Important provisions related to inheritance (rizq). Note. Allah Almighty said: “Allah does not forbid you from doing good deeds and being fair to those who did not fight you because of religion and did not expel you - Studiopedia. Attributes of Allah - “Salbi”

عَنْ أَنَسِ بْنِ مَالِكٍ رضي الله عنه قَالَ: سَمِعْت رَسُولَ اللَّه ِ ﷺ يَقُولُ: قَالَ اللَّهُ تَعَالَى: “يَا ابْنَ آدَمَ! إِنَّكَ مَا دَعَوْتنِي وَرَجَوْتنِي غَفَرْتُ لَك عَلَى مَا كَانَ م ِنْك وَلَا أُبَالِي، يَا ابْنَ آدَمَ! لَوْ بَلَغَتْ ذُنُوبُك عَنَانَ السَّمَاءِ ثُمَّ اسْتَغْفَرْتنِي غ Well done! إنَّك لَوْ أتَيْتنِي بِقُرَابِ الْأَرْضِ خَطَايَا ثُمَّ لَقِيتنِي ". رَوَاهُ التِّرْمِذِيُّ [رقم:3540]، وَقَالَ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

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 definitely 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 (ﷺ), 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 the Prophet (ﷺ) once 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 (ﷺ) 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 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 (ﷺ) 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 (ﷺ) 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)
The Prophet (ﷺ) is also reported to have 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 - Manifestation of 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 (ﷺ) 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 (ﷺ) forbade the servant of Allah to show haste and refuse to address Allah with prayers in the event that the answer to them is delayed, indicating that such actions are among the factors that impede receiving 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 (ﷺ) 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. Among other things, what 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 (ﷺ) once related a story about a dusty man with disheveled hair who had traveled a long way and raised his hands to the sky and said:
"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 (ﷺ) advised 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 (ﷺ) 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 Jabir, may Allah be pleased with him, that the Prophet (ﷺ) 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, according to Abu Sa'id, may Allah be pleased with him, it is reported that the Prophet (ﷺ) 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,(ﷺ), and end it with another prayer for the prophet, (ﷺ), 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 (ﷺ) and exclaimed twice or thrice: “How great are my sins!”
(To this) the Prophet (ﷺ) 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 (ﷺ) said to him: "Repeat", - and he repeated them.
Then he (ﷺ) said to him again: "Repeat",
-and he repeated them again, after which the Prophet (ﷺ) 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 have 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 (ﷺ) 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 (ﷺ) said the same as 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 of commission 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 (ﷺ) 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 your Lord not to return to disobedience in the future, since in such cases firm determination is required.

11. Frequent requests for forgiveness
It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that the Prophet (ﷺ) 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, in your meetings and wherever you are, because, truly, you do not know when this forgiveness will be granted.”
In the book 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 (ﷺ)."
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 (ﷺ) 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 (ﷺ), 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 same words were spoken by the Prophet (ﷺ) is reported in the hadiths cited by Abu Dawud, 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 (ﷺ) said in such cases.
It is reported from the words of Shaddad bin Aus, may Allah be pleased with him, that the Prophet (ﷺ) 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-Agharr al-Muzani that the Prophet (ﷺ) 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 (ﷺ) 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 (ﷺ) 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 (ﷺ) 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.”
(The Prophet ﷺ) said:
“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 Shafi'is believe that healthy person there should be 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 sick person, hope should prevail over fear due to the fact that the Prophet (ﷺ) 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 (ﷺ) 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 once the Prophet (ﷺ) 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 ﷺ) said:
“He has the right to expect (slaves) to 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 (ﷺ) 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 (ﷺ) 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 (ﷺ) 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 (ﷺ) 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 (ﷺ) 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 (ﷺ), 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!

Yes, in Surah Al-Ghafir there really is such a verse in which the Almighty speaks about His acceptance of prayers. And Allah Almighty really listens to the appeals of His slaves. But there is a difference between responding to slaves and accepting their prayers.

Allah Almighty listens to all prayers. But will the Almighty give His servant what he asks, that is, the acceptance or non-acceptance of his prayer is associated with the wisdom and desire of the Almighty. A simple example: if a patient calls a doctor, he answers his call. Then he inquires about the patient’s health status and does not immediately write out a prescription, but gives out the necessary medications only after examining the patient. In this case, the doctor takes into account the characteristics of the patient.

Like this, Allah Almighty listens to the requests of His slaves and at the same time does not respond to all their requests. Since in most cases we beg the Almighty for what is useful for us in this world, and at the same time we forget about Akhiret. And what we beg from Allah Almighty may not always be useful for us on the Day of Judgment. In addition, our appeals to the Almighty may be based on false needs or hasty decisions. Sometimes something that we see as good for us can actually turn out to be evil for us. And in the Koran, regarding this, the following is said: “Perhaps you hate what is good for you. What you desire is what is evil for you. Allah knows about it, but you do not know.”

Therefore, if Allah Almighty does not give us exactly what we ask from Him, do not express dissatisfaction, but, on the contrary, be content with your predestination.

Sometimes we rush things. But Allah Almighty knows best what we need more, what is preferable and more useful for us. For this reason, everything that we receive or do not receive from the Supreme Creator is directly related to His wisdom. Therefore, it may happen that Allah Almighty gives more than what His servant begs from Him. For example, someone may pray to the Almighty for a son. But Allah Almighty can give him a daughter in whom there will be more good than in men.

The wife of Imran (peace be upon him) begged the Almighty for a son. But Allah Almighty gave her a daughter who was superior to us men. The Almighty gave her Maryam, who later gave birth to the prophet Jesus (peace be upon him).

The main purpose of turning to Allah Almighty is to perform worship. For this reason, in Akhiret its equivalent can be returned to the person in the form of retribution.

A person’s appeal to the Almighty is a recognition of his weakness, dependence on the will of his Creator, and faith that Allah Almighty hears his prayers. Therefore, the more a person turns to the Almighty, the greater his iman is in Him. And the more he seeks protection from his Creator, the more his soul is filled with peace.

Turning to Allah Almighty with prayers, that is, recognizing one’s weakness, His greatness and power, is one of the important types of worship. Is this reflected in every form of worship? For example, in earthly worship (sajdah) of Allah Almighty, a person shows how much lower he is than his Creator, how weak he is without His protection, while pointing to His limitless power and greatness.

The Messenger of Allah said: “Dua (appeal to the Almighty) is the essence of worship.” And due to the fact that dua is a separate species worship, on the Day of Judgment the believer will receive reward for it too.

In order for our appeals to Allah Almighty to be accepted by Him, we must fulfill the requirements inherent in this mortal world. The dua itself is divided into two parts. The first of them: “dua fi`li.” That is, turning to Allah Almighty through one’s good deeds. For example, plowing the land, sowing seeds, watering crops. That is, fulfilling all the requirements for obtaining a good harvest. Due to the fulfillment of these requirements, such an appeal to the Almighty is accepted by Him in most cases.

The second type is dua kauli - an appeal to the Almighty Creator through words and the desire of the heart. And along with this type of dua, dua fi`li should also be performed. That is, you cannot desire something and at the same time be a couch potato. If everything was limited to only verbal appeals to the Almighty, then all people would turn into parasites. And Allah Almighty does not want His slaves to be lazy.

Moreover, if Allah Almighty answered all our requests to Him, this would lead to an imbalance in mortal life. It's no secret that most people want to be strongmen of the world this, that is, to be rulers, bosses. If Allah Almighty satisfies all such desires of people, then who will work? Who would agree to have someone boss him around?

The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah Almighty listens to everyone’s requests. The Almighty responds to the conversions of His servants by giving what His slave asks for, or leaving it for the Day of Judgment, or by forgiving sins to the extent that corresponds to the degree of his conversion, provided that the person does not ask for sinful things, for a break family relations, and will not rush the Almighty to accept his prayer by saying: “Why is my dua not accepted.”

There are other requirements for acceptance of dua by Allah Almighty. For example, to be diligent in dua, not to eat forbidden food, etc.

IN.What is worship?

ABOUT.Worship is a word that in its general form means statements and deeds of people pleasing to Allah: supplication, prayer, submission, reverence, etc. Allah Almighty said:

“Say: “My prayer and my sacrifice and my life and my death are all for the sake of Allah, the Lord of the worlds.”

(Cattle (Al-An'am), 162).

“Allah Almighty said: “ The best remedy for My servant to draw near to Me is to do everything that I have prescribed for him.”

(Sacred hadith, considered to be the words of Allah, reported by Al-Bukhari).

IN.What types of worship are there?

ABOUT.Exist numerous species worship, among which we can name prayer, fear, hope, hope, fear and apprehension, sacrifice, vow, kneeling, prostrations, circumambulation (like circumambulation of the Kaaba), oath, recognition of power and rule and other types of worship of Allah established by Sharia.

IN.How can we worship and serve Allah?

ABOUT.We must do this as Allah and His Messenger commanded us. Allah Almighty said:

“O you believers, obey Allah and obey the Messenger, and do not waste your labors.”

(Muhammad, 33).

The Prophet (peace and blessings of Allaah be upon him) said:

“Whoever has taken an action that was not ordered by us, his action is rejected.”

(Muslim told about this).

IN.Do we worship Allah with fear and hope?

ABOUT.Yes, we worship Him in that way. Allah Almighty commanded His servants:

"And call upon Him with fear and hope"

(Al-Araaf, 56).

The Prophet (peace and blessings of Allaah be upon him) said:

“I ask for Paradise from Allah, and I ask for deliverance from the Fire.”

(Abu Dawud reported this with an authentic isnad).

IN.What is Ihsan in worship?

ABOUT.Ihsan in worship means that during worship a person constantly remembers that Allah Almighty is watching him. Allah Almighty said:

“Who sees you when you stand in prayer, who sees your movements among those who fall on their faces”

(Poets (Ash-Shua ‘ra), 218-219).

The Prophet (peace and blessings of Allaah be upon him) said:

“Ihsan is that you worship Allah as if you see Him.” And if you do not see Him, then He sees you.”

(Muslim told about this).

IN.To whom is man most indebted after Allah and His Messenger?

ABOUT.Parents are next in charge. Allah Almighty said:

“Your Lord commanded, saying: “Do not worship anyone except Him, be kind to your parents. If one of them reaches old age with you, or both of them, never say a word to them that expresses disgust and do not reproach them, but address them with a kind word.”

(The Night Transfer (Al-Isra), 23).

Abu Huraira said: “One day a man came to the Messenger of Allah (peace and blessings of Allah be upon him) and asked him: “O Messenger of Allah, which people should I be most friendly towards?” “To the mother,” replied the Prophet (peace and blessings of Allaah be upon him). “And who after her?” - asked the man. “To the mother,” replied the Prophet (peace and blessings of Allaah be upon him). "And then?" - asked the man. “To the mother,” replied the Prophet (peace and blessings of Allaah be upon him). "And then?" - asked the man. “To my father,” replied the Prophet (peace and blessings of Allaah be upon him).”

(Text agreed upon).

(unity of God, unity of Allah,

unity of the names and attributes of Allah)

AND THEIR BENEFITS

IN.Why did Allah send messengers?

ABOUT.They were sent to call people to worship Him and deny any association with Him. Allah Almighty said:

“And We raised up among every people a messenger who preached: “Worship Allah and avoid taghut (false god).”

(Bees (An-Nakhl), 36).

The Prophet (peace and blessings of Allaah be upon him) said:

“...all prophets are brothers... and their religion is one.” This means that all the messengers called for monotheism.

(The text of the hadith is agreed upon).

IN.What does the unity of the Lord mean?

ABOUT.This means that He is Alone in His actions, such as creating, regulating, growing, giving life, killing, etc. Allah Almighty said:

“All praise belongs to Allah, the Lord of all worlds”

(Opening (Al-Fatihah), 2).

The Prophet (peace and blessings of Allaah be upon him) said:

“...You are the Lord of heaven and earth...”

(Text agreed upon).

IN.What is the unity of God?

ABOUT.This means that all acts of worship are directed only to Him alone: ​​supplication, donation, vow, recognition of only His authority and rule, prayer, request with hope, fear, seeking help, hope, etc. Allah Almighty said:

“And your God is one God; there is no God but Him, the Gracious, the Merciful"

(The Cow (Al-Baqarah), 163).

The Prophet (peace and blessings of Allaah be upon him) said:

“Let the first thing you call upon them to do is testify that there is no god but Allah.”

(Text agreed upon).

IN.What is the purpose of the unity (recognition of the uniqueness) of the Lord and God?

ABOUT.The purpose of the unity of the Lord and God is for people to be imbued with the greatness of their Lord, the object of their worship, to worship Him only, to obey Him in all their actions, so that faith takes root in their hearts and is embodied in real actions on earth.

IN.What does the unity of the attributes of Allah and His names mean?

ABOUT.This is a statement of what Allah Himself spoke about Himself in the Quran, as well as a description of Him by the Prophet (peace and blessings of Allah be upon him) in true hadiths in the form in which these attributes are given without any interpretation, without likening, depriving, or adding them images and without subjecting us to imagination such as “sitting on the throne”, “descending to the lower heaven”, “hands”, etc. The Almighty said:

“There is nothing like Him, and He is All-Hearing, All-Seeing”

(Council (Ash-Shura), II).

The Prophet (peace and blessings of Allaah be upon him) said:

“Every night Allah descends to the nearest sky.”

(Muslim told about this).

Allah descends in a manner worthy of His Majesty, unlike any of His creations and beyond our imagination.

IN.Where is Allah?

ABOUT.Allah is on His throne in heaven. The Almighty said:

“He is the Merciful One who sits on the Throne”

(Taha, 5).

The Prophet (peace and blessings of Allaah be upon him) said:

“Verily, Allah wrote a Book before creating His creations, and in this writing it is said: “My mercy preceded my wrath.” And this record is above His throne.”

(Al-Bukhari told about this).

Whoever denies that Allah is on the Throne denies Allah, and denying Allah is disbelief.

IN. Is Allah with us?

ABOUT.Allah is with us with His hearing, vision and knowledge. Allah Almighty said:

“Do not be afraid, for I am with you. I hear and I see"

(Taha, 46).

The Prophet (peace and blessings of Allaah be upon him) said:

“...you call on the Hearing One and the Near One, Who is next to you (His knowledge).”

(Muslim told about this).

IN.What is the benefit of monotheism?

ABOUT.The benefit of monotheism is getting rid of eternal torture in future life, true instruction in earthly life, forgiveness of sins. Allah Almighty said:

“Those who believe and do not mix their faith with injustice (i.e. polytheism), for them - safety, and they are on the right road"

(Cattle (Al-An'am), 82).

The Prophet (peace and blessings of Allaah be upon him) said:

“The duty of Allah to His servants is not to punish anyone who does not associate anyone with Allah.”

(Text agreed upon).

6. THE MEANING OF THE FORMULA “THERE IS NO DIVINE,

EXCEPT ALLAH" AND ITS CONDITIONS

IN.What are the conditions of the formula “There is no god but Allah” and what is its meaning?

ABOUT.Know, O my Muslim brother, may Allah guide you and me on the right path, that the words “there is no god but Allah” are the key to the gates of Paradise. However, a key only becomes a key when it has teeth. A key with teeth will open the door for you, but without them you won’t be able to open anything. It is the conditions of the formula “there is no god but Allah” that are the teeth to the key to the gates of Paradise. These conditions are as follows:

1. Knowledge of the meaning of this formula, which is the denial of worship of anyone other than Allah, and the affirmation of Allah alone as the object of worship. Allah Almighty said:

“Therefore know that there is no god but Allah”

(Muhammad, 19).

In the heavens and on earth there is no other true object of worship except Allah. The Prophet (peace and blessings of Allaah be upon him) said:

“Whoever dies knowing that there is no god but Allah will go to Paradise,”

(Muslim told about this).

2. Conviction that does not allow doubt. This means that a person must firmly and without the slightest doubt believe in it with all his heart. Allah Almighty said:

“The truly believers are those who believe in Allah and His Messenger, and then do not doubt...”

(Rooms (Al-Hujurat), 15).

The Prophet (peace and blessings of Allaah be upon him) said:

“I bear witness that there is no god but Allah and, verily, I am the Messenger of Allah. Any slave who greets Allah on the Day of Judgment with these words will undoubtedly enter Paradise without any hindrance.”

(Muslim told about this).

3. Acceptance with heart and verbal recognition of this formula in its full sense. Allah Almighty said about the pagans:

“And when they were told, “There is no god but Allah,” they were lifted up. And they said: “Shall we give up our gods because of a mad poet?”

(Arranged in ranks (As-Saafat), 35-36).

The Prophet (peace and blessings of Allaah be upon him) said:

“I was commanded to fight people until they say that there is no god but Allah. Whoever says “there is no god but Allah” will protect his property and life from me, except in cases where Islam gives the right to do so, and it is up to Allah, Great and Mighty, to sort out what is in his soul.” .

(Text agreed upon).

4. Obedience and submission to what this formula says. Allah Almighty said:

“Turn ye to your Lord, and submit unto Him”

(Crowds (Az-Zumar), 54).

5. Truthfulness coming from the heart when pronouncing the formula of monotheism. Allah Almighty said:

“Alif, Lam, Mim. Do people think that they will be left alone if they say, “We believe,” and that they will not be tested? And We tested those who were before them. So Allah recognizes without doubt those who are truthful and without doubt. He recognizes liars"

(Spider (Al-Ankabut, 1-3).

The Prophet (peace and blessings of Allaah be upon him) said:

“As soon as a person testifies truthfully from the bottom of his heart that there is no god but Allah, and that Muhammad is His servant and His messenger, Allah will save him from the fire.”

(Text agreed upon).

6. Mental purity and sincerity, which means doing any business with good intentions, without the slightest sign of polytheism. Allah Almighty said:

“And they were not commanded to do anything except serve Allah, being sincere in obedience to Him.”

(The Clear Sign (Al-Bayyina), 5).

The Prophet (peace and blessings of Allaah be upon him) said:

“Those who will sincerely say with all their hearts or with all their souls, “There is no god but Allah,” will be blessed by my intercession.

(Al-Bukhari told about this, vol. 1/193).

The Prophet (peace and blessings of Allaah be upon him) said:

“Allah saved from the fire the one who said “there is no god but Allah,” striving with all sincerity for Allah, Great and Mighty.”

(Muslim told about this, vol. 1/456).

7. True love to this wonderful verbal formula in all its deep sense and meaning, and love for those who adhere to its terms and act in accordance with it, and hatred for everything that is contrary to it. Allah Almighty said:

« And among people there are those who take equals besides Allah; they love them as they love Allah. And those who believe love Allah more. »

(The Cow (Al-Baqarah), 165).

The Prophet (peace and blessings of Allaah be upon him) said:

“All the sweetness of iman (faith) is tasted by a person who has three properties: lover of Allah and His Messenger more than anyone and anything, loving another only for the sake of Allah, not wanting to return to unbelief after Allah has saved him from this evil, just as not wanting to be thrown into the fire."

(From the book “Al-Wala wa al-Bara” by Dr. Muhammad Sayd al-Qahtani).

8. Denial of all types of taghut. Taghut is a false god and any object of worship other than Allah. Allah Almighty said:

« Whoever does not believe in idolatry and believes in Allah has grasped a reliable support for which there is no remorse. »

(The Cow (Al-Baqarah), 256).

The Prophet (peace and blessings of Allaah be upon him) said:

“Whoever said “there is no god but Allah” and denied everything that is worshiped other than Allah, he will keep his property and blood.”

(Muslim told about this).

It is reported in two collections of authentic hadiths that Anas Ibn Malik (may Allah be pleased with him) said: “A man came to the Prophet (peace and blessings of Allah be upon him) and asked him about the Hour: “When (will) the Hour?” (The Messenger of Allah, may Allah bless him and grant him peace, in turn) asked: “What have you prepared for him?” This man seemed to humble himself, and then replied: “O Messenger of Allah! I have not prepared for him many prayers, fasts and charity, but I love Allah and His Messenger, may Allah bless him and grant him peace,” and the Prophet, may Allah bless him and grant him peace, said: “You will be with those whom you loved.” "

In one version of the hadith, Anas said:

“And we did not rejoice at anything as much as we rejoiced at the words of the Prophet, peace and blessings of Allah be upon him: “You will be with those whom you loved.” (Al-Bukhari, Muslim)

In the reliable collection of Imam Muslim, the words of Anas are quoted: “And I (too) love Allah, His prophet, peace and blessings of Allah be upon him, Abu Bakr and 'Umar, and I hope that thanks to my love for them, I will be with them, although I and did not do deeds like their deeds.” (Al-Bukhari, Muslim)

Dear Muslim brothers! Scientists have mentioned reasons and ways to reach this level of love and achieve happiness. The main methods and paths include the following:

Firstly, it is reading the Holy Quran, reflecting and understanding its meanings, learning its secrets and wisdom. Thus, one of the companions of our prophet (peace and blessings of Allah be upon him) received the love of Allah thanks to the reading of Surah “Sincerity”. He repeated it in his prayers, and when he was asked about it, he said: “Truly, it describes the Merciful, and I love to read it. To which the Prophet (peace and blessings of Allah be upon him) said: “Tell him that Allah loves him.” (Al-Bukhari from Aisha (may Allah be pleased with her), Muslim)

Secondly, this is approaching Allah Almighty with the help of additional types worship after he shows great diligence in fulfilling the obligatory instructions, and also does not transgress the boundaries of what is permitted. The Messenger of Allah (peace and blessings of Allah be upon him) reported from the Great Lord that He said: “I will declare war on the one who is at enmity with the one who is close to Me! The most beloved of all that My servant does in an effort to get closer to Me is for Me what I have charged him with as a duty, and My servant will not stop approaching Me, doing more than expected (voluntary forms of worship) until I love his; When I love him, I will become his hearing with which he will hear, and his sight with which he will see, and his hand with which he will grasp, and his foot with which he will walk, and if he If he asks Me (for something), I will certainly grant him (it), and if he turns to Me for protection, I will definitely protect him.” A reliable collection of Al-Bukhari, the book “Softening Hearts”, chapter “Modesty”, (6502), from Abu Hurayra (may Allah be pleased with him).

Third, constant remembrance of Allah in tongue, heart and deeds. Allah Almighty says:

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ

“Remember Me and I will remember you and be grateful and do not deny Me [do not be ungrateful to Me]!” (Al-Baqarah:152).

And our prophet (peace and blessings of Allah be upon him) said: “Allah (Holy and Great is He) says: “I will be with my slave as long as his lips move, remembering Me.” (Sunan ibn Majah from Abu Hurayra (may Allah be pleased with him), Al-Bukhari)

Also, the Messenger of Allah (peace and blessings of Allah be upon him), being the best rememberer of his Lord, said: “Mufarridoun was ahead.” The companions asked: “Who are the Mufarridun, O Messenger of Allah?” To which the Prophet (peace and blessings of Allaah be upon him) said: “Those who often remember Allah from among men and women.” Muslim from Abu Hurayra (may Allah be pleased with him).

Fourthly, one must love what Allah Almighty and His Messenger love, and prefer it to what the soul likes when passions prevail. It is an ascent to what God loves, even if the ascent turns out to be difficult. Thus, a person prefers to earn the pleasure of the Almighty than to receive the pleasure of another, even if he has to endure enormous trials and difficulties, despite the physical weakness of his body.

To achieve this degree, three things are necessary: ​​firstly, taming passion, secondly, disobedience to it, and thirdly, struggle with Satan and his minions.

Fifthly, It is very important to know with all your heart the names of Allah and His qualities, because the one who knows the Almighty, His wonderful names and exalted qualities and deeds, Allah Almighty will love him, honor him and be pleased with him. This refers to the names of Allah and His qualities, which are established in both Revelations ( Holy Quran and Sunnah). At the same time, faith in them must correspond to the conviction of the Messenger of Allah (peace and blessings of Allah be upon him), his companions and those who followed them in goodness. Namely: one must believe in the names and qualities of Allah without distortion, without denial, without likening, without giving an image and without unreasonable interpretation.

Allah (Holy and Great is He) says, urging His servants:

وَلِلّهِ الأَسْمَاء الْحُسْنَى فَادْعُوهُ بِهَا

“Allah has the most beautiful names, so call upon Him through them.” (Al-A'raf, 180).

It is also reported in the authentic Sunnah that the Prophet (peace and blessings of Allah be upon him) said: “Allah has ninety-nine names, and whoever learns them will enter Paradise.” (Al-Bukhari, Muslim from Abu Hurayra (may Allah be pleased with him) .)

At sixth, one must observe the mercies that Allah shows to His slaves, and also learn the obvious and hidden gifts of the Almighty, because this encourages a person to love Him. Showing mercy and kindness takes possession of a person’s feelings and encourages him to love the one who gave him this mercy and endowed him with good. In reality, only Allah Almighty is the giver of mercy and blessings. This is indicated by common sense and Revelation (the Holy Qur'an and the authentic Sunnah). Therefore, those with intelligence actually love only Allah (Holy and Great is He), because only He (praise be to Him) deserves absolute love. And everything else can be loved for His sake.

Man by nature loves someone who has done him good, treated him kindly, consoled him and helped him in all his endeavors. And if a person, in fact, knows this truth, then he will understand that all the good, which cannot be counted, comes only from Allah (He is Holy and Great).

Allah Almighty said:

وَإِن تَعُدُّواْ نِعْمَتَ اللّهِ لاَ تُحْصُوهَا إِنَّ الإِنسَانَ لَظَلُومٌ كَفَّارٌ

Thus, if a Muslim understands this truth properly, then it will be much easier for him to fulfill his duty - to thank Allah (Holy and Great) with his tongue, heart and deeds. It is then that a person will achieve all the benefits and be happy with a worthy outcome.

In addition, our Lord (Holy and Great is He) promised to bestow even more on those who thank Him:

لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ

“If you are grateful, I will give you even more.” (Ibrahim, 7).

And our prophet (peace and blessings of Allah be upon him) said: “How amazing is the position of the believer! Indeed, everything in his situation is good for him, and this is inherent only for 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 good for him." (Muslim from Suhaib (may Allah be pleased with him).

It is also reported in another hadith: “Truly Allah is pleased with a slave who, having eaten food, thanks Him for it, or, having drunk something, thanks Him for it.” (Muslim from Anas ibn Malik (may Allah be pleased with him).

Seventh, To achieve the love of Allah, there is another, very amazing and great way - this is to show humility before the Greatness of Allah, humiliate yourself for His sake, and show fear of God in words and body.

As the Almighty said:

الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ

“Verily, the believers have succeeded who are humble during their prayers...” (Al-Mu'minun, 1-2).

Allah Almighty also said about the best creatures:

إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ

“Verily, they hastened to do good, called upon Us with hope and fear, and were humble before Us.” (Al-Anbiya, 90).

Eighth, in order to earn the love of the Almighty, you need to use the time when Allah descends in the last third of the night and pray at this time, calling on the Lord (Holy and Great), showing complete submission to Him, ending all this with forgiveness and sincere repentance.

Allah Almighty says about the best creatures:

تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

“They lift their sides from their beds, calling upon their Lord with fear and hope, and spend from what We have provided for them.” (As-Sajdah, 16).

Those who rise at night to perform the night prayer are the noblest of those who deserve love, since they night prayer before the Almighty absorbs almost all of the listed reasons for Allah’s love. Therefore, it is not surprising that the trusted envoy in heaven, Jibril (peace be upon him), descended to the trusted envoy on earth, Muhammad, and said to him: “Know that the dignity of a believer lies in his performance of the night prayer, and his greatness lies in the fact that he doesn't need people." Brought At-Tabarani to Al-Awsat, (4278).

Al-Hasan Al-Basri said: “I know of no better worship than prayer performed in the dead of night.” He was asked: “Why do those people who pray at night have bright faces?” To which he replied: “It is because they were left alone with the Merciful, and He bestowed upon them from His Light.” “Ihya ‘ulum ad-din”, (1/355; 4/412).

Ninth, love for the righteous and trying to be close to them where they gather. The Messenger of Allah (peace and blessings of Allah be upon him) said in an authentic hadith: “Allah Almighty said: “I will certainly love those who love each other for My sake. I will definitely love those who gathered for My sake. I will definitely love those who visited each other for My sake." Ahmad (5/233, 247). Malik (6711) in "Muatta'"

It is also reported in an authentic hadith that the Prophet (peace and blessings of Allah be upon him) said: “The most reliable bond of faith is love for the sake of Allah and hatred for the sake of Allah.” (Ahmad (4/286).

Tenth, detachment from any reason that may become an obstacle between you and Allah Almighty. This can be done if Muslims and the community of believers as a whole abstain from all types of bad deeds, forbidden deeds and mortal sins. If the hearts are corrupted, it will be useless to try to correct worldly affairs, and you will not be able to benefit in the next world.

Allah Almighty said:

إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ

“On that day when neither wealth nor sons will benefit anyone except those who stand before Allah with a pure heart.” (“Al-Shuara”, 88-89).

Understanding the love of Allah is the greatest degree for a slave, great mercy, eternal happiness and wonderful Life. That's why happy man must try to achieve this degree in all the ways established by the Prophet Muhammad (peace and blessings of Allah be upon him) in his biography and Sunnah, namely, following the correct creed, worshiping correctly, and showing good deeds towards creatures. In other words, by exercising genuine faith, by practicing fear of God in secret and openly.

Allah Almighty said:

الَّذِينَ آمَنُواْ وَكَانُواْ يَتَّقُونَ أَلا إِنَّ أَوْلِيَاء اللّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

“Verily, those close to Allah will not know fear and will not be saddened. These are those who believed and feared God.” (“Yunus”, 62-63).

In addition, the love of Allah causes frequent blessings and greetings of the prophet (peace and blessings of Allah be upon him).

O Allah! Bless and salute our beloved prophet Muhammad! O Allah! Be pleased with the righteous caliphs and rulers who followed the straight path: Abu Bakr, Umar, Uthman and Ali, as well as all the other companions and those who followed them in goodness until Doomsday. Ameen I am Mujib!!!

In the name of Allah, Gracious to everyone in this world, and in the next world - only to those who believe! Praise be to Allah, the Lord of the worlds, best greetings and blessings to our Prophet Muhammad, his family and companions!

O Allah, teach us what benefits us, and grant us the benefit of what we have taught, and enrich us with knowledge and good deeds, and give us understanding in religion, O Lord of the worlds!

Dear brothers, today we will talk about a great degree that no one reaches except those whom Allah has honored - the fight against one’s nafs (inner ego) and its whims. And those who have reached this degree are mentioned by the Almighty in the following verse:

{ وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ }

« And those who are zealous for Us, struggle with their souls and with Satan and show patience when trials and suffering befall them - We will certainly lead them along Our paths, strengthen them on the Straight Path and direct them to good. And truly, Allah, of course, is with those who sincerely do good (muhsinin)"(Surah Al-Ankabut, verse 29).

If you carefully analyze the words “jahadu fina” - “they worked hard for Us,” you can understand that they fought against nafs, against passions, pleasures, fought against the worldly, against wealth, fought against the enemies of Allah. Allah Almighty promised these people to lead them along His paths, not just one path. This means that the paths of Ihsan (sincerity) are varied and there are several of them, not just one path as some of us understand. And therefore, the Almighty says: “let us lead them along Our paths,” and at the end of the verse, the Almighty says: “indeed, Allah is together with sincere people (muhsinin),” from this ending of the verse we understand that those who fought against the above listed qualities, they are from among the muhsinin (benefactors) and the help of the Almighty will be with those who have such qualities, because they are from among the muhsinin.

Ihsan is the highest degree after faith (iman). We should always pay attention to the actions of the Messenger of Allah (peace and blessings be upon him) before doing anything, since all the actions and deeds of the Messenger of Allah (peace and blessings be upon him) are based on following Islam. These actions can be divided into three types: actions arising from Islam, Iman, Ihsan.

As for Islam, accepting and observing it is obligatory, just like Iman (faith), and as for Ihsan (sincerity), it is necessary to strive for it, but not everyone can achieve this degree.

If we talk about proof that Ihsan (sincerity) is the highest degree, then we can cite a reliable hadith, which says that the angel Jibril (peace be upon him) came to the Prophet (peace and blessings be upon him) and asked him about Islam, Iman, then about Ihsan.

This means that a slave, pronouncing the Shahada (formula of monotheism), enters the first level - Islam, after which he rises to another level - Iman. Iman is belief in everything that our Prophet (peace and blessings be upon him) came with. Then we rise to another level - Ihsan. Ihsan is the highest degree in Islam. Maybe someone will object, like, where did you get this level from? We will say that our Lord mentioned it in his Holy Qur'an:

The Almighty said:

مَعَ نَ. [النحل:128]

« Indeed, Allah is on the side of the pious and those who do good deeds».

From this we understand that those who have the qualities of Ihsan (sincerity) are different from muttaqeen (God-fearing) people, and their difference is that they have reached a higher level than taqwa (God-fearing).

We see such a difference in the following words, where the Almighty says:

وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ‏

« Strive for the forgiveness of your Lord and for Paradise, the width of which is equal to the heavens and the earth, prepared for the God-fearing ».

This Paradise is reserved for muttaqin (God-fearing people)! Then He began to list their qualities:

* الَّذِينَ يُنفِقُونَ فِي السَّرَّاء وَالضَّرَّاء وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ

« Those who give in wealth and in poverty, in strength and in weakness, who know how to curb their anger and forgive those who have offended them. Allah Almighty loves and rewards the virtuous (muhsinin)!»

Thanks to such qualities, some have achieved the highest degrees. Based on this, we can say that a muhsin is a slave following the path of piety, with his different types ways of sincerity. Ihsan is an extremely necessary quality!

If we list the forms of sincerity, they can be divided into three types: Ihsan in relation to Allah Almighty, the Prophet (peace and blessings be upon him) and creation.

As for sincerity towards Allah Almighty, it means that you perform worship with such sincerity and responsibility, with such diligence and attention, as if you feel the presence of Allah Almighty, even if you do not see Him.

Allah Almighty, addressing Musa (peace be upon him), says: “ Fear not, for I am with you. I hear and see" Also in the Quran, Allah Almighty says: “ He is with you wherever you are" On the contrary, the Almighty is closer than we think, He is closer to us than the jugular vein. Allah Almighty mentioned this in the following verse: (meaning) “ When the soul comes to the throat of a dying person, you can only watch, but cannot help him. We are closer to him and know his condition better than you, but you do not see or feel it».

Imagine, when a person is near death, what is the state of relatives close to him in terms of pity and love, but the Almighty tells them: “ Yes, you are close to him, however I am closer to him, but you don't see it».

Therefore, our Lord is always with us, and while he is with us, we are obliged to be in the presence of Allah Almighty. And one who is in such a state will not be able to sin. We do not say that those who have the qualities of sincerity (ahl ihsan) are sinless, we are not the kind of people who attribute sinlessness to others except the prophets, but we say that those who have sincerity, as long as they are in the state of the presence of Allah Almighty, will never be able to sin. They see that the Almighty is always with them, watching over them, they feel His presence, greatness in all actions - when buying and selling, talking, therefore, when selling and buying, they do not deceive people for profit. People can be divided into two categories: those who are engaged in trade and do not deceive for worldly gain, because if they deceive, they will lose clients, and the owner of the quality of sincerity does not deceive people because he knows that the Almighty is watching him. Eat a big difference between actions performed for the sake of Allah Almighty and for the sake of people, for the sake of the world.

So, Ihsan is the effect of the presence of Allah Almighty, the feeling that Allah Almighty is constantly watching us, because He is All-Hearing, All-Seeing. If you are under such supervision, then you are one of the owners of ihsan - sincerity, therefore, you will not look at the forbidden, since you feel the gaze of Allah on you. The first degree of ihsan is sincerity towards Allah Almighty, and many annotations are needed to explain it.

Sermon transcript Dr. Muhammad Hassan Kassam

Translation from Arabic; Muhammadrasul Zagirov