How to Properly Practice Ikhlaas

Reference: Al Fataawaa al Kubraa: 2/272

…and similar to this is an account that is mentioned, that a person came across the statement of the Messenger – صلى الله عليه وآله وسلم:.

“Whoever practices sincerity for Allaah for forty mornings, the springs of wisdom would spring forth from his heart to his tounge.” [1]

So this person practiced sincerity – according to him – for forty mornings, in order to attain wisdom, so he didn’t attain it. He complained to a wise scholar who told him; ‘You did not practice sincerity for [attaining the pleasure of ] Allaah the Exalted, you only practiced sincerity for attaining wisdom.’

Meaning that sincerity to Allaah the Glorified and Exalted, is seeking His Face, if you attain this you would attain wisdom as a consequence, but if attaining wisdom is what is intended to begin with, then sincerity for Allaah the Glorified would not have taken place, the only thing that took place is the notion that you are practicing sincerity for Allaah the Elevated.

Likewise is the statement of the Messenger – صلى الله عليه وآله وسلم:

”No person would practice humility for Allaah except that Allaah would raise him.” [2]

So if someone practices humility in order to be raised by Allaah amongst the people, then he is not practicing humility, because his intent is to be raised and that is contradictory to humility.

The source of this article in a treatise on Ikhlaas by Shaykh Farkoos.
[1] This Hadeeth was declared as inauthentic by al Albaanee in ‘As Silsilah ad Da’eefah’: #38 and ‘Da’eef at Targheeb wat Tarheeb’: #2

[2] Collected by Muslim 12/141.

(Translator: Abu Abdul-Waahid, Nadir Ahmad)

Articulating the Intention

(Translated by Abu Rumaysah)

Shaykh al-Islaam ibn Taymiyyah was asked:

Question 1:
Concerning the one who causes confusion in the lines of prayer and those around him by articulating the intention loudly. This was objected to but it did not deter him from persisting in this. A person said to him, ‘what you are doing is not from the religion of Allaah and you are contradicting the Sunnah.’ He replied, ‘this is from the religion of Allaah which He sent His Messengers with and it is obligatory upon every Muslim to do this and similarly the Qur’aan should be recited loudly behind an imaam.’ So did the Messenger of Allaah (SAW) or any one of his Companions use to do this? Or any one of the four Imaams or any of the Muslim scholars? And if the Messenger of Allaah (SAW) and his Companions and the scholars did not do this in prayer then what is obligatory upon the one who attributes this to them and does this? Is it permissible for a Muslim to come to his aid with even one word if he does this and attributes this to the religion by saying to those who are objecting, ‘everything that he is doing in his religion is what he desires and your objection is based upon ignorance!’ So are they correct in this or not?

The Answer:

All praises and thanks are due to Allaah. Articulating the intention in a loud voice is not legislated according to the opinion of all the Muslim scholars. The Messenger of Allaah (SAW) did not do it and neither did his Khaleefs, Companions, or the Salaf of this nation and their Imaams do it. Hence whosoever claims that this is part of the Religion of Allaah and that it is obligatory then it is necessary to teach him the Sharee’ah and ask him to repent from this opinion and if he still persists in this saying then he is to be killed. Rather the intention that is obligatory for the actions of worship such as wudu, ghusl, salaah, siyaam and zakaah etc. finds its place in the heart by agreement (ittifaaq) of the Imaams of the Muslims.

The intention is the desire to do something and the place for desire is in the heart and not upon the tongue by agreement of those possessing intelligence. So if a person were to intend something in his heart then this intention would be correct and proper according to the four Imaams and in fact all of the Imaams of the Muslims – their former ones and latter ones – there is no difference concerning this arising from those that deserve to be followed and those whose rulings deserve to be paid consideration.

However some of the later followers of the Imaams thought that the articulation of the intention was obligatory but they did not say that doing so in a loud voice was obligatory but despite this, this opinion is erroneous, contradicting the consensus (ijmaa) of the Muslims. This due to the fact that it is known by necessity in the Religion of Islaam to the one who knows the Sunnah of the Messenger of Allaah (SAW) and the sunnah of his Khaleefs and knows how the Companions and their students used to pray that they did not articulate the intention and neither did the Prophet (SAW) command them to do so and neither did he teach this to any of his Companions.

Instead it is established in the Saheehs of Bukhaaree and Muslim that he (SAW) said to the Bedouin, “when you stand for prayer say the takbeer and then recite what is easy for you from the Qur’aan.”

In the Sunan it is reported from him (SAW) that he said, “the key to prayer is purification, it is entered by saying the takbeer and exited by saying the tasleem.”

In Saheeh Muslim from Aa’ishah (RA) that the Prophet (SAW) used to start the prayer by saying the takbeer and reciting ‘All praise is due to Allaah….’ [I.e. al-Faatihah].

It is established by mutawaatir transmission and the consensus of the Muslims that the Prophet (SAW) and the Companions used to commence the prayer with the takbeer and it is not reported by a Muslim, neither from the Prophet (SAW) or from his Companions, that they used to articulate the intention be it silently or loudly. It is known that had the case been otherwise then for sure it would have been reported just as it is known that it is impossible according to the Sharee’ah and habit for the people reporting something mutawaatir to hide such a thing, therefore due to the fact that no-one reports this it is safe to say with certainty that it did not occur.

This is why the later Legal Jurists differed over whether articulating the intention was something recommended alongside the intention in the heart. A group of the followers of Abu Haneefah, ash-Shaafi’ee and Ahmad considered it to be recommended while another group of the followers of Maalik, Ahmad and others did not consider it to be recommended, this being textually reported by Ahmad and others. Rather this latter group considered it to be a despicable innovation saying that had it been recommended then the Messenger of Allaah (SAW) would have done it or at least ordered it for he (SAW) explained everything that would cause one to draw close to Allaah, especially the prayer whose manner of performance is to be taken only from him. It is established from him in the Saheeh that he said, “pray as you have seen me praying.” Therefore this group said that adding this articulation to the prayer is of the same level as adding new actions of worship (to the Religion) such as the one who adds the adhaan and iqaamah to the Eed prayers or the one who adds two rak’ahs of prayer on Marwah while performing the circuit between Safah and Marwah.

Furthermore they said that articulating the intention is also wrong according to the intellect for the saying of someone ‘I intend to do so and so’ is of the same level as him saying ‘I intend to eat this food so that I may satisfy my appetite’ or ‘I intend to wear these clothes so that I may cover myself’ and other such intentions which are already present in the heart and therefore repugnant to articulate. Allaah said,

“Say: would you teach Allaah your religion when Allaah knows whatsoever is in the heavens and the earth?” [49:16]

A group of the Salaf said concerning the saying of Allaah, “we feed you seeking only the Face of Allaah” [76:9] – ‘they did not say this upon their tongues rather Allaah knew this from their hearts and informed us of this.’

In summary: there is no difference over the necessity of having the intention in the heart, as for articulating the intention then there is a difference amongst the later scholars whether it is detestable or recommended. As for articulating it loudly then this is detestable, forbidden and not legislated by agreement of the Muslims, the same goes for repeating the articulation in a louder voice.

This is true for the one leading the prayer, the one following the imaam and the one who is praying alone. It is not legislated for all of these to articulate the intention loudly or repeat this articulation by agreement of the Muslims rather they forbid this, rather it is not allowed even for the one who is praying alone to recite loudly in the case that this harms someone else. The Messenger of Allaah (SAW) went to his Companions while they were praying and said, “all of you are intimately conversing with his Lord so do not recite over each other.” As for the one who is following an imaam then the Sunnah is for him to recite silently by agreement of the Muslims, but if he were to, on some occasions, say a part of the dhikr loudly then there is no problem in this, for example if the imaam were to sometimes say a verse loudly in a prayer which is to be read silently. It is established in the Saheeh from Abu Qataadah that he (SAW) would sometimes let them hear a verse in the Dhuhr and Asr prayers.

And it is established in the Saheeh that from the Companions who were following him (SAW) in prayer were some who would say the opening supplication loudly and say the supplication when rising from ruku’ loudly and the Prophet (SAW) did not object to any of this.

The one who persists in performing a bid’ah and considering it to be good then it is desirable to punish him in such a way that would deter him and those like him from such things. Whosoever attributes something false to the Messenger of Allaah (SAW) has erred and if he knows and does not repent then he is to be punished. It is not lawful for anyone to speak about the religion without knowledge or to introduce into the religion something that is not part of it.

As for the saying, ‘everyone can do in his religion what he desires’ then this is a serious statement that is obligatory to repent from and if it is not then its proponent should be punished, rather persisting upon the likes if this statement necessitates killing. It is not upon anyone to do anything in the religion except for that which has been legislated by Allaah and His Messenger and not to do anything based on his whims and desires. Allaah says,

“And who is more misguided then one who follows his desires without guidance from Allaah?”[28:50]
“And many are misguided by their desires through ignorance.”[6:119]

“And do not follow desires such that you are misguided from the Way of Allaah”[38:26]

“And do not follow the desires of a people who were aforetime misguided and misguided many and went far astray.”[5:77]

“Do you see the one who has taken his desires as his god? Would you be a guardian over him? Or do you think that most of them hear or understand? They are as cattle – nay, further astray.”[25:43-44]

“And no by your Lord they cannot have faith until they make you to judge the disputes between them and then not find in themselves any aversion to what you have ruled and submit totally.”[4:65]

And it is reported (ruwiya) from the Prophet (SAW) that he said, “by the One in Whose Hand is my soul, none of you can have faith until his very desires comply to what I have come with.”{1} Allaah said,

“Do you not see those who pretend that they have believed in what has been revealed to you and what has been revealed before you desiring to seek the ruling of Taaghut when they have been commanded to reject it. Satan desires to misguide them far astray. And when it is said to them: Come to what Allaah has revealed and to the Messenger you see the hypocrites turn from you in aversion.” [4:60-61]

“Or do they have partners with Allaah who legislate in the religion that which Allaah has not given permission for?” [42:21]

“Alif Laam Meem Saad. A Book that is revealed to you so let there be no aversion in your heart from it, that you may warn thereby and a Reminder to the believers. Follow that which has been revealed from your Lord and do not follow any other protectors besides Him. Little do you take heed!” [7:1-3]

“And if the Truth had followed their desires then indeed the heavens and the earth and whosoever is in there would have been corrupted.” [23:71]

The verses like this in the Qur’aan are many and clarify that it is upon the servant to follow the truth which Allaah sent His Messenger with and not make his religion based upon his desires.

And Allaah knows best.

[Fataawaa al-Kubraa 1/5-8]


{1} The hadeeth is reported as one of an-Nawawee’s 40 Hadeeth and it is da’eef. Refer to ‘Jaami al-Uloom wal Hikm’ (2: 317-318) of ibn Rajab al-Hanbalee. It was also declared da’eef by al-Albaanee in his checking to ‘as-Sunnah’ of ibn Abee Aasim and in his notes upon ‘Mishkaat al-Masaabeeh.’ Ibn Taymiyyah was correct in not attributing this hadeeth with certainty to the Messenger of Allaah (SAW) and in using a term which denotes that he considered the hadeeth to be inauthentic.

credits to

Characteristics of a Wali of Allah

Characteristics of a Wali of Allah
Shaykh al-Islam Ibn Taymiyyah

[This article is adapted from his Book “Criterion between the Allies of Allah and the allies of the Devil”]

From As-Sunnah Bimonthly Islamic Newsletter

The word ‘Awliya’ singular ‘wali’ comes from the root word of wilaya. Wilaya is the opposite of enmity (adawaa). The Wali is therefore the one who is close.

Allah has explained in His Book, and in the Sunnah of His Messenger (sallalahu alaihe wa-sallam) that He has awliya among the people and that shaitaan also has his awliya. The Qur’aan mentions the allies of Allah.

“Indeed there is no fear upon the awliya of Allah, nor shall they grieve; those who believe and used to fear Allah much. For them are glad tidings in this life and the Hereafter…” [Soorah Yunus (10): 62]

“Allah is the protector (ally) of those who believe, He takes them out of darkness into light.” [Soorah Baqarah (2): 257]

The allies of devil have also been mentioned in the Qur’aan: “…As for those who disbelieve, their allies are the taaghoot who take them out of the light and into the darkness. Those are the people of fire, and they will be in it forever.” [Soorah Baqarah (2): 257]

“We have made the devils allies of those who do not believe; those who commit outrages and then say: “We found our predecessors on this (tradition)” Surely they have taken the devils as allies instead of Allah, and they think that they are on guidance” [Soorah Al-A’raf (7): 27-28]

After knowing that there are among people allies of the Merciful and the allies of the devil, it becomes very important to differentiate between these groups by means of the criterion, as described by Allah and His Prophet (sallalahu alaihe wa-sallam) as follows: .

The First and Foremost Condition of an Ally of Allah – Taqwa and Belief in Allah –

No slave can be an ally of Allah, unless he has the characteristics of faith and pious practices, since Allah has made faith and piety a pre-condition for His Wilaya. He said:
“Indeed there is no fear upon the awliya of Allah, nor shall they grieve, those who believe and used to fear Allah much (i.e. have Taqwa – piety). For them are glad tidings in this life and the Hereafter…” [Yunus (10): 62]

Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (sallalahu alaihe wa-sallam) said:
“Allah, the Exalted said: “Whoever takes a Wali (loyal slave) of Mine as an enemy, I will wage war on him; and My slave will not perform any act with which he draws closer to Me, more beloved to Me then when he fulfills what I have ordained on him; and My salve will keep drawing closer to Me by performing the Nawafil (voluntary acts of worship) until I love him, and when I love him, I will be his hearing with which he hears, his sight with which he sees, his hands with which he strikes, and his legs with which he walks; and if he asks Me, I will give him; and if he seeks refuge with Me, I will grant him refuge.” [Saheeh Bukhari]

From this narration and the above-mentioned Qur’aanic verse, we know that the Awliya of Allah are those who believe in Allah and give Him their full loyalty Thus, they love all that Allah loves, hate what Allah hates, are pleased with what Allah is pleased with, despise what Allah despises, they enjoin what Allah enjoins, forbid that what He forbids, give to those whom Allah loves for them to be given, and withhold from those whom Allah loves not to receive, since Prophet (sallalahu alaihe wa-sallam) explained the best handhold of faith to be love and hate for the sake of Allah: “The most dependable handhold on faith is: love for the sake of Allah and hatred for the sake of Allah.” [At-Tirmidhee]

“Whoever loves for Allah, hates for Allah, gives for Allah, and withholds for Allah, has sought the completion of his faith.” [Abu Dawood]

Belief (imaan) of necessity entails belief in Allah, His angels, His books, His Prophets, and the Last Day:
“Say: We believe in Allah and in that which has been sent to us and in that which was sent to Ibrahim, and Ismail and Ishaq and Ya’qub, and the tribes and that which was given to Moosa and Isa and that which was given to the Prophets form their Lord. We do not differentiate between any of them, and we submit to Allah. And so, if they believe in that which you believe, they have achieved guidance, but if they turn away, they are surely in rebellion. Allah will suffice you against them and He is the all-hearing, the all-knowing.” [Soorah al-Baqarah (2): 136-137]

“The Prophet has believed in that which is sent to him from his Lord as have the believers. All of them believe in Allah, His angels, His books and His Messengers. We do not differentiate between any of His messengers, and they say: “We hear and we obey. (We seek)Your forgiveness, our Lord to You is the return (of all). Allah does not burden any soul beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.” [Soorah Baqarah (2): 285-6]

“This is a book in which there is no doubt, a guidance for those who are pious. Those who believe in the unseen, establish prayer, and spend out of what We have provided for them. Those who believe in that which was sent down to you and that which was sent down to those before you, and certainly of faith in the existence of the Hereafter. Such are on a true guidance from their Lord, and such are the successful.” [Soorah al-Baqarah (2): 1-5]

Thus, a necessary component of faith (eeman) is to believe that Muhammad (sallalahu alaihe wa-sallam) is the seal of the prophets, and there is no prophet after him, and that Allah sent him to all of the two possessors of free will: humans and jinns. From the moment he was made a prophet, Allah made him the criterion between His allies and His enemies, none are the allies of Allah except one who believes in Muhammad (sallalahu alaihe wa-sallam) and in that with which he was sent, and follows it openly and in secret. Whoever claims love of Allah and alliance with Allah but does not follow the Prophet (sallalahu alaihe wa-sallam) is not one of the allies of Allah. He is one of the allies of shaitaan.

Allah said: “Say (O Mohammad) If you truly love Allah, then follow me so that Allah loves you.” [Al-Imraan (3): 31]

Allah made it clear in the verse that Allah loves whoever follows the Prophet, and whoever claims the love of Allah, but does not follow the Prophet, is not from the allies of Allah. Al-Hasan al-Basri said about this verse: “A group of people claimed to love Allah, so He sent down this verse as a test for them.”

And secondly to believe in all that which he (Prophet) was sent with. Anyone who does not believe in it is not a believer, much less a pious ally of (waly) of Allah. Whoever believes in part of what he brought and rejects part is a kaafir, and not a believer:

“Those who disbelieve in Allah and His Prophets and seek to differentiate between Allah and His prophets, and they say: “We believe in some and we reject some” Such are true disbelievers, and We have prepared for the disbelievers a humiliating punishment. As for those who believe in Allah and His prophets, and sought not to differentiate between any of them. We shall give them their rewards. And Allah is Ever Oft-Forgiving and Most Merciful.” [(4): 150-152]

Whatever stage the person reaches in terms of asceticism, devotion, and knowledge, but without belief in the entire message brought by Muhammad (sallallahu alaihe wa-sallam), it can never make him a believer, nor an ally of Allah.

Allah said: “Whoever turns away from the reminder of the Merciful, we will assign to him a devil, who will be a partner to him.” [(43): 36]

The reminder is the reminder with which He sent His Messenger such as the Qur’aan. So, whoever does not believe in the Qur’aan, and all the information contained therein, has turned away from it, and so is assigned a shaitaan. He turns himself as blind from the Book of Allah and Allah will turn him blind on the Day of Judgment:

“And whoever turns away form my reminder will have an oppressive, restricted life, and We will resurrect him on the Day of Qiyamah: blind. He will say: “Oh my Lord! Why have you resurrected my blind, while I used to see?” (Allah) will say: “Just as My verses came to you and you forgot them, today you are forgotten.” [Soorah Ta-Ha (20): 124-126]

This verse clearly shows that ‘my reminder’ here is the same thing as ‘my verses’ which Allah sent down. Thus, even if someone mentions Allah (which is known as ‘dhikr’ in Arabic) constantly, day and night, with devotion, but at the same time is not a follower of Allah’s dhikr (Qur’aan) which He sent down to His prophet, he would be one of the allies of shaitaan, even if he were to fly through the air, or walk on water.

Faith also includes – belief that Prophet is the intermediary between Allah and His creation for the purpose of delivering His orders and forbiddance, His promises and threats, and the definition of Halaal and the Haraam. The Halaal is that which Allah and His Messenger have declared Halaal, and the Haraam is what Allah and His Messenger have ordained, because Allah commands the believers to obey him:

“O you who believe! Obey Allah and Obey the Messenger and make not vain your deeds.” [Soorah Muhammad (47): 33]

“He who obeys the Messenger had obeyed Allah” [Soorah An-Nisa (4): 80]

He also says: “Whatsoever the Messenger gives you take it and whatsoever he forbids you refrain from it.”

Thus, whoever believes that any waly has a way to Allah without following the Prophet (sallalahu alaihe wa-sallam) is a kaafir, and is an ally of the devil.

Actions of the Allies of Allah

The allies of Allah are of two levels: forerunners those who brought near – and those of the right hand who act in moderation. Allah, the Exalted says reminding the Day of Judgement:
“And you (all) will be in three kinds (i.e separate groups). So those on the Right Hand and Who will be those of the Right Hand? And those on the Left Hand and who will be those on the Left Hand? And those foremost will be foremost in Paradise. They will be those nearest to Allah.” [Soorah al-Waqiyah (56): 8-12]

And again Allah says in the end of the same Soorah: “Then, if the dying person be of the Muqarraboon (those brought near to Allah.) (There is for him) rest and provision, and a Garden of delights (Paradise). And if he be of those on the Right Hand. Then there is safety and peace for those on the Right Hand. But if he be of the denying then for him is entertainment with boiling water. And burning in Hell-Fire.” [(56): 88-94]

And the actions of these two groups are mentioned in the Hadeeth of Prophet Muhammad (sallallahu alaihe wa-sallam):
“Allah says: “Whoever takes a Wali (loyal slave) of Mine an enemy, I will wage war on him; and My slave will not perform any act with which he draws closer to Me, more beloved to Me then when he fulfills what I have ordained on him; and My salve will keep drawing closer to Me by performing the Nawafil (voluntary acts of worship) until I love him, and when I love him, I will be his hearing with which he hears, his sight with which he sees, his hands with which he strikes, and his legs with which he walks; and if he asks Me, I will give him; and if he seeks refuge with Me, I will grant him refuge.” [Saheeh Bukharee]

Consequently, the righteous – those of the Right Hand are those who seek to come close to Allah with obligatory actions: they do that which Allah has ordered them to do, and avoid that which Allah has forbidden them, and do not demand of themselves the doing of the commendable but less than obligatory (i.e. mandoob), or the avoiding of some of the disrecommendable of the allowed (i.e. makrooh)

As for the forerunners those brought near, they sought to come close to Allah with extra efforts after the obligatory. They did the obligatory and the commendable, and avoided the forbidden and the non-recommended. When they sought to come close to Him with everything within their ability of that which they love, Allah’s love for them became complete, as Allah says: “…My salve will keep drawing closer to Me by performing the Nawafil (voluntary acts of worship) until I love him…” [Saheeh Bukharee]

The Allies of Allah have no Special Appearance

The allies of Allah have no special appearance with which they differ form other people. They have no special dress from other than just being permissible. Rather, they are to be found in all categories of the nation of Muhammad (sallallahu alaihe wa-sallam). However, the Qur’aan and the Sunnah show clearly that the best people in the sight of Allah is the one with the most of Taqwa (pious practice):

“O people, we have created you from a male and a female and made you in peoples and tribes that you may know each other. Verily, the noblest of you in the sight of Allah is the greatest in righteous practice.” [Soorah al-Hujarat (49): 13]

Abu Hurairah narrates in a Saheeh Hadeeth: “The Prophet of Allah (sallalahu alaihe wa-sallam) was asked: “Which people are the best? He said: “Those greatest in taqwa (righteous practice)”… [Bukhareee and Muslim]

Allies of Allah are not ma’soom (protected) from mistakes

It is not a condition for an ally of Allah that he be free of (protected from) mistakes and errors. It is quite possible that some knowledge of the shari’ah may be hidden from him, just as it is possible for him to be confused about some issues in Islam But, he may not necessarily because of this, leave the ranks of allies of Allah, since Allah has overlooked and forgiven for this Ummah error, acts of forgetting, and things done under compulsion:

“There is no burden upon you for that in which you were mistaken, rather that which you have done with the full determination of the heart.” [Soorah Ahzab (33): 5]

Abu Hurairah (may Allah be pleased with him) said: “Prophet (sallalahu alaihe wa-sallam) said: “When a ruler exerts himself to arrive at the correct ruling, and is correct, he gets two rewards and when he exerts himself but is mistaken, he gets one reward.” [Bukharee and Muslim]

Since, it is possible for any ally of Allah to make a mistake. It can never be obligatory upon the people to believe in everything any one of them says, except that in the case that one of them is a prophet. Rather, it is obligatory for him to measure all of that up to the criterion of that which the Prophet (sallalahu alaihe wa-sallam) brought. If it is in agreement therewith then he can accept it, but if it is in disagreement then he must reject it, and if he cannot be sure whether it is in accordance with the Prophet’s message or at variance with it, he must refrain from believing it or applying it.

The second Caliph Umar (may Allah be pleased with him), regarding whom Prophet of Allah (sallalahu alaihe wa-sallam) said: “In previous nations there were individuals who were addressed (with the truth). If there are such people in my nation, Umar is the one of them.” [Bukharee and Muslim]

“Verily, Allah has put the truth on the tongue of Umar and in his heart.” [At- Tirmidhee (hasan)]

But, Umar always did that which was obligatory upon him: i.e. – to measure things that occurred to him against that with which the Prophet (sallalahu alaihe wa-sallam) was sent. He never said: “I am mahaddath, I receive inspiration and visions, and so you should accept that which I say and not oppose me therein.”

Heart is an intuitions and not protected from falling into errors, and so one needs always to measure them against that which has been brought by the Prophet (sallalahu alaihe wa-sallam), the protected from falling into error. And the early scholars of Islam have unanimously agreed that the opinions of any man can be accepted and rejected i.e. they are open to questions except for the statements of the Prophet.

The point we are making here is an issue of complete consensus of the allies of Allah:

It is obligatory upon the allies of Allah to hold tight to the criterion; the Qur’aan and the Sunnah, and no one of them is ma’soom; i.e. protected against falling into errors, such that it is permissible to him or to his followers to follow that which comes to his heart without subjecting it to the test of the Qur’aan and the Sunnah. Whoever does not accept this is in no way or shape or form among the allies of Allah, whom Allah has ordered us to emulate. Such a person is either ‘kafir’ or is engaged in extreme and excessive foolishness and ignorance.

credits to

Al-Istighfaar (Asking Forgiveness)


Sheikh-ul-Islam ibn Taymiyyah rahimahullaah

Majmoo al-Fataawaa 10/88-90

The Messenger of Allah, sallallahu `alaihi wa sallam, said:

{{The master of invocations for forgiveness is that the servant says:

O’ my ‘ilâh You are my Lord, there is no ‘ilâh but You. You created me, and I am your bondservant, and I will stick to my covenant and promise [of faith and sincere obedience] to You, as to my ability. I seek refuge in You from the evil of what I have done, I acknowledge, to You, your bounties upon me, and I acknowledge, to You, my sin. Thus forgive me, for none forgives sins except You.

Whoever says this as he enters upon evening, then, dies that night, he would enter Paradise; and if one says this as he enters upon morning, then, dies that day, he would enter Paradise.}} (Al-Bukhari)

The servant is always in the blessings of Allah, which necessitate thankfulness, and in sinfulness, which requires seeking forgiveness. Both of these matters are required and essential for the servant at all times, as the servant does not cease to alternate between Allah’s (various) favours and blessings, and does not cease to be in need of repentance and seeking forgiveness.

This is why the Master of the Children of Adam, and the Leader of the Pious, Muhammad, (sallallahu alaihi wa sallam) sought forgiveness in all circumstances. He said in an authentic Hadith reported by al-Bukhari:

{{O people repent to your Lord, for verily I seek forgiveness from Allah and repent to him more than seventy times in a day.}} (Bukhari)

It is reported in Saheeh Muslim that he said: {{I seek forgiveness one hundred times in a day.}} (Muslim)

`Abdullah ibn `Umar said: We counted in a single sitting the Messenger of Allah, (sallallahu `alaihi wa sallam), saying one hundred times:

{{My Lord, forgive me and accept my repentance, verily you are Acceptor of Repentance, Oft-Forgiving.}} (Ahmad, Abu Dawood, Ibn Maajah)

This is why seeking forgiveness was legislated at the end of actions. Allah the Exalted said:

{{Those who seek forgiveness before dawn (at late night).}} (Quran, 3:17)

Some of them said: “Give life to your nights by performing Prayer, and when the time of late night comes, concern yourself with seeking forgiveness.”

It is related in the Saheeh that the Prophet Muhammad (sallallahu `alaihi wa sallam), when he finished his Prayer, he would seek forgiveness three times and say:

{{O’ my ‘ilãh You are ‘As-Salãm [One free from flaws], and from You comes Salãm [peace, or safety], blessed are Thee O’ haver of glory and kindness.}} (Muslim)

Allah says:

{{And seek forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.}} (Quran, 73:20)

(Even) After the Prophet conveyed the Message, fought in the path of Allah with true jihad, and performed what Allah ordered more than anyone else, Allah commanded his Prophet (to perform Istighfaar), as He the Exalted said:

{{When the victory of Allah has come and the conquest, and you see the people entering into the religion of Allah in multitudes, then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.}} (Quran, 110:1-3)

This is why the religion (Deen) is established with Tawheed and Istighfaar, as Allah the Exalted said:

{{Alif Lam Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted. [Through a messenger, saying], “Do not worship except Allah. Indeed, I am to you from Him a warner and a bringer of good tidings,” and [saying], “Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision.}} (Quran, 11:1-3)

And Allah says:

{{So take a straight course to Him and seek His forgiveness.}} (Quran, 41:6)

And He says:

{{So know [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women.}} (Quran, 47:19)

This is why it was it came in a narration: {{The Shaytan said: People are destroyed with sins, and they destroy me with ‘Laa ilaha ill Allah’ and seeking forgiveness.}} (Reported by Ibn Abi Asim and Abu Ya`la, but its chain is a fabrication).

Yonus, `alayhis salam, said:

{{There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.}} (Quran, 21:87)

The Prophet (sallallahu `alaihi wa sallam), when he would ride his mount, he would praise Allah, then say Allahu Akbar three times, then say:

{{I testify that there is no ‘ilah except You, Glorified are You, I have transgressed upon myself, so forgive me}} (Abu Dawood and at-Tirmidhi, who said it is Hasan Sahih)

Expiation of a gathering with which the gathering is completed is (the supplication):

{{Glorified are You O’ my ‘ilãh and I am in Your praise, I testify that there is no ‘ilah except You, I ask Your forgiveness and repent unto You.}} (Abu Dawood and At-Tirmidhi, who said it is Hasan Sahih)

Allah knows best, and may His blessings and peace be upon [the Prophet] Muhammad.

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