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Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [15 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Scholars of Islam, Seeking Knowledge, Shirk, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Ibn Abbas and Aa’isha, may Allah be pleased with them, stated: When the last moment of the life of Allah’s Messenger, peace and blessings of Allah be upon him, approached, he started putting his Khameesah (a woollen blanket) on his face and when he felt hot and short of breath he took it off his face and said, “May Allah curse the Yahud and Nasaaraa because they built the places of worship at the graves of their Prophets”. (The Prophet was warning against what those people had done).

They (i.e. companions) understood that the Messenger was issuing a warning message. Aa’isha and Ibn Abbas said, “He (the Prophet) was cautioning against what those people had done.” Therefore, given that the Yahud and Nasaaraa were cursed and incurred Allah’s intense wrath, (as indicated by the statement), “Allah’s severe wrath is upon a people who take the graves of their Prophets as places of worship,” despite their love for the Prophets and their construction of places of worship on their graves; so, what about those who defile (the purity) of the greatest religion (Islam) through acts of shirk, akin to the actions of the Yahud?! Therefore, it follows that Allah’s curse and intense wrath currently applies to them (those who engage in grave worship) when they adopt the graves of others as places of worship. When it is the case that Allah disapproved of the actions of the Yahud, who revered the Prophets and erected places of worship over their graves, how can this act be accepted from those who build places of worship over the graves of those who (hold a status) inferior to that of the Prophets?!

O brothers! This is a deviation from the meaning of [لا إله إلا الله – There is no deity worthy of worship except Allah. Therefore, we appeal to the students of knowledge and the callers to Islam not to betray this Ummah, and not to conceal this clarification and guidance that was revealed by Allah to Muhammad, peace and blessings of Allah be upon him- the explanation of Tawhid, the distinction between Tawhid and Shirk because if we lose this knowledge, all the other sciences will have no value. [An Excerpt from “Marhaban Yaa Taalibal Ilm”. 110-111]

white window curtain during daytime

The Struggle of a Lifetime -[How to Attain Sincerity While In Pursuit of Knowledge]

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: If one says: “Through what can sincerity in seeking knowledge be (attained)?” We say that sincerity in seeking knowledge can be (attained) by making an intention for the following:

The fulfilment of Allah’s command because Allah, The Most High, commanded it. Allah says: [فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ- So know (O Muhammad) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin].[Surah Muhammad Ayah 19]

Allah, Glorified and Exalted be He, strongly urged (a person) towards acquiring knowledge, and strongly urging towards something necessitates having love for it, being pleased with it, and commanding it.

To preserve Allah’s Shariah because preserving Allah’s Shariah can be done by way of learning, memorisation, and writing.

To protect and defend the Shariah because had it not been for the scholars no one would have protected or defended the Shariah. Due to this, we find the likes of Shaikh Al-Islam Ibn Taymiyyahand others among the people of knowledge, may Allah have mercy upon them, repelling Ahlul Bidah and clarifying the falsity of their Bidah. We see that they attained a lot of good.

To follow Muhammad’s, peace and blessings of Allah be upon him, Shariah because it is not possible for you to follow his Shariah until you learn about it.

An Excerpt from “Sharh Hilyah Taalib Al’Ilm”. pages 16- 17

Neither brand nor hit the face

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Jabir, may Allah be pleased with him, said: (Someone) went past the Prophet, peace and blessings of Allah be upon him, with a donkey that was branded on its face, so he said, “Has it not reached you that I indeed cursed one who brands animals on their faces or hits them on their faces?!” So, he forbade that.

Al-Allamah Zaid Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated:

The hadith demonstrates the proof that it is obligatory to be gentle to animals. In it is a prohibition against branding on the face because the face is honoured. It is not permissible for anyone to brand an animal’s or a man’s face, and also it is forbidden to hit on the face.

at-Taleeqaat Al-Maleehah Alaa Silsilah al-Ahadith As-Sahihah 1/325

Utter good speech and feed the people

Written by Abdullah Jallow on . Posted in Brotherhood, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

“Feed (people) and speak in a good manner”.

Al-Allamah zaid Bin Hadi al-Mad’khali, may Allah have mercy upon him, said:

The first matter is to provide food. This encompasses that which a person gives his family, which is regarded as a mandatory expenditure, and for which an individual receives reward. Then, others beyond the immediate family, including relatives, neighbours, companions, and those similar to them. An individual is rewarded for every endeavor undertaken in this regard.

The second matter pertains to good speech. This primarily involves teaching people and disseminating knowledge for the sake of Allah in an appropriate manner, (characterized by) truthfulness and sincerity. Additionally, giving sincere counsel—rooted in Shariah—to all those whom the Prophet, peace and blessings of Allah be upon him, instructed us to advise sincerely. This includes advice to adhere to the Book of Allah and the Sunnah of the Messenger, as well as offering sincere advice to both rulers and the general populace under their governance. [a]

Furthermore, enjoining good and forbidding evil constitutes an aspect of good speech, abundant remembrance of Allah through various (forms of authentic and legislated invocations and supplications). The pinnacle of this matter, and the most truthful speech —without exception—is the speech of Allah (the Qur’an), as well as other (legislated methods) of remembering Allah are encompassed within the righteous deeds that Allah has lauded and encouraged His servants to undertake. Allah stated:

 ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱلۡبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابً۬ا وَخَيۡرٌ أَمَلاً۬

Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Lord for rewards and better in respect of hope. [Surah Al-Kahf. Aayah 46] [1]

Hani, may Allah be pleased with him, said that when he came to Allah’s Messenger, peace and blessings of Allah be upon him, he said, “O Allah’s Messenger! What will necessitate entry into paradise?” He said, “Adhere to good speech and give food (to others)”.

Al-Allamah Zaid Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

This hadith contains evidence that it is obligated to the one who lacks knowledge about a particular matter to seek knowledge regarding it, and that it is a duty to provide answers to the one who inquires, so that he becomes acquainted with Shariah knowledge, act and attain significant good in both this life and the Hereafter.

The scholars who adhere to the Qur’an, the Sunnah, and the path of the righteous predecessors of this Ummah are the heirs of the Messenger’s (knowledge), peace and blessings of Allah be upon him. It is obligated to them to be ready to address inquiries posed to them, and it obligated to those who ask questions to inquire about matters that they find challenging to comprehend concerning their religious matters, especially important deeds, such as Tawhid and its types, the implementation of Tawhid and its implications, as well as shirk, its types, and its dire consequences. This is what it should be for the the one who has reached the age of accountability to ask a scholar regarding issues pertaining to his religious affairs, which is the very purpose for which Allah created him, enabling him to gain understanding and act.

The question posed to the Prophet by this traveler, who journeyed from a distant location to seek knowledge on a significant issue, pertained to the requirements for entering paradise. Generally, the prerequisites for entry into paradise include the performance of various acts of obedience, such as fulfilling obligatory duties, striving to draw nearer to Allah through recommended acts of worship, and refraining from sinful actions out of a fear of Allah’s punishment. The Prophet, peace and blessings of Allah be upon him, used to address the questioners with different responses, each person given a response that was appropriate to their circumstances.

When this man inquired about that which would lead to entry into paradise, the Prophet directed him towards two noble deeds. The first is the practice of good speech, which encompasses all statements that are obligatory and recommended. The second deed is the act of providing food to others—both to those known to you and to those who are strangers, among the righteous members of the Ummah, regardless of their proximity. This is because the one who is blessed to engage in good speech and offer food will find that Allah guides him to fulfil other obligations and recommendations, as well as in refraining from prohibited and disliked actions. This serves as evidence that one should choose good speech that is pleasing to Allah and that brings about reward. Furthermore, this hadith underscores the importance of treating others kindly in various manners and at different levels, depending on the circumstances of the people. [2] [End of quotes]

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].

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Ref a: Manners of Advising The Rulers:

http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ16&articleID=MNJ160003&articlePages=1

[1] at-Taleeqaat al-Maleehah Alaa Silsilah Al-Ahadith As-Sahihah 1/321

[2] at-Taleeqaat al-Maleehah Alaa Silsilah Al-Ahadith As-Saheehah. 1/147-147

Forgiveness

Written by faizkara on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy

“Forgive and you will be forgiven”.

Al-Allaamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

This statement of the Prophet, peace and blessings of Allah be upon him, is a clarification that reward is given in accordance with the deed performed. If a person is one with a forgiving character when taking (something that belongs to him), when giving, buying and selling, and when dealing with his family, neighbours and companions; rather when dealing with the society and people -wherever that may be, then indeed reward given in accordance with the deed. He will be forgiven – meaning, Allah will forgive him by making his affairs easy, forgive him by wiping away his sins (a) and facilitate him with a people who will deal with him in the same manner he deals with (other) people. [at-Taleeqaat Al-Maleehah Alaa Al-Ahadith As-Sahihah. 1/75]

a: Imam Abdul Azeez Bin Baaz [rahimahullaah] stated a principle related the unrestricted Ahaadeeth in which a mention is made regarding the expiation of sins, that they are restricted by the texts regarding the abandonment of major sins – either restricted by the statement of Allah:

إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ

If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins. (Surah An-Nisaa. Aayah 31)]; or by the statement of the Messenger [sallal laahu alayhi wasallam], “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”.

ال النبيُّ صلى الله عليه وسلم: «العمرةُ إلى العمرة كفَّارةٌ لما بينهما، والحجُّ المبرور ليس له جزاء إلا الجنة»، هذا يُبين فضل الحج والعمرة، وأن العمرة كفَّارة لما بينهما، يعني: عند اجتناب الكبائر.
قاعدة: الأحاديث المطلقة في تكفير الذنوب مُقيَّدة بترك الكبائر، إما بقوله سبحانه: {إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ} [النساء:31]، وفي قوله صلى الله عليه وسلم: «الصَّلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان كفَّارات لما بينهنَّ إذا اجتنب الكبائر»، وفي اللفظ الآخر: «ما لم تُغْشَ الكبائر»، فالعمرة إلى العمرة كفَّارة لما بينهما عند اجتناب الكبائر.
«والحج المبرور ليس له جزاء إلا الجنة» يعني: عند اجتناب الكبائر، كما قال صلى الله عليه وسلم: «مَن حجَّ فلم يرفث ولم يفسق رجع كيوم ولدته أمه»، فالحج المبرور هو الذي ليس فيه رفثٌ ولا فسوقٌ، هذا الحج المبرور، ليس فيه ما يُبطله، وليس فيه ما ينقصه من المعاصي، هذا هو الحج المبرور الذي يُوجب الجنة
https://binbaz.org.sa/audios/45/1–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D9%83%D9%81%D8%A7%D8%B1%D8%A9-%D9%84%D9%85%D8%A7-%D8%A8%D9%8A%D9%86%D9%87%D9%85%D8%

Some Answered Supplications of The Most Righteous Among Humankind

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Prophet Adam – peace be upon him

Allah, The Most High, said that Adam and Hawwaa -peace be upon them- said:

[رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ – 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]- Meaning: Indeed, we committed the sin You forbade us from committing; we have harmed ourselves by committing the sin and have fallen into that which is a cause of loss unless you forgive us, wipe away the consequences of the sin and the punishment attached to it; grant us mercy by accepting our repentance and [free us from the calamity, harms etc] of the likes of these mistakes. So, Allah forgave them just as Allaah stated:

وَعَصَىٰٓ ءَادَمُ رَبَّهُ ۥ فَغَوَىٰ
ثُمَّ ٱجۡتَبَـٰهُ رَبُّهُ ۥ فَتَابَ عَلَيۡهِ وَهَدَىٰ

Thus did Adam disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance. [Taa Haa. 21-22]

Adam attained success through five matters: acknowledgement of his sin, showed regret, blamed himself, hasten towards repentance and did not lose hope in Allah’s Mercy. Iblees was condemned to wretchedness through five matters: he did not acknowledge his sin, he was not regretful, and did not blame himself, rather he blamed his Lord, he did not repent and he lost hope in Allah’s Mercy. [1]

Prophet Nuh – peace be upon him

Allah, The Most High, said:

قَالَ رَبِّ إِنَّ قَوۡمِى كَذَّبُونِ
فَٱفۡتَحۡ بَيۡنِى وَبَيۡنَهُمۡ فَتۡحً۬ا وَنَجِّنِى وَمَن مَّعِىَ مِنَ ٱلۡمُؤۡمِنِينَ

He (Nuh) said: “My Lord! Verily, my people have belied me. Therefore judge You between me and them, and save me and those of the believers who are with me. [Ash-Shu’ara. 117-118]- Meaning: Judge between me and them – a judgement of Yours by way of which You’ll destroy the deniers and inflict punishment against those who disbelieve in You – who wilfully deny that you alone have the right to be worshipped and belie Your Messenger. He asked Allah to save him and the people of Iman with him. Indeed, Allah clarified that He answered the supplication of His slave and Prophet. Allah said:

فَأَنجَيۡنَـٰهُ وَمَن مَّعَهُ ۥ فِى ٱلۡفُلۡكِ ٱلۡمَشۡحُونِ
ثُمَّ أَغۡرَقۡنَا بَعۡدُ ٱلۡبَاقِينَ
إِنَّ فِى ذَٲلِكَ لَأَيَةً۬‌ۖ وَمَا ڪَانَ أَكۡثَرُهُم مُّؤۡمِنِينَ
وَإِنَّ رَبَّكَ لَهُوَ ٱلۡعَزِيزُ ٱلرَّحِيمُ

And We saved him and those with him in the laden ship. Then We drowned the rest (disbelievers) thereafter. Verily, in this is indeed a sign, yet most of them are not believers. And verily! Your Lord, He is indeed the All-Mighty, the Most Merciful. [Ash-Shu’ara. 119-122] [2]

Prophet Ibrahim – peace be upon him

Allah, The Most High, informed us of a supplication of Prophet Ibrahim in Surah Ash-Shu’ara verses 83-89:

[ رَبِّ هَبۡ لِى حُڪۡمً۬ا وَأَلۡحِقۡنِى بِٱلصَّـٰلِحِينَ – My Lord! Bestow Hukman on me, and join me with the righteous]- Meaning: Grant me abundant knowledge through which I will acquire knowledge of the rulings on what is halal and haram, and utilise it as a means of judging between the people. Place me together with the righteous people in this worldly and Hereafter; place me in the same station and status together with those Prophets who came before me.

[وَٱجۡعَل لِّى لِسَانَ صِدۡقٍ۬ فِى ٱلۡأَخِرِينَ – And grant me an honourable mention in later generations]- Meaning: That I become one who is mentioned with good amongst the people who come after me.

The scholars say that Allah did answer Ibrahim’s supplications by granting him knowledge and wisdom that made him one of the most virtuous messengers, placed him in the same station with his brothers amongst the Messengers, loved, accepted and praised amongst all the people who received revelation [i.e. nations of the Prophets who came after him]. [ وَٱجۡعَلۡنِى مِن وَرَثَةِ جَنَّةِ ٱلنَّعِيم- And make me one of the inheritors of the Paradise of Delight]- Meaning: Amongst those whom You will grant paradise and blessed with entry into paradise. Indeed, Allah accepted his supplication by raising his status in the gardens of paradise.

وَلَا تُخۡزِنِى يَوۡمَ يُبۡعَثُونَ
يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ
إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬

And do not disgrace me on the Day when (all creation) will be resurrected; the Day whereon neither wealth nor sons will avail; except him who brings to Allah a clean heart.

Meaning: O Allah! Grant me (safety) from disgrace on the day of resurrection- the day on which all humankind will be resurrected, the first to the last of them; help me on that day on which neither wealth nor children will benefit a person except those with a clean heart. This is what will benefit a person, save him from Your punishment, bring a noble reward and a beautiful final abode. The clean heart is the one free of Shirk, doubt (in Allah’s religion), love of evil, free from persistence upon bidah and sins. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “The clean heart is the heart that is free from Shirk, (blameworthy) hatred, malice, (blameworthy) envy, vehement greed, pride, (blameworthy) love of the worldly life [i.e. by preferring the worldly life over the Hereafter] and love of leadership”. [a] It is the heart that is free from every evil that distances it from Allah, free from every Shubhah  – [i.e. beliefs, views, opinions etc that resemble the truth but are falsehood in reality] – that opposes what Allah has stated, free from every desire that opposes Allah’s command, free from every want that contradicts what Allah wants from a person and free from every obstacle that obstructs a person from (obedience to Allah). This clean heart is in a paradise of this quick passing worldly life (i.e. due to the pleasure derived from obedience to Allah, love of Allah, fear of Allah, hope in Allah etc), and it will be in paradise in the life of the grave (i.e. bliss of the grave) and in paradise in the Hereafter. This heart cannot completely obtain safety until it is safe from five affairs: Safe from shirk which is a nullifier of Tawheed, safe from bidah which is a nullifier of the authentic Sunnah, safe from evil desire which is a nullifier of obedience to Allah’s command, safe from heedlessness which is a nullifier of remembrance of Allah and safe from vain desires which is a nullifier of obedience to Allah and His Messenger, and sincerity. These five affairs (i.e. shirk, bidah, evil desires, heedlessness and vain desires) veils a person from Allaah and under each of them there are many other affairs that cannot be enumerated. [3]

Yusuf – peace be upon him

Allah, The Most High, stated that Yusuf said:

رَبِّ قَدۡ ءَاتَيۡتَنِى مِنَ ٱلۡمُلۡكِ وَعَلَّمۡتَنِى مِن تَأۡوِيلِ ٱلۡأَحَادِيثِ‌ۚ فَاطِرَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ أَنتَ وَلِىِّۦ فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ‌ۖ تَوَفَّنِى مُسۡلِمً۬ا وَأَلۡحِقۡنِى بِٱلصَّـٰلِحِينَ

My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The (only) Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous. [Yusuf 101]

[أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ – You (Allah) are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous]. [4]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: “This supplication gathers within it a firm acknowledgement of Allah’s Oneness [i.e Tawheed], submission to the Lord, a manifestation of one’s need of Allah, a declaration of one’s innocence from having a protector besides Allah, and that being enabled to die upon Islam is the loftiest goal of the slave, and that it is [an affair] only in the hands of Allaah and not in the hands of the slave; an acknowledgement of the afterlife and seeking [to be included in the] company of those granted happiness and success. [An Excerpt from ‘Al-Fawaa’d. page 286]

Lut – peace be upon him

Allah said that Lut supplicated:

رَبِّ نَجِّنِى وَأَهۡلِى مِمَّا يَعۡمَلُونَ
My Lord! Save me and my family from what they do. [Ash-Shu’ara. 169]

This supplication teaches and guides the servants of Allah to hold on firmly to Allah and to seek Allah’s rescue from evil deeds and statements; seek safety from its disgusting consequences, its evil and corruption, especially when evil becomes rife and the people openly commit it.

Punishment was sent upon the people. Allah said:

إِنَّا مُنزِلُونَ عَلَىٰٓ أَهۡلِ هَـٰذِهِ ٱلۡقَرۡيَةِ رِجۡزً۬ا مِّنَ ٱلسَّمَآءِ بِمَا كَانُواْ يَفۡسُقُونَ
وَلَقَد تَّرَڪۡنَا مِنۡهَآ ءَايَةَۢ بَيِّنَةً۬ لِّقَوۡمٍ۬ يَعۡقِلُونَ

Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious (against Allah’s Command). And indeed We have left thereof an evident Ayah (a lesson and a warning and a sign the place where the Dead Sea is now in Palestine) for a folk who understand. [Al-Ankabut. 34-35]

Allah said:

قَالُوٓاْ إِنَّآ أُرۡسِلۡنَآ إِلَىٰ قَوۡمٍ۬ مُّجۡرِمِينَ
لِنُرۡسِلَ عَلَيۡہِمۡ حِجَارَةً۬ مِّن طِينٍ۬
مُّسَوَّمَةً عِندَ رَبِّكَ لِلۡمُسۡرِفِينَ
فَأَخۡرَجۡنَا مَن كَانَ فِيہَا مِنَ ٱلۡمُؤۡمِنِينَ
فَمَا وَجَدۡنَا فِيہَا غَيۡرَ بَيۡتٍ۬ مِّنَ ٱلۡمُسۡلِمِينَ
وَتَرَكۡنَا فِيہَآ ءَايَةً۬ لِّلَّذِينَ يَخَافُونَ ٱلۡعَذَابَ ٱلۡأَلِيمَ

They [i.e. the angels] said: “We have been sent to a people who are Mujrimun (polytheists, sinners, criminals, disbelievers in Allah); to send down upon them stones of baked clay. Marked by your Lord for the Musrifun (polytheists, criminals, sinners those who trespass Allah’s set limits in evil-doings by committing great sins). So We brought out from therein the believers. But We found not there any household of the Muslims except one [i.e. Lout (Lot) and his two daughters]. And We have left there a sign (i.e. the place of the Dead Sea , well-known in Palestine) for those who fear the painful torment. [Adh-Dhariyat. 32-37]

Allah said:

فَلَمَّا جَآءَ أَمۡرُنَا جَعَلۡنَا عَـٰلِيَهَا سَافِلَهَا وَأَمۡطَرۡنَا عَلَيۡهَا حِجَارَةً۬ مِّن سِجِّيلٍ۬ مَّنضُودٍ۬
مُّسَوَّمَةً عِندَ رَبِّكَ‌ۖ وَمَا هِىَ مِنَ ٱلظَّـٰلِمِينَ بِبَعِيدٍ۬

So when Our Commandment came, We turned (the towns of Sodom in Palestine) upside down, and rained on them stones of baked clay, piled up; marked from your Lord, and they are not ever far from the Zalimun (polytheists, evil-doers, etc.). [Hud. 82-83] [a] [5]

Shu’aib, peace be upon him

Allah stated that Shu’aib supplicated, saying:

رَبَّنَا ٱفۡتَحۡ بَيۡنَنَا وَبَيۡنَ قَوۡمِنَا بِٱلۡحَقِّ وَأَنتَ خَيۡرُ ٱلۡفَـٰتِحِينَ
Our Lord! Judge between us and our people in truth, for You are the Best of those who give judgment. [Al-A’raf. 89]

Meaning: “Judge between us because Your Judgement contains no wrong, inequity and oppression. Aid the truth and its people, and humiliate falsehood and its people. You are the best of those who judge”. Indeed, Allah accepted Shu’aib’s supplication, aided him and the believers and destroyed the unbelievers. Allah [The Exalted] said:

وَلَمَّا جَآءَ أَمۡرُنَا نَجَّيۡنَا شُعَيۡبً۬ا وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ بِرَحۡمَةٍ۬ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيۡحَةُ فَأَصۡبَحُواْ فِى دِيَـٰرِهِمۡ جَـٰثِمِينَ

And when Our Commandment came, We saved Shu’aib and those who believed with him by a Mercy from Us. And As-Saihah (torment – awful cry, etc.) seized the wrong-doers, and they lay (dead) prostrate in their homes]. [Hud. 94] [6]

Musa and Harun- peace be upon them

After Allāh, The Most High, appointed Musa, peace be upon him, and showed him magnificent signs, he was sent to Fir’awn – the king of Misr. Allāh, The Most High, said to Musa: [ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ- Go to Fir’aun (Pharaoh)! Verily, he has transgressed all bounds] – Meaning: Fir’awn has rebelled and transgressed all the limits in disbelief and corruption. He has become haughty in the earth, overpowered the weak, claimed Ar-Rububiyyah [Lordship for himself] and al-Uluhiyyah [that he deserves to be worshipped]. This transgression of his was the cause of his destruction, but due to Allah’s Perfect Mercy, Wisdom and Justice, He does not punish anyone until after establishing the proof by sending Messengers. Musa, peace be upon him, knew that he was going to shoulder a great responsibility because he was going to be sent to an obstinate and arrogant dictator, who had no opponent in Misr -amongst the people- to oppose him.

He was by himself after he killing someone [i.e. when he unintentionally killed one of Fir’awn’s people, whilst defending a man from Bani Israeel, thus, Fir’awn and his chiefs were determined to kill him]; but after Allah commanded him to go to Fir’awn, he obeyed Allah’s command, accepted it wholeheartedly, asked Allah for assistance and to facilitate him with the ability to (fulfil the task).  Allah says that Musa said: [رَبِّ ٱشۡرَحۡ لِى صَدۡرِى – O my Lord! My expand my heart]- Meaning: Grant me self-confidence and courage so that I can bear both verbal and physical harm, and so that I neither grieve nor become fed up due such harm, for indeed a person with an aggrieved heart is not fit to guide and invite the people to (Allah’s guidance).

[وَيَسِّرۡ لِىٓ أَمۡرِى – And ease my task for me]- Meaning: Grant me ease in every affair I pursue and every path I intend to follow, whilst calling to your guidance; and lighten the difficulties in front of me. The caller is granted ease when he approaches all affairs in the appropriate manner; addresses every person based on what they should be addressed with, and calls them through a path that is easier for them to understand, which will enable them to accept his speech.

[وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى – And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant]; [يَفۡقَهُواْ قَوۡلِى – That they understand my speech]. Musa used to suffer from a speech impediment and it was difficult to understand his speech as the Mufassiroon have stated, just as Allah says in another verse that Musa said:

[وَأَخِى هَـٰرُونُ هُوَ أَفۡصَحُ مِنِّى لِسَانً۬ا– And my brother Haaroon (Aaron) he is more eloquent in speech than me]. Thus, he asked Allah to remove the speech impediment so that what he says can be understood and the people he speaks to can clearly grasp what is intended by his speech.

[وَٱجۡعَل لِّى وَزِيرً۬ا مِّنۡ أَهۡلِى – And appoint for me a helper from my family];[ هَـٰرُونَ أَخِى- Harun (Aaron), my brother]; [ٱشۡدُدۡ بِهِۦۤ أَزۡرِى Increase my strength with him]- Meaning: to be my helper and my assistant in delivering the message to those whom you have sent me to deliver your message, as Allah says in another verse: [سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا – We will strengthen your arm through your brother, and give you both power]. [وَأَشۡرِكۡهُ فِىٓ أَمۡرِى – And let him share my task]- Meaning: Grant him prophet-hood and make him a Messenger, just as you have made me a Prophet and a Messenger.

Then Allah informs us of the benefit Musa was seeking by asking for such favours, which is: [كَىۡ نُسَبِّحَكَ كَثِيرً۬ا – That we may glorify You much]; [وَنَذۡكُرَكَ كَثِيرًا – And remember You much]. Musa knew that acts of worship and the religion revolves around remembrance of Allah, thus he asked Allah to make his brother a partner in that – aiding and helping one another in righteousness and piety; to remember Allah profusely by way of Tasbeeh [i.e. Subhanallah], Tahleel [i.e. laa ilaaha illal laah] and other types of worship.

[إِنَّكَ كُنتَ بِنَا بَصِيرً۬ا- Verily! You are of us Ever a Well-Seer] – Meaning: You know our situation and weaknesses; what we can and cannot do, and our complete need of You in every affair. You see our affair more than us [i.e. you see everything and nothing escapes your sight] and you are more Merciful to us than we have for ourselves; therefore bestow upon us what we have asked You and respond to our supplication.

After he made these supplications and requests, Allah said to him: [قَدۡ أُوتِيتَ سُؤۡلَكَ يَـٰمُوسَىٰ -You are granted your request, O Musa (Moses)]- Meaning: I will grant you everything you’ve asked. I will grant you courage, make your task easy and remove the speech impediment from your tongue, so that your speech is understood; and I will make your brother -Hurun – your helper. Allah says in another verse: [وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا فَلَا يَصِلُونَ إِلَيۡكُمَا‌ۚ بِـَٔايَـٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَـٰلِبُونَ- And give you both power, so they shall not be able to harm you, with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors].

These requests made by Musa show his perfect knowledge and awareness of Allāh, his perfect discernment, perfect knowledge about affairs and perfect sincerity. This is because the caller to the path of Allah- the one who guides the people, especially if the one being invited to the path of Allah is from the obstinate and haughty ones, and transgressors- is need of a courageous heart and complete forbearance, in order to bear the harm he might come across. He is in need of clear speech, in order to be able to express himself to the one he intends and wishes to address. Rather, a person in such a situation needs clear eloquent speech in order to present the truth in a proficient manner, beautify it as much as he is able and make it appealing to the people. On the other hand, he shows the ugliness of falsehood, so as to repel people from it. Besides this, the caller is in need of being granted ease in his task by approaching affairs in the proper manner – calling to the path of Allah with wisdom, fine admonition and arguing in the best way. He should deal with every person whilst taking into consideration the situation of each person he addresses.

This affair becomes more accomplished when the caller has helpers and assistants, who will help him to reach this goal because when many people speak, it will have an effect and that is why Musa made those requests. If you examine the situation of the prophets – those sent to the people- you will discover this affair, especially the seal and most virtuous amongst them, Muhammad, peace and blessings of Allāh be upon him because he was at the highest peak in every perfect and good human characteristic. He had a courageous heart and was facilitated with the means of calling to Allah. His speech was eloquent – with fine expression and explanation- and he had companions who aided him to convey the truth, and (besides the Prophets and Messengers) none can ever excel those companions of Muhammad after their departure from this world. [An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalaam al-Mannaan’. explanation of Ayat 24-36 Surah Ta Ha]

Sulayman – peace be upon him

Allah said:

وَحُشِرَ لِسُلَيۡمَـٰنَ جُنُودُهُ ۥ مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ وَٱلطَّيۡرِ فَهُمۡ يُوزَعُونَ
حَتَّىٰٓ إِذَآ أَتَوۡاْ عَلَىٰ وَادِ ٱلنَّمۡلِ قَالَتۡ نَمۡلَةٌ۬ يَـٰٓأَيُّهَا ٱلنَّمۡلُ ٱدۡخُلُواْ مَسَـٰكِنَڪُمۡ لَا يَحۡطِمَنَّكُمۡ سُلَيۡمَـٰنُ وَجُنُودُهُ ۥ وَهُمۡ لَا يَشۡعُرُونَ
فَتَبَسَّمَ ضَاحِكً۬ا مِّن قَوۡلِهَا وَقَالَ رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ وَعَلَىٰ وَٲلِدَىَّ وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِينَ

And there were gathered before Sulaiman (Solomon) his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards). Till, when they came to the valley of the ants, one of the ants said: “O ants! Enter your dwellings, lest Sulaiman (Solomon) and his hosts crush you, while they perceive not.” So he [Sulaiman (Solomon)] smiled, amused at her speech and said: “My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves. [Al-Naml. 17-19]

رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ وَعَلَىٰ وَٲلِدَىَّ وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِين

My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.

This is one of the most comprehensive supplications, the most suitable for Sulayman’s circumstances and that which Allah bestowed on him of mighty kingship and manifest bounty. [رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ – My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me] – Meaning: Seeking from Allah to bestow on him in particular the ability to be thankful due to that which Allah bestowed upon him- the specific blessings given to him, such as enabling him to understand the speech of birds and being able to hear the speech of the ant. [وَعَلَىٰ وَٲلِدَىَّ – and on my parents]- Meaning: This shows that the blessings bestowed upon the two parents is a blessing for the child, thus this is why Sulayman asked his Lord to grant him the power and ability to be thankful for both the religious and worldly blessings that has been bestowed upon him and his parents – his father Dawud and his mother because she was one of the righteous and devoted worshipers of Allah.

[وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ – and that I may do righteous good deeds that will please You]- Meaning: Grant me the guidance and ability to perform righteous deeds that are pleasing to You, due to the fact that those deeds are in conformity with Your command- sincerely for your sake, free from corruption and deficiencies. It is obligatory that one contemplates on this statement [صَـٰلِحً۬ا تَرۡضَٮٰهُ- righteous good deeds that will please You]- Meaning: This statement shows that a deed might be considered as one performed sincerely, but Allah is not pleased because it is [either] not in conformity with His command or not performed sincerely for His Sake. Allah is not pleased with deeds except that which is in conformity with His Shariah and carried out sincerely for His sake.

[وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِين- and admit me by Your Mercy among Your righteous slaves]- Meaning: When You [Allah] take my life, put me together with the righteous amongst your slaves- the people of the highest company amongst your allies. Include me amongst them, place my name with theirs and raise me in their group. [7]

Leader and Seal of The Prophets, Muhammad, peace and blessings of Allah be upon him

Allah [The Most High] said:

قُلِ ٱللَّهُمَّ فَاطِرَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ عَـٰلِمَ ٱلۡغَيۡبِ وَٱلشَّہَـٰدَةِ أَنتَ تَحۡكُمُ بَيۡنَ عِبَادِكَ فِى مَا كَانُواْ فِيهِ يَخۡتَلِفُونَ

Say (O Muhammad): “O Allah! Creator of the heavens and the earth! All-Knower of the Ghaib (unseen) and the seen. You will judge between your slaves about that wherein they used to differ.” [Al-Zumar. 46]

Indeed, Allah commanded His Prophet Muhammad to make this supplication after rebuking the Mushrikoon due to their love of Shirk and turning away from Tawheed. The Meaning of this supplication is: O Prophet! Invoke Allah alone and ascribe no partner with Him – the creator of the heavens and the earth, who created them when there was nothing similar to them before that. [عَـٰلِمَ ٱلۡغَيۡبِ وَٱلشَّہَـٰدَ  – (Allah), The All-Knower of the Ghaib (unseen) and the seen]- Meaning: Knower of both the secrets and what is made known.

[أَنتَ تَحۡكُمُ بَيۡنَ عِبَادِكَ فِى مَا كَانُواْ فِيهِ يَخۡتَلِفُون  – You will judge between your slaves about that wherein they used to differ]- Meaning in their worldly affairs and you will judge between them on the day they are returned to the hereafter and raised from their graves.

In this supplication, there is a lesson for the servants that they turn to Allah and supplicate to Him through His perfect Names, seek His aid and assistance whilst being in a state of humility and invoking Him to repel the plots of the enemy and grant you safety against their evil. It has been reported in Sahih Muslim from Aaisha who said that when the Messenger of Allah used to stand up in Salah at night, he used to begin [i.e. after the Takbeer and before recitation of Al-Fatiha] with:

اللهُمَّ! رَبَّ جَبْرَائِيلَ، وَمِيكَائِيلَ، وَإِسْرَافِيلَ، فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ

O Allah, Lord of Jibraa’eel, Meekaa’eel and Israafeel; Creator of the heavens and the earth, Knower of the unseen and the seen; You judge between Your slaves concerning wherein they differ. Guide me to the truth in that which they differ by permission, for indeed You are the One Who guides whom You will to the Straight Path.[Sahih Muslim]

[وَقُل رَّبِّ زِدۡنِى عِلۡمً۬ا  – And say: “My Lord! Increase me in knowledge]. [Ta Ha. 114]

Imam At-Tabari said that this means, “Say O Muhammad! My Lord, increase me in knowledge in addition to what You have taught me”. So Allah commanded the Messenger to ask Him for those benefits of knowledge which he does not know.

Imam As-Sadi said: Allah command the Prophet to ask for an increase in knowledge, for indeed knowledge is something good and abundant good is something to be sought after. It is bestowed by Allah and the path leading to it are: earnest striving, desire for knowledge, asking Allah, seeking Allah’s Aid and Assistance, and declaring one’s need and poverty in Allah’s presence in every instance. Indeed, the fact that the Prophet gave importance to this supplication is something well established in the Sunnah. In a hadith reported by Tirmidhee and Ibn Maajah, Abu Hurairah said: The Messenger used to say: [للَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي، وَعَلِّمْنِي مَا يَنْفَعُنِي، وَزِدْنِي عِلْمًا – O Allah! Benefit me through that which You have taught me; teach me what benefits me and increase me in knowledge].

Sufyaan Bin Uyaynah said, “The Prophet did not cease increasing in knowledge till the time death”. Also the pious predecessors constantly gave importance to this supplication due to that which Sa’eed Bin Mansoor and Abd Bin Humaid reported that Ibn Mas’ud used to supplicate, saying: [اللهم زِدْنِي إيمَانًا وَفِقْهًا وَيَقِينًا وَعِلْمًا – O Allah! Increase me in Imaan, understanding, certainty and knowledge].

It has been reported from Imam Malik Bin Anas that he said, “The situation of the son of Adam is that he does not know everything; the situation of the son of Adam is that he knows and then forgets; the situation of the son of Adam is that he should ask Allah for knowledge to add to the knowledge he already has”. [8]

Ayyub- peace be upon him

Allah said:
وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلضُّرُّ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ

And (remember) Ayyub (Job), when he cried to his Lord: “Verily, distress has seized me, and You are the Most Merciful of all those who show mercy.” [Al-Anbiyah 83]

Ayyub remained in his state of affliction (i.e. illness) for eighteen years, and he was shunned by both those close to him and those who were not close to him, except two among his brothers who used to come to him in the morning and evening. One day, one of them said to his companion, “By Allah! Do you know that Ayyub must have committed a sin which none amongst the creation has ever committed?” His companion said to him, “Why is that?” He said, “It has been eighteen years, Allah has not shown him mercy and granted him relief”. When they went to Ayyub in the evening, the man could not restrain himself and thus transmitted – to Ayyub – the statement that was made by his companion. So, Ayyub said, “I don’t  know what you two are talking about, other than the fact that Allaah knows that I  used to go pass two men who were arguing, and they mentioned Allaah, because in one’s dispute one swears by Allaah saying ‘By Allaah! By Allaah!’ So, I would return  to my house and offer expiation on their behalf, because I hated that Allaah is mentioned, except in that which is true”.

Whenever he went out to answer the call of nature, and after finishing, his wife would hold his hand until he returns to his house. One day, he took a long time, and Allah had revealed to him to strike the ground with his foot:

[ٱرۡكُضۡ بِرِجۡلِكَ‌ۖ هَـٰذَا مُغۡتَسَلُۢ بَارِدٌ۬ وَشَرَابٌ۬   – (Allah said to him): “Strike the ground with your foot: This is a spring of water to wash in, cool and a (refreshing) drink]. [Sad 42]

She thought that he took a long time [to return] and turned to look for him, and thus Allaah had taken away the afflictions he was suffering from, and he was more good looking than he was in the past. So, when she saw him, she said, “May Allah bless you, have you seen that Prophet of Allah who is put to trial and test [by Allah]? By Allah! I have not seen anyone who resembles him more than you if he were healthy [or in a state of wellbeing]”. So, he [Ayyoub] said, “It is me indeed”.  And he had two threshing floors – one for wheat and one for barley. Allah sent two clouds, and when one of them reached the threshing floor of the wheat, it rained gold until it was full, and the other reached the threshing floor of barley until it was full with silver. [Silsilah As-Sahihah. 17]

Yunus – peace be upon him

Sad Bin Abee Waqqas, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said: The invocation of my brother Dhun-Noon: [لا إِلَهَ إِلا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ – none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You (above all that evil) they associate with You. Truly, I have been of the wrong doers]; there is no one who faces hardship and supplicates with it, except that Allah will relief him of his hardship.’’ [Sahih Al-Jami 3383]

Look at the great distress that befell Yunus?! The whale swallowed him and went to the bottom of the sea. He was in the belly of the whale and at the bottom of the sea – a great distress indeed. Therefore, there was nothing else for him to do at the time except to keep on repeating that supplication, whilst he was engulfed in darkness – the darkness in the whale’s belly, the darkness in the sea and the darkness of the night, and trapped at the bottom of the sea. He repeated this supplication, so Allah commanded the whale to take him out. Yunus made this supplication whilst having a strong reliance upon Allaah and knew that deliverance from such a distress is in Allah’s Hand. This supplication comprises of four affairs:

[Tawhid: (لا إِلَهَ إِلا أَنتَ)-None has the right to be worshipped except You (O Allah)]. This is singling out Allah in worship.

[ سُبْحَانَكَ – Glorified (and Exalted) are You (above all that evil) they associate with You]; meaning: I declare that You (O Allah) are free from everything that does not befit Your Majesty. I declare that You (O Allaah) are free from all deficiencies and defects, and I declare that You (O Allaah) are free from all that which the enemies of the Messengers attribute to You. Allaah [The Most High] said: [سُبۡحَـٰنَ رَبِّكَ رَبِّ ٱلۡعِزَّةِ عَمَّا يَصِفُونَ – Glorified be your Lord, the Lord of Honour and Power! (He is free) from what they attribute unto Him! (37:180)]

[إِنِّي كُنتُ مِنَ الظَّالِمِينَ – Truly, I have been of the wrong-doers]. This is an acknowledgement of one’s wrongdoing and shortcomings.

[Servitude to Allah]: An acknowledgement that you are a slave of Allah and that you cannot do without Allah in the twinkling of an eye.

Therefore, a person should turn to Allah in all circumstances – when faced with pain, hardship, calamity etc. [An [Excerpt from Atharul Adkaar Ash-Shar’iyyah Fee Tardil Hammi Wal-Gham. page 21]

———————————————-

[a] Homosexuality
Islam and Homosexuality: What happened in Sodom and Gomorrah? The Prophet Lot (Loot) and his Daughters: In the Bible and the Qur’an.
https://www.abukhadeejah.com/homosexuality-transgender-quran-bible-sodom-lot/
http://www.islamhomosexuality.com/hs/

[Refs 1-8] [An Excerpt from “Fiqh Al-Ad’iyah Wal Ad’kar 4/348” onwards]

Who are these special apartments for?!

Written by Salafi Dawah Manchester on . Posted in Jannah (Paradise), Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy

The Messenger, peace and blessings of Allah be upon him, said: “Indeed in Paradise there are apartments, whose exterior can be seen from their interior, and their interior can be seen from their exterior”. So a Bedouin stood up and said: “Who are they for, O Messenger of Allah?!” He said: “For those who speak good, feed others, fast regularly and perform prayer for the sake of Allah at night, whilst the people are asleep”. [Sahih Sunan at-Tirmidhee Number 1984]

Some Characteristics of The Pious Predecessors – Abu Bakr and Umar (Part 1)

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors).

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Amr Ibnul Aas, may Allah be pleased with him, was one of those given authority and so was Abu Ubaydah Ibn Al-Jarrah, may Allah be pleased with him. Khalid Ibn Al-Walid, may Allah be pleaded with him, was given preference over them due to his bravery and usefulness in Jihad.  When Abu Bakr, may Allah be pleased with him, passed away, Umar Ibn Al-Khattab, may allah be pleased with him, gave Abu Ubaydah, may Allah be pleased with him, authority over all of them because Umar Ibn Al-khattab used to be tough for the sake of Allah, thus he appointed Abu Ubaydah because he was soft. Abu Bakr was soft and Khalid was tough. Therefore, the soft one gave authority to the tough one and the tough one gave authority to the soft one to balance the affairs.  [a]

Question: Who narrated more hadith – Abu Bakr or Abu Hurairah?

Answer: Indeed, Abu Hurairah, may Allay be pleased with him, narrated more Hadith than Abu Bakr, may Allah be pleased with him, but this does not mean that Abu Hurairah heard more Hadeeth than Abu Bakr because Abu Bakr was a companion of Allah’s Messenger, peace and blessings of Allah be upon him, in the summers, winters, nights, days, (during) journeys and whilst at home; so he heard and had more knowledge regarding the affairs of Allah’s Messenger. However, he did not spend a lot of time to sit and narrate to the people what was heard from the Prophet. [b]

Umar, may Allāh be pleased with him, said: One day, Allāh’s Messenger, peace and blessings of Allāh be upon him, commanded us to give charity. At that time I had some property, so I said: “Today I shall surpass Abu-Bakr if I am to surpass him any day”. So I brought half of my property. The Messenger of Allah said: “What did you leave for your family?” I replied: “The same amount”. Then Abu-Bakr brought all that he had with him. So the Messenger of Allah said to him: “What did you leave for your family?” He replied: “I left Allah and His Messenger for them”. I said: “I shall never (excel you) in anything”. [c]

Umar, may Allah be pleased with him, asked the people, “Who remembers the narration of the Prophet [peace and blessings be upon him] about the affliction?” Hudhaifa said, “I heard the Prophet, peace and blessings be upon him, saying, ‘The affliction of a person in his property, family and neighbours is expiated by his prayers, fasting, and giving in charity.” `Umar said, “I do not ask about that, but I ask about those afflictions which will spread like the waves of the sea.” Hudhaifa replied, “There is a closed gate in front of those afflictions.” `Umar asked, “Will that gate be opened or broken?” He replied, “It will be broken.” `Umar said, “Then the gate will not be closed again till the Day of Resurrection.” We said to Masruq, “Would you ask Hudhaifa whether `Umar knew what that gate symbolised?” He asked him and he replied “He (`Umar) knew it as one knows that there will be night before tomorrow morning. [1]

Regarding the statement: “The affliction of a person in his property, family and neighbours is expiated by his prayers, fasting, and giving in charity”, Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, stated that the unrestricted narrations in which a mention is made regarding the expiation of sins are restricted by the texts regarding the abandonment of major sins – either restricted by the statement of Allah: [إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ – If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins. (Surah An-Nisaa. Ayah 31)]; or by the statement of the Messenger, peace and blessings be upon him,, “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”. [2]

Regarding the statement: Hudhaifa replied, “There is a closed gate in front of those afflictions.” `Umar asked, “Will that gate be opened or broken?” He replied, “It will be broken.” `Umar said, “Then the gate will not be closed again till the Day of Resurrection”, Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said: The gate is Umar and his murder is when the door is broken. So, after he was murdered, the gate of the afflictions was opened. [3]

The Messenger of Allah [peace and blessings be upon him] said to Umar [may Allah be pleased with him], “By Him in Whose Hands my soul is, whenever Satan sees you taking a path, he follows a path other than yours.” [4]

Shaikhul Islaam Ibn Taymiyyah [may Allah have mercy upon him] said, “Shaytaan (misguides) a person through (evil) desires, but Umar [may Allah be pleased with him] subdued his desires”. [5]

Allah’s Messenger, peace and blessings be upon him, said, “While I was sleeping, I saw myself drinking (i.e. milk), and I was so content that I saw the milk flowing through my nails. Then I gave (the milk) to `Umar.” They (i.e. the companions of the Prophet) asked, “What do you interpret it?” He said, “Knowledge.” [6]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said: This is a great virtue of Umar [may Allah be pleased with him] and that which Allah granted him of knowledge, and the proofs in this regard are clear. [7]

Ibn Abbas, may Allah be pleased with him and his father, said:  When (the dead body of) `Umar was placed on his deathbed, the people gathered around him and invoked (Allah) and prayed for him before the body was taken away, and I was amongst them. Suddenly I felt somebody taking hold of my shoulder and found out that he was `Ali bin Abi Talib. `Ali invoked Allah’s Mercy for `Umar and said, “O `Umar! You have not left behind you a person whose deeds I like to imitate and meet Allah with more than I like your deeds. By Allah! I always thought that Allah would keep you with your two companions, for very often I used to hear the Prophet saying, ‘I, Abu Bakr and `Umar went (somewhere); I, Abu Bakr and `Umar entered (somewhere); and I, Abu Bakr and `Umar went out.”‘ [8]

Imam Abdul Azeez bin Baaz [may Allah have mercy upon him] said, “May Allah be pleased with the companions. In this hadith is the fact that the noble and righteous people are afflicted with trials like the Prophets, and this is what happened to Umar [may Allah be pleased with him] – the best person in the Ummah after the Prophet and As-Siddeeq [i.e. Abu Bakr]. [9]

Abu Sa`eed Al-Khudri, may Allah be pleased with him, said: I heard Allah’s Messenger [peace and blessings be upon him] saying, “While I was sleeping, the people were presented to me (in a dream). They were wearing shirts, some of which were merely covering their (chests). and some were a bit longer. `Umar was presented before me and his shirt was so long that he was dragging it.” They asked, “How have you interpreted it, O Allah’s Messenger?” He said, “Religion.” [10]

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: This a great blessing for Umar [may Allah be pleased with him]. Allah bestowed knowledge and religion on him. [11]

Narrated Abu Musa, may Allāh be pleased with him: While I was with the Prophet, peace and blessings of Allāh be upon him, in one of the gardens of Madina, a man came and asked me to open the gate. The Prophet said to me, “Open the gate for him and give him the glad tidings that he will enter Paradise.” I opened (the gate) for him, and behold! It was Abu Bakr. I informed him of the glad tidings the Prophet had said, and he praised Allah. Then another man came and asked me to open the gate. The Prophet said to me “Open (the gate) and give him the glad tidings of entering Paradise.” I opened (the gate) for him, and behold! It was `Umar. I informed him of what the Prophet had said, and he praised Allah. Then another man came and asked me to open the gate. The Prophet said to me, “Open (the gate) for him and inform him of the glad tidings, of entering Paradise with a calamity which will befall him. ” Behold ! It was `Uthman, I informed him of what Allah’s Messenger  had said. He praised Allah and said, “I seek Allah’s Aid.” [12]

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said after quoting this hadith: “Allahu Akbar! Allaahul Mus’ta’aan, Allaahul Musta’aan [Allah’s Aid is sought, Allah’s Aid is sought]. [13]

Narrated Al-Miswar bin Makhrama: When `Umar was stabbed, he showed signs of agony. Ibn `Abbas, as if intending to encourage `Umar, said to him, “O Chief of the believers! Never mind what has happened to you, for you have been in the company of Allah’s Messenger and you kept good relations with him and you parted with him while he was pleased with you. Then you were in the company of Abu Bakr and kept good relations with him and you parted with him (i.e. he died) while he was pleased with you. Then you were in the company of the Muslims, and you kept good relations with them, and if you leave them, you will leave them while they are pleased with you.” `Umar said, (to Ibn “Abbas), “As for what you have said about the company of Allah’s Messenger and his being pleased with me, it is a favour Allah did to me; and as for what you have said about the company of Abu Bakr and his being pleased with me, it is a favour Allah did to me; and concerning my impatience which you see, is because of you and your companions. By Allah! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah before I met Him.” [14]

Regarding the statement of Umar: “As for what you have said about the company of Allah’s Messenger and his being pleased with me, it is a favour Allah did to me; and as for what you have said about the company of Abu Bakr and his being pleased with me, it is a favour Allah did to me; and concerning my impatience which you see, is because of you and your companions. By Allah! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah before I meet Him”, 

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: O Allah! Be pleased with him [i.e. Umar]. The one who has more knowledge about Allah will fear Him more. [15]

[a] An Excerpt from “Adwaa Min Fatawaa Shaikh Al-Islam Ibn Taymiyyah” By Al-Allamah Salih Al-Fawzan 2/568-569

[b] Sharh Hilyati Taalibal Ilm’ page 49. abridged & slightly paraphrased

[c] Sahih Abi Dawood 1678

[1] Bukhaari 1895

[2]https://binbaz.org.sa/audios/45/1–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D9%83%D9%81%D8%A7%D8%B1%D8%A9-%D9%84%D9%85%D8%A7-%D8%A8%D9%8A%D9%86%D9%87%D9%85%D8%A7

[3] Al-Hululul Ibreeziyyah Min at-Ta’leeqaat al-Baaziyyah Alaa Saheeh Al-Bukhaari. Vol 2. Page 118

[4] Bukhaari 3294

[5] Minhaaj As-Sunnah 6/55

[6] Bukhaari 3681

[7] Al-Hulalul Ibreeziyyah Min at-Ta’leeqaat Al-Baaziyyah Alaa Saheeh al-Bukhaari. Vol 3. Page 146

[8] Bukhaari 3685

[9] Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari. Vol 3. page 151

[10] Bukhaari 3691

[11] Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Page 153

[12] Saheeh Al-Bukhaari 3693

[13] Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Pages 153-154

[14] Bukhaari 3692

[15] Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Page 153

The Impact of Worship In The Life of a Muslim

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Impact_of_Worship_In_The_Life_of_a_Muslim

Al-Allamah Abdul Muhsin Al-Abbad [may Allah preserve him] stated:

Al-Ibadah – worship – is a comprehensive term encompassing everything beloved and pleasing to Allah, both actions and statements, whether visible or hidden. This is the best (definition) of worship. Worship is a great matter because Allah created the creation, sent Messengers, and revealed the Books to instruct them to worship Him alone and prohibit them from worshipping others besides Him. Allah says:

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

And I (Allah) created not the Jinns and humans except they should worship Me (Alone).

Allah created them to command them to worship Him alone and to forbid them from disobeying Him. Allah [Glorified be He] says:

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship   Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah). [An-Nahl. 36]

Allah says:

وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيۡهِ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدُونِ

And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): La ilaha illa Ana (none has the right to be worshipped but I (Allah), so worship Me (Alone and none else)]. [Al-Anbiya. 25]

There are numerous types of acts of worship, including Al-Khawf (fear), Ar-Rajaa (hope), At-Tawakkul (trust and reliance), Ar-Raghbah (fervent desire), Ar-Rahbah (dread), Al-Inabah (turning repentantly to Allah), Al-Isti’anah (appealing for aid and assistance), Al-Istighatha (seeking deliverance and rescue), Adh-Dhabh (sacrificing), An-Nadr (vow), and other forms of worship. Among the acts of worship are the five pillars of Islam, which have all been mentioned in the renowned hadith of Jibreel when Jibreel inquired about Islam from the Prophet, who then responded: “It is to testify that there is no deity worthy of worship except Allah and that Muhammad is Allah’s Messenger, and that you perform the prayer, pay the Zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (i.e. the Ka’bah at Makkah) if you can find a way to it”. [Sahih Muslim. Kitab Al-Iman. Number 8]

It has also been transmitted in the hadith narrated by Abdullah Ibn Umar that the Messenger said: “Islam has been built on five (pillars): to testify that there is no deity worthy of worship except Allah and that Muhammad is Allah’s Messenger, establish the prayer, pay the zakat (obligatory charity), perform the hajj (pilgrimage) to the House, and fasting in Ramadhan”. [Sahih al-Bukhari. Kitaab Al-Iman. Hadith 8] [Sahih Muslim Hadith 19]

Moreover, for an act of worship to be accepted, it is essential to meet two requirements. Firstly, the act of worship must be performed with utmost sincerity solely for the sake of Allah. Secondly, it must align with the Messenger’s Sunnah. It is crucial to worship Allah sincerely, without associating any partners with Him, and to adhere to the guidance brought by the Messenger. This is what the Shahadah (لا إله إلا الله محمدا رسول الله) demands. That is because (لا إله إلا الله) demands that acts of worship must be done sincerely for the sake of Allah alone; (محمدا رسول الله) demands that acts of worship be in accordance with what was revealed to the noble Messenger. Therefore, Allah should not be worshipped with bidah, newly invented matters in Religion, or evil acts; rather, worship must be based on the Sunnah of the noble Messenger. If either of these two conditions, or both, are not met, then the act of worship will be rejected by Allah. Allah says:

وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورً

And We shall turn to whatever deeds they disbelievers, polytheists] did, and We shall make such deeds as scattered floating particles of dust. [Al-Furqan. 23]

The noble Messenger [peace and blessings of Allah be upon him] said:
مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌ

He who innovates something in this matter of ours [i.e., Islam] that is not of it will have it rejected. [Sahih Al-Bukhaari. Number 2697] [Sahih Muslim. Number 1718]

In another wording of this hadith, the Prophet said:
مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد

He who does an act (of worship) that we have not commanded (i.e. not commanded by the Prophet), will have it rejected.

He said:

فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيينَ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ؛ فَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ

Verily he lives long among you will see a lot of differing, so you must keep to my Sunnah and to the Sunnah of the Khulafaa ar-Rashideen [the rightly guided caliphs]. Adhere to it with your molar teeth (i.e. adhere to it firmly). And beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is a bidah [innovation in the religion], and every bidah is misguidance. [Abu Dawood. Number 4607] [Tirmidhee. Number 2676]

In the hadith about the seventy-three sects, (a) the Messenger explained that out of the seventy-three sects, seventy-two will go to hell and only one will be saved. The saved sect is the one that follows the path of the Messenger and his noble companions. Imaam Malik said: “The latter part of this Ummah will not be rectified except by way of that which rectified its earlier part”. He said: “Whoever initiates a bidah in Islam and considers it to be something good, indeed he has claimed that Muhammad betrayed the Risaalah (i.e. the message he was entrusted with). That is because Allah says: ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ – This day, I have perfected your religion for you]. Therefore, what was not part of the religion at that time cannot be part of the religion today”. [Al-Itisaam of Imaam Shaatibee 1/28]

It is insufficient for someone to say, “I will perform this act of worship even though the Prophet did not do it because my intention is pure and good.” The proof against this statement is when the Messenger [peace and blessings of Allah be upon him] learned that one of his noble companions had slaughtered the Eid sacrifice before the Eid prayer, he told him, “Your slaughtered sheep is just mutton, not a specific act of sacrifice on the day of Eid.” This means that it is not considered an Eid sacrifice because it was not done in accordance with my Sunnah. Therefore, what is in accordance with the Sunnah is that the Eid sacrifice is done after the Eid prayer. Sacrificing before the prayer is outside the specified time and will not be recognised as an Eid sacrifice. Al-Hafidh said in Fat-hul Baaree (10/17): Shaikh Abu Muhammad Bin Abu Hamzah stated: “This narration affirms that even if an act of worship is performed with a sincere intention, it will not be deemed righteous unless it aligns with the prescribed divine revelation”.

What will provide further insight into this matter is when Abdullah Ibn Mas’ud arrived at a gathering in the Masjid, where each individual had a collection of stones/pebbles. Amongst them, there was a man who was saying: “Say Subhaanallaah a hundred times; say Laa-ilaaha Il-lal laah a hundred times; say Allaahu Akbar a hundred times”. So they repeated.  Then Abdullah Ibn Mas’ud approached them and said: “What is this that you are doing?” They said: “O Abu Abdurrahman! These are pebbles to count the number of times we say Allahu Akbar, Laa ilaaha Illal laah and Subhaanallaah”. He said: “Count your sins and I assure you that you are not going to lose anything of your good deeds. O Ummah of Muhammad! How quick is your destruction! These are the companions of your Prophet present in great numbers; these are his clothes not worn out yet, and his pots are not broken yet. I swear by the One (i.e. Allah) in Whose Hands my soul is, either you are following a religion that is better than the Religion of Muhammad or you are opening a door of misguidance”. They said: “O Abu Abdurrahman! We swear by Allah that we intend nothing other than good”. He said: “How many people want good but never reach it!” [Sunan Ad-Daarimee 1/68-69. Also recorded by Imam Al-Albani in As-Silsilah As-Saheehah. Number 2005]

Regarding the positive results of worship, they include a relaxed heart, a peaceful state of mind, an increase in one’s provision, a state of overall well-being, serenity, and tranquillity. The Qur’an contains numerous verses and the Sunnah includes several narrations that emphasise these positive outcomes, and that fear of Allah and righteous deeds lead to happiness in both this life and the hereafter. Allah (The Mighty and Majestic) states:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ

And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth. [Al-A’raf. 96]

The noble verse highlights the connection between worship and the positive outcomes in a Muslim’s life. Those who fear Allah and have faith in Him will be rewarded and provided for by Allah in this world. Blessings from the heavens and the earth, such as rain, vegetation, and treasures, will be bestowed upon them. Allah (The Mighty and Majestic) states about the people of the Scripture:

وَلَوۡ أَنَّہُمۡ أَقَامُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡہِم مِّن رَّبِّہِمۡ لَأَڪَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِم‌ۚ

And if only they had acted according to the Taurat (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Qur’an), they would surely have gotten provision from above them, and from underneath their feet. [Al-Ma’idah 66]

The content of these two verses regarding the inhabitants of the towns and the followers of the scripture pertains to the worldly reward for those who have faith in Allah and are mindful of Him. As for the reward in the Hereafter for the believers and the God-fearing, Allah says:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡڪِتَـٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَڪَفَّرۡنَا عَنۡہُمۡ سَيِّـَٔاتِہِمۡ وَلَأَدۡخَلۡنَـٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ

And if only the people of the Scripture had believed (in Muhammad) and warded off evil (sin, ascribing partners to Allah) and had become Al-Muttaqun (pious), We would indeed have blotted out their sins and admitted them to Gardens of pleasure (in Paradise). [Al-Ma’idah 65]

Allah [The Mighty and Majestic] says:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا

O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth).

This verse signifies an act of devotion, and Allah subsequently highlights its positive outcomes, stating:

يُصۡلِحۡ لَكُمۡ أَعۡمَـٰلَكُمۡ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ فَازَ فَوۡزًا عَظِيمًا

“He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger) he has indeed achieved a great achievement”.

Indeed, being guided towards righteous and correct actions and having one’s sins forgiven in the afterlife are positive results of worship. This noble verse highlights the positive outcomes of acts of worship in both this worldly life and the afterlife. In this life, Allah will guide individuals towards righteousness and goodness, enabling them to make sound decisions and follow the path of Allah with clarity. In the afterlife, Allah will grant forgiveness for sins and erase all evil deeds. Allah (The Mighty and Majestic) also says:

وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا
وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُ‌ۚ

“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine”.

This noble verse affirms that fear of Allah and worshipping Him alone, along with adhering to His commandments and abstaining from what He has prohibited, will rescue an individual from challenging and arduous circumstances. Furthermore, Allah bestows sustenance upon those who obey and revere Him from unexpected sources beyond their imagination. Allah says:

وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مِنۡ أَمۡرِهِۦ يُسۡرً۬ا

“And whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him”.

Indeed, as a result of fearing Allah, one can experience the ease of their affairs. Allah will simplify their journey toward righteousness and unveil paths that bring joy and contentment in both this world and the hereafter. Allah says:

وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُعۡظِمۡ لَهُ ۥۤ أَجۡرًا

“And whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward”. This pertains to the rewards in the afterlife that are attained through one’s fear of Allah.

Allah (The Mighty and Majestic) says:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانً۬ا وَيُكَفِّرۡ عَنڪُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡ‌ۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ

“O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty”.

The verse shows that those who fear Allah and obey Him and His Messenger will be given the ability to differentiate between right and wrong. They will follow Allah’s path with clarity and guidance in this life. In the next life, Allah will erase their sins and forgive them.

Also, in the latter portion of the verse addressing the proper conduct when it comes to loans and debts, Allah (The Most High) says: [وَٱتَّقُواْ ٱللَّهَ‌ۖ وَيُعَلِّمُڪُمُ ٱللَّهُ‌ۗ-So be afraid of Allah, and Allah teaches you].

Allah states in the story of Nuh [peace be upon him] and his people:

فَقُلۡتُ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُ ۥ كَانَ غَفَّارً۬ا
يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارً۬ا
وَيُمۡدِدۡكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَيَجۡعَل لَّكُمۡ جَنَّـٰتٍ۬ وَيَجۡعَل لَّكُمۡ أَنۡہَـٰرً۬ا

“I (Nooh) said (to them): Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; He will send rain to you in abundance; And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers”.
The mentioned matters in the previous verses are positive results of worship. The worship mentioned here is seeking forgiveness, and its positive result is that Allah will bless them with abundant rain, increase their wealth and children, and grant them gardens and rivers.

Furthermore, akin to the aforementioned verse, Allah also referred to Hud [peace be upon him] and his nation:

وَيَـٰقَوۡمِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡڪُم مِّدۡرَارً۬ا وَيَزِدۡڪُمۡ قُوَّةً إِلَىٰ قُوَّتِكُمۡ

“And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength”.

Likewise, Allah mentions about His Prophet Muhammad and the people:

وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُمَتِّعۡكُم مَّتَـٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ۬ مُّسَمًّ۬ى وَيُؤۡتِ كُلَّ ذِى فَضۡلٍ۬ فَضۡلَهُ ۥ‌ۖ

“Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words)”.

Allah (The Most High) says:

مَنۡ عَمِلَ صَـٰلِحً۬ا مِّن ذَڪَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٌ۬ فَلَنُحۡيِيَنَّهُ ۥ حَيَوٰةً۬ طَيِّبَةً۬‌ۖ وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا ڪَانُواْ يَعۡمَلُونَ

“Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment, and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”.

This noble verse affirms that faith and good deeds result in a good and happy life- a life filled with fear of Allah, obedience to Him and His Messenger, and a great reward in the Hereafter.

As for the narrations in the Sunnah regarding the positive results of the acts of worship in a Muslim’s life, there exists a valuable piece of advice from the noble Prophet to Ibn Abbas: “Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you”. This hadeeth was reported by Imam Tirmidhee (number 2516) and he graded it Hasan Sahih. In another wording of this hadeeth reported by Imam Ahmad (Number 2803), the Prophet said to Ibn Abbas: “Be Mindful of Allah, and you will find Him in front of you. Acknowledge Allah in times of ease and prosperity, and He will acknowledge you in times of hardship”.

Ibn Rajab provided precious commentary on this hadith in Jami Al-Uloom Wal Hikam. He explained that Allah’s protection for His servant manifests in two ways: safeguarding the individual’s body, wealth, children, and family, as well as protecting his religion by shielding him from doubts that may lead to misguidance and unlawful desires. As a result, the person can maintain righteousness and steadfastness in both his religious and worldly matters. This divine protection is granted to those who are conscious of Allah, those who adhere to His commandments and refrain from what He has prohibited. Allah rewards such individuals based on their mindfulness of Him, and recompense is given in accordance with one’s deeds. The Prophet’s statement “He (Allah) will protect you” serves as a reward for the positive outcomes that stem from righteous actions, with the reward being commensurate with one’s actions. As for the statement of the Prophet “Be mindful of Allah and you will find Him before you”, this means that you will find Allah in front of you- Allah will guard and protect you, and He will protect you from every evil. The statement of the Prophet “Acknowledge Allah in times of ease and prosperity, and He will acknowledge you in times of hardship” means that if you remain in obedience to Allah and His Messenger in times of ease and well-being, Allah will reward you by protecting you during times of severe hardship and critical situations. What will shed more light on this is the tale of three individuals who were strolling when the rain started to pour, forcing them to seek shelter in a mountain cave. A large rock blocked the entrance, trapping them inside as if they were in a grave while alive. They then recalled and reminded each other of the righteous deeds they had done for the sake of Allah during times of ease, using them as a means of seeking intercession. One mentioned his kindness towards his parents, another his abstention from fornication for the sake of Allah, and the third his fulfilment of a worker’s rights even after the worker had left without collecting his wages. By invoking Allah with these righteous actions, the rock miraculously moved, allowing them to escape from the cave. [1]

Also, prayer, zakat, fasting, and hajj are acts of worship and each of them brings positive outcomes in the life of a Muslim. Prayer is a fundamental pillar of the Religion and serves as a deterrent against immoral and wicked actions. It establishes a strong connection between a person and Allah, and by strictly observing the five daily prayers in congregation with fellow Muslims, one can strengthen their bond with Allah, remaining constantly attached to Him day and night. By performing the obligatory five daily prayers for the sake of Allah, as well as the voluntary prayers, a person will be rewarded by Allah for their devotion. Moreover, prayer helps to distance oneself from immoral and wicked deeds. Whenever the urge to disobey Allah and engage in evil actions arises, the individual is reminded of the purpose behind performing prayer and the importance of being consistent in its practice. This motivation stems from the desire to receive rewards from Allah and the fear of His punishment. Ultimately, prayer acts as a shield against immoral and wicked acts, thus one is distanced from evil. Allah (The Mighty and Majestic) says:

إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ‌ۗ

“Verily, As-Salat (the prayer) prevents from Al-Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.)” [al-Ankabut 45]

Also, the positive impacts of Zakat are truly immense. It serves as a means of cleansing the soul from stinginess and avarice. It acts as a way to purify one’s wealth, allowing it to flourish and multiply. Additionally, it plays a crucial role in achieving the goal of what is known as ‘Social Security’ in today’s society. When the wealthy give Zakat to the poor and needy, their needs are met and they also receive nourishment. This obligation of Zakat Payment, obligated by Allah, is taken from the wealth of the wealthy. It has been transmitted in a hadith reported by Mu’adh Ibn Jabal that the Prophet stated: “And if they offer their Salah (five daily prayers), tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor among them”. (2)

Zakat payment brings significant benefits to the wealthy as it cleanses their souls, increases their wealth, and earns them rewards from Allah for helping their less fortunate Muslim brothers and sisters in need. Through this act of charity, the needy have their needs met and their poverty alleviated. Allah has commanded that Zakat should be collected from the wealth of wealthy individuals in a way that will assist the impoverished and the needy while ensuring that the wealthy are not adversely affected. Zakat is a small sum obtained from ample wealth, which Allah has bestowed upon people. Allah has mandated the contribution of this small portion, which does not burden the wealthy when they give it, but rather aids the poor and needy – those who lack resources and possess no wealth.

One of the positive results of showing charity and kindness to the poor and needy is exemplified in a narration by Abu Hurairah, where the Prophet stated: While a person was in the wilderness he heard a voice from the cloud (commanding it thus): Irrigate the garden of so and so. (After that the clouds slunk aside and poured water on a stony ground. It filled a channel amongst the channels of that land and that person followed that water and he found a person standing in the garden busy in changing the course of water with the help of a hatchet. He said to him: Servant of Allah, what is your name? he said: So and so. And it was that very name which he had heard from the clouds. And he said to him: Servant of Allah, why do you ask me my name? He said: I heard a voice from the clouds of which It is the downpour, saying: Water the garden of so and so, (with a mention) of your name. What do you do (for the favour) shown to you by Allah in this matter? He said: Now as you state so; I look what yield I get from it, then I give one-third as charity out of it and I and my family eat one-third of it and one-third I return to it as investment.’’ And in another narration of this same hadeeth, he said: I earmark one-third for the poor, the needy, and the wayfarer. (3)

As for fasting, it has tremendous benefits as it serves as a form of protection. The Prophet said, “Fasting is a shield.” (4)  It serves as a shield against the hellfire in the hereafter and shields against disobedience. Fasting diminishes a person’s desires, thus curbing their impulsive actions and serving as a safeguard against engaging in harmful and forbidden deeds driven by indulgence. Indulging excessively can lead the soul towards unfavorable outcomes both in this life and the hereafter. Because of this, the Prophet said: “Paradise is surrounded by hardships and the hellfire is surrounded by all kinds of desires and passions”. (4)

The journey to paradise necessitates the practice of patience in refraining from disobedience, while the path to hellfire is encompassed by all forbidden desires. By distancing oneself from these forbidden desires, safety is ensured. However, engaging in such desires leads to falling into what Allah has prohibited. Although this forbidden pleasure may provide temporary satisfaction, its consequences bring sorrow, remorse, and humiliation in both this life and the hereafter. It has been reported in a hadith on the authority of Abdullah Ibn Mas’ud that the prophet stated: “O young people! Whoever among you can marry, should marry, and whoever is not able to marry, is recommended to observe Sawm (fast) as fasting will diminish his sexual power”. (6)

Henceforth, the Prophet explicitly stated that if an individual is capable of entering into marriage, they should promptly pursue it to maintain their chastity and enable another person (i.e. the wife) to do the same. However, if one is unable to get married, one should dedicate oneself to the Prophetic solution advised by the noble Messenger, which is fasting. This practice serves as a shield and safeguard against succumbing to acts of disobedience. To summarise, this is valuable guidance bestowed by the noble Messenger to the younger generation, emphasising that they should marry if possible, and if not, they should control their desires through fasting. Regarding the fasting of wealthy individuals, it serves as a reminder of hunger pangs. Consequently, they contemplate the blessings bestowed upon them by Allah, as they have Muslim brethren who experience hunger pangs even without fasting. This realisation stems from their inability to alleviate extreme hunger. As a result, this introspection motivates them to exhibit kindness towards the impoverished and contribute to the support of the destitute and needy.

Regarding the hajj, it is a great act of worship. Allah has obligated it to His servants at least once in their lifetime. Hajj encompasses various acts of worship that involve both financial contributions and physical actions. It has praiseworthy outcomes in an individual’s life. The noble Prophet stated: “(The performance of) Umrah is expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor (the one accepted by Allaah) is nothing but Paradise”. (7) Abu Hurairah said that Allah’s Messenger was asked about the best of deeds, so he replied, “To believe in Allah and His Messenger”. The questioner then asked, “What is the next (in goodness)?” He replied, “To participate in Jihaad”. The questioner again asked, “What is the next (in goodness)?” He replied, “To perform Hajj Mabroor (which is accepted by Allaah…)”. (8) Abu Hurairah also narrated that Allah’s Messenger said: “Whoever performs Hajj for Allah’s sake only and does not have sexual relations with his wife and does not do evil or sins; then he will return (after hajj, free from sins) as if he was born anew”. (9)

A ‘Hajj Mabroor’ is a pilgrimage that is performed in accordance with the Sunnah of the Prophet, and a clear indication of a ‘Hajj Mabroor’ is the positive transformation that occurs within the individual after completing the pilgrimage. If a person’s negative circumstances improve or if their already good state becomes even better, then it is evident that their Hajj is Mabroor (InShaallah).

Hajj and Umrah encompass various acts of worship, one of which is Tawaaf. This particular act of worship is exclusive to its designated location, namely around the Kabah. Tawaaf is a form of worship that has been specifically ordained by Allah to be performed around the Baitul Ateeq (the Ancient House) within the Haram. Upon reaching Makkah, individuals engage in Tawaaf around the Baitul Ateeq as a means to draw closer to Allah (The Mighty and Majestic). This act of worship, Tawaaf, holds a unique significance that can only be fulfilled within the confines of Makkah. It is important to note that Tawaaf is exclusively performed around the Noble Kabah and cannot be carried out in any other location on Earth. This serves as a reminder and raises awareness that performing Tawaaf in any other place or around any tomb is not sanctioned by Allah (The Mighty and Majestic). Hence, it is impermissible to engage in Tawaaf around any tomb or any other location on Earth apart from the Noble Kabah. Furthermore, the same principle applies to kissing and gesturing towards the Black Stone and the Yemeni Corner. It is important to note that Allah (The Mighty and Majestic) has not prescribed for Muslims to seek closeness to Him by kissing any other stone or gesturing towards it, except in these two specific locations. This is exemplified by the actions of Umar Ibnul Khattaab who approached the Black Stone, kissed it, and then said: “No doubt, I know that you are a stone and can neither harm (anyone) nor benefit anyone. Had I not seen Allaah’s Messenger kissing you, I would not have kissed you”. (10)

Another benefit of Hajj and Umrah is the act of changing into Ihram attire, a simple garment worn by all pilgrims regardless of their social status. This act serves as a reminder of the white shroud that will eventually cover the deceased, prompting the pilgrim to focus on performing good deeds and preparing for the afterlife which is the most valuable provision for the hereafter, as Allah says:

وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰ‌ۚ

“And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.)”.

Another positive result of Hajj is the congregation of pilgrims at Arafah, symbolising the gathering of people on the Day of Judgement. Therefore, standing at Arafah serves as an inspiration for individuals to ready themselves for the Day of Judgement through the practice of virtuous actions. Furthermore, during the Hajj, Muslims from both the Eastern and Western regions of the world have the opportunity to come together and cooperate. They get to gain insight into each other’s circumstances, fostering a bond of shared happiness and joy. Similarly, they empathise with each other’s hardships, offering guidance and assistance in fulfilling their religious obligations. In this way, they collaborate in promoting righteousness and piety, as commanded by Allah. These significant acts of worship prescribed by Allah (The Mighty and Majestic), upon which His Religion of Islamic Monotheism is established, yield positive results for a Muslim in both this life and the Hereafter. [An Excerpt from  أثر العبادات في حياة المسلم pages 4-31]

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[a] All The Sects In The Fire Except One – [A Precise Clarification By Imaam Abdul Azeez In Baaz] – salafidawahmanchester.com/
https://salafidawahmanchester.com/2021/03/06/all-the-sects-in-the-fire-except-one-a-precise-clarification-by-imaam-abdul-azeez-in-baaz/

[1]: Narrated Ibn ‘Umar: The Prophet said, “While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to each other, ‘Invoke Allah with the best deed you have performed (so Allah might remove the rock)’. One of them said, ‘O Allah! My parents were old and I used to go out to graze (my animals). On my return, I would milk (the animals) and take the milk in a vessel for my parents to drink. After they had drunk from it, I would give it to my children, family, and wife. One day I was delayed and on my return I found my parents sleeping, and I disliked waking them up. The children were crying at my feet (because of hunger). That state of affairs continued till it was dawn. O Allah! If You regard that I did it for Your sake, then remove this rock so that we may see the sky.’ So, the rock was moved a bit. The second said, ‘O Allah! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allah and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did it for Your sake, kindly remove this rock.’ So, two-thirds of the rock was removed. Then the third man said, ‘O Allah! No doubt You know that once I employed a worker for one Faraq (three Sa’s) of millet, and when I wanted to pay him, he refused to take it, so I sowed it, and from its yield I bought cows and a shepherd. After a time that man came and demanded his money. I said to him: Go to those cows and the shepherd and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your sake, then please remove the rock.’ So, the rock was removed completely from the mouth of the cave.” [See Saheeh Bukhaari. (Number: 2215)] and Saheeh Muslim (Number 2743)]

[2] Narrated Ibn Abbas: When the Prophet sent Mu’aadh to Yemen, he said to him, ‘’You are going to a nation from the people of the Scripture, so let the first thing to which you will invite them is they should testify to the Tawheed of Allah [i.e. Laa ilaaha Il-lal lah (None has the right to be worshipped except Allah)]. If they accept that, tell them that Allah has enjoined on them, five obligatory congregational Salah (prayers) to be offered in one day and one night. And if they offer their Salaat (five daily prayers), tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor among them. And if they agree to that, then take from them Zakat, but avoid the best property of the people”. [Sahih al-Bukhari (The Book of Tawheed). Hadeeth Number: 7372]

[3] [Sahih Muslim: Kitaab Az-Zudh War-Riqaaq. Hadeeth Number 2984. Chapter: Charity to the Masaakeen]

[4] Bukhaari No1894 and Muslim No: 1151.

[5]Muslim No: 2822 and Bukhaari No: 6487]

[6] Bukhaari No: 5065

[7] Bukhaari. Number 1773 and Muslim. Number 1349

[8]Bukhaari Number: 26 and Muslim Number 83

[9]Bukhaari Number: 1521 and Muslim 1350

[10] Bukhaari. 1597 and Muslim 1270

‘Whoever hates (the evils) of his Soul for the Sake of Allāh is Saved from being Hated by Allāh”

Written by Amjad Khan on . Posted in Articles, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul.

“The (evil) of the soul is deserving of being hated for the sake of Allāh, and whoever hates (the evil) of his soul for the sake of Allāh, it is hoped that he will be saved from being hated by Allāh, just as Imām Fudayl Ibn Iyādh said, ‘Whoever hates (the evils) of his soul for the Sake of Allāh is saved from being hated by Allāh”. (1)

Footnote:

Allāh has clarified in His magnificent Book the ruling regarding Shirk and the ruling on what is lesser (in severity) than it. He has made it known that Shirk is unforgivable, while He forgives lesser than (sins) than it to whom He wills. Thus it is known through this that all sins lesser than Shirk are all under Allāh’s will, including acts such as unlawful killing, usury, disobedience to parents, false testimony, and the consumption of alcohol, among others. Additionally, sins such as gambling and severing family ties, along with all other transgressions, are also subject to His will (if He wills He will punish the doer before entry into paradise)

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ

Verily, Allāh forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [Surah An-Nisā’ Āyah 48]

[1] An Excerpt From Adabun Nufoos. Page 1-3]

عقيدة أهل السنة والجماعة في أصحاب الكبائر – موقع الشيخ ابن باز (binbaz.org.sa)