bukhari, At-Tirmidzi, and An-Nasa’ie]

Commentary: The hadith indicate the benefit of dzikirullah in an assembly consists of “Tasbih (Subhānallāh), Tahmid (Al-Hamdu Lillāh), Takbir (Allāhu Akbar), Tahlil (Lā ilāha illallāh), which is followed by seeking for Allāh’s Favours: Forgiveness, Jannah and Protection from An-Narr. In this hadith Allāh says: ‘I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection.

1878. Anas bin Mālik (radiyallāhu’anhu) said: I heard Rasūlullāh (Sallallāhu ‘alayhi wa sallam) saying, "Allāh, the Exalted, has said: 'O son of Adam! I shall go on forgiving you so long as you pray to Me and aspire for My forgiveness whatever may be your sins. O son of Adam! I do not care even if your sins should pile up to the sky and should you beg pardon of Me, I would forgive you. O son of Adam! If you come to Me with an earthful of sins and meet Me, not associating anything with Me in worship, I will certainly grant you as much pardon as will fill the earth."'[Recorded by At-Tirmidzi]

Commentary:  

a.  In this narration, there is good news for the sinners who do not stick to sins but rather repent and ask forgiveness from Allāh. However numerous their sins may be, Allāh will forgive all their sins. But there is a condition which they should fulfill, namely that they do not persist in what wrong they have done (3:135), as with persistence and repeatedly committing the sin, the act of seeking forgiveness becomes a futile act.

b.  Allāh says in a Qudsi narration:  “I am with My slave when he mentions Me and his lips move with utterance of Me.”[Recorded by Al-Bukhari]

Commentary:  It makes the person closer to Allāh and worthy of His love, support, and company.

c.  Abu Hurayrah (radiyallāhu’anhu) reported: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said “Allāh the Exalted says: ‘I am as my slave expects me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly (i.e., in the assembly of angels).”' [Recorded by Al-Bukhari and Muslim]

Commentary:  "I am as my slave expects me to be'' means that one should have the conviction that He accepts repentance, grants pardon, relieves people of their tensions and emancipates them from their troubles. Along with this conviction one should do good deeds which please Allāh and avoid such deeds which have been prohibited by Him. With this conduct, one should hope for the best from Allāh. Allāh is certainly the Most Compassionate, the Most Merciful and Forgiving. But for whom is He so? The answer is for His faithful and obedient slaves and not for those who are followers of Syaitān. For Syaitān and his followers, Allāh's Decision is that: "I will fill Hell with you (Iblis) and those of them (mankind) that follow you, together.'' [Sad, 38:85]

1879. ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "O women folk! You should give charity and be diligent in seeking Allāh's forgiveness because I have seen (i.e., on the Night of the Ascension to the highest heavens) that dwellers of the Hell are women." A woman amongst them said: "Why is it that the majority of the dwellers of Hell are women?" Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied, "You curse frequently and are ungrateful to your husbands. In spite of your lacking in wisdom and failing in religion, you are depriving the wisest of men of their intelligence." Upon this the woman asked: "What is the deficiency in our wisdom and in our religion?" Rasūlullāh (Sallallāhu ‘alayhi wa sallam) replied, "Your lack of wisdom can be well judged from the fact that the evidence of two women is equal to that one man. You do not offer Solāh (prayer) for some days and you do not fast (the whole of) Ramadhān sometimes, it is a deficiency in religion."[ Recorded by Muslim]

Commentary:

1. In this narration, certain weaknesses of the female sex have been pointed out, which are natural and pertain to the woman's biology, psychology and embryology.

According to biologists, during and before menstruation, a female's thought process is affected. Similarly, her pulse and blood pressure are also altered. Females are also more prone to hysteria. For these reasons, the Qurān has declared that when you have to appoint or choose witnesses among women, you should choose two in place of one man. Modern researches have proved this rule to be correct on the basis of biology, psychology and embryology.

Again we know that physically speaking, the female has been named as the weaker sex. For these reasons, females have been excused from earning their livelihood. For earning livelihood, one may have to go out and work hard. Women have been exempted from this duty because of their biological differences and other considerations of Shari'ah. Present-day women who are ignorant of Islām and modern researches are not prepared to accept these scientifically and religiously proved facts. The West claims equality between the sexes. But this equality has not been established so far. Today all the important posts are occupied by males and all the international policies are framed by them alone. Even matters pertaining to women are decided by them. They have mostly relegated them to the posts of workers, secretaries and stenographers for their sexual satisfaction and enjoyment. After a struggle for hundred years, their condition today proves that they are the weaker sex.

So, it is both beneficial and more respectful for her to limit herself to the sphere of action suggested for her by Islām. If she oversteps her sphere, she will certainly lose her female dignity and prestige, as has happened in the West. Her state and condition there is an eye opener for all.

2. Women should request forgiveness from Allāh very often and be generous in charity. They should not show ungratefulness to their husbands and should avoid backbiting and cursing others so that they may save themselves from Hell.

And Allāh Almighty knows best.

[Excerpted with some addition from “The Book of Forgiveness Chapter 371, Riyad-Us-Saliheen”, Compiled, By Al-Imām Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi via the Guided Ways]

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]

Gluttony The Silent Killer

Gluttony The Silent Killer

By Suzana Nabil Saad.

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

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

Allāh Almighty says:   “Nay (behold), you prefer the life of this world; but the Hereafter is better and more enduring.” (Al-A`la 87: 16-17)

`Uqbah ibn `Amir (radiyallāhu`anhu) narrated Prophet Muhammad (Sallallāhu`alayhi wasallam) said:

"…I am not afraid that you will worship others besides Allah [which you won’t], but I am afraid that worldly life will tempt you and cause you to compete with each other for it." (Al-Bukhari and Muslim)

Although Allāh Almighty and Prophet Muhammad (Sallallāhu`alayhi wasallam) have advised us to detach ourselves from the love of this world and the fierce competition for its gains, we often fall as preys into its clutches and choose to excessively indulge in money, material possessions, food, drink, etc.

 It seems that the numerous challenges presented to us in this modern world have created a void that we try to fill in with gluttony. Flashy ads tell us that having this and that and eating and drinking this and that will make us so much happier, but the truth is that this gluttony only increases our void and leaves us more miserable than what we were in the first place and we often end up with endless physical and spiritual setbacks.

Gluttony in Wealth and Material Possessions

Allāh Almighty says:   “Woe to every scorner and mocker. Who collects wealth and [continuously] counts it. He thinks that his wealth will make him immortal.” (Surah Al-Humazah, )

The gluttony in wealth that we unfortunately encounter in the Muslim Ummah today had already been referred to by Prophet Muhammad (Sallallāhu`alayhi wasallam): Ka`ab ibn `Iyad (radiyallāhu`anhu) said:

I heard the Messenger of Allah (Sallallāhu`alayhi wasallam) saying: “Every community has a trial, and the trial of my community is wealth.” (At-Tirmidzi)

The love of this world has taken over our hearts making us closer in resemblance to beasts in our competition to increase our wealth, in ways that sometimes are not even halal (lawful). Many lose their faith and or health and end up in the grave with an abundance of worldly investments but fall short with the afterlife investments of good deeds; as they had wasted their life in this race.

Ibn `Abbas (radiyallāhu`nhu) narrated: I heard the Prophet (Sallallāhu`alayhi wasallam) saying:

"If the son of Adam (the human being) had two valleys of money, he would wish for a third, for nothing can fill the belly of Adam's son except dust, and Allah forgives him who repents to Him." (Al-Bukhari)

The greed for money is one that is never quenched. Even if you have a tremendous fortune you are blinded because of the desire to collect more and hence a vicious cycle takes place and keeps on moving, ending only with your last breath.

Allāh Almighty says:   “No! But you do not honor the orphan. And you do not encourage one another to feed the poor. And you consume inheritance, devouring [it] altogether. And you love wealth with immense love.” (Al-Fajr 89: 17-20)

Moreover, gluttony in wealth takes its toll on the poor and needy. Greedy to keep all the fortune to them, Zakah is often evaded by the rich. But had it been fairly distributed to those in need, the Muslim world would be a much different place than what we encounter today of famine and poverty.

Allāh Almighty says:   “Allah does not love such as are proud and boastful, who hoard their wealth and encourage greed in others, and hide that which Allah has bestowed on them of His bounty – for disbelievers We prepare a shameful doom – nor those who spend their wealth to impress men, but who do not believe in Allah nor in the Last Day.” (Surah An-Nisa' 4: 37-38)

Sometimes the spending is directed towards others just to boast of one’s wealth, like what we see nowadays of blind extravagance on weddings, furnishing houses, etc.

Avarice is the desire to collect material possessions. Whether clothes, furniture, cars, houses, etc. all are devoured. Millions are even spent on auctions, merely as a ravenous show of boasting.

`Abdullah Ibn Ash-Shikhir (radiyallāhu’anhu) said, "I came to the Prophet, (Sallallāhu`alayhi wasallam), when he was reciting “Fierce competition for this world distracted you.” (Surah Al-Takathur, 102: 1). Rasulullah (Sallallāhu`alayhi wasallam), said:  “The son of Adam says, “My property! My property!” Son of Adam, have you any other property than what you eat and thus gets used up, wear and thus becomes worn out, and give in sadaqah (charity) and thus make effective?'” (Muslim)

This hadith really sums it all. What are you collecting really? Things that will eventually wear out or perish, without bringing you any closer to God, Allāh Almighty? While taking out charity will give you benefit both in this world (by making your life blessed) and in the hereafter (by increasing your good deeds and hence your status in the hereafter). 

Gluttony in Food and Drink

Allāh Almighty   warns us in the Qur’an:“…and eat and drink but waste not by extravagance, certainly He (Allah) likes not those who waste by extravagance.” (Surah Al-A’raf, 7: 31)

But, how many of us follow Allāh’s words nowadays?

In a society that has materialism as its deity, overindulgence in food and drink is just one of the many calamities that have befallen us.

On the authority of Al-Miqdam Ibn Madiy-Karib (radiyallāhu`anhu) who said: I heard the Messenger of Allah (Sallallāhu`alayhi wasallam) saying:

"No human ever filled a vessel worse than the stomach. Sufficient for any son of Adam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for his breath." (Ahmad)

Tell that to the modern food industry that has undergone such an atrocious transition that has left a large percentage of the world’s population overweight or obese. Obesity creates life-threatening diseases such as diabetes, high blood pressure and heart diseases.

Addictive junk food (including sodas), abundant diversity and enhancing additives to beautify the products to lure the customers, oversized products and crazy deals when you buy more products of the same item ending up with excess stock and hence weight, etc. have all contributed to the gluttony in food and drink.

It also seems that the challenging lifestyle of the modern world with all its technology, less spiritualism and family ties has created such a stressful, depressing feeling that is mistakenly thought to be cured with overindulgence in food and drink, etc.

Imam Ash-Shafi’ie (rahimahullāh) said: “I have not filled myself in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship.”

Another problem is that gluttony in food and drink not only harms the body physically but moreover mentally and spiritually, as it blocks the mind and makes one lazy for worship.

Let’s Turn to God

Prophet Muhammad (Sallallāhu`alayhi wasallam) said: “The dunya is cursed. Cursed is all that is in it except for the remembrance of Allah, and that which resembles it, a scholar, and a student (of knowledge).” (At-Tirmidzi)

A big step towards freeing ourselves from gluttony is turning to God and focusing on how to become better Muslims.

A big step towards freeing ourselves from gluttony is turning to God, Allāh Almighty and focusing on how to become better Muslims; increasing our knowledge and hence spirituality. Only then will we feel our desire for the greed of having more money, possessions, food and drink decreasing gradually until we feel we can control them and not them controlling us.

So, the next time you feel like overindulging in money, remember the hereafter and invest in it instead; give out some charity. Buy possessions in moderation whether in quantity or pricing. Say no to that extra bite or gulp. Remember you are a Muslim; don’t harm your body as it is a trust from Allāh Almighty.

‘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 Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah 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 (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

And Allāh Almighty Knows best.

Suzana Nabil Saad holds a Bachelor’s Degree in English from the Faculty of Languages, Ain Shams University, Egypt. She obtained her Master’s Degree of Arts in English Literature from Gothenburg University, Sweden. She previously worked as an editor in Reading Islam section at Islamonline.net (now OnIslam.net). She currently resides in Texas, USA.

[Excerpted from: Towards Becoming Better Muslims: “Gluttony the Silent Killer” By Suzana Nabil Saad, Sunday, 31 March 2013 via On Islam]