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