Say ‘I believe in Allah’ and then be Steadfast
Hadith 21
“I said, ‘O Messenger of Allah, tell me something about Islam which I can ask of no one but you.’ He (peace be upon him) said, ‘Say “I believe in Allah” — and then be steadfast.'”
[Muslim]
عَنْ أَبِي عَمْرٍو وَقِيلَ: أَبِي عَمْرَةَ سُفْيَانَ بْنِ عَبْدِ اللَّهِ رَضِيَ اللهُ عَنْهُ قَالَ:
“قُلْت: يَا رَسُولَ اللَّهِ! قُلْ لِي فِي الْإِسْلَامِ قَوْلًا لَا أَسْأَلُ عَنْهُ أَحَدًا غَيْرَك؛ قَالَ: قُلْ: آمَنْت بِاَللَّهِ ثُمَّ اسْتَقِمْ”
[رَوَاهُ مُسْلِمٌ].
Commentary Summary
Keeping an upright and steadfast life is following the injunctions that have come from Allah, and leaving that which Allah has forbade.
This hadith emphasizes the importance of proclaiming and saying with the tongue words of belief, as well as living by those words by acting in a manner that affirms one’s proclamation of faith in Allah
Comprehensive Speech
This Hadith is an example of the miracle of the Prophet’s comprehensiveness in speech (Jawami’ al-Kalam), as the Prophet(s) has combined for the questioner, in these two phrases “Say: I believe in Allah” and “then be steadfast”, the complete essence of one’s declaration of belief and application of Islam in one’s life through perseverance. These words instruct one to review one’s iman (faith) through the tongue and remembrance of the heart, and they instruct one to remain steadfast (to have istiqamah) upon performing the actions of obedience, and refraining completely from actions of disobedience.
Belief and Action
The Prophet(s) instructs the man “Say: I believe in Allah, then be steadfast” as there is some value in him outwardly stating and restating his belief in Allah. It’s not enough to just say, but to actually follow through with action. Many times, we are very good at talking, but very weak at doing, practicing, and living by our words. Simply saying by the tongue does not absolve us of our responsibility of living by the words we say/proclaim (say or proclaim). The following verse in the Qur’an emphasizes this point:
إِنَّ ٱلَّذِينَ قَالُوا۟ رَبُّنَا ٱللَّهُ ثُمَّ ٱسْتَقَٰمُوا۟ تَتَنَزَّلُ عَلَيْهِمُ ٱلْمَلَٰٓئِكَةُ أَلَّا تَخَافُوا۟ وَلَا تَحْزَنُوا۟ وَأَبْشِرُوا۟ بِٱلْجَنَّةِ ٱلَّتِى كُنتُمْ تُوعَدُونَ
“Indeed, those who have said, ‘Our Lord is Allah’ and then remained on a right course – the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.’” (Qur’an, Surah Fussilat, 41:30)
Umar bin al-Khattab (may Allah be pleased with him) said, “They are steadfast upon the obedience of Allah, and they do not swerve away from that with the evasions of the fox.” This means they are firm upon what Allah has ordered from matters of belief, speech, and action. In addition, they consistently persist upon these orders of Allah.
إِنَّ ٱلَّذِينَ قَالُوا۟ رَبُّنَا ٱللَّهُ ثُمَّ ٱسْتَقَٰمُوا۟ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
“Indeed, those who have said, ‘Our Lord is Allah’, and then remained on a right course – there will be no fear concerning them, nor will they grieve.” (Qur’an, Surah al-Ahqaf, 46:13)
Relationship Between Istiqamah (Steadfastness) and Istighfaar (Seeking Forgiveness)
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَٱسْتَقِيمُوٓا۟ إِلَيْهِ وَٱسْتَغْفِرُوهُ ۗ وَوَيْلٌ لِّلْمُشْرِكِينَ
“Say, O [Muhammad], ‘I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him (be steadfast) and seek His forgiveness.’ And woe to those who associate others with Allah.” (Qur’an, Surah Fussilat, 41:6)
The verse informs us we are going to try to be steadfast, but at times we may encounter shortcomings. So, Istighfar (seeking forgiveness) is essential in the process of steadfastness and fulfilling our proclamation of faith.
Anas bin Malik reports the Prophet (sas) said: “The belief of a servant will not be steadfast until his heart becomes steadfast, and his heart will not become steadfast until his tongue becomes steadfast”. (Imam Ahmad)
Having Istiqamah May Require Opposing Societal Norms & Culture
Having Istiqamah, steadfastness in obeying Allah, may require one to differentiate and not practice the incorrect customs, traditions, and cultural practices of the people. Due to this, the Prophet(s) said, “Be steadfast (in your actions) and do not count (your good actions, which may cause you to limit them). And know that the best of your actions is the Prayer, and none except the Believer takes care to maintain his wudu”.
It was said, “al-Istiqamah is a trait such that with it all the good qualities are perfected, and without it all are disfigured.” Al-Wasiti (rh).
Entering Paradise
Hadith 22
A man questioned the Messenger of Allah (peace be upon him) and said: “Do you think that if I perform the obligatory prayers, fast in Ramadan, treat as lawful that which is halal, and treat as forbidden that which is haram, and do not increase upon that [in voluntary good deeds], then I shall enter Paradise?” He (peace be upon him) replied, “Yes.”
[Muslim]
عَنْ أَبِي عَبْدِ اللَّهِ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُمَا: “أَنَّ رَجُلًا سَأَلَ رَسُولَ اللَّهِ صلى الله عليه و سلم فَقَالَ:
أَرَأَيْت إذَا صَلَّيْت الْمَكْتُوبَاتِ، وَصُمْت رَمَضَانَ، وَأَحْلَلْت الْحَلَالَ، وَحَرَّمْت الْحَرَامَ، وَلَمْ أَزِدْ عَلَى ذَلِكَ شَيْئًا؛ أَأَدْخُلُ الْجَنَّةَ؟ قَالَ: نَعَمْ”.
[رَوَاهُ مُسْلِمٌ].
Commentary Summary
In this hadith, the Prophet (sas) did not mention any of the voluntary acts, indicating that it is permissible to leave them. Scholars also state that the Prophet did not mention the voluntary acts to make the religion easy for the man. Especially since he had recently accepted Islam and over time, if he was sincere about his commitment, Allah (swt) would open his heart to perform these voluntary acts. Other scholars say the voluntary acts were not mentioned to prevent the man from wrongly assuming these actions were obligatory. [1,2,3]
A similar hadith states:
A man approached the Prophet and asked: “Tell me about an action that if I do, I will enter paradise?”
The Prophet said, “Worship Allah, do not associate partners, establish prayers, give zakat, and fast during Ramadan”.
The man said, “By Allah, I will not increase anything from this and I will not decrease anything from this”.
When the man left, the Prophet said if anyone is pleased to see a person from paradise then look to that man. Other hadiths include maintaining family ties and staying away from major sins.
The meaning of these hadiths is clear: the minimum requirements for entering paradise are the Five Pillars of Islam, abiding by that which Allah has made permissible, and refraining from that which He has forbidden. An important lesson we can derive is not to overwhelm ourselves or new Muslims with too much information or actions. First gain the Islamic foundation, As we draw closer to Allah, we will then have the desire and ability to perform the voluntary acts alongside the obligatory ones. Also, the purpose of the voluntary acts are to help us become closer to Allah, and to compensate for any shortcomings in performing the obligatory ones.
Personal Struggles and Opinions
Allah says in the Quran:
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَتْلُونَهُۥ حَقَّ تِلَاوَتِهِۦٓ أُو۟لَٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۗ وَمَن يَكْفُرْ بِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
“Those to whom We have given the Scripture, who follow it as it deserves, are the ones who truly believe in it.…” (Al Baqarah 2:121)
Other verses state:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحَرِّمُوا۟ طَيِّبَٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ (87)
وَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلًا طَيِّبًا ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ (88)
“You who believe, do not forbid the good things God has made lawful to you—do not exceed the limits: God does not love those who exceed the limits—but eat the lawful and good things that God provides for you.” (Al Ma’idah 5:87-88)
Both the hadith and the above Quranic verses are referencing those who permit that which Allah has made lawful and forbid that which Allah has made unlawful; In addition, these individuals do not change the meaning or context of a hadith or Quranic verse for any personal reasons. They accept what has been stated by Allah wholeheartedly, and it is they who will enter paradise.
However, sometimes we feel the need to appease the beliefs of others by compromising our own to fit in or to make ourselves feel better about something we do. This usually leads us to give our personal opinion instead of following the laws stated by Allah (swt). For example, some people will quote a hadith or verse and say it is okay to dress inappropriately, listen to explicit music, watch inappropriate shows, not maintain the correct boundaries with the opposite gender, take drugs, drink alcohol, etc. To be of those who will enter paradise, we cannot change the meaning or make our own opinions and decisions, Allah has clearly declared what is permissible and and what is forbidden.
It is important, however, to acknowledge that we all have personal desires or inclination towards a certain action, as long as we struggle against ourselves from changing the meaning of the Quran and sunnah to justify our problems, then it is a personal struggle, or jihad. In the Quran, Allah swt says:
وَٱلَّذِينَ جَٰهَدُوا۟ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلْمُحْسِنِينَ (69)
“[Allah is] sure to guide to Our ways those who strive hard for Our cause: God is with those who do good.” (Al Ankabut 29:69)
Common Misunderstandings
A common misunderstanding with this hadith is what the man means, and more importantly, what the man does not mean. The man is saying he will pray but only the obligatory prayers, give the mandatory charity (zakat), only fast during Ramadan, and make Hajj once; and it is in these actions that he will neither increase nor decrease. The man does not mean he will backbite, oppress people, abandon those who need help, and keep sinning while performing the minimum actions. He is still obligated to behave properly, fulfill his responsibilities and keep away from sinning.
Allah(swt) states:
إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا (31)
“If you avoid the great sins you have been forbidden, We shall wipe out your minor misdeeds and let you through the entrance of honor [Paradise].” (An’Nisa 4:31)
This verse indicates that major sins can prevent us from entering paradise, regardless of the actions we do. However, avoiding these sins and performing good deeds can erase the minor sins and enter us into Paradise.
Major Sins preventing one from entering Paradise
Allah (swt) has informed us of the major sins that will prevent us from entering Paradise, these are:
- Committing shirk, associating partners with Allah
- A highway robber
- Harboring any amount of arrogance
- Until one’s debt is forgiven or paid
- A person whose neighbor is not safe from his mischief
- One who has oppressed or wronged someone. He will need to make amends to the person in this life, or the person wronged will get his right on the Day of Judgment.
The early generation, at the Prophet’s time, also used to say that the believers will be held at the doors of paradise for 100 years for a sin they committed.
This hadith indicates if a person fulfills the minimum requirements and avoids the forbidden acts, he has earned paradise. However, we are still obligated to fulfill our responsibilities, act properly, and keep away from sins. Also, voluntary actions are encouraged to help us get closer to Allah, make up for any shortcomings, and to wipe out minor sins.
Hastening to Do Good
Hadith 23
“Purity is half of Iman. Alhamdulillah (praise be to Allah) fills the scales, and subhan-Allah (how far from imperfection is Allah) and Alhamdulillah (praise be to Allah) fill that which is between heaven and earth. And the Salah (prayer) is a light, and charity is a proof, and patience is illumination, and the Qur’an is a proof either for you or against you. Every person starts his day as a vendor of his soul, either freeing it or bringing about its ruin.”
[Muslim]
عَنْ أَبِي مَالِكٍ الْحَارِثِ بْنِ عَاصِمٍ الْأَشْعَرِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم
“الطَّهُورُ شَطْرُ الْإِيمَانِ، وَالْحَمْدُ لِلَّهِ تَمْلَأُ الْمِيزَانَ، وَسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ تَمْلَآنِ -أَوْ: تَمْلَأُ- مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَالصَّلَاةُ نُورٌ، وَالصَّدَقَةُ بُرْهَانٌ، وَالصَّبْرُ ضِيَاءٌ، وَالْقُرْآنُ حُجَّةٌ لَك أَوْ عَلَيْك، كُلُّ النَّاسِ يَغْدُو، فَبَائِعٌ نَفْسَهُ فَمُعْتِقُهَا أَوْ مُوبِقُهَا”.
[رَوَاهُ مُسْلِمٌ].
Commentary Summary
This Hadith encompasses fundamental principles of the religion. The Hadith shows the importance of performing good deeds in Islam, through which every Muslim can free himself from the punishment of Allah (swt) in the Hereafter. This includes freeing oneself from servitude to anything other than Allah (swt).
Purification is Half of Iman (faith)
There are two ways to understand the meaning of “Purification is half of iman.” The first way to understand purification is in terms of physical cleanliness. Although Islam teaches cleanliness in all things, our homes and masajid are not always a reflection of this. We should strive for cleanliness in all things, whether it is keeping our homes clean or our masjids orderly.
The word iman is also used to mean prayer, which reflects the importance of prayer as the foundation for iman (faith). Prayer is the distinguishing factor between belief and disbelief. When one goes to pray, they must first make wudu (abolution). Therefore, the second way to understand the concept of purification is that it is half of the prayer. A physical act of purification enables us to prepare for prayer externally and internally.
The Significance of Dhikr (remembrance) of Allah
Dhikr is the remembrance of God, often expressed through phrases such as “Al-Hamdulillah” (praise be to God) and “Subhanallah” (glory be to God). The hadith mentions that Al-Hamdulillah fills the mizan (scales), and the phrase “Subhanallah wa bihamdi” (exalted be Allah and to Him belongs all praise) fills the space between the heavens and the earth. The hadith shows the importance, greatness, and significance of dhikr for every Muslim. For example, merely reciting one phrase such as Subhanallah gives a reward that fills the heavens!
Al-Haithamy, one of the great Muslim scholars, stated that the full reward of reciting dhikr will be given to the person who recites these phrases while thinking of their meaning and submitting to their implication.
Salah (prayer) is a Light
The Prophet (sas) said Prayer is a light by which we are guided spiritually. Knowing right and wrong is half the struggle, but the real struggle lies in the action of doing that which is right. Prayer is something that disciplines us spiritually so that we are able to correctly follow that which is pleasing to Allah. That is why prayer is the light that guides us through our journey towards Allah (swt).
Sadaqah (charity) is a Proof
When one gives in charity, one is trusting in Allah’s promise that He will return the wealth in multifold. In a material sense, one may be losing money, but in a spiritual sense one is gaining reward. Allah (swt) says many times in the Quran that charity doesn’t diminish, but rather increases our wealth.
Charity is a burhan (proof) for the Muslim. The term burhan literally means ‘sunlight’ in Arabic. This linguistic definition is adding a depth of meaning to the definition of burhan as a proof; it is not just a proof, it is a shining and clear proof of one’s iman as a Muslim. Imam Ibn Rajab said that the reason why charity is an evidence of iman, is that people usually love wealth, and if they overcome this love of material things for the sake of Allah, this is a clear proof of their strong iman.
Sabr (patience) is a Shining Light
Patience is a shining, bright light that guides us in tough moments. It is always inspiring when we are around people who exercise patience in the face of adversity and difficulty.
Being patient requires a lot of internal effort and struggle. Overcoming impatience develops our self-control and accountability. Patience leads to self-control, which is the goal of al-sabr (patience).
The Qur’an is Either Evidence For or Against You
Seeking knowledge is obligatory on every Muslim, and the core of all knowledge is the Quran. With knowledge comes responsibility. That is why the Prophet (sas) said that “The Qur’an is either evidence for or against you.” People who recite, learn and practice the Qur’an, become the people of Quran and the Quran will be a proof for them. However, on the Day of Judgment, the Quran will stand against those who never read or practiced it in their lives.
Every Day is a New Opportunity
We go out every day and Allah (swt) gives us life, energy and new opportunities to come closer to Him. Imam Ibn Rajab, while commenting on this meaning, said the person who struggles to worship Allah and obeys Him is the one who frees himself, while the person who indulges in sins is the one who destroys himself.
Every morning, when people go out of their homes, they are either gaining reward or suffering losses. If they work for Allah and obey Him, they are winners; but if they violate the rules of Allah and disobey Him, then they gain nothing but loss after loss.
Conclusion
This hadith guides us in how to gain great rewards in our lives and also how to save ourselves from Allah’s punishment. Practicing the acts of purification, dhikr, prayer, charity, and many other deeds are important ways to free oneself from the punishment of Allah.
The Forbiddance of Oppression
Hadith 24
“O My servants! I have forbidden oppression for Myself, and I have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except those whom I have guided, so seek guidance from Me and I shall guide you. O My servants, all of you are hungry except those whom I have fed, so seek food from Me and I shall feed you. O My servants, all of you are naked except those whom I have clothed, so seek clothing from Me and I shall clothe you. O My servants, you sommit sins by day and by night, and I forgive all sins, so seek forgiveness from Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefitting Me so as to benefit Me. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as pious as the most pious heart of any individual amongst you, then this would not increase My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as wicked as the most wicked heart of any individual amongst you, then this would not decrease My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all to stand together in one place and ask of Me, and I were to give everyone what he requested, then that would not decrease what I Possess, except what is decreased of the ocean when a needle is dipped into it. O My servants, it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allah, and he who finds other than that, let him blame no one but himself.”
[Muslim]
عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ رَضِيَ اللهُ عَنْهُ عَنْ النَّبِيِّ صلى الله عليه و سلم فِيمَا يَرْوِيهِ عَنْ رَبِّهِ تَبَارَكَ وَتَعَالَى، أَنَّهُ قَالَ:
“يَا عِبَادِي: إنِّي حَرَّمْت الظُّلْمَ عَلَى نَفْسِي، وَجَعَلْته بَيْنَكُمْ مُحَرَّمًا؛ فَلَا تَظَالَمُوا. يَا عِبَادِي! كُلُّكُمْ ضَالٌّ إلَّا مَنْ هَدَيْته، فَاسْتَهْدُونِي أَهْدِكُمْ. يَا عِبَادِي! كُلُّكُمْ جَائِعٌ إلَّا مَنْ أَطْعَمْته، فَاسْتَطْعِمُونِي أُطْعِمْكُمْ. يَا عِبَادِي! كُلُّكُمْ عَارٍ إلَّا مَنْ كَسَوْته، فَاسْتَكْسُونِي أَكْسُكُمْ. يَا عِبَادِي! إنَّكُمْ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ، وَأَنَا أَغْفِرُ الذُّنُوبَ جَمِيعًا؛ فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ. يَا عِبَادِي! إنَّكُمْ لَنْ تَبْلُغُوا ضُرِّي فَتَضُرُّونِي، وَلَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي. يَا عِبَادِي! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئًا. يَا عِبَادِي! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا. يَا عِبَادِي! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوا فِي صَعِيدٍ وَاحِدٍ، فَسَأَلُونِي، فَأَعْطَيْت كُلَّ وَاحِدٍ مَسْأَلَته، مَا نَقَصَ ذَلِكَ مِمَّا عِنْدِي إلَّا كَمَا يَنْقُصُ الْمِخْيَطُ إذَا أُدْخِلَ الْبَحْرَ. يَا عِبَادِي! إنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوَفِّيكُمْ إيَّاهَا؛ فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدْ اللَّهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَن إلَّا نَفْسَهُ”.
[رَوَاهُ مُسْلِمٌ].
Commentary Summary
This hadith is a ‘Hadith Qudsee’, a Hadith where the Prophet (sas) narrated Allah’s (swt) words. This hadith stresses on the prohibition of all forms of injustice and oppression in Islam. It also encourages Muslims to seek guidance from Allah by means of supplication (du’a) and to rely solely on Allah, while highlighting Allah’s Glory and His inexhaustible treasures and bounties.
Unlawful Oppression
When Allah (swt) said, “I have made oppression unlawful for Me”, one might think of all the suffering, evil, and oppression that exists in the world. One might think, if Allah (swt) is Merciful, then why do these evil things occur? These things happen because Allah (swt) gave us free will and a choice to act according to what we think is right. We can deduce that it is human beings who choose to oppress one another, exercising their own free will.
The forbidden injustices can occur in many forms. The most extreme form of injustice is al-shirk, or associating partners with Allah. The second form is injustice towards one own self, by committing sins. The third form is injustice towards others, human beings, and other creations alike. Muslims should strive to avoid injustice, as it displeases Allah (swt) and warrants His severe punishment.
Allah is the Source of Guidance
Allah (swt) is the source of all guidance. None of us can give guidance. We may attempt to show people the right path, but the true guidance comes from Allah (swt) alone. Guidance is a great mercy and blessingfrom Allah (swt). This guidance, in the form of the Qur’an, was revealed to us by Allah (swt) through His Messenger, Muhammad (sas). Allah (swt) showed us the right path to follow and warned us against Shaitan, who is our greatest enemy. Reciting Surah al-Fatihah every raka’ah reminds us of our extreme need for our Lord and His Guidance and Support.
Allah is the Provider
When it comes to material goods, Allah (swt) is the One who provides us with what we need: food, clothing, etc. The hadith shows the generosity of Allah (swt). The more we ask Him, the more He gives us. He wants us to come closer to Him by expressing our needs with humility. Allah (swt) said: “Do not seek sustenance from anyone other than Me, for verily all those others from whom you might seek sustenance have themselves been provided for by Myself. So seek sustenance from me and I will provide for you”.
Allah is always willing to forgive us
Although we are constantly committing sins, Allah is constant in His Mercy and forgiveness. The door of repentance is always open for all. Allah (swt) acknowledges our weaknesses. People are always subject to wrongdoings. They may neglect or delay performing obligations or indulge in sins, but Allah (swt) is Oft-Forgiving and His door is open to all wrongdoers. If we do something wrong at night, we should come back to Him in the morning and vice versa.
Allah’s Treasures and Bounties are Endless
Allah’s treasures are inexhaustible, so do not let anyone think that what is with Allah will diminish by His giving. The Prophet (sas) has explained in another Hadith: “Allah’s Hand is Full; it is not diminished by His giving all of the day and the night. Have you not seen that your Lord has been giving ever since He created the Heavens and the Earth, and all that has not diminished what is in His Hand by the least” (Bukhari).
Accountability
At the end of the hadith, it is mentioned and stressed that everyone will be accountable for their deeds. Whoever finds a good record, he should be thankful to Allah and praise Him for that. Anyone who finds other than that, should not blame anyone except himself. This is a clear statement that shows the personal responsibility we have for our actions.
Conclusion
In many verses of the Qur’an and in the Hadiths of the Prophet (sas), the importance of expressing our need with humility to Allah (swt) is very clear. We should also constantly repent to him. Allah (swt) is The All Hearing, He will listen to us and accept our supplication and repentance. We seek of Him; His mercy, blessings and pleasure. The pleasure of Allah (swt) is our ultimate goal, without which we will indeed be among the unfortunate of creations. We ask Allah (swt) to count us among the winners, the ones who have earned His pleasure (Amin).