The Ways and Means to Refrain from the Disobedience of Allah: Based on the words of Imam Ibn Al-Qayyim ‘Uddah As-Sabirin Wa Dhakhirah Ash-Shakirin

Author: Abdur-Razzaq Ibn ‘Abdul-Muhsin Al-Badr

1. Reverence and Veneration of Allah
2. The Love of Allah
3. Acknowledgment and Recognition of the Blessings of Allah
4. Reflecting Over the Punishment of Allah
5. The Great Loss that Results From Sin
6. Suppressing One’s Soul And Conquering The Devil
7. The Compensation And Reward
8. The Ma‘iyyah (With) of Allah
9. Attentive of the imminent approach of Death
10. Calamities Are A Consequence Of Sins
11. Striving Against The Soul
12. Repelling Evil Thoughts
13. Severing Any Relationships Or Causes That Stir Unlawful Desires
14. Contemplating Upon The Legislated And Universal Signs Of Allah
15. Recognizing The Reality Of This World
16. To Turn To Allah
17. To Understand The Influence Of The Two Opposing Forces
18. For Growth The Area Has To Be Clean And Empty
19. Remember The Eternal Bliss Of Paradise
20. Knowledge Has To Be Accompanied By Action

1. Reverence and Veneration of Allah

The first of the ways to escape sins involves the reverence and veneration of Allah. So the person acknowledges within his heart the exaltedness and magnificence of Allah.

Allah, the Exalted, said, “What is [the matter] with you that you do not attribute to Allah [due] magnificence? While He has created you in stages?” [71:13-14]

And He said: “They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him.” [39:67]

If a person’s soul encourages them to commit a sin or act of disobedience, then they should acknowledge with their heart and attest to Allah’s magnificence and greatness and they should also remember that their Magnificent and Venerated Lord is watching them, observing their actions and listening to their statements. Thus, if this preventative factor affects the heart it inhibits, deters and prevents the individual from committing sin, by the permission of Allah.

2. The Love of Allah

The second way to escape sins is for the heart to actualize the love of Allah There are various matters that have been mentioned by the people of knowledge that stimulate this love within the heart and enhance the strength of it in the heart of the servant.

So if a person’s heart is driven by the love of Allah, then this will keep him preoccupied and prevent him from falling into what angers Allah (31,53). This is because true love causes an individual to stay away from Whatever might be detestable to the one who he loves. For this reason it is said:

“You disobey Allah while making it appear that you love Him. This is despicable according to logic. If your love were true, you would certainly obey him. Surely, the lover is obedient to the one who he loves.”

3. Acknowledgment and Recognition of the Blessings of Allah

The Third way to escape sins is for the heart to acknowledge and recognize the blessings of Allah and His benevolence towards His servant. He has favored His servant with health and wellbeing, wealth, a home and transportation, just as He has favored His servant with hearing, sight, and strength. So the servant should remember the favor of Allah upon him and be careful not to allow himself to be in a wretched state. Since the blessings of Allah continue to be bestowed upon him, while the angels ascend with evil deeds, false statements and unlawfiil actions that he committed.

There is a story mentioned by some of the people of knowledge Where a sinful man once approached a person of knowledge at a time when his soul was inciting him to commit sins. So the person of knowledge said to the man, “If you intend to sin then go to a place where Allah cannot see you.”

The man responded by saying, “This is not possible.” Then the scholar responded by saying, “Therefore, you should not use any of the blessings which Allah has bestowed upon you to disobey Him.” The man inquired, “How is that possible?” Then the scholar reminded him of two things: the blessing of Allah upon him and the fact that Allah is watching him. This is the meaning of the scholar’s words.

There is no doubt that whenever the servant reflects over how Allah has blessed him with health, wellbeing, wealth, and the like of this and that all of this is from the favors of Allah upon him; and he remembers the dangers associated with these sins, then indeed his consideration of this blessing, favor and goodness is from the greatest of preventative factors that help the servant to stay far away from sins and committing them.

4. Reflecting Over the Punishment of Allah

The fourth way to escape sins is to be conscious of the anger and recompense of Allah, since Allah is angered by those who disobey Him and He is displeased with those who do things that He has prohibited.

“So when Uthey angered Us, We punished them, and drowned them all.” [43: 55]

So Allah becomes angry, displeased and punishes. This should be remembered whenever a person’s soul incites him to disobey Allah. He should know that the anger of Allah and His punishment cannot be repelled by anything. So what about this weak servant?

Therefore, being aware of the anger of Allah is among the greatest deterrents, hindrances and obstacles to the servant committing sins.

5. The Great Loss that Results From Sin

The fifth way to escape sins and disobedience is to be conscious of the loss this results in. Whenever an individual obeys their soul to commit a sin which it entices them towards, how much good do they lose out on? How much favor does he sacrifice? How much will this disobedience affect his level of faith as it relates to its completion and perfection? Consider the significance of this meaning and this loss in light of the statement of the Prophet ﷺ :

“The adulterer who commits adultery is not a believer while he is committing adultery. And the thief who commits theft is not a believer While he is stealing. And the drunk who consumes intoxicants is not a believer while he is consuming intoxicants.”

So how much does an individual deprive himself of from favor and good and from deserving to be described as possessing complete faith? This is because on account of these acts of disobedience and major sins he does not deserve to be called anything but a disobedient believer, a transgressing believer, or a sinful believer or something similar to this from the titles that indicate that he committed these things. Consequently, he deprives himself from an abundance of good. He loses out on his position and share of completeness of faith and its perfection, which is obligatory, in addition to everything that is related to it in terms of reward and goodness. How much does a person lose from what has been mentioned in the statement of Allah?

“Whoever works righteousness, whether male or female, while he is a true believer; verily to him We will give a good life, and We shall certainly pay them a reward in proportion to the best of What they used to do.” [16:97]

How many great things and lofty affairs has he deprived himself of in his worldly life and hereafter due to disobedience and sins? So if he is conscious of this and if he reminds himself whenever he is tempted With disobedience of how much he stands to lose by committing these sins and acts of obedience and how much good, favor, and blessings he is sacrificing in his worldly life as well as his hereafter; then there is no doubt that the soul being attentive with this type of consciousness, which is the perception of this loss, is extremely beneficial to avoid sins and stay far away from them.

6. Suppressing One’s Soul And Conquering The Devil

The sixth way to escape sins involves suppressing one’s desires and subduing the devil. The soul and the devil are the source of every sin and the origin of all evil. If he distanced himself from sinfulness and wrongdoing to which his soul that calls to evil and the accursed devil incites him, then he would have successfully suppressed his own soul and subdued the devil. In doing so he has tasted the sweetness oftrue strength through the obedience of Allah, pursuing His pleasure and avoiding whatever He is displeased with. It has been narrated in the supplication which every Muslim is encouraged to say in the morning, in the evening and whenever he goes to bed,

“O Allah, the Creator of the heavens and earth, the Knower of all things hidden and apparent, the Lord and Sovereign over all things; I bear witness that none has the right to be worshipped except You. I seek refuge with You from the evil of my own soul, from the evil of the devil and his shirk and from committing evil against my own soul or bringing it to another Muslim.” [Tirmidhi]

This is an example of seeking refuge [with Allah] from the two sources of evil and their consequences. Surely the two sources of evil are the soul and the devil. Therefore, it is required of you in this blessed supplication to seek refuge with Allah from the two sources of evil, which are the soul that incites to evil and the devil, three times: when you awake, when you enter the evening and when you retire to bed, from the two sources of evil.

It is also required of you to seek refuge with Allah from the consequences of these things which is the perpetration of evil against yourself or to bring evil to someone else. If you are mindful of this and abandon disobedience, suppressing the soul that incites to evil, subduing your enemy the devil and seeking honor through obedience to Allah, then this is a treasure that is greater than any other.

7. The Compensation And Reward

The seventh way to escape sins is to be conscious of the reward and compensation. Whenever you abandon disobedience, which is actually part of your faith, out of the fear of Allah, in pursuit of His pleasure, in an effort to safeguard your faith and seeking success through attainment of the pleasure of your Lord, then how much will Allah compensate you for abandoning these things? Compensation is in the form of delight, happiness, and joy of the heart, felicity, blessings in this life and the other forms of good.

Whoever leaves something for Allah will find that Allah will replace it for him with that which is better. Thus, whenever one’s soul incites them to commit a sin, then they should admonish it to abandon whatever it is inciting them towards, seeking compensation, which comprises of the vast amount of good of this worldly life and the hereafter, with which Allah honors His believing servant who abandons disobedience out of fear of his Lord, hope for His reward and in pursuit of the success that He has promised.

Abandoning sinfulness is obedience in itself, an act of devotion to Allah and a part of your faith through which you draw closer to Allah. This understanding is established by several proofs and evidences, from them is the narration of Abu Hurayrah which has been previously mentioned, »

“The adulterer who commits adultery is not a believer while he is committing adultery…”

8. The Ma‘iyyah (With) of Allah

The eighth way to escape sins is to be conscious of the ma’iyyah of Allah. I mean by this Allah’s ma’iyyah that is specific to His patient and pious servants. So if one’s soul incites them towards sinfulness, they are patient, fear Allah and afraid of His punishment. For this, the servant is rewarded with the specific ma‘i’yyah of Allah, as Allah said in His statement:

“Truly Allah is with the patient.” [2:153] “Truly Allah is With those who fear Him and those are good doers.” [16:128]

The ma‘iyyah of Allah in the specific sense necessitates victory, protection, assistance, aid, and success. The individual is mindful of this type of ma‘iyyah and strives to become from those who deserve it. So he remains patient in abandoning disobedience that his own soul calls him to and he fears Allah by avoiding what Allah, the Mighty and Majestic, is displeased with. Likewise he strives to perfect his worship ofAllcih and his deeds in order to become from those who are deserving of this specific type of Allah’s ma‘iyyah (al—ma‘iyyah al-khfisah).

9. Attentive of the imminent approach of Death

Allah said, “For each and every matter there is a decree.” [13:38]

Man is oblivious to when death will suddenly come upon him and when his appointed time will arrive. Perhaps he thinks to himself, especially when he is strong and young, that he will live until well after his sixties, even though he may die tomorrow.

“No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All Knower, All Aware (of things).” [31:34]

So being conscious of the imminent approach of death and the fact that it can come upon the servant unexpectedly at any time is a significant cause for contemplation, if the servant reflected upon it. And the Prophet Said: “Constantly remember the destroyer of pleasures.”

This deliberation will benefit the servant by helping him to avoid sins, stay far away from them and distance himself from them. If his soul incites him to go to such and such a place, regardless of whether it involves travel or not or is near or far, he can respond to his soul by saying,

“O soul, suppose that you were to die on the way or during this trip.”

This has really happened. A person left their land and travelled with the sole intention — and Allah’s refuge is sought — to commit sins during this trip and suddenly died in this state. Thinking about this type of situation, frightening oneself with it and reminding oneself that a person may die unexpectedly and leave this world while they were committing sins and pursuing acts of disobedience — and Allah’s refige is sought.

This is an extremely dangerous matter and no intelligent person would wish for himself to die in this state or to pass away while he was on this path and- Allah‘s refuge is sought. This is an important reminder, if a person was to Visualize and reflect upon it, then by the permission of Allah it will become a protective barrier and prevent him from committing sin.

10. Calamities Are A Consequence Of Sins

The tenth way to escape sins is to be conscious of the calamity [that results from sin] and the wellbeing [that results from obedience]. This is also a great point of reflection, which if a person acknowledges with his heart and reflects upon this with his mind then it will assist him to fight against his own soul, in order to remain far away from the disobedience of Allah.

As it pertains to calamities and well being, then sins represent the greatest of trials; and well being is [coupled] to the obedience of Allah The people of obedience are those who are in a state of well being while the people of sins are the people of calamities. So calamities are connected to sins and well being is connected to the obedience of Allah.

A person may be tested with something that affects his body but he is in the most complete state of well being as it relates to his religion and the best state of well being in his religion. Conversely, an individual may be in a state totally opposite to that where he is of sound body but he is not in a good state in terms of his religion. Allah has given the latter person strength, a sound body, health, and wealth yet he is not in a good state as it relates to his religion, as sins have destroyed and ruined him. So he should think about this since it contains great benefit for him by the permission of Allah.

11. Striving Against The Soul

The eleventh way to escape sins that Ibn alQayyim mentioned is to progressively become accustomed to countering the call to lusts and desires through religious motivation. This means that a person trains himself to strive against his soul, as Allah said: “As for those who strive hard for Us, We will surely guide them to Our Paths. And verily, Allah is with the good doers.” [29:69]

Thus, the Muslim possesses religious motivation; rather, there are several religious motivational factors as we have previously mentioned, just as there are evil temptations and stimuli that come from here and there. So he needs to treat, repel and struggle with the temptations that call him towards evil through the religious motivation, which is called (mujfihadah). Mujfihadah is a form of resistance (muqfiwamah) that involves resisting the temptations that incite evil within his soul and call to it.

12. Repelling Evil Thoughts

The twelfth way to escape sins and disobedience, as mentioned by Ibn alQayyim, is to repel evil thoughts from one’s soul. This is because disobedience starts as a thought and develops into a desire. Then it becomes an intention that grows within the heart of the servant. Then this intention changes into an evil will; then after this it develops into a determination that is linked to the action.

So it is best for a person to cut off these evil thoughts from the very beginning because if they are not eradicated from the very beginning they will increase and evolve from one thing into another, as we have mentioned. It is easier for him to repel and conquer these thoughts and ideas while they are still merely thoughts existing in his mind, before they grow and evolve within his soul and become a strong intention or an evil will or determination to commit the sin and perpetrate it.

13. Severing Any Relationships Or Causes That Stir Unlawful Desires

The thirteenth way of escaping sins as mentioned by Ibn al-Qayyim is to sever all connections and reasons that provoke him to follow his desires by redirecting his desires towards whatever is pleasing to Allah.

This is because there are many different reasons that stir in a person’s heart the desire for falsehood, sin and that which is unlawful. So the person must strive to sever these connections and reasons that rouse within his heart the call to sinfulness.

This is not achieved by completely eliminating his desires; rather, an individual should direct his desires to what pleases Allah, as found in the hadith that has been narrated by Anas,

“None of you truly believes until his desires coincide with what I have brought.”

14. Contemplating Upon The Legislated And Universal Signs Of Allah

The fourteenth way to escape sins is to reflect upon the amazing recited signs of Allah, which is His speech as found in the Noble Qur’an. Similarly, to contemplate on the universal signs of Allah as found within the creation of Allah.

“Verily, in the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah standing, sitting, and lying down on their sides, and they think deeply about the creation of the heavens and the earth, [saying]: ‘Our Lord, You have not created this without purpose. Glory to You! Give us salvation from the torment of the Fire.” [3:190-191]

Occupying the heart with this type of reflection will no doubt open up avenues for the servant to embrace good and remain far away from falsehood, distraction and misguidance. Consider this meaning in light of the statement of the men of understanding,

“Our Lord, You have not created this without purpose.” [3:191]

So this type of reflection and profound insight and outlook resulted in this strong faith. “Our Lord, You have not created this without purpose.” [3:191]

This indicates that the servant’s reflection upon the great signs of Allah strengthens his faith, increases his connection with Allah and repels the ignoble whispers. This is also from the greatest of affairs that benefit the servant in this issue.

15. Recognizing The Reality Of This World

The fifteenth way of escaping sins as mentioned by Ibn al-Qayyim is to reflect on the reality of this world, how quickly it will end and how it is a place of trial and a source of delusion.

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and Children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw.” [57:20]

There are numerous verses in the Qur’an that clarify the reality of the life of this world. The same can be found in the narrations of the noble Messenger And Allah says,

“And what is the worldly life except the enjoyment of delusion.” [57:20]

This means that the enjoyment is fleeting and temporary. He must think about how quickly this world ends, how quickly it will be over and how the real life is that of the hereafter, as Allah said,

“And indeed, the home of the Hereafter — that is the [eternal] life.” [29:64]

As for the life of this world, then it is quickly over and will quickly disappear. Reflect upon this and the day when people will be made to stand before Allah on the Day of judgment, when they await their reckoning. How long will they wait?

“A Day the extent of which is fifty thousand years.” [70:4]

What is the period that people spend in the life of this world compared to fifty thousand years? What is the lifespan of a person? “The life span of people from my nation is between sixty and seventy.”

If we suppose that a person lives for sixty years. If fifteen years, or a bit less, was subtracted from this, taking into account the period prior to puberty. Or suppose an entire third was subtracted from this due to sleep, because whoever lives sixty years and sleeps eight hours a night during this time will sleep for approximately twenty years.

Therefore, the time that you really utilize is your life is relatively small. What is this small amount of years compared to a day the extent of which is fifty thousand years? If the servant reflects upon how quickly this world passes by and how quickly it ends, then this will also be a great incentive for him to stay far From sin. Consider this meaning in light of the statement of the Prophet,

“Be in this world as though you are a stranger or a wayfarer.” [Bukhari]

16. To Turn To Allah

The sixteenth way to escape sins as mentioned by Ibn alQayyum- servants are between His two fingers, the One in whose hands are all important matters and the One who controls and disposes of the servant’s affairs. [Imagine the effects this will have] when the hearts turn to One who is in control of all of these things, rely upon Him and cling to Him.

“And whoever holds firmly to Allah, then he is indeed guided to a straight path.” [3:101]

And you ask Him to aid, protect, safeguard and look after you. There are numerous supplications that highlight this point, which have been authentically conveyed from the Prophet Whoever successfully supplicates to Allah and places their trust and reliance in Him, will have their supplication accepted. Allah said,

“And your Lord says: Call upon Me; I will answer you. Indeed those who are too proud to worship Me will enter the Hellfire in disgrace” [ 40:60]

“And when My servants ask you, concerning Me — indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.” [2:186]

For this reason, it has been legislated for you to say whenever you leave your home,

“O Allah, I seek refuge in You lest I should stray or be led astray, or fall into error or be led to error, or to commit oppression or to be oppressed, or to behave ignorantly or to be treated ignorantly.”

This matter is extremely significant and whoever is granted success in this affair and is truthful in his reliance upon Allah will be protected, granted refuge and safeguarded. If an individual says, as found in the prophetic hadith,

“When a man leaves his house, and says: ‘In the Name of Allah, I rely upon Allah, there is no power and no might except with Allih.’ Then it is said: ‘You have been guided, sufiiced and protected.’ Then the devils withdraw from him. Then another one of the devils says to him: ‘What can you do to a man who has been guided, sufficed and protected?“

This demonstrates for us the lofty station and significant role of the legislated Islamic supplications and the authentic invocations, and the consequences of sincere reliance upon Allah in this important matter, which is the prevention of sins and avoiding them.

17. To Understand The Influence Of The Two Opposing Forces

The seventeenth way to escape sins is for the servant to know that he is influenced by two opposing forces. One force pulls him towards the Loftiest Companion (Ar Rafi‘q Al A‘la’) and the other force pulls him towards the lowest of the low – and Allah’s refuge is sought.

These two forces compete with one another to exert their influence on him. One force pulls him towards the Loftiest Companion (ArRafi’q Al A‘la’) through obedience since obedience raises the station of the servant, increases his standing and advances his rank.

“Allah will raise those who have believed among you and those who were given knowledge, in degrees.” [58:11] And He said,“To Him the good words raise and the righteous actions carry them.” [35:10]

The other force pulls him towards the lowest of the low, and this is the force of the soul that incites him to evil, the devil, evil companions and corrupt associates. If an individual is moved by the forces of good he will be happy, prosperous, and safe and successful.

However, if an individual is moved by the forces of evil, he Will be destroyed — and Allah‘s refuge is sought. This is another perspective that if the servant was to reflect upon and consider how he is pulled by two opposing forces, then he might scrutinize the advocates of evil and remind himself that this is what draws him towards the lowest of low. And as a result, he distances himself from traversing a path that will debase him or place him in a lowly state — and Allah’s reuge is sought.

18. For Growth The Area Has To Be Clean And Empty

The eighteenth way to escape sins is to know that it is a condition for a place to be clear and empty in order for the rain of mercy to descend upon it; and it is a prerequisite for the place to be cleansed of filth for the vegetation to grow perfectly. When this occurs, and the place is clear and pure, it becomes ready and prepared for mercy, goodness and blessings.

Take the example that Ibn alQayyim alluded to regarding the condition of the vegetation. If the individual does not take it upon himself to remove the weeds and harmful plants that surround the vegetation and compete for its water, it is possible that they may consume more water than the trees; it is possible that these plants are harmful and it is possible there are insects that affect these trees by eating away at them and causing them to die or to become sick.

So this vegetation needs for the area to be purified in order to thrive and flourish in the best manner, just as it needs to be cleansed ofweeds, strange plants and whatever else might harm it or consume [its nutrients]. As a result of this [care and treatment], if it is given ample water, then the water will have a significant effect upon its life, fruit, growth and strength.

“Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will bereminded.” [14:24-25]

Meaning that this is a similitude that is visible and noticeable: it is the example of the trees, which helps us to understand the reality of true faith. And the example of true faith is the example of a tree.

19. Remember The Eternal Bliss Of Paradise

The nineteenth way of escaping sins as mentioned by Ibn al-Qayyim is for the servant to know that Allah has created him for an eternal existence which has no end, for honor and not humiliation, for tranquility and not fear, and for riches and not poverty. This is in the hereafter,

“On such shall be no fear, nor shall they grieve.” [ 2:112]

Allah has created him for that. However, He tests him in this world with things and scenarios that are likely to distract him, or many of the people, and distract him regarding the reality of true life, honor, affluence, real enjoyment and other than that from the blessings of the hereafter which are unchanging and everlasting.

So reminding oneself of this and what exists in the afterlife in honor, affluence, enjoyment, blessings, safety and other than this, and that these sins will detrimentally affect his ability to acquire those lofty and higher stations, should cause him to strive hard to fight and combat against his own soul. So that he can succeed in acquiring the full enjoyment, bliss, tranquility and goodness of the hereafter and its blessings. Sins have a definite impact upon the servant on the day when he meets Allah.

This is in opposition to the servant whom Allah (mam) has honored by protecting his faith and allowing him to pursue the pleasure of Allah such that he becomes from the people of Paradise who enter it on the Day of Judgment without any reckoning or punishment. As for anyone else [who doesn’t fit this description], then they are subject to the reckoning and susceptible to the punishment of Allah and entering the Hell fire

If he was from the people of true faith but entered into the Hellfire, he will not remain in the Hell fire forever. This is because eternity in the Hell fire forever is specifically for the disbelievers. But the person of true faith by way of his own disobedience and sins places himself in serious danger and subjects himself to the like of this while in his grave, during his resurrection and on the day when he meets his Lord.

20. Knowledge Has To Be Accompanied By Action

The twentieth way to escape sins, which Ilm al Qayyim concluded these motivational factors with, is for the servant to not be deluded by his belief that mere knowledge of what has been mentioned is sufficient enough to produce the desired results. So mere knowledge of the motivational factors for escaping sins that were mentioned by Ibn al Qayyim is insufiicient.

Rather, it is mandatory for this knowledge to be accompanied by the struggle against one’s soul in order to act upon these matters. This advice from him is of the utmost importance. And these motivational factors for escaping sins are not just theoretical knowledge that is reviewed in circles of learning.

However, these are matters that must be carefully considered when faced with these situations in order to practically struggle against one’s soul, in order to ensure its safety and wellbeing through staying away from sins and protecting oneself from them. This is a summary of what Ibn al-Qayyim mentioned with the addition of some benefits, explanation and clarification.

I advise everyone to review this beneficial chapter in the book “Uddah asSébirin wa Dhakhirah ash-Sakirin’ by Imam Ibn aI-Qayyim.

I have summarized his speech into approximately two and a half pages, which I will give to the brothers and, although it isn’t perfect, I have done it so that this can be shared [Via the various mediums] or so that it may be spread — by the will of Allah — and perhaps benefit those who attended, as well as other than them by way ofwhatever means are available.

We ask Allah the Most Generous, the Lord of the Magnificent throne by His greatest names and lofty attributes, because He is Allah besides Whom there is nothing deserving of worship besides Him, to benefit us all with what we have learned, that He increase us in knowledge, and rectify all of our affairs. [And I ask] that He does not leave us to our own devices for even the blinking of an eye. Surely He, the Blessed and Exalted, hears the supplication and with Him lies our hope. He is sufficient for us and a blessed maintainer of affairs.

And may the prayers of peace and blessings of Allah be upon His servant and Messenger Muhammad, his family and companions altogether.