Important words of remembrance. This is why the application Never Leave Prayer Was Created
The breadth of forgiveness of Almighty and Great Allah
It is reported that Anas, may Allah be pleased with him, said:
"I heard the Messenger of Allah say:
“Allah the Almighty said: “O son of Adam, verily, I will forgive you, regardless of what (sins) you (have committed), until you stop calling on Me and relying on Me! O son Adam, if you commit so many sins that they reach the clouds of heaven, and then ask Me for forgiveness, then I ask you! O son of Adam, truly, if you come to Me with (so many) sins (that they will fill you with) almost the whole earth, but if you meet Me without worshiping anything else along with Me, I will certainly grant you forgiveness, which (will cover all these sins).”
(At-Tirmidhi and ad-Darimi.)
UNDERSTANDING THIS HADITH AND WHAT IT GUIDED TO
Of all the hadiths that make up the sunnah of the prophet (sallallahu ‘alayhi wa sallam), this hadith inspires the most hope, since it talks about how much Allah Almighty can forgive. This is done so that people who commit many sins do not despair of the possibility of receiving Allah’s forgiveness. On the other hand, no one should be deluded by this and not plunge into the abyss of sins, because it may turn out that they completely subjugate a person and will not allow him to earn this forgiveness. Below the reader is offered an explanation of this.
1. Reasons for forgiveness
There are a number of means by which a person who commits many sins can earn forgiveness, including:
1 - Appeal to Allah with a prayer and hope for an answer.
Allah Almighty commands to turn to Him with prayers and promises that He will give an answer to such an appeal.
Allah Almighty said:
“And your Lord said: “Call upon Me, and I will answer you!” "Believer", 60.
It is reported from the words of an-Numan bin Bashir, may Allah be pleased with him, that once the prophet (sallallahu ‘alaihi wa sallam) said:
“Verily, turning to Allah with supplication is worship.” , - after which he read the following verse:
“And your Lord said: “Call upon Me, and I will answer you!” (at-Tirmidhi)
And, truly, if Allah the Almighty, glory to Him, shows His servant mercy by helping him turn to Him with humble prayers, then He will certainly show him another mercy by accepting this prayer and giving an answer to it.
At-Tabarani cites a hadith in which
“Whoever receives the gift of (the opportunity to make) a prayer will be given an answer, for Allah the Almighty says:
"Call to Me and I will answer you!" "Believer", 60.
And in another hadith it is reported that the prophet (sallallahu ‘alayhi wa sallam) said:
“Allah is not such as to open the gates of supplication for a slave while closing the gates of answer before him.” (Ibn Rajab)
2 - Conditions for receiving an answer, what prevents this, and the rules for turning to Allah with prayers.
Making a prayer to Allah necessarily leads to receiving an answer in the case when all the necessary conditions are met and everything that interferes with this is excluded. Thus, a person may not receive an answer if certain conditions or rules for making a prayer are not met, or if there are certain obstacles to this.
a - Presence and hope.
The main conditions include the presence of the heart and the hope of receiving an answer from Allah Almighty.
“Make prayers to Allah, being confident of (receiving) an answer, and know that Allah Almighty does not answer the prayer of a careless and inattentive heart.” (at-Tirmidhi)
In the Musnad of Imam Ahmad, there is a hadith in which, from the words of Abdullah bin Umar, may Allah be pleased with them both, it is reported that the Prophet (PBUH) said:
“Hearts are vessels, and some of them are more capacious than others, and (therefore) when you ask (for anything) the Almighty and Great Allah, O people, ask Him, being confident that you will receive an answer, for Indeed, Allah does not answer such a slave who calls on Him while his heart remains careless.”
A sign of hope is to perform one's religious duties properly.
Allah Almighty said:
“Verily, those who believe and who emigrate, showing diligence in the path of Allah, hope for the mercy of Allah...” "Cow", 218.
b - Showing determination when making requests and pleas.
This means that the slave must make his supplications to Allah sincerely, firmly, persistently and without hesitation in his heart and words.
It is reported that the Messenger of Allah (PBUH) said:
“Let none of you on any occasion say: “O Allah, forgive me if you wish, O Allah, have mercy on me if you wish,”
- but let him show determination when making a prayer, since Allah already does only what He wants, and no one can force Him (to anything)." (Muslim)
It is also reported that the Prophet (PBUH) said:
“When one of you makes a prayer, let him not say: “O Allah, forgive me if you want,” but show determination in his requests and ask for great things, for, verily, whatever Allah grants, He is greater it won’t count.” (Muslim)
c - Showing persistence in entreaties.
Allah Almighty loves when His slave declares that he is His slave and that he needs Him, doing this so that He will give him an answer and respond to his request. And as long as the slave persists in his prayers, wanting to receive an answer and not losing hope, he will be close to receiving such an answer, because the one who knocks on the door is close to being opened.
Allah Almighty said:
"...and call upon Him with fear and desire. Verily, the mercy of Allah is close to those who do good!" "Pregrays." 56.
The Prophet (PBUH) is reported to have said:
"Allah is angry with those who do not make requests to Him." (Ibn Majah.)
d - Haste and refusal to make requests.
The Messenger of Allah (sallallahu ‘alayhi wa sallam) forbade the servant of Allah to show haste and refuse to turn to Allah with prayers in the event that the answer to them is delayed, indicating that such actions are among the factors preventing the receipt of an answer. This was said so that the slave would not lose hope of receiving an answer, even if this answer was delayed, since Allah Almighty, glory to Him, loves those who are persistent in their prayers.
The Messenger of Allah (PBUH) said:
“Each of you will be given an answer, unless he is in a hurry, saying: “I prayed to my Lord, but He did not answer me.” (Al-Bukhari and Muslim.)
d - Permitted lot.
One of the most important factors contributing to obtaining an answer to a prayer is the permissibility of the means of life that a person has at his disposal and the legality of the methods by which he obtains them. One of the things that hinders the receipt of an answer is the fact that a person does not pay attention to his destiny, not attaching importance to whether it is permissible or forbidden.
It is reported that the Prophet (peace and blessings of Allaah be upon him) once related a story about a dusty man with disheveled hair who had come a long way and raised his hands to the sky with the words:
"Oh Lord, oh Lord!" , - mentioning that (this person) ate forbidden things, dressed in forbidden things and was fed forbidden things, and said: "Will he wait for an answer (to such prayers)." (Muslim)
And the Prophet (PBUH) gave advice to Sadu bin Abu Waqqas, may Allah be pleased with him:
“O Sa'd, eat good things, and you will receive answers to your prayers.” (At-Tabarani.)
2. Asking for forgiveness
Prayers for forgiveness of sins and such inextricably linked things as salvation from fire and the opportunity to enter paradise are among the most important things that a servant of Allah can ask his Lord for.
The Prophet (PBUH) is reported to have said: "We're getting back to it"(Abu Daoud)
This means: we constantly ask for paradise and salvation from fire.
Abu Muslim al-Khawlani said: “Whenever I made a prayer in which I mentioned fire, I always asked for deliverance from it.”
3. The slave’s prayers for what is good for him
A manifestation of the mercy of Allah Almighty towards His slave is that when a slave turns to Him with a prayer for the satisfaction of any of his worldly needs, He either answers his prayer or replaces what he asked for with something better for him. In other words, Allah either removes some evil from him due to this, or makes provision for him in the eternal world, or forgives him some sin for this.
It is reported from the words of Jabir, may Allah be pleased with him, that the Prophet (sallallahu ‘alayhi wa sallam) said:
“Whoever turns to Allah with (any) prayer, Allah will certainly either grant him what he asks for, or protect him from an evil similar to this (in magnitude), unless he prays for sinful things or for a break family ties." (Ahmad and at-Tabarani.)
In the Musnad of Imam Ahmad and the Mustadrak of al-Hakim, there is a hadith in which, from the words of Abu Sa'id, may Allah be pleased with him, it is reported that the prophet (sallallahu ‘alaihi wa sallam) said:
“Whichever Muslim turns to Allah with a prayer in which there is nothing sinful and which does not concern the severance of family ties, Allah will certainly grant him one of three things: either he will answer his prayer already in this world, or he will make it a reserve for him in the eternal world, or will deliver him from evil equal (in magnitude) to what (what he asks for)."
(People) asked: “What if we (ask) for a lot?”
He said:
“Allah (can) do more.”
Instead of words “...or he will deliver him from an evil equal (in magnitude) to what (what he asks for)” in the hadith cited by at-Tabarani, the following words are given: “...or he will forgive him for this sin he committed before.”
4. How to make supplications to Allah
To do this you need to: choose to pray the right time, commit before this ablution and prayer, bring repentance, turn around facing the qibla And raise your hands to the sky, start the prayer with praising and glorifying Allah and praying for the prophet,(sallallahu ‘alaihi wa sallam), and end it with another prayer for the prophet, (sallallahu ‘alaihi wa sallam), and pronouncing the word / amine/, make a prayer not only for yourself, but for everyone, expect only good things from Allah and hope for an answer, admit your sins and lower your voice.
5. Asking for forgiveness regardless of the severity of the sins committed
No matter how grave the sins of a slave may be, the condescension and forgiveness of Allah will still be wider and greater than them, and in comparison with the forgiveness of Allah Almighty they will seem something insignificant.
It is reported that Jabir, may Allah be pleased with him, said: “A man came to the Prophet (PBUH) and exclaimed twice or thrice: “How great are my sins!”
(To this) the Prophet (sallallahu ‘alayhi wa sallam) said to him:
“Say: O Allah, Your forgiveness is greater than my sins, and I trust in Your mercy more than my deeds.”
/ Allahumma, magfirata-kya ausa "u min zunubi, wa rahmatu-kya arji "indi min "amali/,
And he said these words, after which the Prophet (peace and blessings of Allaah be upon him) said to him: "Repeat", - and he repeated them.
Then he (PBUH) said to him again: "Repeat",
And he repeated them again, after which the Prophet (PBUH) said to him: “Get up, Allah has forgiven you” (Al-Hakim.)
6. Asking for forgiveness in the Quran
The Qur'an contains many requests for forgiveness.
Sometimes Allah tells people to turn to Him with such requests. Thus, Allah Almighty said:
“...so pray to Allah for forgiveness, verily Allah is Forgiving, Merciful!”
"Wrapped up", 20.
"Hood." 3.
Sometimes He gives praise to those who approach Him with similar requests. For example, Allah Almighty said:
"...And those asking Him for forgiveness before dawn."
"Imran's Family", 17.
Allah Almighty also said:
“Those who have done something unworthy or offended themselves, and then remembered Allah, asked forgiveness for their sins - and who can forgive sins except Allah? - and is not going to return to what they did, knowing
such reward will be a petition from their Lord..." "The Family of Imran", 135 - 136.
Sometimes it is indicated that asking for forgiveness entails forgiveness, and it is mentioned that Allah Almighty forgives those who pray to Him for forgiveness.
Allah Almighty said:
“And whoever does something bad or offends himself, and then asks Allah for forgiveness, will see that Allah is Forgiving and Merciful.” "Women", 110.
All this indicates that requests for forgiveness are of great importance and are the basis for the salvation of a slave who inevitably does something contrary to the commands of Allah and voluntarily or unwittingly commits sins.
7. Repentance and requests for forgiveness
Very often, mention of requests for forgiveness is combined with mention of repentance. For example, Allah Almighty said:
“Will they not repent to Allah and ask Him for forgiveness?” "Meal" 74.
Allah Almighty also said:
"...so that you ask forgiveness from your Lord, and then bring repentance to Him..." "Hood." 3.
Other verses could be cited. The meaning of the request for forgiveness is obvious; as for repentance, it represents an external and internal refusal to commit sins.
Sometimes only the request for forgiveness is mentioned, after which it is indicated that this was the reason for forgiveness.
For example, Allah Almighty said:
"He said: 'My Lord, I have offended myself, forgive me!' and He forgave him..."
"Story". 16.
Allah Almighty also said:
“Pray to Allah for forgiveness; verily, Allah is Forgiving and Merciful.”
"Wrapped up", 20.
There are other verses of this kind. This is also stated in the hadiths we are considering and similar ones.
Words " you asked me for forgiveness“mean: you brought true repentance, expressing regret in connection with the disobedience committed as such, renounced it, made a firm decision not to return to such for the sake of Allah and made up for what you could from those types of worship that you had not paid attention to before. In addition, , it is necessary to return what was illegally appropriated to those to whom it belongs, or to achieve their forgiveness.And also, asking for forgiveness requires refusing to commit a sin and correcting the current situation.
Allah Almighty said:
“And whoever repents after committing injustice and corrects himself, then, verily, Allah will accept his repentance, for Allah is Forgiving and Merciful.”
"Meal", 39.
8. Asking for forgiveness and showing persistence in committing sins
Absolutely all verses and hadiths that talk about forgiveness, for example, verse No. 135 quoted above from the sura “The Family of Imran”. indicate the inadmissibility of persistence in committing sins, since in these verses Allah promises His forgiveness to those who ask Him for forgiveness of their sins without persisting in committing them.
Both Sahihs contain a hadith in which, from the words of Abu Hurayrah, may Allah be pleased with him, it is reported that the Prophet (PBUH) said:
“One servant committed a sin and said: “My Lord, I have sinned, forgive me!”
Allah Almighty said: “My servant knows that he has a Lord who forgives sin and punishes it, and I have forgiven My servant.”
After that (this slave) remained (in a similar position) as long as Allah pleased, and then again committed a sin...”
And the Prophet (sallallahu ‘alayhi wa sallam) said the same thing that was already given above.
In the version of this hadith cited by Muslim, it is reported that for the third time Allah Almighty said:
“I have forgiven My servant, let him do what he wants!”
This means that he asked for forgiveness every time he committed a sin. Obviously, this implies that requests for forgiveness must be associated with the renunciation of persistence in committing sins. A perfect request for forgiveness, which leads to forgiveness, implies a renunciation of such stubbornness. Allah praised people who act in this way and promised them forgiveness, which inspires hope for sincere repentance of those who repent. One of those who knew said: “If a request for forgiveness does not lead to proper repentance from a person, this means that his request for forgiveness is insincere.”
As for the request for forgiveness pronounced with the tongue when a person’s heart persists in sin, this is an appeal to Allah only in form, to which He will respond if He wishes, and which He will reject if He wishes. However, one can still hope for an answer, especially if such an appeal comes from a heart that has felt the severity of its sins, or if it turns out that the words of this appeal are pronounced at a time when appeals are answered, for example, before dawn, after azan, during time for performing obligatory prayers and in other similar cases. However, persistence may prevent you from receiving a response.
The Musnad contains a hadith in which, from the words of Abdullah, may Allah be pleased with him, it is reported that the prophet (sallallahu ‘alayhi wa sallam) said:
"Woe to the stubborn ones who persist in what they do, knowing (that they are committing sin)!"
It is reported that Ibn Abbas, may Allah be pleased with them both, said: “He who repents of a sin is like one who did not commit it at all, and he who asks forgiveness for a sin but continues to sin is like one who mocks Allah.” This message is given by Ibn Abu d-Dunya.
It is also reported that Hudhaifa, may Allah be pleased with him, said: “One can be considered to be lying who says: ‘I ask Allah’s forgiveness,’ and then returns (to what he did).”
9. Repentance of liars
If a person says: “I ask forgiveness from Allah and offer my repentance to Him.”, - but with his heart he persists in sin, this means that he utters false words and commits sin, since in fact he does not repent, but since he does not repent, it is not permissible for him to declare this, but it is more appropriate to say: “O Allah, verily, I ask You for forgiveness, so accept my repentance.”
/ Allahumma, inni astaghfiru-kya, fa-tub "alaiya/
There is reason to believe that such a person will be subject to severe punishment, since he is like a person who has not sowed but hopes to reap a harvest, or someone who hopes to have a child without being married.
10 - Repentance and Promise
All ulema agree that a repentant slave can be told: "I offer my repentance to Allah"
/Atubu ila-Llahi/,
Promising to your Lord not to return to disobedience in the future, since in such cases firm determination is mandatory.
11. Frequent requests for forgiveness
It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that the Prophet (sallallahu ‘alaihi wa sallam) said:
“I swear by Allah, verily, I ask Allah for forgiveness and bring my repentance to Him more than seventy times a day.”
(Al-Bukhari.)
Luqman is reported to have told his son: “O son, train your tongue to repeat the words: “O Allah, forgive me,” for, verily, there are periods of time with Allah when He does not reject (the requests of) the one asking.”
Al-Hasan said: “Seek forgiveness from Allah often in your homes, at your tables, on your roads, in your markets, at your meetings and wherever you are, because, truly, you do not know when this forgiveness will be granted.”
In the book of an-Nasa" and "Amalu-l-yaum wa-l-lay-la" / Affairs of the night and day / there is a hadith in which it is reported that Abu Hurayrah, may Allah be pleased with him, said: “I did not see no one to repeat the words “I ask forgiveness from Allah and bring my repentance to Him” / Astaghfiru-Llaha wa atubu ilyay-hi / more often than the Messenger of Allah (sallallahu ‘alayhi wa sallam).”
And in the Sunan there is a hadith in which it is reported that Ibn Umar, may Allah be pleased with them both, said: “Usually, during one meeting, we counted that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said a hundred times:“My Lord, forgive me and accept my repentance, truly You are the Accepter of repentance, the Forgiving.”
/Rabbi-gfir li va tub "alaiya, inna-kya Anta-t-Tavvabu-l-Gafuru./
12. The most worthy of requests for forgiveness.
It is advisable to add something to requests for forgiveness besides the words of the prophet (sallallahu ‘alayhi wa sallam), who said:
“I ask Allah for forgiveness and offer my repentance to Him.”
/Astagfiru-Llaha wa atubu ilyay-hi/
It is reported that one day Umar, may Allah be pleased with him, heard a man say: “I ask Allah for forgiveness and offer my repentance to Him.”, - told him:
"O Humayk, say (also): "...the repentance of one who cannot bring himself any benefit or harm (and has no control over) life, death, or resurrection."
"/...taubata man la yamlik li-nafsi-hi naf "an, wa la darran, wa la mautan, wa la hayatan wa la nushuran./"
It is reported that one day al-Awza" was asked about a person who asks Allah for forgiveness, saying:
“I ask forgiveness from the Great Allah, besides whom there is no other god, the Living, the Eternal, and I bring my repentance to Him.”
/Astagfiru-Llaha-l- “Azyma allazi la ilaha illya Hua, -l-Hayya-l-Kayyu-ma, wa atubu ilai-hi/.”
(Al-Awza'i) said: "Verily, this is good, but let him also say:"My Lord, forgive me"
"/Rabbi-gfir/ - so that this request for forgiveness is complete."
The fact that the prophet (sallallahu ‘alayhi wa sallam) said the same words is reported in the hadiths cited by Abu Dawood, at-Tirmidhi and other muhaddis.
However, the best and most worthy of all types of requests for forgiveness, that is, the request for which the greatest reward is due and which is most often accepted, is that request which a person begins with praising his Lord, then proceeds to confessing his sin, and then asking Allah for forgiveness, using the words that the Messenger of Allah (sallallahu alayhi wa sallam) said in such cases.
It is reported from the words of Shaddad bin Aus, may Allah be pleased with him, that the Prophet (sallallahu ‘alayhi wa sallam) said: “When you ask Allah for a petition, it is best to say:
“O Allah, You are my Lord, and there is no god but You, You created me, and I am Your slave, and I will remain faithful to You and believe what You promised as long as I have enough strength. I resort to You from the evil that "What have I done, I acknowledge the mercy You have shown me, and I acknowledge my sin. Forgive me, for, truly, no one forgives sins except You!" Al-Bukhari)
/ Allahumma, Anta Rabbi, la ilaha illa Anta, halyakta-ni wa a na “abdu-kya, wa she “ala “ahdi-kya va va” di-kya ma-stata” tu.
A "uzu bi-kya min sharri masana" tu, abu "u la-kya bi-ni" mati-kya "alaiya, wa abu" u bi-zanbi, fa-gfir li, fa-inna-hu la yagfiru-z -zunuba illa Anta!/
13. Asking for forgiveness for. those sins that a person does not know about
If a person commits many sins and bad deeds, not paying attention to many of them, and in the end it turns out that it is no longer possible to count them, let him ask Almighty and Great Allah for forgiveness for those sins that Allah Almighty knows about.
Shaddad bin Aws, may Allah be pleased with him, reported that the Prophet said:
“I resort to You from the evil of what You know, and I ask You for the good of what You know, and I ask Your forgiveness for what You know, truly, You know best of all about the hidden!”
/ A "uzu bi-kya min sharri ma ta"lyamu, wa as"alyu-kya min hairi ma ta"lyamu, wa astagfiru-kya mi-ma ta"lyamu, ina-kya Anta "Al-lyamu-l-guiyub ! /
And, truly, Allah knows everything and everything is numbered by Him, because Allah Almighty said:
"...on the Day when Allah will resurrect them all and tell them what they did. Allah will count (their deeds) which they will forget..." "Wrangling", 6.
14. The fruits of asking for forgiveness
A person who turns to Allah the Almighty feels that he is seeking refuge with the Forgiving, Merciful, Rich, Generous, Knowledgeable and Meek, as a result of which his heart calms down, he feels joy, his worries and sadness leave him, he rejoices in the mercy and favor of Allah God, his soul is filled with optimism, and the feeling of despair is unfamiliar to him.
It is reported from al-Agharra al-Muzani that the Prophet (sallallahu ‘alayhi wa sallam) said:
“Verily, it happens that my heart is distracted,” and, verily, I ask Allah for forgiveness a hundred times a day.” (Muslim)
Qatada said: “Truly, this Quran shows you your illness and the cure for you. As for your illness, it is sins, as for the cure for you, it is asking for forgiveness.”
Aisha, may Allah be pleased with her, said: "Blessed is he who finds in his book (a record of) many requests for forgiveness."
Abul-Minhal said: “Never has a slave lying in his grave had a neighbor more desirable to him than numerous requests for forgiveness.”
Someone said: “Truly, the support of sinners is only crying and asking for forgiveness, and therefore let those who are concerned about their sins ask for forgiveness more often.”
It is also possible that one of the results of asking for forgiveness is that a person’s tongue ceases to utter other words, due to which his soul itself inclines towards leniency, forgiveness and good behavior.
It is reported that Hudhaifa, may Allah be pleased with him, said: “(Once) I said: “O Messenger of Allah, truly, I am too sharp-tongued, and it is mainly my family that suffers from this.”
To which the Prophet (PBUH) said:
“You ask Allah for little forgiveness, O Huzaifa, but I, truly, ask Allah for forgiveness and bring repentance to Him a hundred times during the day and night.” (Ahmad)
15. Requests for forgiveness made by those about whom there is reason to think that they commit few sins
A person who pays increased attention to his sins can turn to those who commit few of them, getting them to ask for forgiveness for him. So, Umar, may Allah be pleased with him, asked the children to ask Allah for forgiveness (of his sins), at the same time telling them: "Verily, you have committed no sins."
As for Abu Hurayrah, may Allah be pleased with him, he said to the children of the scribes who were studying the Koran:
"Say: 'O Allah, forgive Abu Hurayrah.' , - pronouncing the word " Amine" after their prayer.
16. It is necessary to expect only good things from Allah, believing that only He can forgive sins. A believing slave who asks his Lord for forgiveness must expect only good things from Allah, being convinced that He will forgive him his sin. In one of the sacred (qudsi) hadiths it is reported that the prophet (sallallahu ‘alayhi wa sallam) said:
“Allah Almighty says: “I am as My servant thinks about Me, so let him think about Me what he wants.” (Ad-Darimi)
Another version of this hadith reports that the Prophet (PBUH) said:
“Think nothing but good about Allah.” (Ibn Rajab)
One of the most compelling reasons why a servant of Allah can deserve forgiveness is the lack of hope that if he commits a sin, anyone other than his Lord will be able to forgive him, and the knowledge that no one but Him will forgive him. does not forgive sins and does not punish for them.
Speaking about believers, Allah Almighty said:
“Those who did something unworthy or offended themselves, and then remembered Allah and asked for forgiveness for their sins - and who can forgive sins except Allah?” "Imran's Family", 135.
In both Sahihs there is a hadith in which it is reported that Abdullah bin Amr, may Allah be pleased with them both, said:
"(Once) AbuBakr, may Allah be pleased with him, said:
“O Messenger of Allah, teach me the kind of supplication that I would make to Allah during prayer.”
“Say: “O Allah, verily, I have offended myself many times, and no one but You forgives sins! Forgive me, and grant me Your forgiveness and have mercy on me, verily, You are the Forgiving, the Merciful!”
/ Allahumma, inni zalamtu naf-si zulman kyasiran, wa la yagfiru-z-zunuba illya Anta, fa-gfir li magfiratan min "indi-kya va-rham-ni, inna-kya Anta-l-Gafuru-r-Rahim! /
And it is imperative to expect only good things from Allah when it is most likely that a person’s life is already coming to an end, and he is close to meeting Allah, so that the hope of forgiveness prevails over everything else.
17. Fear and hope
For hope to be realized, fear is also necessary.
And in order to be saved, a person needs to combine fear and hope, without limiting himself to either one, since hope alone can turn into cunning, and fear alone into despair, but both are worthy of reproach.
Malikis believe that if a person is healthy, then fear should prevail in him, and if he is sick, then hope should prevail. The Shafiites believe that a healthy person should have equal amounts of both, so that sometimes he looks at his own shortcomings and is afraid, and sometimes he looks at the generosity of Allah Almighty and has hope. For the patient, hope should prevail over fear due to the fact that the Prophet (sallallahu ‘alayhi wa sallam) said:
“Let none of you, when dying, expect anything but good from the Almighty and Great Allah.” (Muslim)
Having fallen ill with the disease from which he later died, Imam ash-Shafi, may Allah have mercy on him, recited the following verses:
"When my heart was hardened and my paths narrowed,
I have made hope a ladder leading to Your forgiveness.
My sin seemed great to me, but when I compared it
with Your forgiveness, my Lord, it turned out that Your forgiveness is greater."
Perhaps this is precisely why the hadith we are considering completes these selected hadiths and is a complement to the forty.
18. Monotheism is the basis of forgiveness
Among the reasons for forgiveness is the confession of monotheism, and this reason is the main one, for the one who does not profess it cannot hope for forgiveness, but the one who professes monotheism has been granted the main thing that inspires hope for forgiveness.
Allah Almighty said:
“Indeed, Allah will not forgive the worship of others along with Him, but He will forgive what is less than this to whomever He wishes...” "Women", 48.
Truly, sins appear insignificant in comparison with the light of worship of Almighty and Great Allah alone, and therefore the one who, along with his monotheism, brings so many sins that they fill the entire earth, Almighty and Great Allah will meet with forgiveness, which will cover all these sins , however, all this depends on the will and mercy of Allah Almighty, and if He wishes, He will forgive the person, and if He wishes otherwise, He will punish him for his sins.
19. Paradise awaits those who profess monotheism
This means that he will not remain in the fire forever, but will be taken out of there and then enter paradise. Moreover, he will not be cast into hell in the same way as the infidels are thrown into it, and he will not remain there forever as the infidels will remain there.
The Prophet (PBUH) is reported to have said:
“The one who says: “There is no god but Allah” will come out of the fire, having in his heart at least the weight of a grain of wheat.” (Al-Bukhari.)
20. Rescue from fire
If the slave's monotheism and sincerity towards Allah are genuine and he observes all the necessary conditions with his heart, tongue and other parts of the body, and in the case when he is close to death, only with his heart and tongue, this makes it obligatory to forgive all of him past sins and his complete deliverance from hell. It is reported that one day the Prophet (PBUH) asked Mu'az bin Jabal, may Allah be pleased with him:
“Do you know what Allah has the right to expect from His servants?”
He replied: “Allah and His Messenger know this best.”
(The Prophet, sallallahu alayhi wa sallam) said:
“He has the right to expect that (slaves) worship only Him and nothing else. Do you know what they have the right to expect from Him?
He replied: “Allah and His Messenger know this best.”
(Then the Prophet (PBUH) said:
“That He will not subject them to torture,” (Al-Bukhari.)
In addition, it is reported from the words of Shaddad bin Aws and Ubadah bin al-Samit, may Allah be pleased with them both, that the Prophet (PBUH) once said to his companions:
“Raise your hands and say: “There is no god but Allah.”
They said: “And we raised our hands (and held them like that) for some time, after which the Messenger of Allah (sallallahu ‘alayhi wa sallam) lowered his hand and said:
“Praise be to Allah! O Allah, you guided me with these words, and ordered me to pronounce them, and promised me paradise for them, and verily, You do not break promises!
And then he (sallallahu ‘alayhi wa sallam) said:
“Rejoice, for truly, Almighty and Great Allah has already forgiven you!” (Ahmad)
And all this becomes the result of the previously mentioned prioritization of repentance and good deeds, because Allah Almighty said:
"...except for those who repent, believe and begin to do righteous deeds. Thus Allah will replace their bad deeds with good ones, because Allah is Forgiving, Merciful." "Discrimination" 70.
21. Pure monotheism
When a person pronounces the words of monotheism with his heart, everything is removed from him except Allah Almighty, in relation to Whom the heart feels love, respect, reverence, Whom it fears, in Whom it hopes and in Whom it trusts. And as a result of this, all his sins and transgressions are burned away, even if in quantity they are like shreds of sea foam. It is also possible that these words will turn them into good deeds, and the light of love for his Lord will free his heart from everything else, and the Prophet (PBUH) said:
“None of you will believe until he loves Allah and His Messenger more than anything else.” (Al-Bukhari.)
As for love for the prophet (sallallahu ‘alayhi wa sallam), its source is love for Almighty and Great Allah.
By the mercy of Allah Almighty and with His help, the commentaries on the “Forty Hadiths” have been completed.
May Allah bless our prophet Muhammad, his family and his companions and may He greet them many times until the Day of Resurrection and praise be to Allah, the Lord of the worlds!
Prophet Muhammad peace and blessings be upon him said: “Whoever preserves forty hadiths for my ummah will be told on the Day of Judgment: “Enter paradise from whichever gate you wish.”
The Messenger of Allah ﷺ said: “How amazing is the position of the believer! Verily, everything in his situation is good for him, and this is not given to anyone except the believer: if something pleases him, he thanks (Allah), and it becomes good for him, but if grief befalls him, he shows patience, and this also becomes a blessing for him” (Muslim)
“When Allah loves people, He sends them trials. If they show contentment, then they will receive contentment. Those who show anger will only deserve anger.” Another version of this hadith: “Verily, the magnitude of the reward corresponds to the magnitude of the trials and troubles, and verily, if Allah loves any people, He sends trials (troubles) upon them. And whoever shows contentment (before a test), for him too is the pleasure of Allah. And whoever is angry, for him is the wrath of Allah." (At-Tirmidhi, Ibn Majah)
The hadith narrated by At-Tirmidhi says: “Know: what has passed should not have happened to you, and what happened to you should not have passed you by. And know that there is no victory without patience, no gain without loss, no relief without difficulties.”
It is reported from the words of Abu Said al-Khudri and Abu Hurayrah, may Allah be pleased with them, that the Prophet ﷺ said: “Whatever befalls a Muslim, be it fatigue, illness, anxiety, sadness, trouble, sorrow or even a prick of a thorn, Allah will certainly will forgive him for this some of his sins” (Al-Bukhari). Another version of this hadith says: “Whatever sadness, anxiety or misfortune befalls a believer, it will certainly become an atonement for his sins, even if he is simply pricked by a thorn” (Al-Bukhari)
From Abu Hurayrah, may Allah be pleased with him, it is reported that the Prophet ﷺ said: “Trials will not cease to befall the believer and the believer in their bodies, in their property, in their offspring until they meet their Lord cleansed from sins.” (Ahmad, Bukhari, Tirmidhi). Another version of this hadith says: “A Muslim man or woman will be constantly tested by illness, property, children, until he meets Allah pure, without any sin” (Ahmad)
From Anas ibn Malik, may Allah be pleased with him, it was reported that the Messenger of Allah ﷺ said: “When Allah desires good for His slave, He punishes him already in this world. If He wishes bad things for His servant, He postpones the punishment until the Day of Judgment” (Tirmidhi, Ibn Majah)
From Abu Hurayrah, may Allah be pleased with him, it is narrated: “One day a Bedouin came and the Prophet ﷺ asked him: “Have you ever had a fever?” The Bedouin asked: “What is fever?” The Prophet ﷺ told him: “The heat is between the skin and the meat.” He replied: “No.” Then the Messenger of Allah ﷺ asked: “Have you ever felt a headache?” The Bedouin asked: “What is a headache?” The Prophet ﷺ told him: “A force that creates pressure in the head, knocking out sweat.” The Bedouin answered again: “No.” When he left, the Prophet ﷺ said: “Whoever wants to look at a person from the inhabitants of Fire, let him look at him (this Bedouin)” (Bukhari)
It is narrated from Anas ibn Malik, may Allah be pleased with him, that one day the Prophet ﷺ passed by a woman who was crying at the grave and said: “Fear Allah and be patient,” to which she replied, without recognizing him: “Get away from here, for you have not experienced such misfortune.” When she was informed that it was the Prophet ﷺ she came to him and apologized for not recognizing him. Then the Prophet ﷺ said: “A person’s patience is recognized at the moment of disaster.” (Al-Bukhari)
Umm Salama, may Allah be pleased with her, said: “I heard the Messenger of Allah ﷺ say: “If misfortune befalls one of Allah’s servants, and he says: “Truly, we belong to Allah and to Him is our return! O Allah, reward me in my misfortune and give me something better in return!”, then the Almighty will certainly reward him in misfortune and give him something better in return. And when Abu Salama died, I said what the Messenger of Allah ﷺ told me to say, and Allah replaced him for me with someone who became better for me than he - the Messenger of Allah, may Allah bless him and grant him peace." (Muslim)
“No man has been given anything better or more extensive than patience” (Muslim)
“When trouble befalls someone and he hides it without complaining, then Allah undertakes to forgive his sins” (Kanzul Ummal, No. 6696)
It was narrated from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “If any of you looks at the one who was given more wealth and who was endowed with a more attractive appearance, let him look at the one who is lower than him (in this regard)." Or in another version: “Look at those who are below you, and do not look at those who are above you. This will help you not to diminish the mercies of Allah with which He has blessed you." (Al-Bukhari, Muslim)
Attau ibn Abu Rabah, may Allah be pleased with him, said: “Ibn Abbas asked me: “Shall I show you a woman from the inhabitants of Paradise?” I replied: “Show me.” He said: “This woman (Umma Zafar, may Allah be pleased with her) came to the Prophet ﷺ and said that she was suffering from epilepsy and asked him to make dua for her recovery. The Prophet ﷺ told her: “If you want, be patient and you will have Paradise, or if you want, I will ask Allah for health for you.” She said that she would be patient, but asked for a dua so that she would not be naked when an attack occurs, and he made a dua" (Al-Bukhari, Muslim)
It was narrated from the words of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “Allah the Almighty says: “I will have no other reward than paradise for My believing slave if I take away one of the people whom he loved, and he will bear the loss without complaint in the hope of Allah’s reward” (Al-Bukhari)
One day the Messenger of Allah ﷺ asked Jibril, peace be upon him: “What was Yaqub’s grief for Yusuf?” Jibril answered: “It was equal to the grief of seventy mothers who lost their sons!” "Then what was the reward for this?" - the Prophet ﷺ asked him. “Equal to the reward of a hundred who fell in the path of Allah, for he never lost hope in Allah for a moment.” (Tabari, XIII, 61; Suyuti, ad-Durrul-Mansur, IV, 570, Yusuf, 86)
It was narrated from the words of Anas ibn Malik, may Allah be pleased with him, that he heard the Prophet ﷺ say: “Verily, Allah said: “If I test My servant (by depriving him) of his two loved ones, and he shows patience, then paradise will serve as his compensation from Me.” By “two favorites” we mean the eyes. Another version of this hadith: “If I test My slave with his eyes (take away his sight) and he shows patience, then I will replace it with Paradise for him” (Al-Bukhari)
Abdullah ibn Mas'ud, may Allah be pleased with him, said: “Once I went to the Prophet ﷺ, who was suffering from a severe fever, and told him: “What a severe fever you have!” And I asked: “Is it because you are destined for a double reward?” He said: “Yes, and any Muslim who experiences suffering, Allah will certainly free him from (the burden of) his sins, just as a tree is freed from its leaves” (Al-Bukhari). Another version of this hadith:
Abdullah ibn Mas'ud, may Allah be pleased with him, says: “Once I came to visit the Prophet ﷺ, who was suffering from malaria. I told him: “O Messenger of Allah! This is a serious illness, a difficult test!” To which he replied: “Yes, I experience what two people experience.” “Then, surely, you will receive a double reward for this?” – I asked. “Yes, it is so. Allah forgives the sins of a Muslim for everything that he endures: for the thorn that pierced his leg, and for greater trials. And his sins fall from him like leaves from a tree” (Al-Bukhari, Muslim )
“When a Muslim is among people and shows patience (is patient with the troubles that these people cause him), he is better than a Muslim who is not among people (avoids people) and does not show patience (with their actions)” (At-Tirmidhi)
Aisha, may Allah be pleased with her, said that sometimes a month would pass and the fire would not be lit in the house of the Prophet ﷺ. “We survived only on dates and water” (Bukhari)
“When Allah sends punishment on a nation, it affects all those who are among (these people), and then they will be resurrected (and judged) according to their deeds” (Al-Bukhari)
“Do not condemn or reproach Allah for what He has ordained for you” (Ahmad, Al-Bayhaqi)
It was narrated from Anas ibn Malik, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “Whoever is not pleased with the decisions of Allah and at the same time believes in the predestination of Allah, let him seek for himself another master besides Allah.”
The Prophet ﷺ said: “O people, do not wish to meet your enemies and ask Allah for well-being and deliverance, but if you have already met them, then be patient and know that Paradise is under the shadow of your swords!” (Al-Bukhari, Muslim)
From Asma bint 'Umays, may Allah be pleased with her, it was narrated that the Messenger of Allah ﷺ said: “If someone who is beset by sadness, trouble, illness or difficulty says: “Allah is my Lord, He has no partner.” لاَشَرِيكَ لَهُ /Allahu Rabbi, la sharika lahu/, then she (the prayer) will save him from all this” (At-Tabarani)
“Indeed, it may be that a person has a high position before Allah, which he does not achieve through his actions. And Allah does not cease to test him with what is unpleasant to him until he reaches this high position" (Abu Ya'la, Ibn Hibban). Another version of this hadith:
“When Allah ordains His slave a high position, which he cannot achieve by his own deeds, Allah tests him with something in his body, or in his child, or in his property. After which he grants him patience until he reaches the high position that Allah, Holy and Great, has predetermined for him." (Ahmad, Abu Dawud)
Suleiman ibn 'Abdullah (may Allah be pleased with him) said: “Since the prophets will be the ones who will be rewarded more than others, they were more exposed to trials and tribulations than others, as it came in the hadith from Sa'd, may Allah be pleased with him, who asked the Prophet ﷺ: “Which of the people was tested the most?” The Messenger of Allah ﷺ replied: “The prophets, then those who were closer to them (with their iman), then those who were closer to these righteous people. And a person is tested in accordance with the degree of his religion (faith). If he was steadfast in religion, then his trials increased. If there was a weakness in his religion, then he was tested in accordance with the degree of his religion. And hardships and misfortunes do not cease to befall the slave until they leave him to walk the earth free from sins” (At-Tirmidhi, Ibn Majah, Ibn Hibban)
The Messenger of Allah ﷺ said: “Whoever Allah desires good will suffer one of these (diseases)” (Al-Bukhari)
Imam Ahmad cites a hadith from Mahmud ibn Labid, may Allah be pleased with him, that the Prophet ﷺ said: “If Allah has love for any people, then He sends trials (troubles) to them. Whoever shows patience, then there will be patience for him, and whoever does not show patience, then there will be no patience for him." (Ahmad, Al-Bayhaqi)
Muslims should not desire difficulties or ask Allah for trials and illnesses in order to receive the great reward that Allah gives for patience. An authentic hadith reports that the Messenger of Allah ﷺ said: “Whoever eats and thanks Allah for it, gets the reward of the one who fasts and shows patience” (Ahmad, Ibn Majah)
Abu Bakr, may Allah be pleased with him, said: “It is preferable for me to be in prosperity and thank Allah for it, than to be subjected to trials and endure” (“Fathul-Bari” 6/179)
Prophet Muhammad ﷺ said: “The best manifestations of faith (imaan) are patience (endurance, steadfastness) and generosity (lenience)” (Ad-Dailami, Al-Bukhari)
The Messenger of Allah ﷺ said: “Patience (calmly overcoming difficulties without complaining, but with hope in God) is a bright light” (Ahmad, Muslim, at-Tirmidhi)
The Prophet Muhammad ﷺ said: “The material costs of good deeds do not decrease wealth, but increase; if a person is oppressed, but shows patience (does not respond to evil with evil), then Allah will certainly magnify him even more; and if a person opens the door of petition (begging) for himself, then Allah will certainly open the door of poverty for him (until the person changes himself)” (Ahmad, at-Tirmidhi)
Az-Zubayr bin 'Adi, may Allah be pleased with him, said: “(At one time) we came to Anas bin Malik, may Allah be pleased with him, and complained to him about what we had to endure from al-Hajjaj (, to which) he said: “Be patient, for no matter what time comes for you, after it there will certainly come times that will be even worse (and this will continue) until you meet your Lord. (These words) I heard from the Messenger of Allah, may Allah bless him and grant him peace." (Al-Bukhari)
Prophet Muhammad ﷺ said: “A strong believer is better before Allah and more loved by Him than a weak one. Although there is good in each of them. Be extremely purposeful in what is good for you. Ask the Almighty for help and do not show weakness! If something befalls you, then do not say: “If I had done this, then, truly, everything would have been different.” This "if only" creates an opening for Satan's tricks. Say instead: “This is what the Almighty has decreed, having accomplished what He desired.” (Muslim, hadith from Abu Hurayrah, may Allah be pleased with him)
One day the Prophet ﷺ came to visit a seriously ill man and, seeing that he was completely ill, asked: “Don’t you make prayers, don’t you ask your Lord?” The patient replied: “Yes, I say: “O Allah, if You punish me in the Hereafter, then it is better to speed up the punishment for me in this world.” The Prophet ﷺ said: “Holy is Allah! Truly, you cannot stand it! Why don’t you say: “O Allah, grant us good in this world and the next, and protect us from the torment of Fire”?!” After which he turned to Allah with a prayer, and He healed him." (Muslim)
The Messenger of Allah ﷺ said: “Do not act harshly towards yourself! Indeed, those who lived before you were destroyed because they showed severity towards themselves. And you can find the rest of them in cells and monasteries" (Al-Bukhari)
It is reported that Ibn ‘Umar, may Allah be pleased with him, addressed Allah with the following prayer: “O Allah! If You wrote me down as one of the unfortunate, then erase it and write me down as one of the happy ones!” اللَّهُمَّ إِنْ كُنْتَ كَتَبْتَنِي شَقِياًّ فَامْحُنِي وَاكْتُبْ نِي سَعِيدًا / Allahumma in kunta katabtani shakiyyan famkhuni uaktubni sa‘idan / (Ahmad)
From Ibn Mas'ud, may Allah be pleased with him, it is reported that the Messenger of Allah ﷺ said: “If someone who is overcome by anxiety or sadness says:
“Allah, verily, I am Your servant, and the son of Your male servant, and the son of Your female servant. I am subject to You, Your decisions are binding on me, and the sentence You passed on me is fair. I conjure You by each of Your names, by which You have called Yourself, or sent it down in Your Book, or revealed it to any of those created by You, or left it hidden from everyone except You, to make the Quran the spring of my heart, the light of my chest and the cause of the disappearance of my sadness and the cessation of my anxiety!”
أَللَّهُمَّ إِنِّي عَبْدُكَ، ابْنُ عَبْدِكَ، ابْنُ أَمَتِكَ، نَاصِيَتِي بِيَدِكَ مَاضٍ فِي حُكْمُكَ، عَدْلٌ فِي قَضَاؤُكَ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَلَكَ، سَمَّيْتَ بِهِ نَفْسَكَ أَوْأَنْزَلْتَهُ فِي كِتَابِكَ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوِاسْتَأْ ثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي،
وَجَلاَءَ حُزْنِي وَذَهَابَ هَمِّي
Allahumma inni 'abduk, ibnu 'abdik, ibnu amatik, nasyeti bidik, madyn fi hukmuk, 'adlyun fi qada-uk, as alyuka bikulli-smin hu walak, sammaita bihi nafsak, au anzaltahu fi kitabik, au 'allamtahu ahadan min halqiq, auuista' sarta bikhi fi 'ilmil-geibi 'indak, an taj'ala Khurana rabi'a kalbi, ua nura sadri, wa jala-a khuzni, wa zahaba hammi,
“Then Allah the Great and Almighty will certainly deliver him from sorrow and replace his sadness with joy.” The people said: “O Messenger of Allah! Should we learn these words?” The Prophet ﷺ said: “Of course. The one who heard them should learn them" (Ahmad, Ibn Hibban, at-Tabarani).
From ‘Umar ibn al-Khattab, may Allah be pleased with him, it is reported that the Messenger of Allah ﷺ said: “Whoever sees someone suffering from any disease and says:
“Praise be to Allah, Who delivered me from what struck you, and gave me preference over many of those whom He created.”
اَلْحَمْدُ لِلهِ الَّذِي عَافَانِي مِمَّاابْتَلَكَ بِهِ، وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلاً
Alhamdu li-Llyahi llazi ‘afani mimmabtalaka bikhi, wa faddalani ‘ala kasirin mimman halyak’a tafdylyan, this disease will not befall him” (At-Tirmidhi, Ibn Majah)
In the name of Allah, the Gracious, the Merciful
Praise be to Allah, the Lord of the worlds, peace and blessings of Allah be upon our prophet Muhammad, members of his family and all his companions!
Destiny is only from Allah, and people only create reasons
Allah Almighty said: “In heaven is your destiny and what is promised to you. I swear by the Lord of heaven and earth that this is true, just as you have the gift of speech!” (az-Zariyat 51: 22-23).
“Say: “Who gives you provision from heaven and earth? Who has power over hearing and sight? Who turns the dead into the living, and the living into the dead? Who runs things? They will say: “Allah.” Say: “Will you not be afraid?” (Yunus 10:31).
Allah Almighty also said: “Do not kill your children for fear of poverty, for We provide food for them with you.”(al-Isra 17:31).
Allah Almighty also said: “It is they (the hypocrites) who say: “Do not spend on those who are near the Messenger of Allah until they leave him.” But to Allah belongs the treasures of the heavens and the earth, but the hypocrites do not understand this” (al-Munafiqun 63: 7).
Allah Almighty also said: (Hud 11:6).
From the words of ‘Abdullah ibn Mas’ud (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, each of you is formed in the womb of his mother for forty days in the form of a drop of semen, then he remains there for the same amount of time in the form of a blood clot and for the same period in the form of a piece of flesh. And then an angel is sent to him, who blows the spirit into him, and is ordered to write down four things: the destiny of a person, the duration of his life, his deeds, and also whether he will be happy or unhappy.” . al-Bukhari 3208, Muslim 2643.
Also, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah completed four things for the son of Adam: his appearance, character, destiny and term.” . at-Tabarani in “al-Ausat” 1560, al-Quda’i in “al-Musnad” 601. The hadith is reliable. See Sahih al-Jami' 4200.
No one will die until they receive their lot in full.
According to Abu Umama (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, the Holy Spirit (angel Jibril) inspired me that a person will not die until his time comes and until he has exhausted his destiny. So fear Allah, and strive for your destiny in the best possible way. And let the delay in obtaining inheritance in no case encourage you to achieve it by disobeying Allah, for, verily, you can receive what Allah has only by showing obedience to Him.”
. Abu Nu'aym in al-Hilya 10/27, al-Quuda'i in al-Musnad 1151. The hadith is authentic. See Sahih al-Jami' 2085.
According to Jabir, Abu ad-Darda and Abu Sa'id (may Allah be pleased with them), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If the son of Adam tried to run away from his destiny as he runs from death, then his destiny would overtake him in the same way as death would overtake him.” . Abu Nu'aim in al-Hilya 7/90, al-Bayhaqi in Shu'ab al-iman 1192, at-Tabarani in al-Ausat 1/135. Hadith is good. See Sahih al-Jami' 5240.
It is reported that ‘Ali ibn Abi Talib (may Allah be pleased with him) said: “There are two types of inheritance: the inheritance that you demand, and the inheritance that demands you, and if you do not come for it, it itself comes to you.”. Ibn ‘Abd Rabbih in “al-‘Iqd al-farid” 3/169.
You should complain about your need and turn first of all only to Allah
Ibn ‘Abbas (may Allah be pleased with him) said: “Once, when I was sitting on horseback behind the Prophet (peace and blessings of Allaah be upon him), he said to me: “O boy, shall I teach you some words by which Allah will benefit you?” I said, “Of course.” Then he said: “Remember Allah and He will protect you; remember Allah and you will find Him before you. Remember Allah in prosperity, and He will recognize you in trouble. If you want to ask for anything, then ask Allah; if you want to seek help, turn to Allah for it. And know that the feathers have already been lifted (from the stored Tablet) and the pages have dried, and therefore, if all people come together to do something useful for you, they will benefit you only in what has been ordained for you by Allah. And if they come together to harm you, they will harm you only in that which has been ordained for you by Allah. And know that what passed you by could not befall you, and what befell you could not bypass you. And truly, victory comes with patience, joy with adversity, and with difficulty comes relief.". Ahmad 1/293, 303, 307, at-Tirmidhi 2516, al-Hakim 3/531-532, Abu Ya'la 2556, Ibn Abi 'Asim 316, at-Tabarani in "al-Kabir" 2/134, etc. The authenticity of this hadith was confirmed by such imams as: Ibn Rajab, Ibn Hajar, al-Sakhawi, al-'Ajluni, Ahmad Shakir, al-Albani, Ibn Baz, Muqbil ibn Hadi. See “Nur al-iqtibas” 18, “Jami’ul-’ulumi wal-hikam” 344, “Muafak’a al-khubr al-khabar” 328, “Maqasid al-hasana” 188, “Kashf al-hafa” 1/ 366, “Subulu-Ssalaam” 4/267, “Tahrij al-Musnad” 2804, “Tahrij Kitab al-Sunnah” 137-139, “al-Sahih al-Musnad” 699.
“Whoever is in need and turns to people to get rid of it, they will not help get rid of it. And whoever is in need and turns to Allah with it, He will certainly send him his provision sooner or later.” . Ahmad 1/442, at-Tirmidhi 2326, Abu Daud 1645, al-Hakim 1/408. Imams at-Tirmidhi, al-Baghawi, al-Zahabi, Ahmad Shakir, al-Albani confirmed the authenticity of the hadith. See “Sharkhsu-Ssunna” 7/329, “Tahrij al-Musnad” 4219, “al-Silsilya al-sahiha” 2787.
Ibrahim an-Naha'i said: “Truly, the rich will not give you as much as you need to get rid of want, but they will give you as much as will be enough to disgrace you.”. al-Khattabi in “al-‘Uzla” 180.
Imam Abu Sulayman al-Khattabi said: “Once al-Khuzaimi read me a verse:
Do not ask the sons of Adam for anything,
ask Him, the One whose door you will always find open.
Allah is angry when you do not ask Him,
but ask a man, and you will anger him.”. See al-‘Uzla 180.
On the need to earn one's lot in a permitted manner
“The time will come for people when a person will no longer care whether the property he acquires is permitted or prohibited.”
. al-Bukhari 2059.
From the words of Jabir (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Oh people! Fear Allah and strive for your destiny in the best possible way, because truly, not a single soul will die until it receives its destiny in full, even if there is a delay. Fear Allah and strive for your destiny in the best way, acquire what is permitted and avoid what is forbidden!” Ibn Majah 2144, Ibn Hibban 3239, al-Hakim 2/14. The hadith is authentic. See Sahih al-Jami' 7323.
According to ‘Amra bint al-Harith (may Allah be pleased with her), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Truly, this world is sweet and green, and whoever receives from it something of what is permitted will have grace in it. But how many of those who go beyond what is permitted in the wealth of Allah and His Messenger will receive the Fire on the Day of Resurrection?!” at-Tabarani in “al-Kabir” 24/340. The hadith is authentic. See Sahih al-Jami' 1608.
After all, if a person obtains his inheritance in a forbidden way, then this property will result in punishment for him. And that is why the Messenger of Allah (peace and blessings of Allah be upon him) often resorted to Allah for protection from property that would result in punishment. According to Ibn ‘Abbas (may Allah be pleased with him), it is reported that the Prophet (peace and blessings of Allah be upon him) often addressed Allah with the following prayer: “O Allah, verily, I resort to You for protection from a bad neighbor; and a wife, from whom I will turn gray before my time; from the child who will command me; from property that will become torment for me, from an insidious friend whose eye sees me, but whose heart lies in wait: if he sees something good in me, he hides it, and if he sees something bad in me, he tells it.” . at-Tabarani in “ad-Du’a” 3/1425. The hadith is authentic. See “as-Silsilya as-sahiha” 3137.
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ جاَرِالسُّوءِ، وَ مِنْ زَوْجٍ تُشَيِّبُنِي قَبْلَ الْمَشِيبِ، وَمِنْ وَلَدٍ يَكُونُ عَلَيَّ رَبًّا، وَمِنْ مَالٍ يَكُونُ عَلَيَّ عَذَابًا، وَمِنْ خَلِيلٍ مَاكِرٍ عَيْنُهُ تَرَانِي، وَقَلْبُهُ يَرْعَانِي إِنْ رَأَى حَسَنَةً دَفَنَهَا، وَإِذَا رَأَى سَيِّئَةً أَذَاعَهَا
/Allahumma inni a'uzubika min jari ssu-i, ua min zaudjin tushayibuni kablal-mashib, ua min ualyadin yakunu 'alaiya Rabban, ua min malin yakunu 'alaiya 'azaban, wa min khaalilin makirin 'ainuhu tarani wa kalbuhu yar'ani in ra-a hasanatan dafanaha, ua isa ra-a sayiatan aza'aha/.
Moreover, if a person repents for forbidden property, then even when getting rid of it, he cannot have the intention of committing sadaqa! According to Abu Hurayrah (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever accumulates forbidden property and gives it away as alms (sadaqa) will not receive any reward for it, and will also bear the burden of sin for it.” . Ibn Khuzaima 4/110, Ibn Hibban 3367. The hadith is good. See “Sahih at-targib” No. 752, “Tahkyk Jami’ al-‘ulum” 1/264.
According to Ibn Mas'ud, Abu Barza al-Aslami and Mu'az ibn Jabal (may Allah be pleased with them), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “On the Day of Judgment, the feet of the servant of Allah will not move until he is asked about five things: About his life, how he spent it; about his youth, how he used it; about his property, how he acquired it and what he spent it on; and what he did from what he knew" . at-Tirmidhi 2416, 2417, Abu Ya'la 2/254, al-Bayhaqi 2/286. The authenticity of the hadith was confirmed by Imam at-Tirmizi, Hafiz al-Munziri and Sheikh al-Albani. See “al-Silsila al-sahiha” 946.
The abundance of provision is not an indicator of the manifestation of Allah's love for a slave
Allah Almighty said: “Do they really think that We support them with wealth and sons because we are in a hurry to bestow them with benefits? Oh no! However, they don’t feel it!” (al-Mu'minun 23: 55-56).
Allah Almighty also said: “We have already sent messengers to the nations before you. We subjected these peoples to poverty and disease so that they would become humble. Why, when Our punishment struck them, did they not become humble? Their hearts became hardened, and Satan embellished for them what they did. When they forgot what they were reminded of, We opened the gates of all temptations before them. When they rejoiced in what was given to them, We seized them suddenly, and they fell into despair!” (al-An'am 6:44).
Allah Almighty also said: “When the Lord tests a person by showing him mercy and bestowing blessings on him, he says: “My Lord has honored me!” When He tests him, limiting him in food, he says: “My Lord has humiliated me!” Not at all! You yourselves do not honor the orphan, you do not encourage each other to feed the poor, you greedily devour inheritance and passionately love wealth” (al-Fajr 89: 15-20).
From the words of ‘Uqba ibn ‘Amir (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If Allah gave a slave what he desired in this worldly life, despite his sins, then truly, this is a trap (deception) for him!” , - after which he read the following verse: “And when they forgot what they were reminded, We opened the gates of all temptations before them. When they rejoiced in what was given to them, We seized them suddenly, and they fell into despair” (al-An’am 6: 44). Ahmad 4/145, at-Tabarani in “al-Ausat” 9426. Hafiz al-‘Iraqi, al-Suyuty and Sheikh al-Albani confirmed the authenticity of the hadith. See “Faydul-Qadir” 629, “as-Silsilya as-sahiha” 414.
According to Ibn Mas'ud (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, Allah Almighty has distributed your character among you, just as He has distributed your inheritance among you. And truly, Allah Almighty grants this peace to those whom He loves and to those whom He does not love. However, He does not give religion to anyone except the one He loves! Ahmad 1/387, al-Bazzar 2026, Abu Nu'aym in al-Hilya 4/166. Imam al-Dhahabi, Sheikh Ahmad Shakir and Sheikh al-Albani confirmed the authenticity of the hadith. See “Umdatu-tafsir” 1/323, “as-Silsila as-sahiha” 2714.
About the great wisdom of Allah in distributing inheritance among His slaves
Allah Almighty said: “Are they the ones distributing the mercy of your Lord? We distributed among them their means of subsistence in worldly life and raised some of them above others in degrees, so that some of them would take others into their service. And the mercy of your Lord is better than what they collect” (al-Zukhruf 43:32).
Allah Almighty also said: “Allah has elevated some of you above others through wealth and inheritance. But those who have been given a greater inheritance do not want to give it to their slaves, lest they become equal to them” (an-Nakhl 16: 71).
Allah Almighty also said: “If Allah had increased the provision of His slaves, they would have committed outrages on earth. However, He sends it down in measure as He wills. Verily, He knows about His servants and sees them” (ash-Shura 42: 27).
Abu Hani al-Khaylani said: “I heard ‘Amr ibn Harith and others regarding this verse:“If Allah had increased the provision of His slaves, they would have committed outrages on the earth.”, They said: “This verse was revealed regarding some poor people who lived under a shelter. The reason for this was that they said: “If only we had wealth,” and began to thirst after this world.”. Ibn al-Mubarak in “al-Zuhd” 554, Abu Nu’aym in “al-Hilya” 1/338. The authenticity of the isnad was confirmed by as-Suyuty.
Hafiz Ibn Kathir said regarding this verse: “If Allah Almighty were to grant people an inheritance that exceeds their needs, this would encourage them to commit sins and oppress each other, and would cause them to become arrogant and discontented. Qatada said: “It was said: “The best destiny is the one that does not spoil you and does not carry you away”!” However, Allah sends provision, choosing the amount required for righteousness, and He knows best about it. He gives wealth to those who deserve it and makes poor those who deserve it. And in the hadith of al-Qudsi it is reported: “Truly, from among My servants there are those who can only be in abundance, and if I make them needy, it will spoil their religion. And among My servants there are those who can only be in need, and if I enrich them, it will spoil their religion!” See “Tafsir Ibn Kathir” 4/374.
As for the hadith mentioned by Hafiz Ibn Kathir, it is weak. See ad-Da'ifa 1775.
However, despite this, its meaning is correct. Sheikhul-Islam Ibn Taymiyyah said: “It may be that for some people want is better than wealth, while for others wealth is better than want. The same is true with health, because for some, having health is better than illness.”. See “Majmu'ul-Fataawa” 11/120.
Relying on Allah for proper provision
Allah Almighty said: “Whoever fears Allah, He creates a way out of the situation and gives him a destiny from where he does not even imagine. For whoever trusts in Allah, He is sufficient” (at-Talaq 65: 2-3).
‘Umar ibn al-Khattab (may Allah be pleased with him) said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “If you trusted in Allah properly, He would certainly send you food just as He sends it to the birds that fly away in the morning with empty bellies and return to end of the day with full". Ahmad 1/30, at-Tirmidhi 2344, Ibn Majah 4164, authentic Hadith. See “al-Silsilya al-sahiha” 310.
Imam al-Munawi said: “Verily, the abundance of a person’s provision will be equal to the number of his family members and children, and help is sent in accordance with the required food. And the one who married with an intention related to the eternal world, wanting to increase the size of the community, and not just satisfy his needs and passions, Allah will send him a destiny from which he did not expect.”. See “Faydul-Qadir” 3/241.
The need to create permissible reasons for receiving inheritance
Allah Almighty said: “O you who believe! Do not devour your wealth among yourselves unlawfully, but only by trading with your mutual consent” (an-Nisa 4: 29).
Allah Almighty also said: “We did not send messengers before you who did not eat or go to the markets.”(al-Furqan 25: 20).
From Anas (may Allah be pleased with him) it is reported that one day a man came to the prophet (peace and blessings of Allah be upon him) and said: “O Messenger of Allah, should I tie the camel and trust in Allah, or should I untie it and trust?” The Prophet (peace and blessings of Allah be upon him) replied: “Bind and trust!” at-Tirmidhi 2517. Sheikh al-Albani called the hadith good.
Ibn ‘Abbas (may Allah be pleased with him) said: “One day, the people of Yemen, going to Hajj, did not take supplies with them, saying: “We are those who trust in Allah.” And when they arrived in Mecca, they began to ask people for help. And then Allah Almighty revealed the verse: “Take provisions with you, but the best provision is fear of God.”(al-Baqarah 2: 197).” al-Bukhari 1523.
From the words of az-Zubayr ibn al-‘Awuam (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Truly, for any of you to take his rope, and then go to the mountains, bring a bundle of firewood on his back and sell it, thanks to which Allah will save him from want, it will be better than making requests to people who can give him something , or they may refuse" . al-Bukhari 1471, 2373.
Mu'awiyah ibn Qurra said: “One day ‘Umar ibn al-Khattab (may Allah be pleased with him) met people from Yemen and asked them: “Who are you?” They replied: “We are those who trust in Allah.” After which ‘Umar said: “On the contrary, you are people who eat food! After all, the one who trusts first sows seeds in the ground, and then trusts in Allah.”. Ibn Abi ad-Dunya in “Tauakkul ‘ala-Allah” 10.
On the need to avoid extremes in the pursuit of worldly things
Allah Almighty said: “The passion for increase will distract you until you visit the graves.”(at-Takasur 102: 1-2).
According to Salman al-Farisi (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not be the first to enter the market, nor the last to leave, for there the devil lays his eggs and hatches his chicks.”
. al-Humaidi in “al-Jam’ Bayna al-Sahihein” 3/361, at-Tabarani in “al-Kabir” 6/248. Imam al-Qurtubi and Imam al-Nawawi confirmed the authenticity of the hadith. See “Tafsir al-Qurtubi” 13/301, “Riyadh al-Salihin” 1850.
The same hadith is cited by Imam Muslim (2451), only as the words of Salman al-Farisi himself.
From the words of ‘Amr ibn Taghlab (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, among the signs of the Hour of Judgment is that wealth will increase, ignorance will increase, unrest will become more frequent and trade will spread.” . at-Tayalisi 1171, al-Hakim 2/7. Sheikh al-Albani and Sheikh Muqbil ibn Hadi called the hadith authentic. See “as-Silsila as-sahiha” 2767, “as-Sahih al-musnad” 1005.
From the words of ‘Abdullah ibn ‘Amr (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The righteousness of the first generations of this community was due to their asceticism and conviction, and the death of the last of its number will be due to greed and high hopes.” . Ahmad in “az-Zuhd” 10, Ibn Abi ad-Dunya in “al-Yaqin” 3, ad-Dailami in “al-Firdaus” 6853. The hadith is good. See Sahih al-Jami' 3845.
Imam al-Munawi said: “The meaning of the hadith is that at the end of time, greed and empty hopes will prevail and cause destruction due to the accumulation of wealth and the love of it. After all, excessive love of property leads to unrest, war, murder and the like. At-Tibi said: “In the hadith under "conviction" we are talking about the conviction that Allah is the source of provision, who distributes provision, as stated in the Qur'an: “There is not a single living creature on earth that Allah does not provide food for”(Hud 11:6). And the one who is convinced of this will not be stingy, but the greedy one holds on to his property and has high hopes precisely because of the lack of conviction.”. See “Faydul-Qadir” 4/301.
According to Ibn Mas'ud, Ibn 'Abbas and Anas (may Allah be pleased with them), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Two insatiable people will never be satisfied: the seeker of knowledge and the seeker of worldly things.” . al-Hakim 1/91, al-Bazzar 4880, at-Tabarani in “al-Kabir” 10388. Imams al-Zurqani, al-‘Ajluni and al-Saffarini, al-Albani and Muqbil confirmed the authenticity of the hadith. See “Mukhtasar al-Maqasid” 1103, “Kashf al-Khufa” 2/380, “Sharh kitab al-Shihab” 450, “Sahih al-Jami’” 6624, “al-Sahih al-musnad” 51.
Qatada said: “It was said: “The best destiny is the one that does not spoil you and does not carry you away.” See “ad-Durrul-mansur” 13/158.
True wealth is the wealth of the soul
According to Abu Hurayrah (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Man’s wealth does not consist in an abundance of worldly goods. True wealth is the wealth of the soul."
. al-Bukhari 6446, Muslim 1051.
Also from the words of Abu Hurayrah (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Prophet Musa asked Allah: “Which of Your servants is the richest?” Allah replied:“He who is content with what is given to him.” Musa asked: “Which of Your servants is the poorest?” Allah replied:“The one for whom it’s never enough”. After this, the Prophet (peace and blessings of Allaah be upon him) said: “True wealth is not its external manifestation, but true wealth is the wealth of the soul. And if Allah desires good for His servant, He places wealth in his soul and fear of God in his heart. If Allah wishes His servant harm, then He places his poverty between his eyes!” Ibn Hibban 6217, al-Kharait in “Makarim al-Ahlyak” 1/274, ad-Dailami in “al-Firdaus” 1/92. The isnad of the hadith is good. See “al-Silsila al-sahiha” 3350.
The true abode is the abode of the eternal world
Allah Almighty said: “Give them a parable about worldly life. She is like the water that We sent down from the sky and thanks to which the plants of the earth intertwined with each other. And then they turn into dry blades of grass, scattered by the wind. Verily, Allah is capable of every thing. Wealth and sons are the adornment of this worldly life, but righteous deeds are better in reward before your Lord, and it is better to place your hopes in them” (al-Kahf 18: 45-46).
Allah Almighty also said: “The love of pleasures given by women, sons, accumulated kintars of gold and silver, beautiful horses, cattle and fields is embellished for people. Such is the transitory pleasure of this worldly life, but with Allah there is a better place of return” (Ali ‘Imran 3:14).
The Almighty also said: “This worldly life is just a game and fun, but the Last Abode is real life. If only they knew!” (al-‘Ankabut 29: 64).
According to Anas (may Allah be pleased with him), it is reported that once the prophet (peace and blessings of Allah be upon him) exclaimed while digging a Ditch: “O Allah, there is no life except life in the next world!” al-Bukhari 2834, Muslim 1805.
According to Abu Hurayrah (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “This world is a prison for the believer and Paradise for the infidel” . Muslim 2956.
According to Dahhak ibn Sufyan (may Allah be pleased with him), it is reported that one day the Messenger of Allah (peace and blessings of Allah be upon him) addressed him: “O Dahhak, what do you eat?” He replied: “O Messenger of Allah, meat and milk”. The Prophet (peace and blessings of Allah be upon him) said: “And then what does all this turn into?” Dahhak replied: “What you know”. Then the Prophet (peace and blessings of Allah be upon him) said: “Verily, Allah compared this light with that which comes out of the son of Adam.” . Ahmad 3/452, at-Tabarani in al-Kabir 8138, al-Bayhaqi in al-Shu'ab 5653. Hafiz Ibn Kathir, Imam Ibn Hajar al-Haytami, Sheikh al-Albani confirmed the authenticity of the hadith. See “Jami' al-masanid” 5393, “al-Zawajir” 2/35, “Sahih at-targhib” 2151.
Imam al-Munawi said about this hadith: “Says al-Zamakhshari: “The meaning of the hadith is that despite the fact that a person shows elegance and diligence in preparing food well and improving it, it will still eventually turn into something that is disgusted. Also, this world, in the arrangement of which people make great efforts, putting it in order, will end its existence in collapse.” Ad-Dailami said: “This is a comparison of the worldly with urine and feces. After all, the food that comes out of a person previously had a color, a pleasant taste, and also a sweet drink, but all this turned into what you know about. This world is also green and sweet, to which souls are inclined. But those who are ignorant of the outcome of this world are inclined towards its beauties, believing that this world is eternal, or believing that he himself will live forever.”. See “Fayd al-Qadir” 2/278.
Imam Ibn al-Qayim said: “Verily, Allah compared food and what it turns into with this world. After all, despite the care taken when preparing food, seasoning and salting, look at what it turns into. No one was deceived by this world and did not want to live in it forever, except the owner of a bad aspiration, a despicable mind and a low position! See “Tariq al-hijratain” 382.
Anas ibn Malik (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “On the Day of Resurrection they will bring the one who lived in the greatest luxury in this world, who was from among those who deserved Hell. When he is immersed in the fire for the first time, he will be asked: “O son of Adam, have you ever seen good or experienced bliss?” To which he will answer: “No, I swear by Allah, O Lord!” And they will bring someone who has experienced the most terrible calamities in this world, having received Paradise as a reward, and he will be introduced into Paradise, and then they will ask: “O son of Adam, have you ever known grief and have you ever experienced need?” To which he will answer: “No, I swear by Allah, I have never known grief and have never experienced need!” Muslim 2707.
Obtaining inheritance will be made easier for those who strive for eternal peace
From the words of Zayd ibn Thabit (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “He whose main intention is this world, Allah will divide his affairs and place his poverty right between his eyes, and he will not receive anything from the world except what is prescribed for him. And the one whose intention was the other world, Allah will gather his affairs together, place his wealth in his heart, and this world will come to him on his own, against his will.”
. Ahmad 5/183, Ibn Majah 4105, Ibn Hibban 72. The authenticity of the hadith was confirmed by the imams: Ibn ‘Abdul-Barr, al-Munziri, ad-Dumyati, al-‘Iraqi, al-Busyri, Ibn Muflih, al-Albani, Muqbil. See “at-Tamhid” 21/276, “Tahrij al-ihya” 4/271, “al-Adab al-shar’iya” 3/263, “Sahih at-targhib” 90, “al-Musnad al-Sahih " 358.
Imam al-Sindi said: “What is prescribed for the servant of Allah from his inheritance will inevitably go to him. However, the one who wanted eternal peace will receive his lot without much effort, while the one who wanted the world will get his lot with difficulty and complexity. And whoever desires another world, for this purpose this world and the next will be gathered together.”. See “Hashiya ‘ala Ibn Majah” 4/424.
Sheikh Muhammad al-Mubarakfuri regarding the words: "will make his wealth in his heart" , said: "Those. Allah will make him unpretentious, satisfied, so that he does not bother wanting more.”. About the words: "will bring his affairs together" , said: "Those. his scattered affairs, will make his desires collected and prepare their reasons so that he will not even notice it.”. About the words: "will place his poverty right between his eyes" , said: “The need for creations is like one who has fallen into the most difficult situation”. See “Tuhfatul-akhuazi” 6/339.
O Allah, grant and facilitate for us the permitted lot in this world, which will not become a punishment for us! And lead us, O Allah, into Your vast Paradise by Your great and boundless mercy!
And in conclusion, praise be to Allah, the Lord of the worlds!
The faqih with his isnad was narrated from Abu Hurayrah (may Allah be pleased with him), who said: “Whoever possesses five things will not be deprived of five blessings.”
1. He who thanks Allah will not be deprived of increased benefits. Allah Almighty said:
“If you are grateful, I will show you even more mercy” 66.
2. He who is patient will not be deprived of his reward. Allah Almighty said:
“Allah multiplies the reward of the patient without counting!” 67.
3. If a person turns to Allah with repentance, then he will not be deprived of accepting this repentance. The Great Allah said:
“And only Allah is the One who accepts the repentance of His humble slaves” 68.
4. If a person asks for forgiveness, he will not be deprived of forgiveness. The Great Allah said:
“Ask your Lord for forgiveness. Verily, He forgives the sins of those who repent and return to Him.
Xia" 69 .
5. If he makes dua, he will not be deprived of accepting this prayer. Allah Almighty said:
“Call upon Me and I will answer your prayer” 70.
It was transferred and sixth: If a person spends property on good deeds, then he will not be deprived of a replacement. Allah Almighty said:
“What you spend on the path of truth and on good deeds, He will repay you” 71.
The faqih with his isnad reported from Abu Hurayrah (may Allah be pleased with him) that, truly, our Prophet (peace be upon him) said:
“Whichever Muslim turns to Allah with a prayer, his prayer will not remain unaccepted: either Allah will satisfy his prayer in this life, or will make it a reserve for him in the eternal world. If there is nothing sinful in his prayer or something that will lead to a severance of family ties, then this prayer will be atonement for his sins.”.
Yazid said: “On the Day of Judgment, Allah Almighty will show His servant every unaccepted prayer that he made while in this world and will say to him: “Oh, my slave, on such and such a day you cried out to Me, and I kept this prayer for you. This is your reward for this spirit. And man will be given all the rewards, so that he will even wish that all his conversions were not accepted.”
Nu'man bin Bashir reported that the Prophet (peace be upon him) said: “Du”a is worship. Then I read the following verse:
“Your Creator said: “Call upon Me and I will answer your prayer. Those who are so proud and arrogant that they do not worship Me and do not call upon Me will enter hell humiliated." 72.
Abu Dharr said: “Prayer is enough for a good deed, just as salt is enough for soup to improve the taste.”
It was reported that Hasan Basri said: “The Prophet (peace be upon him) said: “The prayer of the servant of Allah is accepted as long as he does not hurry.” He was asked: “O Messenger of Allah, how is a person in a hurry?” To this, the Messenger of Allah (peace be upon him) replied: “This man says: “I prayed to Allah (again and again), but He did not give me what I asked.”
Hassan reported that he visited Abu "Uthman Nahdi, since he was ill. Hasan said: “O Abu "Uthman, turn to Allah Almighty with prayers. You probably know the hadiths about the prayers of sick people.”
Abu "Uthman praised and glorified Allah Ta'ala, read verses from the Koran and salawat to the Prophet (peace be upon him). After that, he raised his hands and we raised our hands and he prayed. When we gave up our hands, Abu Uthman said: “Rejoice, indeed, Allah Almighty has accepted your prayers.” Hasan asked him: “Do you swear by Allah?” He said: “Yes, I swear. If you had told me anything word, then I would believe you. But how can I not believe in the words of Allah, who said:
“Call upon Me and I will answer your prayer” 73.
When Hassan left Abu Uthman's house, he said: “Abu Uthman knows more than I.”
Prophet Musa (peace be upon him) asked Allah Almighty: “O my Creator, at what time would You accept my prayer?” Allah the Great said: “You are My slave, and I am your Lord, at whatever time you make a prayer, I will accept it.” Musa (peace be upon him) asked this question several times.
Allah the Great said: “Make a supplication to Me in the middle of the night, verily I will accept that supplication from you. Even if a tax collector turns to Me with a prayer at this time, I will accept his request.”
A"mash reported from Madik, who said:
“Allah the Almighty said: “Whoever is distracted by dhikr (remembrance of Allah) from praying to Me, I will bestow upon him the best that those who pray were gifted.”
_____________________________________________
66. Surah “Ibrahim”, 7th verse.
67. Surah Az-Zumar, 10th verse.
68. Surah Ash-Shura, verse 25.
69. Surah "Nuh", 10th verse.
70. Surah "Ghafir", verse 60.
71. Surah Saba, verse 39.
72. Surah "Ghafir", verse 60.
73. Surah "Ghafir", verse 60.
From the book "Tanbikhul gafilin"
In this article we will give some instructions for youth, which are transmitted in the Holy Quran and the Noble Sunnah of the Prophet (peace and blessings of Allah be upon him), so that they are a guide in life, so that the youth unquestioningly follow these instructions:
1. Always show respect and kindness to your parents
وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا
(Meaning): " And your Lord decided that you should not worship anyone other than Him, and treat your parents with kindness. If one or both of them reaches old age near you, then don’t even say “Ugh!” to them. and don't shout at them and speak noble words to them . (Surah Al-Isra', 23)
“Don’t tell them: “Ugh”” - that is, don’t force them to hear anything unpleasant, disrespectful from you, even the word “Ugh”, which is the easiest manifestation of dissatisfaction. “And don’t yell at them” - that is, let nothing obscene comes from you towards them.
From Abdullah Ibn Mas'ud (may Allah be pleased with him) it is narrated:
((سألت النبي -صلى الله عليه وسلم- أي العمل أحب إلى الله تعالى؟ قال: الصلاة على وقتها، وقال: قلت: ثم أي؟ قال: بر الوالدين، قلت: ثم أي؟ قال: الجهاد في سبيل الله))
« I asked the Messenger of Allah (peace and blessings of Allah be upon him): “Which of the deeds does Allah Almighty love most?” He replied: “Namaz performed at its appointed time.” I asked: “Then what?” He replied: “Showing respect and kindness towards parents.” I asked, “And after that?” He replied: “Fighting (jihad) in the path of Allah "". (Muslim)
2. Never leave prayer
Allah Almighty said in the Quran:
حَافِظُواْ عَلَى الصَّلَوَاتِ والصَّلَوةِ الْوُسْطَى وَقُومُواْ لِلَّهِ قَـانِتِينَ
(Meaning): " Observe all prayers, especially the middle prayer. And stand before Allah humbly " (Surah Al-Baqarah, 238)
The Almighty commanded that all prayers be performed regularly and in a timely manner, observing all the rules associated with them. Moreover, Allah Almighty especially highlights the “middle prayer”, which, according to most scholars from among the Companions, is the “Asr” prayer - the afternoon prayer.
There is a hadith in Sahih Muslim:
بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ وَالكُفْرِ تَرْكَ الصَّلاَةِ
« Between a person and polytheism (shirk), unbelief (kufr) - leaving prayer " (Muslim)
Leaving prayer is one of the biggest sins. Anyone who does not perform namaz must be instructed and commanded to repent and begin to perform namaz. A person who denies the obligation to perform namaz falls into disbelief. A person who does not perform namaz, but does not deny the obligation of performing namaz, does not fall into kufr.
3. Avert your gaze from the forbidden
Allah Almighty commanded His slaves to avert their gaze from the forbidden women (men) of others, because this can lead to adultery, as He says in the Qur'an:
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(Meaning): " Say, O Prophet, to the believing men, let them lower their gaze [let them not look at those women who are not allowed to look at, and also at the body parts of other men who are not allowed to look at] and (let them) protect their organs (from adultery and sodomy, and let them not reveal those parts of their bodies that others should not look at); it is cleaner for them. Verily, Allah is knowledgeable of what they do! And say, O Prophet, to believing women, let them lower their gaze and protect their organs (from what Allah has forbidden and let them not show them to others), and let them not show men their beauty except what is visible from them (face and hands), let them throw their covers over their chests (to hide their hair, neck and chest) " (Surah An-Nur, 30-31)
From Jarir (may Allah be pleased with him) it is narrated:
سألتُ رسول الله صلى الله عليه وسلم عن نظرالفجأة فأمرني أن أصرفَ بصري
« I once asked the Prophet (peace and blessings of Allaah be upon him) about a random glance, and he ordered me to look away " (Muslim)
4. Get married
Allah Almighty said in the Quran:
وَمِنْ آَيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآَيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ
(Meaning): " And the sign of Allah Almighty is that He created wives for you from yourselves, so that you could find peace in them, and He established mutual love and favor between you. Indeed, in all this there are clear signs for people who reflect. " (Surah Ar-Rum, 21)
The hadith also says:
يا معشر الشباب من استطاع منكم الباءة فليتزوج فإنه أغض للبصر وأحصن للفرج ومن لم يستطع فعليه بالصوم فإنه له وجاء
« O young people, whoever among you is able to marry, let him marry, verily, this is the best thing that lowers the gaze, cleaner for the genitals, and whoever cannot (does not have the opportunity to marry), then let him fast, verily, it reduces passion " (Imam Ahmad)
5. Don't mess around
The Koran says:
فإذا قضيت الصلاة فانتشروا في الأرض وابتغوا من فضل الله
(Meaning) " When the Friday prayer is completed, disperse throughout the land and seek the mercy of Allah " (Surah Al-Jumah, 10)
Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:
لَأَنْ يَحْتَطِبَ أَحَدُكُمْ حُزْمَةً عَلَى ظَهْرِهِ خَيْرٌ لَهُ مِنْ أَنْ يَسْأَلَ أَحَدًا فَيُعْطِيَهُ أَوْ يَمْنَعَهُ
« Chopping wood and earning money in this way is better for a person than begging from others (begging), waiting to see whether they will give it to him or not. " (Bukhari, Muslim)
6. Don't waste time
Allah Almighty said in the Quran:
اقترب للناس حسابهم وهم في غفلة معرضون ما يأتيهم من ذكر من ربهم محدث إلا استمعوه وهم يلعبون
« The reckoning with them (the Day of Judgment) has approached the people, but they are careless and turn away. No new reminder of their Lord comes to them without them listening and being amused. " (Surah Al-Bayyina, 1-2)
This is a warning from Allah that the Hour of Judgment is approaching, despite the fact that people are careless about it, do not act and do not prepare for it.
Ibn ‘Abbas (may Allah be pleased with them both) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:
« Many people are deprived of two blessings: health and free time. " (Imam Ahmad, Bukhari, Tirmidhi, Ibn Majah)
7. Always remember that this world is like a game and fun, and akhirat is eternal and endless
Allah Almighty said in the Quran:
وَمَا الْحَيَاة الدُّنْيَا إِلَّا لَعِب وَلَهْوٌ وَلَلدَّار الْآخِرَة خَيْر لِلَّذِينَ يَتَّقُونَ أَفَلَا تَعْقِلُونَ
(Meaning): " The worldly life here is only play and fun; the future home in the Akhirat is better for those who fear God. Do you not understand this obvious truth? "(Surah Al-Anam, 32)
Allah Almighty reports the loss of those who considered the meeting with Him a lie. It will be a misfortune for them when suddenly on the Day of Judgment they are overcome with regret for having committed many bad deeds.
It is reported from Ibn Umar (may Allah be pleased with him) that one day the Prophet (peace and blessings of Allah be upon him) took him (Ibn Umar) by the shoulder and said:
كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيْبٌ أَوْ عَابِرُ سَبِيْلٍ
« Be in this world as a stranger or a traveler " (Bukhari)
If you follow these instructions that the Quran and the Sunnah of the Prophet (peace and blessings of Allah be upon him) give us, you can find happiness in both worlds. These instructions are more valuable than any property and earthly goods.
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