To get your du'a accepted by Allah (31 tips to remember)

Du'a (supplication) is more likely to be accepted by Allah (Subhanahu wa Ta'ala) as mentioned by Prophet (salAllahu alayhi wasalam), if the correct adab (manner) and etiquette is used. Listed below are some of the etiquettes of du'a.


Any Muslim who supplicates Allah with a supplication that does not contain any sin or cutting off of family relations, Allah will give him one of three things for it:

1. Either He will speedily answer his du'a
2. or He will save it for him until the Hereafter
3. or He will avert something bad from him equal to the value of his du'a.




1. Faithfulness to Allah




2. To start with thanking Allah and praising Him and then giving salat on the Prophet (salAllahu alayhi wasalam) and ending the du'a with the same

The Prophet (salAllahu alayhi wasalam) said:
'When one of you has prayed, then let him begin with praising Allah and Glorifying Him, then let him pray upon the Prophet (salAllahu alayhi wasalam). After that, he may make any du'a that he wishes'
[Ahmad, abu Dawud, at-Tirmidhi, - sahih, narrated by Fadalah ibn Ubayd]



3. To ask Allah by His Names and Attributes

Allah Ta'ala says,

"And to Allah belongs the beautiful names, so invoke Him by them."
[7:180]

Buraidah reported that the Prophet (salAllahu alayhi wasalam) heard a man saying, 'O Allah! I ask You, I bear witness that there is no god but You, the One, the As-Samad (the One upon Whom all creatures depend). He begets not, nor was He begotten; and there is none like unto Him.' The Prophet (salAllahu alayhi wasalam) said,

'You have asked Allah by His Greatest Name. When one asks Him by this name, He gives, what one desires, and when supplicated by this name He answers.'
[reported by abu Dawud and at-Tirmidhi, who regard it a sound hadith]

Ibn Mas'ud (radiAllahu anhu) said, 'Allah does not accept du'a from the conceited, the one who flaunts and the one who is not serious, (He accepts only) from a person who praises and asks from his heart.'



4. Raising One's Hands

Abu Musa al-Ash'ari narrated:
'The Prophet (salAllahu alayhi wasalam) made the du'a, and I saw him raise his hands, until I could see the whiteness of his armpits'
[Sahih al-Bukhari #4323]

Ibn Umar narrated:
'The Prophet (salAllahu alayhi wasalam) raised his hands and said:
'O Allah! I ask your protection for what Khalid had done!'
[Sahih al-Bukhari #4339]

Salman al-Farsi narrated that the Prophet (salAllahu alayhi wasalam) said:
'Indeed, Allah is Shy and Beneficent. His is Shy when His servant raises his hands to Him (in a du'a) to return them empty, disappointed!'
[Ahmad, abu Dawud #1488, at-Tirmidhi #3556, ibn Majah #3865 and others]

Ibn 'Abbas is reported as saying, "When asking for something from Allah, you should raise your hands opposite to your shoulders; when asking for forgiveness you should point with one finger; and when making an earnest supplication you should spread out both your hands."
[abu Dawud]




5. Face the Qiblah when making du'a.

It has been narrated that the Prophet (salAllahu alayhi wasalam) would face the qiblah when making du'a.
Abdullah ibn Zayd (radiAllahu anhu) narrated:
'The Prophet (salAllahu alayhi wasalam) left (Madinah) to this prayer, seeking rain. So he made a du'a, and asked for rain, then he faced the qiblah and turned his cloak inside-out'
[Sahih al-Bukhari #6343, Muslim #894 and others]

In another narration, it is reported that when the Quraish tormented the Prophet (salAllahu alayhi wasalam), he 'faced the Ka'bah and made a du'a against them..'
[Sahih al-Bukhari #3960 and others]




6. Performing Wudu.

One of the etiquettes of du'a is that a person is in a state of wudu when making du'a.
Abu Musa Al-Ash'ari (radiAllahu anhu) narrated that the Prophet (salAllahu alayhi wasalam), after the battle of Hunayn, called for water, performed wudu, then raised his hands and said:
'O Allah! Forgive Ubayd ibn Amir!'
[Sahih al-Bukhari #4323, Muslim #2498]




7. Trust in Allah and have Yaqeen (certainty) that it will be answered

One must be certain that Allah does whatever He wishes, whenever He wishes. Allah tells us in the Qur'an: "And there is nothing, but with Us are the stores thereof. And We do not send it down except with a known measure"
[Qur'an 15:21].

In a Hadith Qudsi narrated by Abu Dharr, Allah revealed through the Prophet (salAllahu alayhi wasalam),
'O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request from Me, and were I to give everyone what they requested, that would not decrease what I have anymore than a needle decreases the sea if put into it'
[Muslim].

Anas ibn Malik (radiAllahu anhu) narrates that the prophet (salAllahu alayhi wasalam) said,
'When one of you makes a du'a, then let him be firm and determined in his du'a, and let him not say, 'O Allah! If You will, then please forgive me', for there is noone who can force Allah to do anything'.
[Sahih al-Bukhari #6339, Muslim #2678, Ahmad and others]

Therefore, what is desired is that a person be firm in his du'a asking from Allah in a determined manner, i.e. not stating 'O Allah! please forgive me inshaAllah'

The Prophet (salAllahu alayhi wasalam) said: 'Ask Allah with certainty that He will answer your prayers, and know that Allah will not accept the supplication from an absent heart.'
[at-Tirmidhi]

The Prophet (salAllahu alayhi wasalam) also said, 'When you ask Allah, ask with confidence.'




8. Persistence in du'a, not being hasty and abandoning du'a

One must be patient for ones Du'a to be accepted, as hastiness is one of the causes for its rejection or disapproval. We must attend to our Du'a with perseverance, repetition and persistence.

Abu Hurairah (radiAllahu anhu) reported that the Prophet (salAllahu alayhi waalam) said,
The du'a of any worshipper will continue to be responded to, as long as he does not ask for a sin or breaking the ties of kinship, and as long as he is not hasty'.
It was asked, 'O Messenger of Allah, and what does it mean to be hasty? He responded,
'A worshipper says, 'I have prayed and prayed, and I don't see that it will be accepted,' so he gives up hope of being answered and leaves du'a'
[abu Hurairah narrated in Muslim in Sahih al-Jami #7705]

Umar ibn al-Khattab (radiAllahu anhu) said: "I do not carry the worry of acceptance but the worry of du'a. If I am inspired on how du'a is made, acceptance will accompany it."

A'isha (radiAllahu anha) said: "No believer makes du'a and it is wasted. Either it is granted here in this world or deposited for him in the Hereafter as long as he does not get frustrated."

Thus, don't rush or be impatient. Allah dislikes that.



9. Abandonment of obligatory deeds

Just as doing good deeds is a reason for the acceptance of Du'a, similarly, abandoning good deeds is a reason for the rejection of Du'a.

Hudaifah (radiAllahu anhu), narrated that the Prophet (salAllahu alayhi wasalam) said,
'By Him, in whose hand is my soul, you should enjoin good and forbid evil or else it is likely that Allah will send a punishment upon you and then you will invoke Him and you will not be answered'
[at-Tirmidhi]
So, for example, how could those who have constantly neglected and abandoned Fajr prayers in the Masjid expect that their Du'a will be answered?



10. Presence of the heart in the du'a

Make the du'a from your heart (even if you are reading the words, i.e., mean what you say)
The whole point of du'a is that a person calls out with a sincere heart to his Creator. This sincerity cannot be achieved if one calls out heedlessly, without earnestness.

Abu Hurairah (radiAllahu anhu) narrated that the Prophet (sallallahu alayhi wasalam) said,
Make du'a to Allah in a state that you are certain that your du'a will be responded to, and know that Allah does not respond to a du'a that originates from a negligent, inattentive heart.
[at-Tirmidhi, al-Hakim]

Abdullah ibn 'Umar reported that the Prophet (sallallahu alayhi wasalam) said: "Hearts are like vessels, some more attentive and capacious than others. When you supplicate Allah you should be certain of being answered, and know that Allah does not answer a supplication that comes from a careless and inattentive heart."
[Ahmad]




11. Say du'a at times of trouble and of pleasure

One must not make it a habit to remember Allah only at the time of trouble but he must constantly remember Allah in all circumstances. Not to just say du'a in times of need only.

Abu Hurairah (radiAllahu anhu) narrated that the Prophet (sallallahu alayhi wasalam) said,
(Anyone who is pleased) that Allah responds to him at the time of trouble and distress, (should) increase Du'a at the time of calmness.
[at-Tirmidhi]




12. Ask Allah alone

Instead of complaining to people when struck by calamity, one must make it a habit to ask Allah alone for refuge. However, there is no harm to mention your problem to people and share their opinions.

The Prophets of Allah (alayhum salam), whenever they were in severe situations and extenuating circumstances, would turn to Allah, and show their need for Allah's help.
When Ibrahim (alayhis salam), for example, left his wife and child in the middle of the desert, without any support or help, he prayed to Allah, describing their pitiful situation:
"O our Lord! I have settled some of my family in a valley having no cultivation, near Your Sacred House - O our Lord! So that they may keep the prayer established, therefore incline some hearts of men towards them, and provide them fruits to eat - perhaps they may be thankful."
[Surah Ibrahim, 14: 37]

When Yaqub (alayhis salam) did not know the fate of his favourite son Yusuf (alayhis salam), and his oldest son stayed behind in Egypt, while Yusuf's brother Benyamin was also taken captive, all he could cry out was,
"I only complain of my distraction and anguish to Allah, and I know from Allah that which ye know not"
[Surah Yusuf, 12: 86]

In the hadith narrated by Ibn Abbas (radiAllahu anhu), RasulAllah (salAllahu alayhi wasalam) said to him while he was riding behind him on the same mount,
'Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you. If you ask, ask only Allah and if you seek help, seek help only from Allah. And know that if all the nations were to gather together to benefit you, they would benefit you only with something that Allah had already prescribed for you, and if they gather together to harm you, they would harm you only with something that Allah had already prescribed for you. The pens have been lifted and the pages are dry.'
[at-Tirmidhi]




13. To Cry with the fear of Allah

One of the ways in which sincerity is shown in du'a is through crying. This brings about a feeling of humility in front of Allah, and shows the importance of one's request. It displays the great need that the servant has from his Lord, and that he can never be without His Aid and Help.

Abdullah bin Umar narrated that the Prophet (salAllahu alayhi wasalam) recited the verse in which Ibrahim (alayhis salam) is invoking Allah:
“O my Lord, they [the idols] have indeed led astray many among mankind. But whoever follows me, he verily is of me. and whoever disobeys me, still you are indeed Most Forgiving, Most Merciful"
[Surah Ibrahim, 14: 36].

In another verse, Isa (alayhis salam) is invoking Allah:
"If you punish them, they are Your slaves, and if You forgive them, verily You-only You are the Almighty, the All-wise"
[Surah Ma’idah, 118].
And the prophet (salAllahu alayhi wasalam) then raised his hands and said,

'Allahumma! Ummati! Ummati! (O Allah! my ummah! my ummah!)' and then he started crying - out of concern for his followers, just like Ibrahim and Isa (alayhum salam) were concerned for their followers.
[Muslim #202 and others]





14. Make Du’a for oneself before making Du’a for others

It is Sunnah in du'a to start with yourself prior to mentioning others. This is so for a number reasons. Firstly a person should desire all good for himself, so it does not make sense to pray for others and forget one's self. Secondly, the fact that a person prays for himself shows what he is praying for is an important goal anf objective. In other words, this ensures that he desires that he his brothers what he desires for himself. Thirdly, it increases him in his sincerity in this du'a, for verily mankind is weak, so when he makes du'a only for his brother, it is possible that it will not be as sincere as when he makes du'a for himse;f and his brother.

Likewise, this principle is affirmed by the hadith, as was collected by at-Tirmidhi in the narration of Ubay bin Ka'ab (radiAllahu anhu) that if someone was mentioned to the Prophet, he would invoke Allah for him but would begin with himself. [Sahih at-Tirmidhi, abu Dauwd, an-Nasa'i, Sahih al-Jami #4723]

However, this was not the constant habit of the Prophet (salAllahu alayhi wasalam), for there are other narrations to show that sometimes he would not begin with himself, while still prying for another person.
Thus, it is permissible to make du'a without mentioning one's self, but in general it is recommended to do so.




15. Perform the Du'a in conformity with the Shari'ah

The Prophet (salAllahu alayhi wasalam) said,
'Whoever innovates in this matter of ours, something which is not part of it, it will be rejected.' If a person is sincere but is not following the Sunnah, his worship is rejected. Similarly, if a person is following the Sunnah but his work is not sincerely done for the sake of Allah, his worship is still rejected.




16. Make du'a in a moderately low voice

Invoke Allah in a low tone - not silent yet not completely out loud, as it is closer to sincerity:
"Invoke your Lord with humility and in secret. He does not like the aggressors" [Surah A'raf, 37: 55]

And He also tells us:
“And remember your Lord by your tongue and within yourself, humbly and with fear without loudness in words, in the morning and in the afternoon and be not of those who are neglectful.”
[Surah A'raf, 37: 205]

This principle is also mentioned in a hadith. Once, the sahabahs were travelling and loudly engaging in dhikr. The Prophet (salAllahu alayhi wasalam) said,
'O people! Be gentle on yourselves, for you are not calling someone who is deaf or absent. Rather, you are calling the One Who hears everything, Ever-Close.'
[Sahih al-Bukhari #6384]




17. To Repeat the Du'a three times

It is preferable to repeat you Du’a three times as it is more likely to be answered. It shows a sense of urgency in obtaining what is asked for. The act of repeating a du'a three times is narrated in many ahadith.

One reported by ibn Mas'ud (radiAllahu anhu) states that when the Prophet (salAllahu alayhi wasalam) finished his prayer, he raised his voice, and prayed against the leaders of the Quraish who had persecuted him - when they placed the abdominal contents of a camel on his back whilst in sajdah, and that whenever he made a du'a, he repeated it 3 times. So he then said, 'O Allah! Upon you is (the retaliation) of the Quraish' (3 times).



18. Do not make dua against oneself, ones family, wealth and children

That is, don't say I wish that that person's family be destroyed, or I pray that she loses all her money, or I wish his oldest son would fail or I wish that he would die.
It is possible that a person, in a state of severe anger, curses and makes du'a against himself, his family and friends, or his wealth. This is definitely an act that does not befit a Muslim, and the Prophet (salAllahu alayhi wasalam) warned against this.

Jabir narrated a hadith about a man who cursed his animal. The Prophet (sallallahu alayhi wasallam) said, “Who is this who cursed his animal?” The man replied, “It is me O Messenger of Allah.” The Prophet (sallallahu alayhi wasallam) said, “Get down from it for a cursed one must not escort us.
Do not pray against yourselves, do not pray against your children and do not pray against your servants, and do not pray against your wealth, for it is possible that it might correspond to an hour/time during which all prayers are answered, and your du'a (prayer) will be answered'.
[Muslim, abu Dawud]

No one wishes to inflict Allah's curse and anger upon his loved ones, so we should be careful what we say in a state of anger, so as not to cause pain and grief not only upon our loved ones but also upon ourselves.




19. Acknowledging One's sins

Know your sins (faults) and seek forgiveness for them and know and acknowledge the benefits and blessings you have been given and thank Allah for them.
Part of the etiquette of du'a is to acknowledge one's shortcomings and sins in front of one's Creator, and expressing sincere regret for them. It is also worthwhile to acknowledge all of Allah’s mercy bestowed upon you.

The Prophet (salAllahu alayhi wasalam) taught his ummah the Sayyid al-Istighfar (the best du'a to ask for forgiveness) which acknowledges the favour of Allah upon oneself. The best du'a in which a person can ask for forgiveness contains a pure and sincere acknowledgement of one's deficiencies and sins.

The Prophet (salAllahu alayhi wasalam) said,
'The sayyid al-Istighfar is that a person says: O Allah! You are my Lord, there is no one worthy of worship except You. You created me, and I am Your slave. And I am (following) Your covenant and Promise as much as I can. I seek Your refuge in the evil that I have done. I acknowledge Your favours upon me, and I acknowledge my sins. So forgive me, since no one forgives sins except You!'

So when one raises one's hands to Allah, expecting a response from Him, one should also ponder over one's own relationship with Allah, and the shortcomings that one possesses. in this way the person should recall his many sins, and feel his own humility - that is, he should remember that he is asking One whom he has disobeyed, and sinned against, and not fulfilled his rights upon Him. Let him taste his impudence when he asks Allah for more and more, without fuilfilling the basic deeds that are obligatory upon him.




20. To say 'Ameen'

When a person is listening to another person make du'a, it is recommended that he say 'Ameen', which means O Allah! Please accept (this du'a).

It is stated that the phrase 'Ameen' is one of the specialities of this nation. This is inferred from the hadith in which the Prophet (salAllahu alayhi wasalam) said,
The Jews do not envy you for any matter as much as they envy you for Ameen, and for giving salams to one another.
[Sahih al-Bukhari]

One is recommended to remember the Muslims and the Mu’mins around the globe in his invocation. Allah said "Ask forgiveness for your sin and also for the believing men and women" [Qur’an 47:19]

The Prophet (salAllahu alayhi wasalam) also said,
Whoever seeks forgiveness for the believing men and women, then a good deed will be written for him for every single believing man and woman (that he prayer for)
[al-Tabarani]





21. To make du'a for all matters

A common mistake that people fall into is that they only Ask Allah Ta'ala for matters that are of great importance to them. However, we should make du'a for every matter, large or small. You want forgiveness? Ask Allah. You want a car? Ask Allah.
This is beacuse everything occurs by Allah Ta'ala's Will, so if Allah does not Will it, it will not occur, no matter how trivial the matter may be.

This is why A'isha (radiAllahu anha) said,
Ask Allah for everything, even if it is only a shoe-lace, beacuse if Allah does not make it easy, then it will not be possible
[as reported in a hadith in at-Tirmidhi 4:292 and others]





22. Doing good deeds and asking Allah by one’s good deeds

Qasim bin Abd said: "I said to Anas bin Malik: 'O Abu Hamzah pray to Allah for us.' He said: 'Du'a is elevated by good deeds.'"

Sahih al-Bukhari and Muslim relate the hadith of the Prophet (salAllahu alayhi wasalam) of the story of three men, who each supplicated to Allah by (mentioning) a good deed they had done earlier in their lives.

'Three persons of a people before you were on a journey when they were overtaken by a storm; therefore, they took shelter in a cave. A rock slipped down from the mountain and blocked the exit of the cave. One of them said, 'The only way for deliverance is to beseech Allah and (to mention) some virtuous deed (he did purely for His sake).'

One of the men mentioned a good deed which they had done for Allah, and supplicated, 'O Lord! If I did this thing seeking only Thy pleasure, then do Thou relieve us of the distress wrought upon us by this rock.'
The rock moved, but not enough to free the men. So, the other two made similar supplications while mentioning their good deeds until the rock moved enough to free them.
[Sahih al-Bukhari, Muslim]





23. To make du'a plentifully

A person should ask for everything that he desires (as long as it is permissible), for he is asking the Most Generous of all those who are generous, and the Most Beneficent of all those who are beneficent.

This is why our Prophet (salAllahu alayhi wasalam) said,
When one of you wishes for something, then let him increase (his wishes), for verily he is asking his Lord, the Most Exhalted and High
[reported by Adh ibn Humayd in his Muntakhab 1:193]

He also (salAllahu alayhi wasalam) said,
When one of you asks something (from Allah), then let him be plentiful (in what he asks for), for indeed he is asking his Lord
[ibn Hibban #2403]





24. To make Du'a for all Muslims

Part of the completeness of one's iman is that a person loves for his brother what he loves for himself. Therefore, just as he desires that he be guided to the truth, and be forgiven for his sins, so too should he desire the same for his fellow Muslims.

Allah Ta'ala says in the Qur'an, "Ask forgiveness for your sin and also for the believing men and women"
[Qur'an 47:19]

Abdallah ibn 'Amr ibn al-'As reported that the Prophet (salAllahu alayhi wasalam) said: 'The supplication that gets the quickest answer is the one made by one Muslim for another in his absence.''
[abu Dawud, at-Tirmidhi]

The Prophet, (salAllahu alayhi wasalam) also said,
'Whenever you make a supplication for another believer and he is not present, an angel will say ‘and same to you.’'




25. Not to use rhymed prose when making du'a

This means is using excessive rhyming of words, and going out of their way to match word patterns in each sentance, since this does not befit the humility that should acompany du'a. However, if such rhyming is not excessive, then it is allowed.

Ibn Abbas, while giving his students advice, reported,
'...And beward of poetry and rhyming in your du'a, for verily i encountered the Prophet (salAllahu alayhi wasalam) and his Companions avoiding this'
[Sahih al-Bukhari #6337]





26. Not to transgress when making du'a

When appealing to Allah Ta'ala in Du'a, we should not get into much detail by asking for the different rewards of Jannah, etc. Keep it simple. If a person is granted Jannah, he will be granted Jannah and all that is present in it.

It was reported of Abi Nu'mah that Abdullah bin Mughaffal heard his son saying (in invocation), 'O Allah! I ask You for the white palace on the right of Paradise if I were to enter it.' So he said, 'Dear son, ask Allah (Ta'ala) for Paradise and seek refuge from the Hellfire for I have heard the Messenger of Allah saying, 'There will come in this nation people who will transgress (or exceed) in ablution and Du'a.''
[abu Dawud]





27. Not to make du'a for prohibited and impossible things

It is the height of transgression in du'a to demand from your Creator those things that He has prohibited for you, either in this life or in the life Hereafter. A person should realise his place and status in front of his Creator, and beward of exalting himself to where he thinks he can ask for that which he is prohibited from.

One should also avoid making du'a for pre-determinded things. For example, a woman should not make a du'a of being transformed into a man, or a tall person should not make Du'a thus: "O Allah! Make me short." etc.

Ibn Abbas, while giving his students advice, reported,
'...And beward of poetry and rhyming in your du'a, for verily i encountered the Prophet (salAllahu alayhi wasalam) and his Companions avoiding this'
[Sahih al-Bukhari #6337]





28. To make a Du'a that encompasses most of the needs of Deen and the dunya

One should make du'a for matters in both this world and the Hereafter.

Allah Ta'ala says in the Qur'an
'And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!" These will have a share of what they earned, and Allah is swift in Reckoning.'
[surah al-Baqarah 2:201-202]





29. Not to make du'a against oneself and family

It is possible that a person, in a state of severe anger, curses and makes du'a against himself, his family and friends, or his wealth, etc. This is definately an act that does not befit a Muslim, and the Prophet (salAllahu alayhi wasalam) warned against this:

Jabir narrated a hadith about a man who cursed his animal. The Prophet (salAllahu alayhi wasalam) said, "Who is this who cursed his animal?" The man replied, "It is me O Messenger of Allah."
The Prophet (salAllahu alayhi wasalam) said, "Get down from it, for a cursed one must not escort us. Do not make Du'a against yourselves, do not make Du'a against your children and do not make Du'a against your wealth. It might coincide with a time when Allah answers what you asked for."
[Muslim, abu Dawud]





30. Not to consume Haram (unlawful) and keep to the Halal (lawful)

On the authority of Abu Hurairah, The Messenger of Allah (salAllahu alayhi wasalam) said:
'Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to do that which he commanded the messengers and the Almighty has said: 'O Messengers! Eat of the good things and do right.’ And Allah the Almighty has said, 'O you who believe! Eat of the good things wherewith We have provided you.''

Then he (salAllahu alayhi wasalam) mentioned [the case of] a man who having journeyed far was disheveled and dusty and spreads out his hands to the sky [saying] "O Lord! O Lord!" His (the traveler’s) food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully; so how can he be answered?!
[Muslim]





31. Not to ask for sin or break ties of kinship

The Prophet (salAllahu alayhi wasalam) said, 'Any Muslim who supplicates to Allah in a Du'a which contains no sin or breaking of kinship, Allah will give him one of three things: either his Du'a will be immediately answered or, it will be saved for him in the hereafter, or it will turn away an equivalent amount of evil (from him)'.
The companions said '...so we will ask for more.' He replied, 'Allah is more (generous).'
[Ahmad]

DESCRIPTION OF JANNAH

DESCRIPTION OF JANNAH by Imaam Ibn al-Qayyim, Rahimahullaah

Watch video here: http://www.youtube.com/watch?v=AVZbjowbOi8

Ibn al-Qayyim said regards to the description of the Paradise and the delights that it contains:

"And if you ask about its ground and its soil, then it is of musk and saffron.

And if you ask about its roof, then it is the Throne of the Most Merciful.

And if you ask about its rocks, then they are pearls and jewels.

And if you ask about its buildings, then they are made of bricks of gold and silver.

And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.

And if you ask about its fruits, then they are softer than butter and sweeter than honey.

And if you ask about its leaves, then they are softer than the softest cloth.

And if you ask about its rivers, then there are rivers of milk who's taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.

And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.

And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.

And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.

And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.

And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.

And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.

And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.

And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.

And if you ask about the clothing of its inhabitants, then they are of silk and gold.

And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.

And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.

And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.

And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-'Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.

And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.

And if you ask about their brides and wives, then they are young and (matured) and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.

And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.

And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face - free from any resemblance or likeness to anything - as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: 'O People of Paradise! Your Lord - Blessed and Exalted - requests you to visit Him, so come to visit Him!' So they will say: 'We hear and obey!'

Until, when they finally reach the wide valley where they will all meet - and none of them will turn down the request of the caller - the Lord - Blessed and Exalted - will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: 'O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!' So they will say: 'And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?'

And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller - Exalted is He, and Holy are His Names - has come to them from above them and majestified them and said: 'O People of Paradise! Peace be upon you!' So, this greeting will not be responded to with anything better than: 'O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!' So the Lord - Blessed and Exalted - will laugh to them and say: 'O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!'

So, they will all give the same response: 'We are pleased, so be pleased with us!' So, He will say: 'O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!' So, they will all give the same response: 'Show us your Face so that we may look at it!' So, the Lord - Mighty and Majestic - will remove his covering and will majestify them and will cover them with His Light, which, if Allaah - the Exalted - had not Willed not to burn them, would have burned them.

And there will not remain a single person in this gathering except that his Lord - the Exalted - will speak to him and say: 'Do you remember the day that you did this and that?'and He will remind him of some of his bad deeds in the Worldy life, so he will say: 'O Lord! Will you not forgive me?' So, He will say: 'Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.'

So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife...

{Some faces that Day will be shining and radiant, l ooking at their Lord...} (al-Qiyaamah:22-3)


~ From the book Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim Page 193 ~

Is this calamity a result of sins or a trial from Allah?

Is this calamity a result of our sins or is it a trial from Allah? In either situation, there are practical steps the Believer…

Our beloved Prophet s.a.w.s.said, ‘On the Day of Resurrection people will wish that their skins had been cut with scissors in this world, when they see the reward of those who were struck with calamity.’1 A woman is going through a divorce; a man has lost his father who he loves dearly; and a family have lost their home to an earthquake. Many of us either go through trials or know people who have been afflicted with some type of calamity. Are these calamities a trial or a punishment and how should we react in such a situation? The nature of man is that he will go through a range of emotions such as happiness, sadness, anger and remorse. These emotions are ever changing and so we maybe happy one day and sad another. Our lives may pass trouble free one year and difficult to bear the next, as the great companion Ibn Masud (radiallahu anhu) said “For every moment of joy there is a moment of sorrow, and no house is filled with joy but it will be filled with sorrow.” So it is with certainty that we will face a calamity, but how do we react? The first thing we must ask ourselves is that is this calamity a result of our sins or is it a trial from Allah? In either situation, there are practical steps the believer can undertake in order to react in a way that is pleasing to Allah.

Be patient when the calamity first strikes

From a psychological perspective, this helps the believer tremendously. When a man loses his father, he should try to remember that as time goes by the memory of his father will slip away and he should seek comfort in this great blessing from Allah, who allows man to forget easily. In truth no one can remember every single calamity that has befallen them. Seeking Allah will bring him great solace and help him deal with the pain he is going through. The grieving individual will be a source of comfort and inspiration for his family and be an example to others of how a believer reacts in a situation like this. The initial moments in which the calamity first strikes are the most important as this will set the path for the emotions of that person for the period to follow. It is for this reason that our Prophet s.a.w. said with great wisdom that ‘Verily patience (is only Sabr when practiced) at the first hit (of news).’2 This is a distinguishing character of a believer, at its foundation is a great wisdom, and it is only after some time does he/she realise its true effects. Indeed it was said, ‘A man, with wisdom as soon as adversity appears does that which a foolish man does after a month (i.e. he resorts to patience).’3

Ask yourself if this calamity is a result of a sin or a trial

In order to resolve a problem, it is crucial to identify the cause. Thus, the believers should ask themselves as to the cause of the calamity. Has it occurred as a praiseworthy trial from Allah with which he wills well for me? Or is it because of my sins and transgressions against Allah? Either way, the calamity is a blessing in disguise, as Ibn Taymiyyah said, ‘A calamity that makes you turn to Allah is better for you than a blessing which makes you forget the remembrance of Allah.’ If it is a praiseworthy trial, then it is because Allah wants well for us. The rewards for such a situation are so numerous that one of the scholars of the past stated that ‘were it not for the calamities of this world, we would come empty-handed on the Day of Resurrection’. It is only through reflecting upon the rewards of patience in the face of hardship will a true slave of the Most High realise the great wisdom behind it.

Al-Fadl ibn Sahl said, ‘There is a blessing in calamity that the wise man should not ignore, for it erases sins, gives one the opportunity to attain the reward for patience, dispels negligence, reminds one of blessings at the time of health, calls one to repent and encourages one to give charity.’ It is a way of gaining expiation for sins and increasing rewards, as our Prophet s.a.w. said: ‘The believer is not harmed by a thorn or anything greater, but Allah will raise him in status thereby, or erase a sin thereby.’4 If it is a punishment, then it is a blessing from Allah that He punishes us in this short life rather than punish us in the hereafter, ‘When Allah wills good for His slave, He hastens the punishment for him in this world, and when Allah wills ill for His slave, He withholds the punishment for his sins from him until he comes with all his sins on the Day of Resurrection.’5 In grasping this very important tool, the believer raises his status, providing himself with a sword of virtue, which strikes down any calamities he may face, and with it he takes on many of the characteristics of the believers. For instance, pondering on the cause will drive out one’s blameworthy characteristics, such as arrogance and weakness and replace it with humbleness and strong resolve. Most importantly, it makes the believer turn to Allah in a way that he has perhaps never done before. As was succinctly said by the great scholar of al-Sham, ‘From among the perfection of Allah’s bounty upon His believing servants is that He imposes difficulties and hardships upon them in such a way that it forces them towards believing in His Oneness. They then call upon Him in total devotion, they hope from Him and from no one else. In so doing their hearts are attached to Him and no one else.’6

Turn to Allah alone

This is a time when we realise that no on one can truly help us except Allah, however, many people seek aid from as well as complain to people. There will come a time when we excessively seek assistance and complain to our friends and family to the extent that they will become agitated and annoyed. So why don’t we ask the one who has the ability to resolve our problem and Who in contrast to humans, becomes angry if we do not complain to Him. The Prophet s.a.w. said, ‘Whosoever does not supplicate to Allah, He will be angry with Him.’7 One of the scholars said that when you ask the people first and Allah last, then Allah will give you what you want last. So, if we truly claim to profess: ‘iyyaka nasta’in’ (In you alone do we seek assistance) several times a day, why is it that our actions are contrary to this? If we truthfully want to overcome our problem, then we should seek help from Allah alone and not the people. As Fudayl Ibn ‘Iyad said, ‘If you lose hope in all people and you do not ask anything from them, your Lord will give you all that you want.’

Du’a (supplication) and the Prayer

The greatest form of supplication we can make to Allah is through the prayer. It is through this prayer that we communicate to our Beloved, a time that we have an opportunity to have a private meeting with the One Who created us all, The Lord of the ‘Alamin. Is it not far better to speak directly to our Creator than any king, president or prime minister? Indeed He is the One who never breaks his promise and the One who has the ability to make those matters that seem impossible, possible. How many people in the past have pleaded with their leaders to resolve their problems, or alternatively on their deathbeds begged their doctors to save their lives? How shameful it is that we feel comfortable doing this to the creation and yet we forget to beg from Allah. The prayer is an embodiment of begging Allah for his vast mercy and showing our thanks of the bounties he has bestowed upon us.

Every action in the prayer represents a position of a slave. It is only when we are standing straight in a high position that we recite the speech of Allah - the Qur’an - while we are prohibited to recite it whilst prostrating, the lowest of positions. We recite the favours that Allah has bestowed upon us whilst we are standing and beg and supplicate to him when we are lowly. And this is when the slave is closest to his Lord, ‘The nearest a slave can be to his Lord is when he is prostrating, so invoke (supplicate) Allah much in it.’8 There are certain periods of the day when these private meetings are more blessed and the One Who created us is more likely to answer them. If we truly desire for our supplications to be answered – then we should seek to find out when these moments are. It suffices to say that these times are either connected to an act of worship or are done in a state of hardship. It is as though we are being informed that if we want our supplications to be answered, then it will be - whilst worshipping the Lord. Consequently, through his great mercy He answers the supplications of those who find themselves in difficult situations.

Seek forgiveness from Allah

If we find that Allah has not answered our supplications then perhaps the one who is supplicating is weak and full of sin. In fact, it could be that it is the sin itself that he committed that caused the calamity to befall him.

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. 9

So we should meticulously scrutinize all the sins that we have committed and seek Allah’s forgiveness for it. For some this is something difficult to do; this is why we are encouraged to repent once we have sinned. ‘The (angel) on the left hand raises his pen (i.e., delays writing) for six hours before he records the sinful deed of a Muslim. If he regrets it and seeks Allah’s forgiveness, the deed is not recorded; otherwise it is recorded as one deed.’10 And ‘Ali, the fourth righteous caliph of Islam (radiallahu anhu) said, ‘No calamity befalls except due to a sin, which is not alleviated except with repentance’11How sad it is that the tears roll off the cheeks so easily when we are in a state of grief and anxiety and yet so difficult when seeking the forgiveness from Allah. We should be cautious of abstaining from that sin and we should fear returning to it more than fearing the calamity itself. This great companion of our Prophet s.a.w. also said, ‘Let a man not have hope in anyone except his Lord. Let a man not fear anyone except his sin’12.

Remember the benefits of calamities

A Muslim should remember how short this life is and reflect upon how eternal nature of the hereafter. We should live our lives as though we are in a constant period of calamity – this does not mean that we should not feel happiness, because it is through the worship of Allah that true happiness is attained. We should reflect upon the worship we perform whilst we are in a state of hardship and increase more in our worship in times of ease, as our beloved Prophet s.a.w. said, ‘Recognise and Acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity.’13 It is ironic that we remember Allah and beseech Him with all sincerity when we are in the midst of a calamity, like being imprisoned or tortured. We then recite and memorise much Qur’an and perform many supplications and voluntary prayer, but when we are free and removed from calamity we seemingly forget Allah; failing to recognise the blessings that He continuously showers upon us, praying only a little and neglecting supplications. It is incumbent upon us turn away from such heedlessness and live our lives as if we are imprisoned, for al-Mustafa said, ‘Indeed this world is a prison for the believer and a paradise for the disbeliever.’14 A common problem facing the Muslims is that we have an imbalance of fear and hope of Allah; it is almost as though we hope too much and fear too little.

It is as though we have been guaranteed swift admission into Paradise as soon as we die. Instead, we should fear Allah more when we are healthy, and hope more when we are sick. This way our complacency will decrease. As the great Imam of Makkah, Fudayl Ibn ‘Iyad said: ‘Fear is better than hope when a person is healthy. But when death comes to him, hope is better than fear’.

After hardship comes ease

How many calamities have we faced in our lives and have found comfort after it? It is human nature to feel as though the pain will never go away and that our life has ended once calamity strikes. However, the believer is one who analyses things in the long term and is not overwhelmed by short-term problems. Allah, the Exalted, says:

So verily after hardship comes ease, verily after hardship comes ease… 15

How many times have we heard and read this ayah, but have we pondered over it deeply? This is something we can take comfort in, that after this difficult period, we will find some rest and ease. The fact that Allah said this twice indicates the notion of emphasis. The word hardship is in its definite form (it has ‘al’ in front of the word) which means that a person may have one problem, but the word is in the indefinite form which means that after a problem, Allah will give you many eases (possibly of different types). And that the hardship mentioned in the first verse is the same as the hardship in the second, but the ease stated in the first verse is different to the second. So Allah has closed one door for us, but He will open many other doors. This ease will only come about after experiencing hardship. And we know the value of something after encountering its opposite. The Prophet s.a.w. said, ‘Know that victory (or achievement) comes through patience, relief with affliction, and hardship with ease.’16

This life is full of joys and calamities, most understand the blessings of its joy but few comprehend the blessings in its calamities. Allah has blessed us with this understanding, strengthening our souls and mind. A great imam of Islam, Al-Hasan al-Basri, said, ‘Do not resent the calamities that come and the disasters that occur, for perhaps in something that you dislike will be your salvation, and perhaps in something that you prefer will be your doom.’ May Allah enable us with patience and piety.

Aameen Ya Rabb.

__________________________________________________ _________


1. Sunan al-Tirmidhi.
2. Sahih al-Bukhari and Sahih Muslim.
3. ‘Uddah as-Sabirin wa Dhakhirah al-Shakirin, Ibn al-Qayyim quotes from a ‘wise man’.
4. Sahih Muslim.
5. Sunan al-Tirmidhi
6. Ibn Taymiyyah, taken from, The Sunnah way of the Sufis by Harith al-Muhasibi.
7. Al-Musnad of Imam Ahmad.
8. Sahih Muslim.
9. Al-Qur’an: [al-Shura 42:30]
10. al-Tabarani.
11. Qa’idah fi al-Sabr, Ibn Taymiyyah, which is found in Jami’ al-Masa’il, edited by Muhammad ‘Uzayr Shams.
12. Ibid.
13. At-Tirmidhi.
14. Sahih Muslim.
15. Al-Qur’an, [al-Sharh 94:5-6]
16. Sunan al-Tirmidhi.

Types of Shirk (Greater Shirk and Lesser Shirk)

Shirk

Shirk is ascribing a partner to Allah in terms of His Rububiyyah (Lordship), Asma wa Sifaat (Names and Attributes) and Uloohiyyah (Worship). The common type of Shirk is the Shirk in Uloohiyyah, which entails supplicating others along with Allah, or dedicating to them worships such as, offerings, vows, reverence, fear, hope, and devotional love.
Shirk is the gravest of all sins due to the following:

1. It is resembling the creatures with the Creator in terms of the attributes of Divinity, for he who ascribes a partner to Allah; he in effect resembles him with Him (Allah). This is the gravest injustice. In the Qur'an, it is mentioned that: "Join not in worship others with Allâh. Verily! Joining others in worship with Allâh is a great Zûlm (wrong-doing, injustice) indeed" [Soorah Luqman (31): 13] Wrong-doing or injustice signifies putting a thing in a wrong place. Thus, he who worships other than Allah, he places the worship in a place other than its own, and dedicates it to one who does not deserve it; hence, it is a great injustice.

2. Allah has stated that He does not forgive the one who does not disavow Shirk. He says:

"Surely, Allah will not forgive (the sins of) ascribing partners to Him, but He will forgive whatever is short of that to whoever He wishes." [Soorah an-Nisa (4): 48]

3. Allah has stated that a Mushrik (one who commits Shirk) shall be banned from Jannah (Paradise) and that he shall live in Hell-fire forever. Allah, the Exalted, says: "Surely, whoever ascribes a partner to Allah, Allah shall bar him from Jannah and Hell-fire shall be his abode, and the wrongdoers shall have no helpers." [Soorah al-Maidah (5): 72]

4. Shirk nullifies all good deeds. Allah, the Exalted, says: "Were they to commit Shirk, then the good deeds, which they accomplish, would have been nullified." [Soorah al-Anam (6): 88] And Allah says: "It has been revealed to you and to those before you, if you commit Shirk your good deeds shall be nullified and you shall certainly be of the losers." [Soorah az-Zumar (39): 65]

5. The Shirk is the graves of all major sins. The Messenger of Allah (salallahu alaihe wa-sallam) said: "Shall I inform you about the graves of all major sins?" We (Sahabah) said:"Certainly, O Messenger of Allah." He said: "Ascribing partners to Allah, and disobeying parents." (Bukhari)

The Types of Shirk: Shirk is of two types:

THE FIRST TYPE:

Major Shirk (Al Akbar) this represents the most obvious form of idolatry from which Allah (swt) sent his messengers to call the masses of mankind away from.
“Verily we sent to every nation a messenger proclaiming worship Allah (swt) and avoid the taghout (false gods)” [Qur'an 16:36]

Whoever commits this form of shirk leaves the fold of Islam.

• Shirk of Supplication
This is to call or invoke anyone besides Allah (swt), regardless of whether they are pious
people of present or past. The wrath of Allah (swt) is upon those who invoke like this.
“If anyone invokes besides Allah, any other god, he has no authority thereafter, his reckoning will only be with Allah” [Qur'an 21:117]

• Shirk of Obedience
This is obedience to the rabbis, priests, the scholars and rulers in disobeying what Allah (swt) has ordered.“They took their Rabbi's and their Monks to be lords and legislators besides Allah” [Qur'an 9:31]

• Shirk of Love
This is to love others the way Allah (swt) should be loved or even more!
“Yet there are men who take (for worship) others besides Allah, as equal. They love them as they should love Allah, but those of faith (iman) are overflowing with their love for Allah” [Qur'an 2:165]

• Shirk of Intention, wish and goal
This is to perform an action for other than the sake of Allah (swt).
“Those who desire the life of the present and its glitter, to them we shall pay (the price of) their deeds therein, without diminution. They are those for whom there is nothing in the Hereafter but the Fire: vain are the designs they frame therein, and of no effect and the deeds that they do!” [Qur'an 11:15-16]

THE SECOND TYPE:

Lesser Shirk (Al Asghar), which does not constitute apostasy, but defects the Tawheed, and is conducive to greater Shirk. It is of two kinds:

1) The first kind: Obvious Shirk which constitutes of UTTERANCES and ACTIONS.

As for the UTTERANCES, such as swearing by other than Allah; the Messenger of Allah (salallahu alaihe wa-sallam) said: "He who swears by other than Allah, commits Kufr, or Shirk." [At-Tirmidhee and others]
Or making a statement such as: "Whatever Allah wills and you will."

This statement was made by a man to the Prophet (salallahu alaihe wa-sallam) who objected his statement saying: "Have you made me a rival to Allah? Say: 'Whatever Allah Alone wills."

Or a statement like this, 'Had it not been for Allah and so and so.'

The correct statements are: "Whatever Allah wills and then you will." Because the participle 'then' denotes sequence as well as delay, thus to signify that the will of the slave is subservient to the will of Allah. Allah says: "And you will do nothing unless Allah, the Rabb of the worlds wills it to be done." [Soorah at-Takwir (81): 29] As for 'and' it signifies absolute combination and association, it does not necessitate order or sequence. Similar to those statement are: 'I have none to resort to except Allah and you' or, 'This is from the blessings of Allah and your blessings.'

As for ACTIONS, such as wearing a ring or a thread for the purpose of warding-off evil, or wearing talismanic outfit or other items for fear of bad eye, or otherwise, if the person who wears them believes that such things are the means of warding-off evil or bringing relief. In that case, wearing them is considered as lesser Shirk, because Allah does not make things as means of protection. But if he believes that these things themselves ward-off evil, then such belief constitutes a major Shirk because he depends on other than Allah.

2) The second kind: The hidden Shirk pertains to intentions and wills such as acting hypocritically and fame – that is, to do a thing which usually is done as a means for seeking nearness to Allah, but does it only so that people commend him for it; such as performing Salat in a perfect manner, or giving charitable gift to be praised, or raising his voice with the Dhikr (remembrance of Allah) or reciting Qur'aan for people to hear him and praise him. When an act of worship is done in Riya (doing an act of worship in order to make people see it or hear it), it would be nullified. Allah, the Exalted, says: "So let him who hope to meet his Rabb do good deeds without ascribing a partner to Allah in worshipping his Rabb." [Soorah al-Kahf (18): 110]

The Prophet (salallahu alaihe wa-sallam) said: "The thing I fear most that you may commit is the lesser Shirk." They asked: 'O Messenger of Allah, what is the lesser Shirk?' He replied: "Riyaa." [Ahmed and at-Tabaranee]

Under this kind falls doing acts of worship for worldly gains, such as performing Hajj, calling our the Adhan (the call for prayer), leading Salaat for money, fame, etc or acquiring knowledge, or fighting in the cause of Allah for money, fame, etc.

Ibn al-Qayyim (rahimahullah) said: "As for Shirk which is pertinent to will and intention, it resembles a sea without coast; very few of those who escape it. He who intends by doing good deeds to please other than Allah, and intends to do a thing not for the sake of coming near to Allah,and requested the reward from other than Allah, commits Shirk in terms of intention.

While sincerity is to dedicate all acts of worship and utterances and intentions sincerely to Allah and this is the genuine Hanifiyyah, the deen of Ibraheem which Allah commands all of his slaves to follow. Allah does not accept any other deen from anyone. It is the essence of Islam, as Allah, the Exalted, says: "And he who wants a deen other than Islam, it shall not be accepted from him, and in the world to come he shall be among the losers."[Soorah Al-Imran (3): 85]

It is the deen of Ibraheem, that Allah saved from evil and only the light-witted turns away from it. The Differences between Greater Shirk and Lesser Shirk .

The following differences between the Greater Shirk and the Lesser Shirk are deduced from the above mentioned:

1. The greater Shirk constitutes apostasy and nullifies all good deeds, while the lesser Shirk does not constitute apostasy or nullify all good deeds.

2. The greater Shirk condemns the one who practices it to eternal life in the Fire. Whereas the lesser Shirk does not condemn the one who practices it to eternal life in the Fire if he enters it.

3.Those who commit shirk akbar (greater shirk) violate their marriage contract(s) and their children will no longer be attributed to them. This is not the case for a person who commits shirk asghar.

17 simple ways of earning the reward of charity

Charity And Good Deeds

1) On the authority of Abu Hurairah (may Allah be pleased with him), who said:

The Messenger of Allah (peace and blessings of Allah be upon him) said: "Every part of a person's body must perform a charity every day the sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting his belongings onto it is a charity; a good word is a charity; and removing a harmful thing from the road is a charity"

(Bukhari and Muslim)

Note: "Removing a harmful thing from the road,” means to remove a rock, a broken bottle, nails, or any obstacle from the road that is bothering pedestrians

2) On the authority of Adee bin Hatim (may Allah be pleased with him, who said:

The Messenger of Allah (peace and blessings of Allah be upon him) said: "Save yourselves from Hell, even if it be by giving only half a date (of a palm tree) as charity: and one who does not have even that, should at least speak nicely."

(Bukhari and Muslim)

Note: This Hadith instructs people to give whatever charity they are able to, even if it is only a small taken like the date from a palm tree. Performing small acts of charity could prevent a person from getting sent to Hell. However, if a person is not able to give anything at all, he should at least speak nicely to others.

3) On the authority of Abu Dharr (may Allah be pleased with him), who said:

The Prophet (peace and blessings of Allah be upon him) told me: "Do not consider even the smallest good deed as insignificant; even meeting your brother with a cheerful face is a good deed"

(Muslim)

4) On the authority of Abu Musa Al Ashrai (may Allah be pleased with him), who said:

The Prophet (peace and blessings of Allah be upon him) said: "Charity is necessary for every Muslim". The Prophet was asked: "He should work with his own hands for his benefit and then give something out of such earnings in charity". The companions asked, "what if he is not able to work?" The Prophet said: He should help poor and needy persons". The companions further asked "what if he cannot do even that?" The Prophet said "he should; urge others to do good". The companions submitted what if he lacks that also? The Prophet said "he should check himself from doing evil. That is also charity".

(Bukhari and Muslim)

Note: He should check himself from doing evil. That is also charity". Means all people are capable of committing evil by hurting other people. Therefore, treating people kindly is the same as performing a charity. Also, the person who is kind to others brings good deeds upon himself in return and consequently causes more charity to be performed.

5) On the authority of Jabir (may Allah be please with him), who said:

The Messenger of Allah (peace and blessings of Allah

be upon him) said: "Every good deed is a charity."

(Bukhariand Muslim)

6) On the authority of Jabir (may Allah be pleased with him), who said:

The Messenger of Allah (peace and blessings of Allah be upon him) said: "If a Muslim plants a tree then whatever is eaten from it by the birds and animals is a charity on his part and whatever is stolen or lost is also charity."

(Muslim)

Another version on the authority of Anas (may Allah be pleased with him):

"If a Muslim plants or cultivates, whatever another man or animal eats from his plants is charity for him". (Muslim)

Note 1: The main point of this Hadith is to encourage people to plant trees because this allows people, birds, and animals to be fed from the fruit that the tree produces. Also planting trees is good for the society.

Note 2: This Hadith also explains that if a person steels the fruit of a tree, it is a sin. However, for the person who planted the tree, it is considered a charity for someone to

7) On the authority of Abu Hurairah (may Allah be pleased with him), who said:

A man came to the Prophet (peace and blessings of Allah be upon him) and asked him: which act of alms giving is most virtuous? The Prophet answered. "Those alms you give away while you are in good health. If you have a keen desire to amass wealth, you are afraid of adversity and longing for money. Do not delay giving in charity until you are in the throes of death and then say: To so and so this, and to so and so that, for by then it already belongs to so and so".

(Bukhari and Muslim)

Note 1: "So and so" means Mr. x and Mr. Y.

Alms means charity.

In the throes of death means that person is about to die.

Adversity means poverty.

Note 2: This Hadith says that he best time to give charity is when a person is young, healthy and eager to save money in order to become rich. It is much better to give charity rather than waiting until a person has become old and has accumulated wealth. To give charity when a person is young and poor is more important than to wait until the last minute of life when it is too late.

8) On the authority of Abu Hurairah (may Allah be pleased with him), who said:

The messenger of Allah (peace and blessings of Allah be; upon him) said: "A needy and poor person is not one who asks for a date or two or a morsel or two. The real poor person is one who, despite his poverty, abstains from asking."

(Bukhari and Muslim)

Another version:

The Prophet (peace and blessings of Allah be upon him) said: "A poor person is not one who goes around begging and who can be turned away with a morsel or a date. A truly poor person is one who has insufficient means to live on, and does snot disclose his poverty so that he might be given alms, nor stands up to beg".

(Bukhari and Muslim)

Note 1: "Date" means the fruit of the palm tree.

Note 2: The main point of this Hadith is to actively seek out those people who need charity but do not ask for it because they are too proud or shy to admit they need help. A person should recognize another person’s need without being asked.

9) On the authority of Uqbah Ibn Harith (may Allah be pleased with him), who said:

'I joined the Afternoon Prayer led by the Prophet (peace and blessings of Allah be upon him) in Medina. The moment the Prophet finished the prayer he stood up and stepping across the line of the worshippers hastened to one of his chambers. People in the gathering were surprised by such haste. When he came back, The Prophet explained his action and said: "I recalled that I had piece of silver (or gold) for charity and this disturbed me. I have now arranged for its distribution".

(Bukhari)

Another version says:

"I had a piece of silver (or gold) which was meant for charity. I was disturbed that it would remain with me overnight".

(Bukhari)

Note: The main point of this Hadith is not to delay in giving charity.

10) On the authority of Abu Dharr (may Allah be pleased with him), who said:

I questioned the messenger of Allah as to what act is most meritorious? The Prophet said: "Faith in Allah and striving for His cause". I asked, the liberation of which kind of slave is best? The Prophet said: "the one who is most liked by the master and whose price is the highest". I asked what if I am unable to do that (on account of lack of money) The Prophet said: "Then help someone in his work or make something for someone who is not able to make it himself". I asked, "What if one does not have the capacity? The Prophet said: "Restrain yourself from doing harm to anyone for that is also charity towards yourself".

(Bukhari and Muslim)

Note 1: The main points of this Hadith are:

1. To believe in God and do things for God's sake.

2. To free slaves.

3. To help other people who are not able to help themselves.

4. To restrain your self from doing harm to anyone.

Note 2: During the time of the Prophet Muhammad in the Seventh century, slavery was practiced widely. The Prophet Muhammad preached that if a master freed their slaves, God would save them from going to Hell. There were many sayings in the Hadith and the Koran discussing the freeing of slaves and as a result of this doctrine many people converted to Islam. Unfortunately, some people followed this commandment only when it was convenient to do so. They freed slaves that were old and lazy, and were no longer needed. This is the same, as when some people give old clothes that they no longer need to charity.

So, for people to free their slaves that are young and productive is the best form of charity.

11) On the authority of Abu Mas'ud Al-Badri (may Allah be pleased with him), who said:

The Prophet (peace and blessings of Allah be upon him) said: "When a person spends on his family and hopes for compensation from God, he is also seen by God to be giving charity."

(Bukhari and Muslim)

Note: The Prophet said this Hadith because some people spend money on other people and forget to spend it on their own families.

12) On the authority of Salman bin Amir (may Allah be pleased with him), who said:

The Prophet (peace and blessings of Allah be upon him) said: "Giving charity to the poor is charity and giving to a relative amount to two good deed i.e. charity and benevolence to kinsmen."

(Tirmizi)

13) On the authority of Abu Hurairah (may Allah be pleased with him), who said:

The Prophet (peace and blessings of Allah up upon him) said: "There will be seven persons sheltered under the shade of Allah on the Day of Judgement when there will be no other shade besides His shade. They are: a just ruler; a young man who passes his youth in worship and service of Allah the Lord of Honour and Glory, one whose heart is perpetually attached to the mosque; two such persons who love each other for the sake of Allah, they joined together for His sake and parted for His sake; a man who is invited for sin by a rich beautiful woman but declines, saying I fear Allah. One who gives charity in a secret way without making a show, in a way that his left hand does not know what his right had spent, and one who remembers Allah in solitude so that his eyes overflow (fill with tears)

(Bukhari and Muslim)

Note 1: The Seven people in this Hadith means the seven types of people that are considered to be very unique and difficult to find. Those special people will have better treatment on judgement Day. They will not have to wait in the unbearable heat; but rather, will be allowed to wait for their judgement in the comfortable shade.

Note 2: "Two people who love each other for the sake of Allah” means people whose friendship is not based on materialistic or superficial things, but on their mutual love for Allah. When one of them becomes corrupted, they are no longer friends.

Note 3: "Mosque" means the place where Muslims go to pray five times per day. A Mosque to the Muslims is like a church to the Christians.

14) On the authority of Abu Hurariah (may Allah be pleased with him) who said:

The Messenger of Allah (peace and blessings of Allah be upon him) said: "He who tries to serve the widowed and the poor, is just like a fighter for Allah sake" the reporter (Abu Hurairah) think that the Prophet (also) said: "It is like one standing for worship who does not feed exhausted and like one fasting without break".

(Bukhari and Muslim)

Note: This Hadith means that those who help the widowed and the poor will receive a great recompensation from God, the same way as those who worship God all the time or those who defend their faith or their country. The main point in this Hadith is to encourage people to help the widowed and the poor.

15) On the authority of Ibn Abbas (may Allah be pleased with him) who said:

The messenger of Allah (peace and blessings of Allah be; upon him) said: "He who invites an orphan to his food and drink, Allah will grant, in reward Paradise provided he does not commit any sin which is not pardonable (e.g. unbelief, polytheism etc.) And he who looks after three daughters or three sisters, then educates them and shows mercy towards them until Allah makes them independent, Allah will grant Paradise." A man said: O Messenger of Allah, what if there are two daughters or sisters? He (the Prophet) said: "In the case of two daughter or sisters that person also deserves Paradise".

(Sharh Sunnah - Bagawi)

Note: The main point of this Hadith is that people who adopt orphans will go to Paradise.

16) On the authority of Abu Dhrr (may Allah be pleased with him), who said:

Some companions said to the Messenger of Allah (peace and blessings of Allah be upon him): The rich people have taken away a good deal of merit. They pray and fast as we do, but they are in a position to distribute in charity a part of their wealth (which we are unable to do). The Prophet said: "Has not Allah given you things which you can employ for charity? All glorification of Allah (saying Subhan Allah) is charity. All praise of Allah (to say Al-hamdo Lillah) is charity, all affirmation of Allah's Unity (To say La llaha Illaallah) is charity; calling upon somebody to do good is charity, preventing somebody from doing evil is charity. They asked: O Messenger of Allah, is it possible that one of us should satisfy his desire and would be rewarded?" The Prophet answered: "If he satisfied his urge through illicit means, would it not be sinful? Therefore when he satisfied it lawfully it is deserving of reward." (Muslim)

Note: "Subhan Allah" means "How far is Allah from every imperfection".

"Al-hamdo Lillah" means "Praise be to Allah".

17) On the authority of Abu Malik Al-Harith ibn` Asim al-Ash'ari (may Allah be pleased with him) who said:

The messenger of Allah (peace and blessings of Allah be upon him) said: "Purity is half of faith. Al-hamdu lillah (Praise be to Allah) fills the scales. Subhan Allah (How far is Allah from every imperfection) and Al-hamdo Lillah (Praise be to Allah) fill that which is between heaven and earth. Prayer is light, charity is a proof, patience is illumination, and the Qur'an is an argument for or against you. Every one starts his day and is a vendor of his soul, either freeing it or bringing about its ruin".

(Muslim)

Note 1: Purity is half of faith" mean a heart should be free from evil and jealously. Purity also means that all things should be kept clean, such as the body, clothes, and the home. Maintaining this purity comprises half of faith.

Note 2: On the Day of Judgement there will be a scale for the good deeds and the bad deeds. If a person has more good points then bad on the day of Judgement, he will be sent to Paradise. If he has more bad points, he will be sent to Hell. Therefore, one way for devout Muslim to "fill the scales" with good points is to recite "Praise be to Allah" and "How far is Allah from imperfection" as often as possible.

Note 3: "Prayer is light" means that when a Muslim prays in the Mosque five times a day, he feels good and happy. Also prayer will illuminate his face on the Day of Judgement.

Note 4: 'Charity is illumination" means that in this life, patience is necessary to overcome problems and to achieve goals. In the next life, God will reward those people who are patient.

Note 5: Charity is proof" refers to the fact that since all people love money, if a person gives his money to charity, it provides proof that he is good Muslim.

Note 6: The Koran is an argument for or against you" means that the Koran is constitution. For those people who follow it, it will be for them, for those people who don’t follow it, it will be used against them.

Note 7: The last sentence of this Hadith means that everyone has all the information necessary to live righteously or unrighteously. It is up to the individual to choose his own destiny.