إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا (35:33)

Men and women who are Muslims, are true believers, serve God diligently, are sincere, patient, humble themselves before God, spend in charity, who fast and guard their private parts and remember God in abundance – on them God will bestow forgiveness and has prepared for them a great reward. (33:35)

When a person reaches the pinnacle of morality with regard to his creator and his fellow human beings the qualities which emerge in him are stated in this verse. Thus it ends with the statement that God’s mercy awaits these noble souls and He has prepared for them a great reward. In the creed of tasawwuf, the pinnacle of all efforts of a human being is to become an embodiment of divine attributes. If God is all-knowing and all-aware, a person should be no less; if God does not need a wife, he too should spend a life of celibacy; if God is self-sufficient and free of all wants and needs, he also should become free of all human wants and needs; if God controls the inner and outer worlds of man, he also should be able to walk on water, play with fire, cure the sick by touching them, bring the dead to life and control the mind and soul in whatever way he wants to. However, this is not the view of the Qur’a#n. According to it, the pinnacle of a human being is to mould oneself as per the requirements of God’s attributes and as a result of this become an embodiment of the qualities stated in the above verse. These are ten qualities and in the whole of its corpus, the Qur’a#n has not added to this list. They reflect the pinnacle of religion. It urges its followers to try to engender these qualities in themselves. If there is a level beyond this then it is that of prophethood and about it, it is well-known that it is not achieved by any effort; it is God-gifted.

Here are the details of these qualities:

Isla#m

The first attribute is Isla#m. When this word is mentioned right after Ima#n the way it is here, then it signifies the external form of Isla#m, ie the directives which relate to the deeds and words and the physical entity of a person. Thus if the tongue of a person is willing to speak and abstain from speaking at the behest of God and His Prophet (sws); if his ears are ready to hear and stop hearing at their bidding, if his hands are prepared to strike and restrain themselves at their command and if his feet are keen to walk and stop at their directive, then this is nothing but Isla#m. The words (3: 20) َ أَسْلَمْتُ وَجْهِي لِلَّهِ (I submit myself to God, (3:20)) and (2: 131)  أَسْلَمْتُ لِرَبِّ الْعَالَمِيْن  (I submit to the God of the worlds, (2:131)) which the Prophets of God speak are meant to convey this very reality.

It is evident from the Qur’a#n that the best examples of Isla#m are the Prophets themselves. Thus we have been directed to follow them to reach this position of submitting to God and being content and happy with His decisions. The Qur’a#n says:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ (31:3)

Tell them: “If you love God, obey me, God will love you and forgive your sins and [you very well know that] God is Ever-Forgiving and Ever-Merciful.” (3:31)

The awareness and vigour with which this obedience should take place is thus explained by Ima#m Ami#n Ah@san Is@la#h@i#:

A prophet is an embodiment of obedience to God and every action of his is a sign of his cognizance of God. For this reason, those who love God love every action of a prophet. They see that knowledge in a prophet which is the result of his cognizance of God and they witness deeds from him which are produced by this cognizance; similarly, they see in him the habits which please God and they observe in him the attributes which God likes and they perceive in his personality the grandeur which is a reflection of God’s grandeur. Thus they diligently seek every imprint left by a prophet and try to follow it and since they do all this to please God they are rewarded by Him by becoming His favoured ones.[75]

Ima#n

The second attribute is ima#n (faith). This is the inner facet of religion and here it implies the full faith one has about the promises of God together with His true cognizance. Thus a person who believes in God in such a manner that he submits himself totally to him and is satisfied over His decisions in the utmost manner, then such a person is called mu’min (true believer). It is through him that hearts are purified, intellect receives guidance and intentions are cleansed. It is this faith which affects both one’s ideologies and one’s deeds simultaneously and embraces one’s whole being. Then with the remembrance of God, reciting His revelations and with manifestation of His signs in the world within a person and that outside, his faith grows. The Qur’a#n says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ (2:8)

The true believers are those whose hearts are filled with awe at the mention of God, and whose faith grows stronger as they listen to His revelations and who trust in God alone. (8:2)

The Prophet (sws) is reported to have said that he gained sweetness of faith who was pleased to accept God as Lord, Islam as religion and Muh@ammad as prophet.[76] The Qur’a#n has compared faith to a tree whose roots are deep in the soil and branches spread in the vastness of the sky:

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللّهُ مَثَلاً كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاء  تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللّهُ الأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ (14: 24-25)

Have you not reflected how God has mentioned the example of the word of purity? Its example is like that of a pure tree whose roots are deep in the earth and branches are spread in the sky; it yields its fruit in every season by the directive of God. [This is a parable of the pure word] and God mentions such parables to men so that they may take heed. (14:24-25)

While explaining these verses, Ima#m Ami#n Ah@san Is@la#h@i# has written:

In the verse, the expression “word of purity” obviously refers to the “word of faith”. It is compared by the Almighty to a fruit-laden tree whose roots are firmly implanted in the soil and its branches are nicely spread in the sky and it is bearing fruit in every season with the blessing of its Lord. Its roots being deeply implanted in the soil refers to the fact that faith is deeply and firmly implanted in human nature and that it is not like a plant which has sprouted from dung which has no root and a slight calamity can uproot it like the word of disbelief about which the Qur’a#n has used the wordsإِجْتُثَّتْ مِنْ فُوْقِ الأَرْضَ مَا لَهَا مِنْ قَرَار (14: 26)  (which can be uprooted from the very surface of the earth; it has no stability, (14:26)). On the other hand, like a strong tree it has firm and deeply set roots so that even if a storm passes upon it, it is not disturbed by the slightest. The verse goes on to describe that it is lavishly fruit-laden and that it is not a like a barren tree which neither provides anyone with shade nor with fruit. Its spaciously spread branches in the sky provide shade to caravans and in every season obtains sustenance and nourishment from its fruit. This obviously refers to the blessings and benefits which a believer bestows on his own life and through it on others who in some way come in his contact. These blessings and benefits by nature are both ideological as well as practical. They bear witness to a person’s faith and through it a person becomes dear to God and attains His nearness.[77]

The Qur’a#n asserts that if at some time this requirement arises, a true believer should give it the foremost priority and nothing in this world should be dearer to him. The Qur’a#n says:

 قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ (24:9)

[O Prophet!] tell them: “If your fathers, your sons, your brothers, your wives, your tribes, the wealth you have acquired, the merchandise you fear may not be sold, and the homes you like, are dearer to you than God, His Prophet and the struggle for His cause, then wait until God makes His Judgement and [remember that] God does not guide such people who break their promises.” (9:24)

The Prophet (sws) has explained this reality in various ways. He has said that no one can be a true believer unless he loves the Prophet (sws) more than his children, parents and relatives.[78] At another instance, he has remarked that it is this love with God and the Prophet (sws) after which a person can be aware of the real taste of faith.[79]

But what is the nature of this love? Since there are a lot of misconceptions about it and people have gone to the two extremes in this regard, it is appropriate that one understands it. Ima#m Ami#n Ah@san Is@la#h@i# writes:

It does not merely imply the passionate love one naturally has for one’s wife, children and other relatives, but it also refers to the love on the basis of intellect and principles for some viewpoint and principle. It is because of this love that a person, in every sphere of life, gives priority to this viewpoint and principle. For it, he sacrifices everything – every directive and desire and every other viewpoint and principle but never sacrifices this for anything of the world. To uphold this viewpoint and principle, he holds every other thing as inferior and subservient but in no way puts up with seeing it inferior and subservient. If his own desires oppose this viewpoint, he fights with it. So much so, if the demands of his wife, children and relatives clash with the demands of this viewpoint, he adheres to it and without any hesitation turns down the desires of his wife and children and the demands of his family and clan.[80]

This is the essence of Ima#n and Isla#m which has come out from the tongue of the Prophet (sws) in the form of a sublime prayer:

أَللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلِيْكَ وَفَوَضَّتُ أَمْرِيِ إِلِيْكَ وَأَلجَْأتُ ظَهْرِيْ إِليِْكَ رَغْبَةً وَرَهْبَةً إِلِيْكَ لاَ مَلْجَأ وَلاَ مَنْجَى مِنْكَ إِلاَّ إِلِيْكَ أَللَّهُمَّ آمَنْتُ بِكِتاَبِكَ الذِّي أَنْزَلْتَ وَبِنَبِيِّكَ الذَّيِ أَرْسَلْتَ

 O God I have resigned myself to You and I have consigned my matter to you and have taken support from You fearing Your grandeur and moving towards You in anticipation. There is no refuge and shelter after running away from You, and if there is, it is with You. Lord! I have professed faith in your Book which You have revealed and have professed faith in the Prophet you have sent as a Messenger.[81]

Humbling before God

The third attribute is humbling before God. This is an inner expression of a person which sets a person at the obedience of his Lord with full sincerity and dedication. This is the most prominent manifestation of the relationship between the Lord and His worshippers in the inner-self of a believer. These are people who always serve God and in no circumstances become rebellious against their Lord. Sorrow, happiness, vivacity, exuberance and moments of bliss or grief do not swerve them from their obedience. Even sexual impulses, strong desires and onslaughts of emotions do not make them stumble before their Lord. Their hearts acknowledge His grandeur and greatness and they consider the shari#‘ah a set of divine directives given by God to them in His very presence and can’t even think of evading what is given in this manner. A little deliberation shows that this is the very state of this entire universe and all its creation:

أَوَ لَمْ يَرَوْاْ إِلَى مَا خَلَقَ اللّهُ مِن شَيْءٍ يَتَفَيَّأُ ظِلاَلُهُ عَنِ الْيَمِينِ وَالْشَّمَآئِلِ سُجَّدًا لِلّهِ وَهُمْ دَاخِرُونَ  وَلِلّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مِن دَآبَّةٍ وَالْمَلآئِكَةُ وَهُمْ لاَ يَسْتَكْبِرُونَ  يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ (16: 48-50)

Do they not see how every object God created casts its shadow right and left, prostrating itself before God in all humility? Before God prostrate all the animals and angels of the heavens and the earth and are never rebellious towards their Lord. They are not disdainful; they fear their Lord who is above them and do exactly as they are directed. (16:48-50)

Veracity

The fourth attribute is veracity. It means that a person’s intention, words and deeds are upright and in harmony with one another. A person should not utter a single word which is untrue, his deeds should not contradict his words and if he adheres to every word he gives, then this is the veracity of his words and deeds; however, this should necessarily be supplemented with the veracity of his intentions. The Qur’a#n has termed it as ikhla#s@ (sincerity) and its antithesis as hypocrisy and at various places clarified that to God the real deeds are those which spring forth from within a person; thus the pinnacle of veracity is achieved through this harmony of words and deeds and intention. The Qur’a#nic words (Those who made a promise with God and then fulfilled it, (33:23)) point to this very aspect; ie, truth and veracity should manifest themselves in the words uttered by the tongue, the intention of the heart and every deed done. The Qur’a#n says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ أُوْلَئِكَ هُمُ الصَّادِقُونَ (15:49)

True believers are those who professed faith in God and His Messenger and then never remained in any doubt and fought with their wealth and with their persons in the cause of God. Such are those who veracious. (49:15)

Patience

The fifth attribute mentioned in the verse is patience. It means to restrain oneself from restlessness and anxiety. In the verse, وَ لَوْ أَنَّهُمْ صَيَرُوْا حَتَّى تَخْرُجَ إِلِيْهِمْ (49: 5)   (… and if they had been patient until you came out, (49:5)), it is used in this initial meaning. Then the meaning of showing perseverance and resolve while encountering hardships and hindrances was incorporated into it. Thus the patience which is mentioned in the verse is not something akin to weakness and frailty that a person is forced to adopt when he is helpless and weak; on the contrary, it is the fountainhead of determination and resolve and the pinnacle of human character. It is because of patience that a person becomes internally strong and instead of complaining about the dreadful experiences of life, welcomes them accepting them whole-heartedly and considers them to be from God. Viewed thus, a patient person is one who diligently adheres to his view while fighting greed and fear and is fully content and happy with the decisions of His Lord.

The Qur’a#n has mentioned three instances when it is required: poverty, disease and war. A little deliberation shows that the fountainhead for all calamities and hardships are these three things. The Qur’a#n says:

وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ (2: 177)

And those who are steadfast in adversity, illness and in times of war. (2:177)

A special linguistic style in Arabic is employed here in this verse to praise the trait of patience showing how extra-ordinarily significant it is in the character of a person. A further explanation of this word can be seen from way it is used in the Qur’a#n:

When the Prophet Muh@ammad (sws) began his preaching endeavour, he was directed to adhere to his task with full diligence, disregarding the animosity and hostility of the enemy until the judgement of God arrived. He had to wait for this judgement and not take any action before it. The Qur’a#n has used the word “patience” to convey this whole meaning:

وَاتَّبِعْ مَا يُوحَى إِلَيْكَ وَاصْبِرْ حَتَّىَ يَحْكُمَ اللّهُ وَهُوَ خَيْرُ الْحَاكِمِينَ (109:10)

And follow what is revealed to you, and wait patiently till God delivers His Judgement, and He is the best of judges. (10:109)

The Prophet Job (sws) faced tremendous hardships and suffering; however, he never complained and was fully content with what was ordained for him. When the Almighty praised him for this behaviour, this very trait of “patience” was used for him:

إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ (44:38)

We found him patient; the best of men, someone who always turned to God. (38:44)

The Qur’a#n has mentioned the words of wisdom Luqma#n communicated to his son. He told him to face the hardships encountered in the cause of God like a man:

وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ (17:31)

And enjoin virtue and forbid evil. Endure with patience and fortitude any difficulty you encounter. No doubt, doing this is an act of forbearance. (31:17)

One of the important directives given to people who take up the task of preaching is that if their addressees resort to oppression and harming them then while ignoring these excesses they should respond in a virtuous manner. This of course is no ordinary thing. The toleration, forbearance and forgiveness required for this is also denoted by the word “patience” in the Qur’a#n:

ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرينَ (16: 125-126)

Call men to the path of your Lord with wisdom and kindly exhortation and debate with them in the most befitting manner. Indeed, your Lord best knows those who stray from His path and those who are rightly guided. And if you avenge, let this be commensurate with the wrong that has been inflicted upon you. And if you exercise patience, then this is the best way for the patient. (16:125-126)

وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ (41: 33-35)

And who speaks better than he who calls men towards God, does good deeds and says: “I am a Muslim?” And [in reality] good and evil are not equal. Requite evil with good, and you will see that he who is your enemy will become your dearest friend. And [remember that] none will attain this wisdom except those who are patient and only those who are truly fortunate. (41:33-35)

It is this very word which is used for people who gallantly and resolutely fight the enemy in the battlefield when death stares them in the eyes and fear and dread tries to overwhelm them:

فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ  يَغْلِبُوا أَلْفَيْنِ  بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ ( 8: 66)

But [ever so], if there are a hundred of you, patient and persevering, they will subdue two hundred, and if a thousand, they will subdue two thousand, with the permission of God and [in reality], God is with those who are patient. (8:66)

This word is also used for a person who keeps resolutely discharging throughout his life all the responsibilities and obligations which the Almighty has imposed upon him. In the words of Ima#m Ami#n Ah@san Is@la#h@i#, the way a farmer tills the soil, sows seeds in his fields, waters them, a person endowed with this trait tills the soil of his personality and protects it, then such an attitude is also called “patience”:

رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ (65:19)

…He is the Lord of the heavens and the earth and all that is between them. Worship Him, then, and with patience remain in His service. (19:65)

If on occasions of sorrow and happiness which every person encounters in his life, a person exercises self-control, happiness and joy do not make him proud and arrogant and sorrow does not frustrate and upset him, then such an attitude is also called “patience” by the Qur’a#n:

وَلَئِنْ أَذَقْنَا الإِنْسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ وَلَئِنْ أَذَقْنَاهُ نَعْمَاء بَعْدَ ضَرَّاء مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي إِنَّهُ لَفَرِحٌ فَخُورٌ إِلاَّ الَّذِينَ صَبَرُواْ وَعَمِلُواْ الصَّالِحَاتِ أُوْلَـئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ (11: 9-11)

If We show Our mercy to man and then deprive him of it, he becomes frustrated and becomes ungrateful. And if after adversity We grant him favours, he says: “Gone are my hardships,” and grows jubilant and boastful. Not so the patient who do good deeds. Forgiveness is for them a great reward also. (11:9-11)

It is evident from the foregoing references that patience in the Qur’a#n is not the name of forgiving someone out of compulsion or being silent because of helplessness; it is the name of a trait on account of which a person is always content on the decisions of his God, never worried if his efforts are not bearing fruit, not restless and uneasy, is not revengeful even against those who harm him, is steadfast in defending the truth even if death stares at him, exercises restraint both in times of joy and sorrow and all his life diligently discharges what he thinks to be his obligation.

It is this aspect of human character because of which the relationship of tawakkul (trust) is established between him and his creator and, in all circumstances, he trusts Him. The Qur’a#nic wordsإِنَّا للَّهِ وَ إِنَّا إلِيْهِ رَاجِعُوْن (2: 155)  (We are for God and to Him shall we return, (2:155)) express this very trust and submission. The Qur’a#n says that those who abide by these words all their life will be rewarded with special favours from their Lord:

وَبَشِّرِ الصَّابِرِينَ الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـئِكَ هُمُ الْمُهْتَدُونَ (2: 155-157)

And [O Prophet!] give glad tidings [of success in this world and in that to come] to those who persevere [in this cause]. [Those] who when afflicted with some calamity say: ‘We belong to God, and to Him [one day] we shall return. On such men will be God’s blessings and mercy and it is they who will be rightly guided. (2:155-157)

Khushu#‘ (Humility)

The sixth attribute is khushu#‘. The humility and meekness which is engendered in a person as a result of comprehending the awe, grandeur and majesty of God is called khushu#‘ by the Qur’a#n. This is an internal feeling of a person which makes him submit himself before God and also produces in him the feelings of mercy and love for other human beings.

In the first case, its best manifestation is the prayer, especially the tahajjud prayer when a believer communicates with the Almighty while being cut off from the world, and nothing except the remembrance of God fill his secluded moments. At other instances, words such asمُسْتَغْفِرِيْنَ بِالأَسْحَارِ (3: 17)  (those who seek forgiveness in the middle of night, (3:17)) and وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا (25: 64) (those who spend their nights while standing and prostrating before their Lord, (25:64)) express this. By placing khushu#‘ immediately before charity and the fast, the Almighty through this arrangement has referred to this very aspect and called the prayer by its essence. As referred to earlier, in the tahajjud prayer, this essence manifests the most. It is evident from various indications of the Qur’a#n and from the guidance of the Prophet (sws) that in this time a person is in the presence of his Lord, and it is a time cherished by people who love God. Ima#m Ami#n Ah@san Is@la#hi# says:

The calm and peace at the time of tahajjud stands unrivalled in the twenty four hours of a day. Peace and tranquility reign supreme from the earth to the heavens above. Everyone is asleep at this time. Perhaps, even Satan is sleeping. Only the Almighty, who never sleeps, is awake or he is awake who is among the most fortunate. If one stands up in the shade of the stars, one will in reality feel that the doors of the heavens are open; one will hear a proclamation of mercy and acceptance of repentance. The aura and ambience of this time is so manifest that both the devout and the profane, the righteous and the sinful are aware of them. Those who sleep at this time think that it is the best time for sleep and those are awake at this time think that it is the best time for being awake. In reality, both are correct in their contentions. The time which is the most cherished for sleeping is the same which is the most cherished for being awake. Real sacrifice is the sacrifice of what is cherished. Consequently, for this very reason, the Almighty has fixed this time for the prayer of His near ones. For those who leave the comfort of their beds at this time, the Almighty Himself descends to the nearest heaven to hear their prayers and wishes and proclaims: “Is there any person who repents at this time that I may forgive him? Is there anyone who seeks My mercy that I may enshroud him in My mercy?”[82]

In the second case, this feeling effects the whole personality of a believer and makes him an embodiment of affection for his family and very caring and sympathetic towards his friends, relatives and acquaintances and a fountainhead of guidance for the society. Consequently, it is because of such kind, humane and benevolent people that comes into being a society which is a paradise of God on earth and the objective and desire of every upright person. While mentioning the attributes of such noble souls, the Qur’a#n says:

وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا إِنَّهَا سَاءتْ مُسْتَقَرًّا وَمُقَامًا … وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا (25: 63-72)

And true servants of the Merciful are those who walk humbly on the earth and if the ignorant argue with them, they say: “Peace!” and leave their way and those who spend their nights standing and prostrating before their Lord and pray: “Lord, ward off from us the punishment of Hell, for its punishment is everlasting, it is an evil dwelling and an evil abode” … and who maintain their dignity when they pass by anything which is immoral. (25:63-72)

Charity

The seventh attribute is charity. One level of spending in the way of God is that one should pay the obligatory zaka#h from his wealth. A higher level is that he considers whatever wealth remains with him after spending on his personal and business needs to be the right of the society and whenever he sees some one in need, he whole-heartedly helps him. Perhaps the highest level in this regard is that he fulfills the needs of others while sacrificing his own needs and ignoring his own desires. The Qur’a#n refers to this attitude by the words: وَ يُؤثِرُوْنَ عَلَى أنْفُسِهِمْ وَ لَوْ كَانَ بِهِمْ خَصَاصَة (59: 9) (those who, in spite of being needy, give preference to the needs of others, (59:9)). The words of the verse in discussion “those who give in charity” can be used for all these three levels of people. However, when enumerating the qualities of a person, he is called a mutas@addiq (as is in the verse under discussion), it would primarily refer to the highest level mentioned above. In other words, this quality in a person means that he is a generous and large-hearted person who is always on the look out to spend in the way of God. This actually is a manifestation of the previously mentioned khusu#‘ – this time in relation to human beings. It was for this reason that the prayer and spending in the way of God are generally mentioned adjacently in the Qur’a#n.

The Fast

The eighth attribute is the fast. It specifically targets disciplining the soul and nurturing patience. The Qur’a#n says that its objective is to achieve piety (taqwa#). Thus al-S@a#’imi#n are people who have such a strong desire to become pious that they keep fasting to attain it. It follows from this that these people are the ones who abstain from evil, desist from vulgarity and their life is an embodiment of the highest of morals.

Guarding the Private Parts

The ninth attribute is guarding the private parts. This is a consequence of disciplining the soul and of piety. This expression which refers to people who refrain from nudity, lewdness and vulgarity also occurs in some other verses of the Qur’a#n. The implication is that they guard their chastity and modesty to the utmost. Thus except at instances they are allowed to reveal themselves, they never do so whether in private or in public. They also do not wear clothes which reveal body parts which have sexual attraction in any manner for the opposite gender. It is this extent of abstaining from vulgarity that produces the society in which chastity reigns supreme and men and women instead of trying to reveal their bodies are anxious to conceal them as much as they can.

Remembering God in Abundance

The tenth attribute is to remember God in abundance. When the thought of his Lord takes firm ground in the heart of a person, he does not consider it enough to merely worship his God at the specified times of the day. When he sees a sign of God, his tongue spontaneously utters the words سُبْحَانَ اللهِ (glory be to Allah). He begins all his tasks and routines by saying بِسْمِ الله (in the name of Allah). When he receives a favour from his Lord, he expresses his gratitude by the words الْحَمْدُ لله (gratitude is for Allah). He never expresses his intention for something without uttering the words إِنْ شَاءَ الله (if Allah wills) and  مَا شَاءَ الله(what Allah wills). He seeks God’s help in all his affairs. He asks Him for His mercy on every calamity that befalls him. He turns to him in every hardship. He remembers God before going to sleep and begins his day by taking His name. In short, at all instances and at all moments, he is constantly in contact with his Lord. Not only this; when he prays, he remembers God; when he fasts, he remembers God; when he recites the Qur’a#n, he remembers God, when he spends on the poor, he remembers God; when he abstains from sin, he remembers God; when he falls in sin, he remembers God and becomes anxious to seek forgiveness from Him; one form of this remembrance is reflection: when we look at the world created by God, we see an astounding variety in the countless creatures He has created; we see the astounding products of human intellect around us; we see stormy seas and flowing rivers, lush green vegetation, abundant rain and the sequence of days and nights. We witness the outcome of winds and clouds. We also see how the heavens and the earth have been made and the astonishing way in which they are built; their benefits and uses for us are also apparent to us; they have a purpose and meaning to them; then we have the signs of God that are found not only in the world around us but also in the world within us; every now and then these signs appear in new and more enchanting forms. When a believer reflects on these signs of God, his heart and mind are filled with the remembrance of God. Consequently, he spontaneously declares: God! You have not made this world without a purpose; it is against Your knowledge and stature to do something meaningless and purposeless; I know this world will definitely culminate in a day of judgement in which people would be punished who spent their lives thinking that the world had been created by a merry-maker for merry making; I seek refuge with you from their fate:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لِّأُوْلِي الألْبَابِ الَّذِينَ يَذْكُرُونَ اللّهَ قِيَامًا وَقُعُودًا وَعَلَىَ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ (3: 190-191)

In the creation of the heavens and the earth, and in the alternation of night and day, there are many signs for men of understanding; those who remember God while standing, sitting, and lying down, and reflect on the creation of the heavens and the earth. [Their prayer is:] “Lord, You have not created this without a purpose. Glory be to You for you do not do anything in vain! Save us from the punishment of the Fire.” (3:190-191)

There are many such supplications which have been reported from the Prophet (sws). After the prayer, rehearsing these supplications is the best way to remember God. We are fortunate enough to have a treasure of these prophetic supplications preserved with us in almost their original words. Their grandeur, subtlety and meaningfulness is no less than a miracle of language. There is little chance that there be a better collection of supplications which can be presented to the Lord. If a person has the proclivity to remember God, he should try to make use of these supplications as best as he can.

Some selected supplications of the Prophet (sws) are presented below:

1.

سُبْحَانَ اللهِ وَالحَمْدُ للهِ وَلاَ إلهَ إِلا اللهُ واللهُ أَكْبَرْ

Glory be to God; gratitude is for God only; there is no god except God; He is the greatest.[83]

2.

سُبْحَانَ اللهِ وَ بِحَمْدِهِ

Glory be to God and He possesses all worthy attributes.[84]

The Prophet (sws) is reported to have said that the sins of a person who says these words a hundred times are forgiven even if they are as much as the foam of the seas.[85]

3.

سُبْحَانَ اللهِ وَ بِحَمْدِهِ سُبْحَانَ اللهِ العَظِيْم

Glory be to God, and He possesses all worthy attributes. Glory be to God, the Mighty.[86]

The Prophet (sws) has said that these two words are very light for the tongue but heavy in the balance and very dear to God.

4.

لَا إِلهَ إلَّا اللُه وَحْدَهُ لَا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الحَمْدُ وَهُوَ عَلَى كُلِّ شَيءٍ قَدِيْرٌ

There is no god but God; He is alone; No one is His partner; To Him belongs the Kingdom and praise is for Him only and He has power over all things.[87]

He is reported to have said that he who uttered these words a hundred times a day, his reward will be equivalent to the reward of liberating ten slaves; moreover, hundred virtuous deeds are added to his account and a hundred of his sins are forgiven.[88]

5.

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

Power and strength are all from God.[89]

6.

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

O God You are my Lord! There is no god except You. You have created me and I am Your servant and am abiding by my promise and pledge to You to the best of my capacity. I seek refuge with You from the evil of my deeds; I acknowledge Your favours upon me and I confess my sins; forgive me because there is none except You who forgives.[90]

He is reported to have said that if a person utters this supplication with full resolve and dies the same day before evening sets, he shall be granted Paradise and if he utters this supplication at night and dies before dawn, he also shall be granted Paradise.

7.

الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ

Gratitude is for God alone who gave us life after death and one day towards Him shall be the return.[91]

8.

أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلَّهِ وَالْحَمْدُ لِلَّهِ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ اللَّهُمَّ أَسْأَلُكَ خَيْرَ هَذِهِ اللَّيْلَةِ وَأَعُوذُ بِكَ مِنْ شَرِّ هَذِهِ اللَّيْلَةِ وَشَرِّ مَا بَعْدَهَا اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْكَسَلِ وَسُوءِ الْكِبَرِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ

We entered into the evening and God’s kingdom also entered into the evening. Gratitude is for God and there is no god except God. He is alone and there is no god but He. He is alone; no one is His partner; To Him belongs the kingdom and praise is for Him only and He has power over all things. O God I seek this night’s goodness and the goodness of what is in it; and I seek refuge with you from the evil of the night and the evil of what is in it. O God! I seek refuge with You from laziness, from old age, from the evil of old age, from the trials of the world and from the torment of the graves.[92]

9.

اللَّهُمَّ إِنِّي أَسْلَمْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَهْبَةً وَرَغْبَةً إِلَيْكَ لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ فَإِنْ مُتَّ مُتَّ عَلَى الْفِطْرَةِ فَاجْعَلْهُنَّ آخِرَ مَا تَقُولُ فَقُلْتُ أَسْتَذْكِرُهُنَّ وَبِرَسُولِكَ الَّذِي أَرْسَلْتَ قَالَ لَا وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ

O God I have tendered myself to You and submitted my affairs to You and rested my back against You while fearing your might and while moving towards you with fondness. There is no refuge and resting place after running away from You, and if ever there is, then it is with You. Lord! I professed faith in the book that You have revealed and professed faith in the prophet whom You have sent as a messenger. [93]

The Prophet (sws) is reported to have said that he who uttered this supplication while going to bed and then died that very night, then he died on Islam.

10.

اللَّهُمَّ رَبَّ السَّمَوَاتِ وَرَبَّ الْأَرْضِ وَرَبَّ كُلِّ شَيْءٍ فَالِقَ الْحَبِّ وَالنَّوَى مُنَزِّلَ التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ ذِي شَرٍّ أَنْتَ آخِذٌ بِنَاصِيَتِهِ أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ زَادَ وَهْبٌ فِي حَدِيثِهِ اقْضِ عَنِّي الدَّيْنَ وَأَغْنِنِي مِنْ الْفَقْرِ

 O God! The Lord of the heavens and the earth and Lord of everything. O He Who tears apart a grain and a fruit-stone Who has revealed the Torah, the Gospel and the Qur’a#n, I seek refuge with you from all the evil of evil things whose forehead is in Your hands; You are the foremost, nothing is before You and You are the last and nothing is after You. You are the apparent, nothing is above You and You are the hidden and nothing is below You. Please pay my debts and make me affluent by doing away with my poverty.[94]

11.

سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا الْبِرَّ وَالتَّقْوَى وَمِنْ الْعَمَلِ مَا تَرْضَى اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا هَذَا وَاطْوِ عَنَّا بُعْدَهُ اللَّهُمَّ أَنْتَ الصّاحِبُ فِي السَّفَرِ وَالْخَلِيفَةُ فِي الْأَهْلِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَكَآبَةِ الْمَنْظَرِ وَسُوءِ الْمُنْقَلَبِ فِي الْمَالِ وَالْأَهْلِ

Glory be to He Who has made this transport subservient to us otherwise we would not have been able to make it subservient to us, and in reality we are to return to our Lord. O God! We ask from You piety and virtue in this journey of ours and ask from You [to make us do] a deed which makes You happy. O God! Please make this journey comfortable for us and shorten its length. O God! You are the companion in this journey and the guardian for the family left behind. O God! I seek refuge with You from the hardships of this journey and from any evil sight that I may see and from any evil which may await me when I return to my family and my wealth.[95]

12.

اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ وَ أَصْلِحْ لِي شَأْنِي كُلَّهُ لاَ إِلَهَ إلاَّ أَنْتَ

O God! I am hopeful of Your mercy. Please do not consign me to my base desires for even a moment and reform all my affairs. Lord! There is no god except You.[96]

13.

اللَّهُمَّ اكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ

 O God! Let Your lawful be enough for me after leaving aside the prohibited. And with Your blessing make me indifferent to everything except You.[97]

14.

اللَّهُمَّ إِنِّي عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ عَدْلٌ فِيَّ قَضَاؤُكَ أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوْ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ صَدْرِي وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّي

O God! I am Your servant, the son of Your male servant and maid servant. My forehead is in Your hands. Your commands are implemented on me. Your decision about me is correct. By means of every name of Yours by which You have called Yourself or revealed in Your Book or taught to any of Your creations or adopted in knowledge specific to You, I request You to make the Qur’a#n the season of spring for my heart, the radiance of my chest, the remedy of my sorrow and the solution of my difficulties.[98]

15.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْهَمِّ وَالْحَزَنِ وَالْعَجْزِ وَالْكَسَلِ وَالْبُخْلِ وَالْجُبْنِ وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ

O God! I seek Your refuge from sorrow, distress, meekness, laziness, cowardice, stinginess and from the burden of debt and from the dominance of people.[99]

16.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْكَسَلِ وَالْهَرَمِ وَالْمَغْرَمِ وَالْمَأْثَمِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ النَّارِ وَفِتْنَةِ النَّارِ وَفِتْنَةِ الْقَبْرِ وَعَذَابِ الْقَبْرِ وَشَرِّ فِتْنَةِ الْغِنَى وَشَرِّ فِتْنَةِ الْفَقْرِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ اللَّهُمَّ اغْسِلْ خَطَايَايَ بِمَاءِ الثَّلْجِ وَالْبَرَدِ وَنَقِّ قَلْبِي مِنْ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنْ الدَّنَسِ وَبَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ

O God! I seek refuge with You from laziness, old age, penalties and sins. O God! I seek refuge with You from the torment of the Fire and the trial of the Fire and the trial of the grave and torment of the grave and the trial of wealth and the trial of poverty and from the trial of the great deceiver who will pose himself to be Jesus (sws). O Lord! Wash my sins with water and snow and hail and cleanse my heart of sins the way a white cloth is cleansed of dirt and distance me from my sins the way you have distanced the east and the west from one another.[100]

17.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ وَمِنْ قَلْبٍ لَا يَخْشَعُ وَمِنْ نَفْسٍ لَا تَشْبَعُ وَمِنْ دَعْوَةٍ لَا يُسْتَجَابُ لَهَا

O God! I seek refuge with You from knowledge which is not beneficial, from the heart which is bereft of humility, from the soul which is never quenched and from the prayer which is never accepted.[101]

18.

اللَّهُمَّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي وَإِسْرَافِي فِي أَمْرِي وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي اللَّهُمَّ اغْفِرْ لِي جِدِّي وَهَزْلِي وَخَطَئِي وَعَمْدِي وَكُلُّ ذَلِكَ عِنْدِي اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

O God! Forgive my mistakes and foolishness and my excesses I commit in my affairs and all those things which You are more aware of than me. O God! Forgive whatever I have done with seriousity and whatever I have done in jest, whatever I have done intentionally and whatever I have done un-intentionally. All this is from me. O God! Forgive whatever I have sent forward and whatever I have left behind and whatever I have concealed and whatever I have done openly and that also which You know more than me. It is You Who sends forward and it is You Who relegates backwards and You have power over all things.[102]

19.

اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى

O God I seek from You guidance and virtue and purification of the soul and being self-sufficient.[103]

20.

اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَعَافِنِي وَارْزُقْنِي

O God! Forgive me, have mercy on me, give guidance to me, grant me peace and bless me with favours.[104]

21.

اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

God bless us with good in this world and in the Hereafter too and save us from the torment of the Fire![105]

22.

اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا وَعَمَلًا مُتَقَبَّلًا وَرِزْقًا طَيِّبًا

O God! I seek from You knowledge which is beneficial and deeds which are acceptable and a livelihood which is pure.[106]

23.

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْرًا لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْرًا لِي وَأَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ وَكَلِمَةَ الْإِخْلَاصِ فِي الرِّضَا وَالْغَضَبِ وَأَسْأَلُكَ نَعِيمًا لَا يَنْفَدُ وَقُرَّةَ عَيْنٍ لَا تَنْقَطِعُ وَأَسْأَلُكَ الرِّضَاءَ بِالْقَضَاءِ وَبَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ وَلَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ وَأَعُوذُ بِكَ مِنْ ضَرَّاءَ مُضِرَّةٍ وَفِتْنَةٍ مُضِلَّةٍ اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O God! Because of Your knowledge of the unseen and because of Your power over Your creation, grant me with life till the time You think that living is best for me and take me away from this world when You think that taking me away is best for me. O God! I seek humility from You in public and in private and in happiness and in sorrow want You to guide me to the truth and request You with what is between affluence and poverty and ask from You a favour that will never end and the coolness of the eye which will never cease. I seek from You the strength to be content on Your decisions and seek the blessings of life after death and the fervour to meet You and the bliss to see You such that I neither remain in the calamity that is burdensome nor trials which may mislead me. O God! Grant us the embellishment of faith and make us such that we are rightly guided and are able to guide others as well.[107]