Explanation of "O Son of Adam! As Long as you call me ..."
Explanation of "O Son of Adam! As Long as you call me …"
Anas (radhiallahu anhu) said that he heard the Messenger of Allah (sallallahu alaihi wa-sallam) say: “Allah the Exalted said: “O son of Adam! As long as you invoke Me and plead to Me, I will forgive you whatever you have committed, and I will not make much of it. O son of Adam! If your evil deeds reach the borders of the sky, and then you ask Me for forgiveness, I will forgive you. O son of Adam! If you bring forth the earth full of errors, then you meet Me while you do not associate anything (or anyone) with Me, I will bring forth for you its full of forgiveness.” [At-Tirmidhee (Shaikh Albanee rendered it as Hasan)]
The Status of the Hadeeth
This Hadeeth demonstrates the necessity and the high status of at-Tawheed (worshiping Allah). It also demonstrates the great rewards for those who believe. This Hadeeth encourages seeking Allah's forgiveness and returning to Allah, the Exalted and Ever High, in repentance.
Allah, the Exalted said: “O son of Adam!”
Adam is the father of mankind. He was an honorable Prophet whom Allah chose, as He says: “Allah chose Adam, Nuh, the family of Ibrahim and the family of Imran above the Alamin (mankind and Jinn) (of their times). Offspring, one of the other, and Allah is All-Hearer, All-Knower.” [Soorah Imraan (3): 33]
Allah has created Adam with His Own Hands and then blew life into him. Allah then commanded the angels to bow down and prostrate before Adam (alaihi as-salaam), and they all adhered to this command, as was confirmed in the Qur'an and the Sunnah. Allah taught Adam (alaihi as-salaam) the names of everything: “And He taught Adam all the names (of everything), then He showed them to the angels and said: “Tell Me the names of these if you are truthful.” [Soorah Baqarah (2): 31]
In addition, Allah mentioned Adam's story and his encounter with Shaitaan, and how Shaitaan whispered to Adam and lured him to disobey Allah. Shaitaan first came to Adam (alaihi as-salaam) using cunning and fake sincerity, saying to Adam and Eve, as mentioned in the Qur'an: “Then Shaitaan whispered suggestions to them both in order to uncover that which was hidden from them of their private parts; he said: “Your Lord did not forbid you this tree save you should become angels or become of the immortals.” And he (Shaitaan) swore by Allah to them both.” [Soorah al-A'raf (7): 20-21]
Thus, Shaitaan swore that he was sincere and truthful. Allah stated in another verse: “Then Shaitaan whispered to him saying: “O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?” [Soorah Ta-Ha (20): 120]
Such are the tools that Shaitaan uses to mislead mankind and to guide them away from Allah's Path. Shaitaan depends on people's weaknesses until he directs them to fall into the disobedience of Allah. When they fall in disobedience, Shaitaan says, as Allah stated: “And Shaitaan will say when the matter has been decided, “Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, so you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Shaitaan) as a partner with Allah (by obeying me in the life of the world). Verily, there is a painful torment for the Thalimun (polytheist and wrong-doers, etc).” [Soorah Ibraheem (14): 22]
This is what Shaitaan will do on the Day of Resurrection. Therefore, the slave should be aware of Shaitaan's deceiving ways. Allah mentioned the story of Adam and Shaitaan, which teaches that when a slave commits a sin, he should go back to Allah in repentance, for He has a wide forgiveness, as the above mentioned Hadeeth demonstrates.
Adam and Eve went back to Allah in repentance, and Allah forgave them: “They said: “Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [(7): 23]
“Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.” [(20): 122]
Thus, this Hadeeth reminds mankind that they are Adam's offspring; it also reminds them of Adam's mistake and his going back to Allah in repentance, and Allah forgiving him. Furthermore, this hadeeth encourages mankind to seek Allah's forgiveness for their mistakes and errors.
Achieving Allah's Forgiveness
Supplications - “As long as you invoke Me...
Du'aa in the Islamic Terminology entails invoking and pleading to Allah seeking the Khayr (everything that is good) from Him and seeking to fulfill the various needs to reach the sought goals and achievements.
Allah has commanded us to ask Him in supplication, He said in the Qur'an: “And your Lord said: 'Invoke Me, and I will respond to your (Du'aa). Verily, those who scorn My worship (i.e. do not supplicate to Me and do not believe in My Oneness) they will surely enter Hell in humiliation!” [(40): 60]
Prophet (sallallahu alaihi wa-sallam) said: “Du'aa (supplication) is worship” (and then he recited the above verse). [Sunan Abu Dawood v.1, no.1474]
He (sallallahu alaihi wa-sallam) also said: “He who does not ask Allah, Allah will be angry with him.” [At-Tirmidhee]
The Messenger of Allah (sallallahu alaihi wa-sallam) encouraged the Muslims to always invoke Allah in supplications, he said: “No Muslim will perform a Du'aa that neither entails a sin, not cutting the relations of the womb, but Allah will give him (or her) one of three: He will either give him what he asks for sooner, or He will keep it for him for the Last Life, or He will avert harm that is equal in proportion from touching him.” They (the companions (radhiallahu anhu)) said: “We will then perform it much.” He (sallallahu alaihi wa-sallam) said: “Allah is even more (Gracious, Generous, Kind etc.).” [Al-Mishkat]
He (sallallahu alaihi wa-sallam) also said: “Allah is shy and Most Gracious, He is shy that the slave raises his hands unto Him (in Du'aa) and then return them empty.” [Saheeh al-Jami]
From amongst the rules of supplication is an attentive heart that comprehends what he is saying and realizes Whom he is asking. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Ask Allah in Du'aa while certain of deliverance, and know that Allah does not accept Du’aa from an un-attentive, heedless heart.” [Saheeh al-Jami]
Also, while asking Du'aa one should insist and repeat the Du'aa. He should show meekness and poverty to Allah, for there is no helper or refuge except Allah, He Alone is forgiving: “And none can forgive sins but Allah.” [Soorah Imraan (3): 135]
Allah's Messenger (sallallahu alaihi wa-sallam) said: “When one of you asks (Allah) in supplication, let him insist in Du'aa and let him not say: 'O Allah forgive me if you will.' For no one is able to force Allah.” [Sharah Muslim]
“…and plead to Me”
Pleading means to ask Allah’s forgiveness for one's sins and disobedience, hoping for Allah's Mercy along with abandoning sins. For example: when one falls into shortcomings, while having faith in Allah - he pleads to Allah to erase his mistakes.
Likewise, when one performs an act of obedience, he should hope for its acceptance and plead to Allah to accept it.
As for he who indulges in sin and hopes for a pardon without quitting (the sin) and without feeling sorrow, he is in Ghurur (deceiving himself).
Anas (radhiallahu anhu) related that the Prophet (sallallahu alaihi wa-sallam) entered on a young man who was dying, and said to him: “How are you?” He said: “I hope in Allah and fear my errors!” the Messenger of Allah (sallallahu alaihi wa-sallam) said: “They (fear and hope) will not be combined in the slave's heart in this situation, but Allah will give him what he hopes for and will grant him safety from what he fears.” [At-Tirmidhee]
Many Ahadeeth contain Allah's Promises and Warnings, that arouse feelings of hope and fear. Abu Hurayrah (radhiallahu anhu) narrated: “I heard the Messenger of Allah (sallallahu alaihi wa-sallam) say: “Allah has created the mercy, when He created it, a hundred parts, so He kept ninety-nine parts with Him and sent one part down (and spread it) between His creation. Hence, if the Kafir knew all what Allah has in Mercy, he will not feel hopeless in Paradise. And if the believer knew all what Allah has in punishment, he will never feel safe from the Fire.” [Saheeh al-Bukharee]
Thus, a Muslim should have both hope and fear from His Wrath, as Allah says: “And they hope for His Mercy and fear His Torment.” [Soorah Al-Isra (17): 57]
Hopelessness in Allah's Mercy
Allah says: “And never give up hope of Allah's Mercy. Certainly no one despairs of Allah's Mercy, except the people who disbelieve.” [Soorah Yusuf (12): 87]
Al-Qurtubi commented on this verse: “This proves that Al-Qunut (despairing from Allah's Mercy) is among the major sins.”
Further, Allah says: “(Ibrahim (alaihi as-salaam) said: “And who despairs of the Mercy of his Lord except those who are astray?” [Soorah al-Hijr (15): 56]
And: “Say: “O My slaves who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is oft-forgiving, Most Merciful.” [(39): 53]
“And whoever does evil or wrongs himself but afterwards seek Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.” [Soorah an-Nisa (4): 110]
Therefore, no slave of Allah should feel despair or hopeless in Allah's Mercy. Al-Istagfar Regardless of the Enormity of the Mistakes
“O son of Adam! If your evil deeds reach the borders of the sky, and then you ask Me for forgiveness, I will forgive you”
Istagfar literally means covering a thing with that which will preserve its purity. The forgiveness from Allah for the slave means Allah's saving the slave from His Wrath. Istagfar also entails asking Allah for His forgiveness and to cover the slave's mistakes, erase them and protect him or her from their danger or bad consequences.
Allah commands Istagfar from His slaves in many of the Qur'aanic verses: He said: “And seek forgiveness of Allah. Verily, Allah is Oft-Forgiving, Most-Merciful.” [Soorah Muzammil (73): 20]
“So glorify the Praises of Your Lord, and ask for His Forgiveness. Verily, He is the one Who accepts the repentance and forgives.” [Soorah An-Nasr (110): 3]
Hence, whenever the slave commits errors or sins, he is required to seek Allah's forgiveness for his mistake.
The Virtues of Istagfar
Allah has praised who performs Al-Istagfar. He said: “For al-Muttaqun (the pious) there are gardens with their Lord, underneath which rivers flow. …. (They are) those who say: “Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire… and those who pray and beg Allah's Pardon in the last Hour of the night.” [Soorah al-Imraan (3): 15-17]
And: “The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace. Except those who repent and believe and do righteous deeds, for those Allah will change their sins into good deeds, and Allah is Oft-Forgiving; Most Merciful.” [Soorah al-Furqaan (25): 69-70]
He also stated: “…nor will He punish them while they seek (Allah's) forgiveness.” [Soorah al-Anfal (8): 22]
Al-Istagfar is among the reasons behind sending down the rain, and receiving an increase in strength and offspring, along with much more provision, sustenance and bounties. Allah said that Nuh (alaihi as-salaam), said: “I said (to them): “Ask forgiveness from your Lord; Verily, He is Oft-forgiving. He will send rain to you in abundance. And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” [Soorah Nuh (71): 10-12]
And: “And O my people! Ask forgiveness of you Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimun (criminals, disbelievers in the Oneness of Allah).” [Soorah Hud (11): 52]
Al-Qurtubi commented: “These two verses testify the fact that al-Istagfar causes the sending down of the sustenance and the rain (by Allah).”
Forms and Types of Istagfar
There are several types and forms of Al-Istagfar in the Sunnah. Shaddad ibn Aws (radhiallahu anhu) related from the Prophet (sallallahu alaihi wa-sallam) that he said: “The master of all Istigfar: 'Allahumma, Anta Rabbi, La ilaha illa Anta, Khalaqtany, wa ana Abduk, wa ana 'Ala 'Ahdhika wa Wa'dika Mastat'at, A'uthu Bika Min Sharri ma San'at, Abu-(alaihi as-salaam) Laka Bini'matika 'Alay, wa Abu-(alaihi as-salaam) Bithanbi, Faghfirly, Fa-innahu La Yaghfiru Ath-Thunuba Illa Anta”
[O Allah! You are my Lord, there is no deity worthy of worthy of worship except You. You have created me and I am Your slave, and I am firm on Your covenant, and (awaiting) Your Promise, as much as I can. I seek refuge with You from the evil of what I have done. I hereby affirm Your Bounty on me, and I carry the burden of my sin, so forgive me, for there is none other than You Who forgives the sins.”] If he says it when he reaches the evening and then dies, he will enter Paradise. And likewise if he says it when he reaches the day, and then dies during the day.” [Saheeh al-Bukharee]
Prophet (sallallahu alaihi wa-sallam) said: “Whoever says Astagfirullaha Al-Lathi la ilaha Illa Huwa al-Hayyu al-Qayyumu wa Atubu Ilayh.” [I seek Allah’s forgiveness, besides Whom none has the right to be worshiped except Him, the Ever Living, the Ever Subsisting, supporter of all. And I turn to Him in repentance.” [Riyaadh As-Saliheen]
This Hadeeth testifies to the fact that performing good deeds erases some of the major sins, which do not warrant monetary (financial) compensation or physical punishment, such as deserting the battlefield.
In addition, Aa'ishah (radhiallahu anhu) said: “Before he died, the Messenger of Allah (sallallahu alaihi wa-sallam) used to always say: “Sub'hanaka Allahumma Wa Bi'Hamdika, Astagfiruka wa Atibu Ilayk.” [All the praise is due to You, O Allah, and the thanks. I seek Your forgiveness and I repent to You.] [Sharh Muslim]
Also, Ibn Umar (radhiallahu anhu) said: “We used to count for the Messenger of Allah in one audience a hundred times (meaning he says): “Rabbi Igfirli wa Tub 'Alayya Innaka Anta at-Tawwabu Ar-Raheem” [O My Lord! Forgive me and accept my repentance, for You are the Ever-Forgiving, the Ever-Merciful] [Saheeh al-Jami]
Combining Al-Istagfar and at-Tawbah
At-Tawbah means choosing to abandon a sin that one has actually committed, or which he has not yet committed, all for the sake of Allah. Hence, At-Tawbah entails abandoning sins, it is frequently mentioned with Al-Istagfar. Allah said: “Will they not repent to Allah and ask His Forgiveness? For Allah is Oft-Forgiving, Most Merciful.” [(5): 74]
Conditions of at-Tawbah
1 - Abandoning the Sin
Allah said: “And those who, when they have committed Fahisah (illegal acts) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah. And do not persist in what (wrong) they have done, while they know.” [Soorah al-Imraan (3): 135]
Al-Hafidh said: “This indicates that among the conditions that ensure the acceptance of Al-Istagfar, is that Mustagfir (one who seeks Allah's forgiveness) abandons the sin. Otherwise, performing Istagfar with the tongue while still committing the sin, is a type of joyful play. If the Tawbah is with regards to Allah's rights, abandoning it is sufficient, along with performing al-Kaffarah (monetary fines and dues) and al-Qadha (performing abandoned acts of worship), if they are warranted.”
2 - Sincerity
Shunning the sin should be for the sake of Allah Alone. Allah says: “And they were commanded not, but that they should worship Allah, and worship none but Him Alone with sincerity.” [Sorah al-Bayyinah (98): 5]
Also, Prophet of Allah (sallallahu alaihi wa-sallam) said: “The actions are only tied to the intentions and every person will earn that which he intended.” [Saheeh al-Bukharee and Saheeh Muslim]
3 - Returning the Rights of the Oppressed
The Messenger of Allah (sallallahu alaihi wa-sallam) said: “He who has a right he has to pay back (retribution), whether with regards to honor, or anything else, let him pay it back today before there will be no Dinar no Dirham (types of currency) (i.e. on the Day of Judgment): if he has good works, it (the other people's right) will be taken from him, what is equal to the injustice. If he has no good deeds then some of his foe's sins will be taken from him, and he (the unjust person) will be burdened with them.” [Saheeh al-Bukharee]
If the sin is connected to other individuals, then he should return the wrong to its rightful owner if it is a material wrong, such as taking somebody's wealth or violating a right. However, if the wrong committed against someone is not material, such as backbiting or tale-carrying then he should ask for his pardon, and if he is unable to, then he should seek forgiveness for him and make Du'aa for him plentifully.
4 - Hastening
One should hasten in performing Tawbah, since repentance is accepted before one faces death. The Prophet (sallallahu alaihi wa-sallam) said: “Allah, the Exalted and Ever-High, accepts the Tawbah from the slave as long as he did not 'Yugharghir' (when his soul reaches his throat at the time of death).” [Sharh Muslim] And: “And of no effect is the repentance of those who continue to do evil until death faces one of them and he says: 'Now I repent.'” [Soorah an-Nisaa (4): 18]
He (sallallahu alaihi wa-sallam) also said: “He who performs at-Tawbah before the sun rises from where it sets down, Allah will forgive him.” [Saheeh Muslim]
One should also race towards righteous actions. Allah says: “And verily, I am indeed forgiving to him who repents, believes, and does righteous deeds and then remains constant in doing them.” [Soorah Ta-Ha (20): 82]
5 - Regret and Remorse of the heart
Repentance should be with sincerity and Sincere Tawbah involves feeling sorrow in the heart (for the mistake), performing Istagfar with the tongue, abandoning the sin, and firmly intending that it will not be repeated.”
Allah says: “O you who believe! Turn to Allah with sincere repentance.” [Soorah Tahrim (66): 8] Thus, whoever makes a resolve to repent and seeks forgiveness, then he should cease committing the sin and abandon its habit, and have the regret of what he has done in regard to Allah's rights from violating His prohibitions and transgressing His limits, and he should make a firm resolve with his heart to never return to it.
“O son of Adam! If you bring forth the earth full of errors, then you meet Me while you do not associate anything with Me, I will bring forth for you its full of forgiveness.”
Allah has emphasized His Tawheed (Oneness) in this statement. He has laid down the fundamental condition of Forgiveness , it being the Belief in His Oneness- i.e. Tawheed because Tawheed is the fundamental basis for all righteous actions.
Belief in the Lordship of Allah - Tawheed ar-Ruboobeyyah
This category deals with the fundamental concept that Allah Alone is the “Rabb” - Rabb is the One who Creates, Sustains and Commands. We believe that, Allah Alone caused all things to exist, He Sustains and Maintains the creation in accordance with His Knowledge and Power, as and how He Wills without any need from it or for it. He is the sole Master of the universe and its habitants and the Hereafter without any rivals in His sovereignty (dominion, kingdom). The Grantor of kindness and goodness to them, the One who takes charge of their provision and is fully aware of both their secrets and that which they openly manifest. None shares with Him any of these qualities. “Surely, His is the Creation and the Commandment” [Soorah Al-A'raf (7): 54]
“Allah created all things and He is the Wakeel (Trustee, Disposer of affairs, Guardian) of all things” [(39): 62)]
“Such is your Lord, His is the Kingdom. And those whom you invoke or call upon own not even a Qitmir (the membrane of the date-stone)” [Soorah Faatir (35): 13]
“No calamity strikes except by Allah's permission” [64: 11]
Belief in the Worship of Allah - Tawheed al-Eebadah
This category includes believing that Allah, the One free from all defects, is the only true deity deserving of worship, as opposed to anything else that is worshiped. Allah Alone is worthy of all forms of worship oral, fiscal and of body. “Worship Allah! You have no god besides Him.” [(23): 23]
“Say (O Muhammad (sallallahu alaihi wa-sallam)): “Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the Worlds.” [Soorah An'am (6): 162]
“And your Lord is One Lord, there is none who has right to be worshipped but He, the Most Beneficient, the Most Merciful.” [Soorah al-Baqarah (2): 163]
Worship includes every form of worship, as for instance, prayers and actions in prayers, such as standing with folded arms, bowing down, prostration. Offering charity, sacrifice, circumbulation (as of Kaaba) retreat (Itikaaf) and supplication, seeking help and protection, seeking pleasure, trust and reliance, fear and love. Every form of the above mentioned acts of worship should be for Allah Alone. If a single form of worship is performed for any other except Allah it would amount to polytheism in worship.
Belief in the Names and Attributes of Allah Tawheed al-Asma wa Sifaat
Narrated Abu Hurayrah (radhiallahu anhu): “Allah has ninety-nine names and whoever believers in their meanings and acts accordingly, will enter Paradise…” . [Saheeh al-Bukharee]
The Names and Attributes should be affirmed according to what Allah has affirmed for Himself in His Noble Book and what His Messenger Muhammad (sallallahu alaihi wa-sallam) in the authentic Sunnah, without any Tahreef (Alteration in the words or meaning), Ta'teel (Rejection or denial of the attributes), Takyeef (Asking how?) or Tamtheel (Resembling Allah to His creation).
These three categories are inseparable. Omission of any of these leads to the opposite: SHIRK - Polytheism
A Warning Against SHIRK!
1. Shirk is the biggest injustice and disobedience to Allah. Allah says: “And (remember) when Luqman (alaihi as-salaam) said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily, joining others in worship with Allah is great Thulm (wrong) indeed.” [(31): 13]
The end result of this type of Thulm is certainly enormous, humiliating, misery and defeat in this life, and Allah's wrath and punishment in the Hereafter.
2. Allah does not forgive Shirk. “Verily! Allah forgives not setting up partners in worship with Him, but He forgives whom He pleases sins other than that.” [(4): 116]
3. Allah has prohibited Paradise for those who associate partners with Him: “Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Thalimun (polytheist and wrongdoers) there are no helpers.” [(5): 72]
4. Shirk is behind the rejection and invalidation of good deeds. Allah said: “And it has been revealed to you (O Muhammad (sallallahu alaihi wa-sallam) as it was to those (Allah's Messengers) before you: “ If you join others in worship with Allah (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.” [(39): 65]
Therefore, Tawheed is a condition for the acceptance of one's good deeds. Good Deeds are not accepted from the Mushriks. Even giving aid to the religion and speaking the truth will not save one from the Fire, if he was a Mushrik. Abu Talib, the uncle of Allah’ Messenger (sallallahu alaihi wa-sallam) - He aided the Prophet (sallallahu alaihi wa-sallam) and defended him. He used to agree that Islam was the best of religions. Yet this did not save him from the Fire! He will be in the shallow place in the Fire, with Fire reaching his ankles and causing hid brain to boil.” [Saheeh Bukharee, v.1, no. 569]
Thus, the slave is required to be aware of associating partners or rivals with Allah, the Exalted and save himself from the Blazing Fire of Hell through believing in His Oneness, asking forgiveness of Allah and hastening towards righteous deeds.
Based on Basics and Benefits from the 40 Hadith Nawawi by Sheikh Nathim Sultan