Virtues
Allah’s Messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said:
“The guests of Allah are 3:
The Ghazi (warrior), the Hajji, and the Mu’tamir. (one doing Umrah)” [Sunan An-Nasai, #2626]
‘Perform Hajj and Umrah consecutively; for they remove poverty and sin as the bellows removes impurity from iron.’‘’ [Sunan an-Nasa’i #2630]
‘”Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise.” [Sahih al-Bukhari 1773]
“The pilgrims performing Hajj and ‘Umrah are a delegation to Allah. If they call upon Him, He will answer them; and if they ask for His forgiveness, He will forgive them.” [Sunan Ibn Majah 2892]
“….one prayer in al-Masjid al-Haram is better than one hundred thousand prayers elsewhere….” (Musnad Ahmad)
Journey of the Hearts
Prepare the best provision: Taqwa (consciousness of Allah)
Set clear intentions
Sincerely for Allah
Strengthen Your Connection with Allah
Increase your acts of worship – prayers, Qur’an recitation
Sabr – patience & flexibility
Keep focused
Food, friends and shopping can be distractions
Make amends
With family, friends and associates
Shukr – busy your heart and tongue with Allahs remembrance
Visualise the journey
Mentally walk through the steps of the Prophets
Prepare to leave
- Clear your debts
- Make your will
- Close off all activities
Dua list – ask from your heart for cleansing of the past, guidance in the present and protection in the future
Journal and targets
Set personal targets for daily:
- Tawaf
- Qur’an •
- Salah in masjid
- Sunnah & Nawaafil •
- Tahajjud
- Durood
- Dua (try to memorise 1 new dua)
- Spending time in the masjid
- Recommended reading Life of the Prophet Fortress of the Muslim, Love of Allah (improve salaah)
Stay away from:
Time wasting especially on phone ☑ Too much shopping ☑Gossiping
Dua
One of the most virtuous deeds to perform at Umrah, is to make du’a. Du’a performed during Umrah is accepted by Allah, particularly when it is made at blessed sites including the Mataf (where Tawaf is performed), the Harj-e-Aswad (the black stone), the Maqam-e-Ibrahim, and between Safa and Marwah during Sa’i.
Du’a is the essence of worship.
Hadith | Tirmidhi
Allah Almighty loves when we turn to Him to share our deepest thoughts and seek His favours and He is constantly attentive to our prayers and supplications.
And when my servants ask you about Me, then tell them I am near. I answer the call of every believer when they call upon me so let them also answer my call and believe in me so they may find rightful guidance.
Qur’an | Al-Baqarah (2:186)
We’ve put together some of the most beneficial du’as to make when you perform Umrah:
Dua for travelling:
Bismillah, tawakkaltu ‘alallah, wa la hawla wa la quwwata illa billah.
Translation: I begin with the Name of Allah; I trust in Allah; there is no altering of conditions but by the Power of Allah.
Dua when boarding a vehicle:
Bismillah, walhamdulillah. Subhanal-ladzi sakh-khara lana hadza wa ma kunna lahu muqrinin. Wa inna ila Rabbina lamun-qalibun.
Translation: In the name of Allah and all praise is for Allah. How perfect He is, the One Who has placed this (transport) at our service and we ourselves would not have been capable of that, and to our Lord is our final destiny.
Talbiyah Dua (intention to start worship) for Umrah:
Labbayka Allāhumma labbayk. Labbayk lā shareeka laka labbayk. Inna al-ḥamda, wa n-‘imata, Laka wal mulk. Lā shareeka lak.
Translation: Here I am, O Allah, here I am, here I am. You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty. You have no partner.
Dua for return:
Ayibun, ta’ibun, ‘abidun, sajidun, lirabbina hamidun.
Translation: We return, repentant, worshipping, prostrating and praising our Lord.
Don’t forget to make lots of Du’as during Hajj and Umrah, asking Allah (SWT) for forgiveness. Don’t forget to include your friends, relatives, neighbours as well as the wider Ummah in your Dua during these spiritual journeys.
Made du’a for a good life and Akhirah
Another beneficial du’a to make when you travel to Umrah, is to ask Allah (SWT) for good in this life and the next:
Rabbana atina fid-dunya hasanatan wa fil ‘akhirati hasanatan waqina ‘azaaban-nar.
Translation: Our Lord! Grant us good in this world and good in the life to come and keep us safe from the punishment of Hellfire.
Make du’a for the Ummah
It’s important to make du’a for our Muslim brothers and sisters across that world, and to ask Allah (SWT) to grant them ease, patience and fulfil their needs.
Allahumma aslih Ummata Muhammad. Allahumma farrij ‘an Ummati Muhammad. Allahumma Rham Ummata Muhammad [sallAllahu alayhi wasalam].
Translation: O Allah! Improve (help) the state of the Ummah of Muhammad. O Allah! Grant ease to the Ummah of Muhammad. O Allah! Have mercy on the Ummah of Muhammad.
Du’a for good health
It’s important to make dua for good health for ourselves and loved ones, so that we may have the health and strength needed for worship and good deeds.
Allaahumma ‘aafinee fee badanee, Allaahumma ‘aafinee fee sam’ee, Allaahumma ‘aafinee fee basaree, laa ‘ilaaha ‘illaa ‘Anta. Allaahumma ‘innee ‘a’oothu bika minal-kufri, walfaqri, wa ‘a’oothu bika min ‘adhaabil-qabri, laa ‘ilaaha ‘illaa ‘Anta’.
Translation: O Allah, make me healthy in my body. O Allah, preserve for me my hearing. O Allah, preserve for me my sight. There is none worthy of worship but You . O Allah , I seek refuge in You from disbelief and poverty and I seek refuge in You from the punishment of the grave . There is none worthy of worship but You.
Dua for Divine guidance
Umrah is a special time for us to gain closeness to Allah (SWT) and to change the direction of our lives so that we are focused on gaining His pleasure. Therefore, it’s important to make du’a for Allah’s guidance to allow us to do so.
Allāhumma Innī As’aluka al-Hudā Wat-Tuqā Wal-Afāfa Wal-Ghinā
Translation: O Allah, I ask You for guidance and piety, and abstinence (from the unlawful) and modesty, and contentment and sufficiency.
Daily Routine - Suggested
This recommended daily routine is designed to enhance your connection with Allah inshaAllah
Last third of the Night
- Tahajjud: Wake up in the last third of the night and perform Tahajjud (voluntary night prayer). This is a special time to seek Allah’s mercy and forgiveness. The Tahajjud Adhan will usually be given 1 hour before Fajr Salah – The Prophet Muhammad ﷺ said: “Our Lord, Blessed and Exalted, descends every night to the lowest heaven during the last third of the night and says: ‘Who is calling upon Me, so that I may answer him? Who is asking of Me, so that I may give to him? Who is seeking My forgiveness, so that I may forgive him?'” (Bukhari no. 1145)
Morning in the Haram
- Fajr Prayer: If you have not gone for Tahajjud Salah already, then head to the Haram early to perform Fajr in congregation. Spend time in Dhikr (remembrance of Allah) while waiting for prayer.
- Morning Dhikr: Engage in morning Adhkar (remembrances) after Salah
- Qur’an Recitation: After Fajr, sit in the Haram to recite or listen to the Qur’an. Reflect deeply on its meanings.
- Salah al-Ishraq – The Prophet Muhammad ﷺ is reported to have said: “Whoever prays Fajr in congregation, then sits remembering Allah until the sun rises, and then prays two rak‘ahs, he will have a reward like that of Hajj and Umrah, complete, complete, complete.” (Tirmidhee no. 586)
- Dhuhah Salah: Pray Salat al-Dhuha (mid-morning prayer) 4 Rakahs – 2 and 2. The Prophet Muhammad ﷺ is reported to have said: “Allah says: O son of Adam, pray for Me four rak‘ahs in the beginning of the day, and it will suffice for you for the rest of the day.” (Tirmidhee no. 475)
Midday
- Dhuhr Prayer: Attend Dhuhr in the Haram and remain afterward to engage in more Dhikr or Qur’an recitation.
- Rest and Reflection: Return to your Hotel for rest and reflection on your intentions and actions.
Afternoon
- Asr Prayer: Pray Asr in the Haram. Spend time afterward making evening Dhikr.
- Tawaf: Perform additional nafl Tawaf.
- Reflection Time: Find a quiet spot to reflect on the stories of the Prophets or read an Islamic book. Contemplate the life of the Prophet Muhammad ﷺ and the significance of the sacred sites around you.
Evening
- Maghrib Prayer: Pray Maghrib in congregation. Engage in dhikr or read Qur’an while waiting for Isha.
- Isha Prayer: Perform Isha in the Haram. Spend some time afterward in dua or tawaf if you feel energized.
- Self-Evaluation: Before sleeping, evaluate your day. Reflect on how you can improve your acts of worship tomorrow.
Throughout the Day
- Stay in Wudu: Try to maintain your state of wudu (ablution) throughout the day.
- Dhikr and Dua: Continuously say dhikr, especially while walking or waiting (e.g., “SubhanAllah,” “Alhamdulillah,” “La ilaha illa Allah,” and “Allahu Akbar”).
- Smile and Help Others: Serve others and maintain good manners, remembering that small acts of kindness are rewarded.
Key Supplications (Duas)
- For forgiveness: “Astaghfirullah wa atubu ilayh.”
- For acceptance of Umrah: “Rabbana taqabbal minna innaka Anta As-Sami’ul-‘Aleem.”
30 Virtues of Dhikr – Remembering God
It has been summarised from the book ‘Invocation of God’ by Ibn al-Qayyim
[Wabil as-Sayyib in Arabic]
Edited: A.B. al-Mehri
1. Remembrance of God [Dhikr] drives away and breaks the devil [shaytan]
2. It pleases ar-Rahman [the Most-Merciful]
3. It removes the cares and worries of the Heart
4. It brings joy and happiness to the Heart
5. It strengthens both body and Heart
6. It endows the person with Love of God which is the very spirit of Islam – for God has opened a way of access to everything, and the way to Love is constancy in Remembrance [Dhikr].
7. It endows one with Muraqabah [vigilance] which opens to the door to Ihsan – entering therein, the servant worships God as if he were seeing Him.
8. It predisposes the servant to turn back to God in every state.
9. It endows him with proximity to God. His proximity to God is in proportion to his remembrance; his distance in proportion to his heedlessness.
10. It endows him with God’s own remembrance of him, God says, ‘Remember Me, I shall remember you.”
11. It endows the heart with life. Ibn Taymiyah said, ‘Remembrance is to the heart what water is to fish. What happens to the fish that leaves the water?’
12. It polishes away the Heart’s tarnish
13. It erases sins and repels them
14. It removes estrangement between the servant and his Lord.
15. Words of Remembrance become like the buzzing of bees around the Throne of God.
16. When he knows his Lord through Remembrance [Dhikr] in times of ease his Lord will know him in times of adversity.
17. Remembrance of God [Dhikr] is most effective thing to repel the punishment of God
18. Tranquillity descends upon the Heart
19. The Remembrance of God [Dhikr] and tears that are shed – give a person shade on the Day of Judgement.
20. It is the easiest form of worship – using the tongue is easier compared to actions of hands and feet.
21. Plants trees in Paradise.
22. Constancy in Remembrance of God [Dhikr] brings about security from forgetfulness of Him. This forgetfulness is the cause of the servant’s misery both in this worldly life and the Day of Judgement.
23. Ibn Taymiyah said, ‘Truly there is a Heaven in this world [and] whoever does not enter it, will not enter the Heaven of the next world.’
24. It enters Light [Nur] in to the Heart – more Remembrance of God [Dhikr] = more light
25. God is with the one when he remembers Him. “I am with My slave when he remembers Me and when his lips move to mention Me.”
26. Remembrance of God [Dhikr] is basis of Gratitude and thanks [Shukr] – when you remember Him abundantly you thank Him abundantly.
27. Remembrance of God [Dhikr] is both the source and the basis of intimate friendship with God – A servant continues to remember his Lord until He loves him.
28. Nothing attracts God’s blessings and repels His wrath as does His remembrance. He repels harm from them and defends them in proportion to the strength and the completeness of their faith in Him. The very substance and power of this faith comes through [His] remembrance. The stronger one’s faith and more abundant the remembrance, the greater God’s defence of him. For the one who falls short, it falls short. i.e. STRONGER DHIKR = STRONGER IMAN = STRONGER DEFENCE
29. God’s remembrance of him precedes his remembrance of Him, for when God remembers His servant, it inspires the servant to remember Him. In prayer, you remember God and He remembers you, and His remembrance of you is greater than your remembrance of Him.
30. The most excellent of those who perform any practice are people who do it with the greatest remembrance of God. The most excellent of those who fast, are those who remember God the most in their fasting -the most excellent of those who do Hajj, are those who remember God the most in [their Hajj] etc.
Playlist
Love of Allah – Beauty of Salah
Do you sometimes feel that your Salah [prayer] is not quite having the effect it is supposed to on you and your life? Have you ever considered that perhaps it is because we are not giving it its due importance? It seems we have lost [or were never taught] that ability to ‘connect’ in Salah that makes all the difference in its effect on us.
Consider the following examples of those who came before us:
- The Muslims once headed out with the Prophet on way to battle. During the trip the Prophet ordered two companions, one of the Ansar [helpers] and one of the Muhajireen [emigrants], to stand guard over them. As they did the Muhajir decided to rest while the Ansari chose to stand in prayer. Along came a disbeliever and cast an arrow striking the Ansari in the chest. The Ansari pulled out the arrow and continued in prayer. The disbeliever struck him with a second arrow. Again the Ansari removed it and continued his prayer. A third arrow was cast but now the Ansari could no longer stand and finally fell bleeding into his Ruku [bowing position] and Sujood [prostration]. The aggressor fled as the Muhajir rushed to his brother’s aid, “Subhanallah! Why didn’t you alert me from the first arrow?” The Ansari replied, “I was in the middle of a [beautiful] Surah and didn’t wish to interrupt my recitation of it.”
- Imam Bukhari was once stung by a wasp 17 times while standing in prayer. When he finished, he felt some discomfort and asked if anyone was aware of what caused it.
- Ibn Zubair stood firm and unflinching in his prayer while catapults fired upon the ground he stood on.
- It was said that when Ali washed in preparation for prayer, he always went pale and trembled with anxiety as he thought of himself about to stand before his Lord.
- Another companion needed an amputation. He requested that it be performed while he was engaged in Salah.
- An entire wall collapsed in the mosque that one companion was praying in, but he was too engrossed to realize what happened till his prayer was completed.
How did they attain that level of pleasure and inner peace that Salah is meant to inspire? Is it possible for us to reach that level too? How can we make our Salah effective? This is what we hope to learn.
Listen to complete audio-book of ‘Love of Allah: Experience the Beauty of Salah’
Outlook is Key
Now before any change in us can take place, we need to re-examine our outlook on prayer.
Ask yourself: Why do I pray? Is it just because I have to? Is it just to get this daily duty out of the way and over with? Or maybe it is because everyone just does it so I do it too?
It’s time to make a change. We need to start praying out of sincere Love. Pray out of longing to be with the one you love. Pray for the peace and comfort that comes from being with the one you love.
Download to read the remainder of the book.
The Universe: The Source of Ma’rifah
Historically, humans have forever grappled with three fundamental ontological questions.
- Who made me and everything around me? What is the nature of this Creator?
- What is the purpose of my life? What am I doing here and why have I been created?
- What will happen to me when I die?
The first question seeks answers about yourself, who or what is your Creator and what is the nature and attributes of this Creator. This is a self-assessment. The second question relates to reason and purpose behind existence. And the final question is concerned about discovering certainty about what lies beyond our current existence.
Islam teaches us that there are three tools that Allah has bestowed upon us to help us discover Him, learn about Him and love Him. They are;
- Natural Disposition (Fitrah),
- Intellect/Rational thinking (Aql) and,
- Revelation (Wahy).
By default, Allah has endowed every human being with a natural inclination towards faith, known as Fitrah. Alongside this inherent disposition, He has provided us with sensory faculties—such as sight and hearing—that aid in rational thinking, referred to as Aql. Aql can lead a person only to probability. Through rational thinking, one can come to a theoretical understanding that Allah likely exists. However, reaching a state of conviction requires more than just reason; it involves an innate aspect of one’s nature. Every person is born with an inherent sense of consciousness of Allah, much like the innate love a mother has for her child.
However, whilst the Fitrah and Aql offer us general insights, it is Wahy (revelation) that provide complete answers to spiritual guidance. Whilst the Fitrah and Aql endow that belief in a single Creator of the cosmos and that justice must prevail, specific details and comprehensive understanding can only be obtained through Wahy. Ibn Taymiyyah writes, “The Prophets brought that which could not be known by reason alone…” Umar al-Ashqar adds, “The relation of the revelation to reason is like that of the sun or light to the eye. If revelation is kept away from reason, one will not benefit from his reason, just as a person cannot benefit from his eyes if he lives in darkness, but when the sun sends its light, he is able to benefit from his eyes.” Revelation, therefore, completes the burden of evidence (Hujjah) upon someone, leaving them with no excuse on the Day of Judgement.
It is important to recognise that the journey to discover Allah begins only when Allah Himself permits it. He selects those who are genuinely deserving and are actively seeking Him. This process of discovery, known as Ma‘rifah, represents the pinnacle of spiritual and intellectual development. It is a quest for the ultimate truth, ultimate love and ultimate happiness. Ma‘rifah encompasses the discovery of Allah’s endless wonders, making it an eternal journey. Although it starts at a specific point in time, the pursuit of understanding the wonders of Allah cannot be done in a short time. Death does not signify the end of this journey; rather, the believer’s exploration of Ma‘rifah continues forever. In Paradise, the most fulfilling experience will be to dwell in the garden of Ma‘rifah, where the inhabitants will delight in the endless discovery of Allah’s infinite wonders. The present world only serves as preparation for this eternal pursuit of divine knowledge and joy in Paradise.
The universe itself is a boundless library filled with signs and lessons, with every particle serving as an encyclopaedia of Ma‘rifah. Contemplating creation reveals that every facet of the universe offers insights into knowledge about Allah. True realisation of Allah cannot be attained merely through repetitive chanting of His name or meditative practices focused on silently uttering His name with each breath or heartbeat. Such practices are insufficient for achieving Ma‘rifah. Instead, the realisation of Allah involves a profound intellectual and spiritual discovery, deeply rooted in understanding and reflection. We can liken Ma‘rifah to a seed that gradually grows into a majestic tree. Similarly, Ma‘rifah develops and transforms the character of the Believer. Through both reason and intuition, the Believer comes to a profound conviction in Allah, as if he is seeing Him. A profound sign of this realised faith is the overflow of tears from the Believer’s eyes. This emotional response produces tremors in his inner being. There is a deep spiritual upheaval within, and his tears testify to this inner revolution and any “realisation” which is not testified by tears are false flags. The discovery of Allah cannot be inherited like a family heirloom passed down from father to son or from one generation to the next. Ma‘rifah is ultimately a deeply personal experience. True realisation of Allah is achieved solely through individual effort and personal striving. Each person’s journey to divine understanding is unique and cannot be transferred or inherited from others.
The discovery of Allah is different from all other discoveries. For example, quantum mechanics (or DNA) was also a subject of discovery. But this discovery relates specifically to science. On this basis, and depending on the intention, no one is going to receive eternal reward. Yet the discovery of Allah entitles the discoverer to receive an eternal reward. Those who have discovered Allah are destined to enter Paradise. That is why a price has been set on the discovery of Allah. Without paying this price, no one can be given credit for discovering Allah. This price is that with his limited mind man must encompass a limitless Being and while engaging with the seen world, he should be able to discover the unseen Allah.
One should understand that without God-realisation, one remains in a state of darkness. It is the spirit of inquiry that illuminates the path to knowledge, and this inquisitive spirit is essential for achieving God-realisation. Through God-realisation, a person ascends to a higher level of existence, gaining a true understanding of reality. It makes man worthy of being in the company of angels and enables him to receive divine inspiration.
Doubt and Certainty
In English, ‘doubt’ refers to a feeling of uncertainty or a lack of conviction. In Arabic, there are two words commonly translated as ‘doubt’: Rayb and Shakk. Rayb conveys the emotional experience associated with doubt, while Shakk refers to the state of doubt itself. The polar opposite of Shakk is Yaqin (conviction).
Doubt can arise from various sources: it may stem from a person’s own mind, be influenced by the thoughts of others, or it may relate to actual uncertainties in the evidence itself. For instance, one might question the authenticity of a manuscript, either due to personal scepticism, the suggestion of another, or in some cases, their doubt may be justified. Spiritually, doubt is considered a disease of the Qalb (heart), and the sins an individual commits directly affect their ability to attain certainty in faith. There is a strong correlation between sin and the heart’s capacity to comprehend metaphysical truths as sins cloud the heart and diminishes its ability to attain Yaqin (certainty). Yaqin (certainty) is therefore the antithesis of doubt. While doubt leads to anxiety, sadness, and even depression, Yaqin cultivates happiness and inner peace. For example, if you are traveling to an unfamiliar destination and become lost, you are likely to feel tense and agitated, with these emotions rooted in doubt and the fear of the unknown. In contrast, when you know exactly where you’re going, you are confident, certain of your path and you experience contentment and ease. Certainty eliminates the stress that comes from uncertainty and brings about a deep sense of assurance. An agnostic and atheist experience frustration, anxiety, and even depression, often subconsciously, all stemming from the lack of answers to life’s existential questions. In contrast, certainty in knowledge of one’s Creator and the afterlife profoundly transforms a person’s perspective, outlook, and mindset.
Three levels of Yaqin (certainty)
The Qur’an describes three levels of Yaqin (certainty), representing a spectrum of intellectual and spiritual stages:
- Ilm al-Yaqeen (certainty as the result of knowledge)
- Ayn al-Yaqeen (empirical certainty)
- Haqq al-Yaqeen (certainty gained through experience)[1]
Prophet Ibrahim asked Allah to show him how He gives life to the dead and justified his request by stating, “…[I ask] so that my heart can be reassured…” Scholars explain that Prophet Ibrahim wished to ascend from Ilm al-Yaqin to Ayn al-Yaqin. Ibn Hajr writes;
“It can be understood that he (Ibrahim) asked to increase his Yaqin, not to say that he was doubtful before. Knowledge has levels of strength, and he intended to ascend from Ilm al-Yaqin to Ayn al-Yaqin.”
Achieving Yaqin, allows a Believer to benefit from the Signs of Allah. Allah says, “And in the earth are signs for those who are certain”[4] He specifies that only those with certainty will be able to benefit from the signs and proofs. Therefore, a person who attains Yaqin (certainty) is never heedless of Allah and sees His signs in everything. Junayd al-Baghdadi said, “Yaqin is the internalization (Istiqrar) of knowledge that will not turn, change, or waiver in the heart.”[5]
So Yaqin is not merely a theoretical state designed to ease our insecurities; it plays a crucial and practical role in our lives. It serves as a powerful motivator, directly shaping and driving our actions. When we possess certainty, it fuels confidence and purpose, guiding us to act with clarity and determination. Ibn al-Qayyim explains that “Yaqin is the spirit of the actions of the heart, which are the spirit of the actions of the body.” Yaqin (certainty) is meant to inspire us with the courage necessary to act in the world based on what we believe. He says, “If it weren’t for Yaqin, no one would choose to embark on the journey to Allah. Moreover, it is only through it (Yaqin) that a person is able to stand firm on the path.”
Yaqin vs. Feelings of Doubt
Firstly, “feelings” associated with uncertainty do not necessarily indicate real doubt. They do not inherently prove that there is something wrong with the subject in question. Rather, uncertainty is a cognitive response that may be justified or unjustified depending on the context. It reflects the mind’s engagement with ambiguity, but not all uncertainty points to actual flaws or issues. Feelings of uncertainty regarding faith in Allah, Islam, or the Prophet Muhammad ﷺ should be considered from this perspective. The issue may reside in the individual rather than in the absence of convincing evidence. When subjective certainty does not align with objective truth, it suggests an imbalance within the person’s mind or environment. Take for example, someone who experienced trauma involving religious authority figures during childhood. Due to these past social circumstances, their mind has formed an emotional link between religion and trauma. As a result, when this person encounters their faith later in life, it can trigger an anxiety response, leading to emotions that may be misinterpreted as uncertainty or doubt. This emotional reaction, rather than rational evaluation, shapes their sense of unease.
Secondly, experiencing uncomfortable fleeting thoughts does not contradict Yaqin; in fact, it can serve as evidence of Faith. The Prophet ﷺ was asked; “O Messenger of Allah, verily we perceive in our minds that which any one of us would consider too grave to even express.” The Prophet replied, “Do you really have such thoughts?” They said, “Yes.” Upon this he said, “That is the manifestation of faith…” Imam an-Nawawi explains that such thoughts, paradoxically, are signs of strong Iman (faith). He explains that a person’s discomfort with these involuntary thoughts reflects that they are protective of their faith and wish to ensure its security. The unease and blasphemous feeling arise precisely because faith is present —without it, these thoughts wouldn’t provoke any inner conflict or anxiety. As for the origin of these thoughts, he cites Qadhi Iyad, who explains them as whispers from Shaytan, aimed at those he has failed to misguide. Out of frustration, Shaytan resorts to these whispers, a sign of his defeat in leading the person astray.
A person who is victim of unfounded doubt, may believe that the matter at hand is factually correct, yet, bound by their ill-mindset, they remain in doubt, fearing they could be wrong. Despite being well-educated and logically sound, vague doubts cloud their judgment, keeping them in a state of uncertainty. This internal struggle is also common on the path toward recognising Allah. A seeker may find themselves torn between doubt and conviction — wanting to believe, yet pulled toward doubt by various factors, creating inner conflict. Ibn Taymiyyah advised Ibn al-Qayyim, “Do not let your heart be a sponge for every doubt and allegation so that it absorbs them and is moistened with nothing else. Instead, make your heart like solid glass; doubts pass over its surface but do not settle on the inside. Thus, the doubts are seen through the clearness of the glass but are repelled by its firmness. Otherwise, if you allow your heart to drink every doubt you encounter, it will end up affirming them.”
Attaining Yaqin is a divine blessing, as Ibn al-Qayyim explains, “achieving Yaqin (certitude) cannot occur by virtue of the person’s own ability, it is solely a gift from Allah that is granted to people as a favour upon them.”[11] When a sincere seeker, after a lifetime of confusion and doubt, finally attains Yaqin (certainty), the heart is illuminated by Nur (light). From this Iman (faith) emerges a deep conviction that strengthens the will with unshakable determination. It gives rise to love in its purest form — a Divine Love, free from self-interest or dependency. From this Iman (faith) also springs a hope so powerful that it endures any storm, empowering the Believer with the courage to face the trials of the Dunyah (world).
Discovery of Allah
The discovery of Allah instils in a person a profound awareness of both creation and the Creator. Someone who attains this level of Ma‘rifah becomes deeply reflective and serious. They view everything with heightened insight, engaging in deep introspection regarding their worship, behaviour, and interactions. This state of Ma‘rifah permeates all aspects of their life, leading them to focus solely on pursuits that elevate their Ma’rifah.
Allah tells us that man was created for the worship of Allah alone. The purpose of this creation was that man should be granted the sublime ability to achieve the realization of Allah in the highest degree. Therefore, on the one hand, we were given the elevated intellectual capability required for this great purpose, while, on the other hand, we were given all the external resources necessary for them to carry out this purpose. As a Believer gains knowledge, their appreciation for the grandeur of the Creator deepens. For instance, modern space telescopes have expanded our understanding of the universe, showcasing how material observation can reveal new dimensions of knowledge. Similarly, just as there are varying levels of human observation of the material world, there are also different levels of realising Allah. A person’s status in the Hereafter will correspond to the level of their realisation of Allah, with neither more nor less than that. Achieving a high level of realisation requires profound and elevated thinking. The more one contemplates Allah’s words and Creation, the deeper their realisation will become.
In essence, the formula for Ma‘rifah is simple: the depth of one’s thinking directly correlates with the degree of realization attained. The more profound the contemplation, the higher the level of understanding.
The Universe: The Source of Ma’rifah
Historically, humans have forever grappled with three fundamental ontological questions.
- Who made me and everything around me? What is the nature of this Creator?
- What is the purpose of my life? What am I doing here and why have I been created?
- What will happen to me when I die?
The first question seeks answers about yourself, who or what is your Creator and what is the nature and attributes of this Creator. This is a self-assessment. The second question relates to reason and purpose behind existence. And the final question is concerned about discovering certainty about what lies beyond our current existence.
Islam teaches us that there are three tools that Allah has bestowed upon us to help us discover Him, learn about Him and love Him. They are;
- Natural Disposition (Fitrah),
- Intellect/Rational thinking (Aql) and,
- Revelation (Wahy).
By default, Allah has endowed every human being with a natural inclination towards faith, known as Fitrah. Alongside this inherent disposition, He has provided us with sensory faculties—such as sight and hearing—that aid in rational thinking, referred to as Aql. Aql can lead a person only to probability. Through rational thinking, one can come to a theoretical understanding that Allah likely exists. However, reaching a state of conviction requires more than just reason; it involves an innate aspect of one’s nature. Every person is born with an inherent sense of consciousness of Allah, much like the innate love a mother has for her child.
However, whilst the Fitrah and Aql offer us general insights, it is Wahy (revelation) that provide complete answers to spiritual guidance. Whilst the Fitrah and Aql endow that belief in a single Creator of the cosmos and that justice must prevail, specific details and comprehensive understanding can only be obtained through Wahy. Ibn Taymiyyah writes, “The Prophets brought that which could not be known by reason alone…” Umar al-Ashqar adds, “The relation of the revelation to reason is like that of the sun or light to the eye. If revelation is kept away from reason, one will not benefit from his reason, just as a person cannot benefit from his eyes if he lives in darkness, but when the sun sends its light, he is able to benefit from his eyes.” Revelation, therefore, completes the burden of evidence (Hujjah) upon someone, leaving them with no excuse on the Day of Judgement.
It is important to recognise that the journey to discover Allah begins only when Allah Himself permits it. He selects those who are genuinely deserving and are actively seeking Him. This process of discovery, known as Ma‘rifah, represents the pinnacle of spiritual and intellectual development. It is a quest for the ultimate truth, ultimate love and ultimate happiness. Ma‘rifah encompasses the discovery of Allah’s endless wonders, making it an eternal journey. Although it starts at a specific point in time, the pursuit of understanding the wonders of Allah cannot be done in a short time. Death does not signify the end of this journey; rather, the believer’s exploration of Ma‘rifah continues forever. In Paradise, the most fulfilling experience will be to dwell in the garden of Ma‘rifah, where the inhabitants will delight in the endless discovery of Allah’s infinite wonders. The present world only serves as preparation for this eternal pursuit of divine knowledge and joy in Paradise.
The universe itself is a boundless library filled with signs and lessons, with every particle serving as an encyclopaedia of Ma‘rifah. Contemplating creation reveals that every facet of the universe offers insights into knowledge about Allah. True realisation of Allah cannot be attained merely through repetitive chanting of His name or meditative practices focused on silently uttering His name with each breath or heartbeat. Such practices are insufficient for achieving Ma‘rifah. Instead, the realisation of Allah involves a profound intellectual and spiritual discovery, deeply rooted in understanding and reflection. We can liken Ma‘rifah to a seed that gradually grows into a majestic tree. Similarly, Ma‘rifah develops and transforms the character of the Believer. Through both reason and intuition, the Believer comes to a profound conviction in Allah, as if he is seeing Him. A profound sign of this realised faith is the overflow of tears from the Believer’s eyes. This emotional response produces tremors in his inner being. There is a deep spiritual upheaval within, and his tears testify to this inner revolution and any “realisation” which is not testified by tears are false flags. The discovery of Allah cannot be inherited like a family heirloom passed down from father to son or from one generation to the next. Ma‘rifah is ultimately a deeply personal experience. True realisation of Allah is achieved solely through individual effort and personal striving. Each person’s journey to divine understanding is unique and cannot be transferred or inherited from others.
The discovery of Allah is different from all other discoveries. For example, quantum mechanics (or DNA) was also a subject of discovery. But this discovery relates specifically to science. On this basis, and depending on the intention, no one is going to receive eternal reward. Yet the discovery of Allah entitles the discoverer to receive an eternal reward. Those who have discovered Allah are destined to enter Paradise. That is why a price has been set on the discovery of Allah. Without paying this price, no one can be given credit for discovering Allah. This price is that with his limited mind man must encompass a limitless Being and while engaging with the seen world, he should be able to discover the unseen Allah.
One should understand that without God-realisation, one remains in a state of darkness. It is the spirit of inquiry that illuminates the path to knowledge, and this inquisitive spirit is essential for achieving God-realisation. Through God-realisation, a person ascends to a higher level of existence, gaining a true understanding of reality. It makes man worthy of being in the company of angels and enables him to receive divine inspiration.
Doubt and Certainty
In English, ‘doubt’ refers to a feeling of uncertainty or a lack of conviction. In Arabic, there are two words commonly translated as ‘doubt’: Rayb and Shakk. Rayb conveys the emotional experience associated with doubt, while Shakk refers to the state of doubt itself. The polar opposite of Shakk is Yaqin (conviction).
Doubt can arise from various sources: it may stem from a person’s own mind, be influenced by the thoughts of others, or it may relate to actual uncertainties in the evidence itself. For instance, one might question the authenticity of a manuscript, either due to personal scepticism, the suggestion of another, or in some cases, their doubt may be justified. Spiritually, doubt is considered a disease of the Qalb (heart), and the sins an individual commits directly affect their ability to attain certainty in faith. There is a strong correlation between sin and the heart’s capacity to comprehend metaphysical truths as sins cloud the heart and diminishes its ability to attain Yaqin (certainty). Yaqin (certainty) is therefore the antithesis of doubt. While doubt leads to anxiety, sadness, and even depression, Yaqin cultivates happiness and inner peace. For example, if you are traveling to an unfamiliar destination and become lost, you are likely to feel tense and agitated, with these emotions rooted in doubt and the fear of the unknown. In contrast, when you know exactly where you’re going, you are confident, certain of your path and you experience contentment and ease. Certainty eliminates the stress that comes from uncertainty and brings about a deep sense of assurance. An agnostic and atheist experience frustration, anxiety, and even depression, often subconsciously, all stemming from the lack of answers to life’s existential questions. In contrast, certainty in knowledge of one’s Creator and the afterlife profoundly transforms a person’s perspective, outlook, and mindset.
Three levels of Yaqin (certainty)
The Qur’an describes three levels of Yaqin (certainty), representing a spectrum of intellectual and spiritual stages:
- Ilm al-Yaqeen (certainty as the result of knowledge)
- Ayn al-Yaqeen (empirical certainty)
- Haqq al-Yaqeen (certainty gained through experience)[1]
Prophet Ibrahim asked Allah to show him how He gives life to the dead and justified his request by stating, “…[I ask] so that my heart can be reassured…” Scholars explain that Prophet Ibrahim wished to ascend from Ilm al-Yaqin to Ayn al-Yaqin. Ibn Hajr writes;
“It can be understood that he (Ibrahim) asked to increase his Yaqin, not to say that he was doubtful before. Knowledge has levels of strength, and he intended to ascend from Ilm al-Yaqin to Ayn al-Yaqin.”
Achieving Yaqin, allows a Believer to benefit from the Signs of Allah. Allah says, “And in the earth are signs for those who are certain”[4] He specifies that only those with certainty will be able to benefit from the signs and proofs. Therefore, a person who attains Yaqin (certainty) is never heedless of Allah and sees His signs in everything. Junayd al-Baghdadi said, “Yaqin is the internalization (Istiqrar) of knowledge that will not turn, change, or waiver in the heart.”[5]
So Yaqin is not merely a theoretical state designed to ease our insecurities; it plays a crucial and practical role in our lives. It serves as a powerful motivator, directly shaping and driving our actions. When we possess certainty, it fuels confidence and purpose, guiding us to act with clarity and determination. Ibn al-Qayyim explains that “Yaqin is the spirit of the actions of the heart, which are the spirit of the actions of the body.” Yaqin (certainty) is meant to inspire us with the courage necessary to act in the world based on what we believe. He says, “If it weren’t for Yaqin, no one would choose to embark on the journey to Allah. Moreover, it is only through it (Yaqin) that a person is able to stand firm on the path.”
Yaqin vs. Feelings of Doubt
Firstly, “feelings” associated with uncertainty do not necessarily indicate real doubt. They do not inherently prove that there is something wrong with the subject in question. Rather, uncertainty is a cognitive response that may be justified or unjustified depending on the context. It reflects the mind’s engagement with ambiguity, but not all uncertainty points to actual flaws or issues. Feelings of uncertainty regarding faith in Allah, Islam, or the Prophet Muhammad ﷺ should be considered from this perspective. The issue may reside in the individual rather than in the absence of convincing evidence. When subjective certainty does not align with objective truth, it suggests an imbalance within the person’s mind or environment. Take for example, someone who experienced trauma involving religious authority figures during childhood. Due to these past social circumstances, their mind has formed an emotional link between religion and trauma. As a result, when this person encounters their faith later in life, it can trigger an anxiety response, leading to emotions that may be misinterpreted as uncertainty or doubt. This emotional reaction, rather than rational evaluation, shapes their sense of unease.
Secondly, experiencing uncomfortable fleeting thoughts does not contradict Yaqin; in fact, it can serve as evidence of Faith. The Prophet ﷺ was asked; “O Messenger of Allah, verily we perceive in our minds that which any one of us would consider too grave to even express.” The Prophet replied, “Do you really have such thoughts?” They said, “Yes.” Upon this he said, “That is the manifestation of faith…” Imam an-Nawawi explains that such thoughts, paradoxically, are signs of strong Iman (faith). He explains that a person’s discomfort with these involuntary thoughts reflects that they are protective of their faith and wish to ensure its security. The unease and blasphemous feeling arise precisely because faith is present —without it, these thoughts wouldn’t provoke any inner conflict or anxiety. As for the origin of these thoughts, he cites Qadhi Iyad, who explains them as whispers from Shaytan, aimed at those he has failed to misguide. Out of frustration, Shaytan resorts to these whispers, a sign of his defeat in leading the person astray.
A person who is victim of unfounded doubt, may believe that the matter at hand is factually correct, yet, bound by their ill-mindset, they remain in doubt, fearing they could be wrong. Despite being well-educated and logically sound, vague doubts cloud their judgment, keeping them in a state of uncertainty. This internal struggle is also common on the path toward recognising Allah. A seeker may find themselves torn between doubt and conviction — wanting to believe, yet pulled toward doubt by various factors, creating inner conflict. Ibn Taymiyyah advised Ibn al-Qayyim, “Do not let your heart be a sponge for every doubt and allegation so that it absorbs them and is moistened with nothing else. Instead, make your heart like solid glass; doubts pass over its surface but do not settle on the inside. Thus, the doubts are seen through the clearness of the glass but are repelled by its firmness. Otherwise, if you allow your heart to drink every doubt you encounter, it will end up affirming them.”
Attaining Yaqin is a divine blessing, as Ibn al-Qayyim explains, “achieving Yaqin (certitude) cannot occur by virtue of the person’s own ability, it is solely a gift from Allah that is granted to people as a favour upon them.”[11] When a sincere seeker, after a lifetime of confusion and doubt, finally attains Yaqin (certainty), the heart is illuminated by Nur (light). From this Iman (faith) emerges a deep conviction that strengthens the will with unshakable determination. It gives rise to love in its purest form — a Divine Love, free from self-interest or dependency. From this Iman (faith) also springs a hope so powerful that it endures any storm, empowering the Believer with the courage to face the trials of the Dunyah (world).
Discovery of Allah
The discovery of Allah instils in a person a profound awareness of both creation and the Creator. Someone who attains this level of Ma‘rifah becomes deeply reflective and serious. They view everything with heightened insight, engaging in deep introspection regarding their worship, behaviour, and interactions. This state of Ma‘rifah permeates all aspects of their life, leading them to focus solely on pursuits that elevate their Ma’rifah.
Allah tells us that man was created for the worship of Allah alone. The purpose of this creation was that man should be granted the sublime ability to achieve the realization of Allah in the highest degree. Therefore, on the one hand, we were given the elevated intellectual capability required for this great purpose, while, on the other hand, we were given all the external resources necessary for them to carry out this purpose. As a Believer gains knowledge, their appreciation for the grandeur of the Creator deepens. For instance, modern space telescopes have expanded our understanding of the universe, showcasing how material observation can reveal new dimensions of knowledge. Similarly, just as there are varying levels of human observation of the material world, there are also different levels of realising Allah. A person’s status in the Hereafter will correspond to the level of their realisation of Allah, with neither more nor less than that. Achieving a high level of realisation requires profound and elevated thinking. The more one contemplates Allah’s words and Creation, the deeper their realisation will become.
In essence, the formula for Ma‘rifah is simple: the depth of one’s thinking directly correlates with the degree of realization attained. The more profound the contemplation, the higher the level of understanding.
Crying for Allah
“And they fall down on their faces weeping” [17:109]
- It was narrated that Abu Hurayrah (ra) said: The Messenger of Allah said: “A man who weeps for fear of Allah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allah and the smoke of Hell will never coexist.” Narrated by Tirmidhi and Nasaa’i.
- The Messenger of Allah (saw) is reported to have said: “There are seven whom Allah will shade with His shade on the day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allah; a man whose heart is attached to the mosque; two people who love one another for the sake of Allah,
meeting and parting on that basis; a man who is called (to commit sin) by a woman of high status and great beauty and he says, ‘I fear Allah’; a man who gives in charity so secretly that his left hand does not know what his right hand is doing; and a man who remembers Allah when he is alone and his eyes flow with tears.” Narrated by Bukhari and Muslim.
One of the righteous people used to weep night and day, and something was said to him about that. He said: “I am afraid that Allah will see me committing sin and will say: ‘Go away from Me for I am angry with you.’” Hence Sufyan used to weep and say: “I am afraid that my faith will be taken away at the moment of death.”
Isma’il ibn Zakariya described Habeeb ibn Muhammad, who was a neighbour of his. He said: “Every evening I heard him weeping and every morning I heard him weeping, so I went to his wife and said: ‘What is the matter with him? He weeps in the evening and he weeps in the morning!’ She said to me: ‘By Allah, when evening comes he fears that he will not live till morning and when morning comes he fears that he will not live till evening.’”
The salaf (righteous predecessors) used to weep and grieve a great deal. When Yazeed al-Raqaashi was criticized for weeping a great deal and it was said to him, “If the Fire had been created exclusively for you, you would not weep more than this,” he said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn and mankind?”
When ‘Ata’ al-Sulaymi was asked: “What is this grief?” he said: “Woe to you! Death is close at hand, the grave is my house, on the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.”
Faddalah ibn Sayfi used to weep a great deal. A man entered upon him when he was weeping and said to his wife: “What is the matter with him?” She said: “He says that he wants to undertake a long journey and he does not have proper provision for it.”
One night al-Hasan woke up weeping, and he disturbed the other people in the house with his weeping. They asked him what was the matter and he said: “I remembered a sin that I committed and I wept.”
It was narrated that Tameem al-Daari (may Allah be pleased with him) recited this verse (interpretation of the meaning): “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah- Islamic Monotheism) and do righteous good deeds” [45:21] and he started repeating it and weeping until morning came.
Hudhayfah (may Allah be pleased with him) used to weep intensely, and it was said to him: “Why are you weeping?” He said: “I do not know what is ahead of me – Divine pleasure or divine wrath.”
Sa’d ibn al-Akhram said: I was walking with Ibn Mas’ood and he passed by the blacksmiths, who had brought a piece of iron out of the fire. He stood and looked at the molten iron and wept.
Seeking the Love of Allah
Ibn Qayyim said that there are ten things that bring about the love of Allah.
1) Recitation of the Qur’ an with reflection and with understanding of its meanings.
2) Seeking closeness to Allah by performing voluntary deeds after having performed obligatory ones, for that leads one to the highest levels of love.
3) Remembering Allah during every situation – with one’s time, heart and deeds, one’s share of that love is to the degree of one’s share in that remembrance.
4) Preferring what He loves to what you love when your desires are strong.
5) Allowing your heart to reflect on His Names and Attributes.
6) Reflecting on His many favors and blessings, both the apparent ones and hidden ones, for that leads to His love.
7) Having your heart softened as it is worshipping Allah.
8) Being alone with Him in worship when He descends during the last third of the night. And this means to invoke Him, to recite His Speech, to stand with all sincerity and with good manners and with good submission, and then to end that with repentance and with seeking His forgiveness.
9) Sitting with those who are truthful in their love of Allah.
10) Staying away from all that creates barriers between the heart and Allah.
Ibn Qayyim also says, “And whoever prefers Allah to all others, Allah will prefer him to others. And whoever is for Allah, Allah will be for him where he is not even there for his own self. Whoever knows Allah, nothing will be more beloved to him than Him and no desire will remain in this type of person for anything other that Him, except that which will bring him closer to Him or assist him in his journey to Him.”
Love in the Qur’an
Below is a summary of those whom Allah describes He loves and those mentioned whom He does not love.
The Love Allah has for His Slave. Allah loves:
- Muhsineen [perfect their worship of Allah]
- Those who spend (Infaq)
- Who have Taqwah [God consciousness]
- Who control their anger and forgive
- Have Sabr [patience] upon obedience.
- Have Sabr [patience] in avoiding Sin
- Those who have Tawakul [reliance upon Allah]
- Those who are Muqsitoon [uphold and enact justice]
- Those making Tawbah [repentence]
- Thosewhom are Mutahir [cleansiness]
- Those who fight in His path
Those described in the Qur’an whom Allah Almighty does not love:
- Transgressing the boundaries.
- Dhalimoon [those who oppress themselves and others]
- Those making Fasad [spreading corruption]
- Arrogant people
- Those Treacherous
- Disbelievers
- Those who are over joyous [farah] with their money and this Dunyah
The Love described a person has for other people or things:
- The love a person for his people
- The love a father for his son
- Love for his uncle
- Love a person has for another friend [person]
- Love for his wife, family, house,
- Love for wealth.
- Love for act of passion
- Love for good things-
What a Believer loves:
- Iman [faith]
- Cleansiness
- Forgiveness [He loves that he to be being forgiven – like Abu Bakr with Mistah]
- Victory
What other than the Believers love:
- Disbelief [ loving kufr over Iman]
- Being praised for that which they have not done
- They would love that Fahishah [immorality] be spread amongst the Believers.
- Preferring blindness in faith
- Love of this world over the Akhirah [after-life]
Seeking the Love of Allah
Ibn Qayyim said that there are ten things that bring about the love of Allah.
1) Recitation of the Qur’ an with reflection and with understanding of its meanings.
2) Seeking closeness to Allah by performing voluntary deeds after having performed obligatory ones, for that leads one to the highest levels of love.
3) Remembering Allah during every situation – with one’s time, heart and deeds, one’s share of that love is to the degree of one’s share in that remembrance.
4) Preferring what He loves to what you love when your desires are strong.
5) Allowing your heart to reflect on His Names and Attributes.
6) Reflecting on His many favors and blessings, both the apparent ones and hidden ones, for that leads to His love.
7) Having your heart softened as it is worshipping Allah.
8) Being alone with Him in worship when He descends during the last third of the night. And this means to invoke Him, to recite His Speech, to stand with all sincerity and with good manners and with good submission, and then to end that with repentance and with seeking His forgiveness.
9) Sitting with those who are truthful in their love of Allah.
10) Staying away from all that creates barriers between the heart and Allah.
Ibn Qayyim also says, “And whoever prefers Allah to all others, Allah will prefer him to others. And whoever is for Allah, Allah will be for him where he is not even there for his own self. Whoever knows Allah, nothing will be more beloved to him than Him and no desire will remain in this type of person for anything other that Him, except that which will bring him closer to Him or assist him in his journey to Him.”
Love in the Qur’an
Below is a summary of those whom Allah describes He loves and those mentioned whom He does not love.
The Love Allah has for His Slave. Allah loves:
- Muhsineen [perfect their worship of Allah]
- Those who spend (Infaq)
- Who have Taqwah [God consciousness]
- Who control their anger and forgive
- Have Sabr [patience] upon obedience.
- Have Sabr [patience] in avoiding Sin
- Those who have Tawakul [reliance upon Allah]
- Those who are Muqsitoon [uphold and enact justice]
- Those making Tawbah [repentence]
- Thosewhom are Mutahir [cleansiness]
- Those who fight in His path
Those described in the Qur’an whom Allah Almighty does not love:
- Transgressing the boundaries.
- Dhalimoon [those who oppress themselves and others]
- Those making Fasad [spreading corruption]
- Arrogant people
- Those Treacherous
- Disbelievers
- Those who are over joyous [farah] with their money and this Dunyah
The Love described a person has for other people or things:
- The love a person for his people
- The love a father for his son
- Love for his uncle
- Love a person has for another friend [person]
- Love for his wife, family, house,
- Love for wealth.
- Love for act of passion
- Love for good things-
What a Believer loves:
- Iman [faith]
- Cleansiness
- Forgiveness [He loves that he to be being forgiven – like Abu Bakr with Mistah]
- Victory
What other than the Believers love:
- Disbelief [ loving kufr over Iman]
- Being praised for that which they have not done
- They would love that Fahishah [immorality] be spread amongst the Believers.
- Preferring blindness in faith
- Love of this world over the Akhirah [after-life]
Duas for seeking the love of Allah
اللَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ، وَحُبَّ مَنْ يُحِبُّكَ، وَالعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ، اللَّهُمَّ اجْعَلْ حُبَّكَ أَحَبَّ إِلَيَّ مِنْ نَفْسِي وَأَهْلِي، وَمِنَ المَاءِ البَارِدِ
“O Allah, I ask You for Your love and the love of those who love You and love of the action which will make me reach Your love. O Allah make Your love more beloved to me than myself, my family and cold water” 1
Allāhumma innī as’aluka ḥubbaka wa ḥubba man yuḥibbuka wal-`amalalladhī yuballighunī ḥubbak. Allāhummaj`al ḥubbaka aḥabba ilaiyya min nafsī, wa ahlī wa minal-mā’il-bārid
اللَّهُمَّ ارْزُقْنِي حُبَّكَ وَحُبَّ مَنْ يَنْفَعُنِي حُبُّهُ عِنْدَكَ، اللَّهُمَّ مَا رَزَقْتَنِي مِمَّا أُحِبُّ فَاجْعَلْهُ قُوَّةً لِي فِيمَا تُحِبُّ، اللَّهُمَّ وَمَا زَوَيْتَ عَنِّي مِمَّا أُحِبُّ فَاجْعَلْهُ فَرَاغًا لِي فِيمَا تُحِبُّ
“O Allah, provide me with Your love and the love of those whose love will benefit me with You. O Allah, that which you have provided me of that which I love, then make it strength for me in that which you love. O Allah, that which you have removed of what I love, then make it a free space for me for that which you love.” 2
Allāhummarzuqnī ḥubbuka, wa ḥubba man yanfa`unī ḥubbuhū `indak. Allāhumma mā razaqtanī mimmā uḥibbu faj`alhu quwwatan lī fīmā tuḥibb. Allāhumma wa mā zawaita `annī mimmā uḥibbu faj`alhu farāghan lī fīmā tuḥibb
اللهُمَّ اجْعَلْ حُبَّكَ أَحَبَّ الْأَشْيَاءِ إِلَيَّ وَاجْعَلْ خَوْفَكَ أَخْوَفَ الْأَشْيَاءِ إِلَيَّ وَاقْطَعْ عَنِّي حَاجَاتِ الدُّنْيَا بِالشَّوْقِ إِلَى لِقَائِكَ وَإِذَا أَقْرَرْتَ أَعْيُنَ أَهْلِ الدُّنْيَا مِنْ دُنْيَاهُمْ فَأَقِرَّ عَيْنِي مِنْ عِبَادَتِكَ
“O Allah, make your love the most beloved of things to me, and your fear the most fearful of things to me and sever for me the needs of the dunya by longing for meeting You and when You give delight to the eyes of the people of the world in their dunya, then give my eye delight in your worship” 3
- Tirmidhi #3490 [Hasan Ghareeb].
- Tirmidhi #3491.
- Abu Naym, Hilyat alAwliya – [All three Duas quoted in ‘Jami al-Uloom wal-Hikam’ by Ibn Rajab al-Hanbali].
Qunoot Dua
Learn various duas that can be used for general Duas, Umrah, Hajj and typically during the Qunoot in Taraweeh prayers. Duas include way of reciting when praying individually or in congregation.
Download latest Qunoot Dua (PDF)- https://archive.org/details/qp-qunoot
Below some examples of Duas various Imams make during Qunoot in Taraweeh
Qunoot Duas | ||
Translation | Single | Plural |
Mashari Qunoot TextThere is no God but Allah, the Mighty the Forbearing, | (1) لَا إلهَ إِلاَّ اللهُ العَظِيْمُ الحَلِيْمُ، | |
Ramadhan GuideO Allah! All the praises are for you, You are the Holder of the Heavens and the Earth, And whatever is in them. | https://sunnah.com/bukhari/19/1اَللّٰهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ | (2) اَللّٰهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ |
Ramadhan GuideO Allah, You are our Lord, there is none worthy of worship but You. | https://sunnah.com/bukhari:6306اَللّٰهُمَّ أَنْتَ رَبِّي، لَا إِلَهَ إِلاَّ أَنْتَ، | (3) اَللّٰهُمَّ أَنْتَ رَبُّنَا لَا إِلَهَ إِلَّا أَنتَ، |
Ramadhan GuideO Allah guide us along with those whom You have guided, | https://sunnah.com/nasai/20/148اَللّٰهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ | (4) اَللّٰهُمَّ اهْـدِنَا فِيْمَنْ هَـدَيْتَ. |
Hisnul Muslim- Qunoot Al-WitrO Allah, You alone do we worship | https://sunnah.com/hisn:118(5) اَللّٰهُمَّ إِيَّاكَ نَعْبُدُ، | |
Ramadhan GuideO Allah, we are Your servants, | Musnad Ahmad no. 1994(6) اَللّٰهُمَّ اِنَّا عَبِيْدُكَ | |
Ramadhan Guide / Quran CompletionO Allah, apportion for us, fear of You, that shall come between us and disobedience of You, | https://sunnah.com/mishkat:2492(7) اَللّٰهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا تَحُولُ بِهِ بَيْنَنَا وَبَيْنَ مَعْصِيَتِكَ | |
Ramadhan GuideO Allah, we ask You for all good, both sooner and later, what we know of it and what we do not know. | https://sunnah.com/adab/31/36اَللّٰهُمَّ إِنِّي أَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ، عَاجِلِهِ وَآجِلِهِ، مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ. | (8) اَللّٰهُمَّ اِنَّا نَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ عَاجِلِهِ وَآجِلِهِ مَا عَلِمْنَا مِنْهُ وَمَا لَمْ نَعْلَمْ |
Ramadhan GuideO Allah, We ask You for what Your Prophet Muhammad ﷺ asked You, | https://sunnah.com/adab/31/76(9) اَللّٰهُمَّ إِنَّا نَسْأَلُكَ مِمَّا سَأَلَكَ نَبِيُّكَ مُحَمَّدٌ ﷺ ، | |
Ramadhan GuidePlace light in my heart, | https://sunnah.com/muslim/6/225اَللّٰهُمَّ اجْعَلْ لِي فِي قَلْبِي نُورًا | (10) اَللّٰهُمَّ اجْعَلْ لَنَا في قُلُوبِنَا نُورًا |
Ramadhan GuideO Allah, O Turner of the hearts. Make our hearts firm/steadfast upon Your religion.O Allah, O turner/controller of hearts, turn our hearts onto Your obedience | https://sunnah.com/tirmidhi/48/153يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَhttps://sunnah.com/mishkat:89الله مُصَرِّفَ الْقُلُوبِ صَرِّفْ قُلُوبَنَا عَلَى طَاعَتِكَ | (11) اَللّٰهُمَّ يَا مُقَلِّبَ القُلُوْبِ ثَبِّتْ قُلُوْبَنَا عَلَى دِيْنِكَاَللّٰهُمَّ يَا مُصَرِّفَ الْقُلُوبِ صَرِّفْ قُلُوبَنَا عَلَى طَاعَتِكَ |
Ramadhan GuideO Allah! I seek refuge in you lest I associate anything with you while I know it, | https://sunnah.com/adab/31/113اَللّٰهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ، | (12) اَللّٰهُمَّ اِنَّا نَعُوذُ بِكَ أَنْ نُشْرِكَ بِكَ وَنَحنُ نَعْلَمُ، |
O Allah you are Forgiving, Generous. You love to forgive so please forgive us. | https://sunnah.com/tirmidhi:3513اَللّٰهُمَّ إِنَّكَ عَفُوٌّ كَرِيمٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي | (13) اَللّٰهُمَّ اِنَّكَ عَفُوٌّ كَرِيْمٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنَّا |
Ramadhan GuideO Allah, forgive all the Muslims who have died, | (14) اَللّٰهُمَّ اغْـفِـرْ لِجَمِيْعِ مَوْتَى الْمُسْلِمِيْنَ | |
O Allah! we ask of you the doing of the good deeds, | https://sunnah.com/urn/742690اَللّٰهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ | (15) اَللّٰهُمَّ اِنَّا نَسْأَلُكَ فِعْـلَ الْخَيْرَاتِ |
Ramadhan GuideO Allah, we ask You for Your love | https://sunnah.com/tirmidhi:3490اَللّٰهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ | (16) اَللّٰهُمَّ اِنَّا نَسْأَلُـكَ حُبَّكَ، |
Ramadhan Guide“O Allah, provide us with Your love | https://sunnah.com/tirmidhi:3491اَللّٰهُمَّ ارْزُقْنِي حُبَّكَ | (17) اَللّٰهُمَّ ارْزُقْنَا حُبَّكَ |
Ramadhan Guide“O Allah, make your love the most beloved of things to us, | (18) اَللّٰهُمَّ اجْعَلْ حُبَّكَ أَحَبَّ الْأَشْيَاءِ إِلَينَا | |
O Allah, heal our sick and the sick MuslimsO Allah, lift that which inflects themAnd pour upon them and their family patience.And give them happy with your decreeand an quick recoveryA healing that does not leave a diseasewith Your mercy, O Most Merciful | (19) اَللّٰهُمَّ اشْفِ مَرْضَانَا وَمَرْضَى الْمُسْلِمِينَ | |
O Allah, forgive the Muslim men and the Muslim women, | (20) اَللّٰهُمَّ اغْفِرِ لِلْمُسْلِمِيْنَ وَالْمُسْلِمِاتِ | |
Quran competition duaO Allah, have mercy upon us with the Qur’an, | اَللّٰهُمَّ ارْحَمْنِي بِالْقُرْءَانِ | (21) اَللّٰهُمَّ ارْحَمْنَا بِالْقُرْءَانِ |
Quran competition duaO Allah, remind us of whatever we was made to forget from the Qur’an. | اَللّٰهُمَّ ذَكِّرْنِي مِنْهُ مَا نَسِيتُ | (22) اَللّٰهُمَّ ذَكِّرْنَا مِنْهُ مَا نَسِينَا |
Quran competition duaO Allah, set aright our religion which will guard out affairs, | اَللّٰهُمَّ أَصْلِحْ لِي دِينِي الَّذِى هُوَ عِصْمَةُ أَمْرِى | (23) اَللّٰهُمَّ أَصْلِحْ لَنَا دِينَنَا الَّذِى هُوَ عِصْمَةُ أَمْرِنَا |
Quran competition duaO Allah, make the best of my life the last portion of it, | اَللّٰهُمَّ اجْعَلْ خَيْرَ عُمْرِى آخِرَهُ | (24) اَللّٰهُمَّ اجْعَلْ خَيْرَ اَعْمَارِنَا آخِرَهَا |
Quran competition duaO Allah, I ask you for a comfortable life, | اَللّٰهُمَّ إِنِّي أَسْأَلُكَ عِيشَةً هَنِيَّةً | (25) اَللّٰهُمَّ إِنَّا نَسْأَلُكَ عِيشَةً هَنِيَّةً |
Hisnul MuslimO Allah, We seek refuge with Your Pleasure from Your anger, | https://sunnah.com/hisn:47اَللّٰهُمَّ إِنِّي أَعٍُوذُ بِرِضَاكَ مِنْ سَخَطِكَ | (26) اَللّٰهُمَّ إِنَّا نَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ، |
Ramadhan GuideO Allah give victory to our oppressed brothers | (27) اَللّٰهُمَّ انْصُرْ اِخْوَانَنَا الْمُسْتَضْعَـفِيْن | |
O Allah! Grant Victory to Your religion, Your book, and the Sunnah of Your prophet, and Your monotheist slaves. | (28) اللَّهُمَّ انْصُرْ دِينَكَ وَكِتَابَكَ وَسُنَّةَ نَبِيِّكَ وَعِبادَكَ المُوَحِّدينَ | |
O Lord praise Islam and Muslims; | (29) اَللّٰهُمَّ أَعِزَّ الْإِسْلَامَ وَالْمُسْلِمِينَ؛ | |
O Allah, Your allies are strongYour praise is glorifiedYour names are sanctifiedO Allah, Your command cannot be repelledand Your armies cannot be defeatedYour Glory and Your Praise | (30) اَللّٰهُمَّ رَبَّنَا عَزَّ جَارُكَ | |
O Allah, the Revealer of the Holy Book,and the One swift at reckoning!Defeat the confederates;Defeat them and shake them | https://sunnah.com/bukhari:6392(31) اَللّٰهُمَّ مُنْزِلَ الْكِتَابِ، | |
O Allah, return al-Masjid al-Aqsa to the Muslims…O Allah, return al-Masjid al-Aqsa to the Muslims…O Allah, return al-Masjid al-Aqsa to the Muslims…And bestow on us a prayer in it before we die | (32) اَللّٰهُمَّ أَعِدِ الْمَسْجِدَ الأَقْصٰى إِلٰى رِحَابِ الْمُسْلِمِيِنَ | |
O Allah, rectify the affairs of the Muslims in Palestine…O Allah, rectify the affairs of the Muslims in Palestine…O Allah, rectify the affairs of the Muslims in Palestine…And in every place, O Lord of Majesty and Bounty | (33) اَللّٰهُمَّ أَصْلِحْ أَحْوَالَ الْمُسْلِمِيْنَ فِي فِلِسْطِيْنَاَللّٰهُمَّ أَصْلِحْ أَحْوَالَ الْمُسْلِمِيْنَ فِي فِلِسْطِيْنَاَللّٰهُمَّ أَصْلِحْ أَحْوَالَ الْمُسْلِمِيْنَ فِي فِلِسْطِيْنَوَفِي كُلِّ مَكَانٍ يَاذَا الْجَلَالِ وَالإكْرَامِ | |
O Allah, Let us be amongst the people of the Qur’an Who are the closest people to You. | (34) اَللّٰهُمَّ اجْعَلْنَا مِنْ أَهْلِ الْقُرْآنِ الَّذِيْنَ هُمْ أَهْلُكَ وَخَاصَّتُكَ | |
O Allah, We ask You to attain profitable knowledge, great wealth, and good health | (35) اَللّٰهُمَّ اِنَّا نَسْأَلُكَ عِلْمًا نَافِعًا وَرِزْقًا وَاسِعًا وَشِفَاءً مِنْ كُلِّ دَاءٍ | |
O Allah save us from the fire | (36) اَللّٰهُمَّ اَجِرْنَا مِنَ النَّارِ | |
O Allah, forgive us, have mercy on us, guide us, heal us, and provide for us | (37) اَللّٰهُمَّ اغْفِرْ لَنَا وَارْحَمْنَا وَعَافِنَا وَاهْدِنَا وَارْزُقْنَا | |
O Allah, We ask You to be pleased with us, reward us with the Paradise and we seek Your refuge from Your anger and the punishment of the fire | (38) اَللّٰهُمَّ اِنَّا نَسْأَلُكَ رِضَاكَ وَالْجَنَّةَ وَنَعُوْذُ بِكَ مِنْ سَخَطِكَ والنَّارِ | |
O Allah, We ask You the guidance, piety, virtuousness and affluence | (39) اَللّٰهُمَّ اِنَّا نَسْألُكَ الْهُدٰى, وَالتُّقٰى, وَالعَفَافَ, وَالغِنٰى | |
May Allah’s prayers and peace be upon our Leader Muhammad and upon His companions | وَصَلِّى الله عَلَى سَيِّـدِنَا مُحَـمَّدٍ وَعَـلَى آلِـهِ وَصَـحْـبِهِ وَسَـلِّمٌ |