By Anum Zamir

The path to paradise is outlined most brilliantly in the following verse of Surah Ahzaab (The Confederates):

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِ‌ينَ وَالصَّابِرَ‌اتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُ‌وجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِ‌ينَ اللَّـهَ كَثِيرً‌ا وَالذَّاكِرَ‌اتِ أَعَدَّ اللَّـهُ لَهُم مَّغْفِرَ‌ةً وَأَجْرً‌ا عَظِيمًا

Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so – for them Allah has prepared forgiveness and a great reward.

(Qur’an, 33:35)

This verse works like a blueprint. By so powerfully mentioning both men and women together yet separately, Allah, subhanahu wa ta`ala (exalted is He), highlights the equality and justice with which He views His servants. It is this justice that also affords women a distinct status in general society.

Surah Ahzaab empowers the Muslim woman in ways previously not seen in Arabia, specifically with regard to inheritance and marriage. Interestingly, it is reported that this verse was revealed after Umm Salamah, the wife of the Prophet ﷺ (may the peace and blessings of Allah be upon him), had requested greater mention of women in the Qur’an¹.

The Framework

1. Belief. The believing Muslim submits entirely to Islam. Surrendering one’s own will and desires to that of Allah (swt), the Muslim prefers the Divine Commands and Decree over all else.
2. Faith. A greater degree than belief, faith requires accepting the six pillars (Allah, the Angels, the Books, the Prophets, the Last Day and the Divine Decree). It is to worship Allah (swt) with ihsaan (excellence)—knowing that Allah can see us—and implementing knowledge into action.
3. Obedience. True obedience is omnipresent—on one’s heart and tongue and limbs, in every place and at every point in time. Whether at the grocery store or at a relative’s house, at the workplace or at the mosque, the obedient Muslim is compliant to Allah (swt) with every action and every statement. No deed is too small. “And to Him belongs whoever is in the heavens and earth. All are to Him devoutly obedient,” (Qur’an, 30:26).
4. Truthfulness. The siddeeqeen (truthful ones) have a rank alongside the prophets of Allah (swt). A believer might be many things across the vicissitudes of life, but can never be liar². Avoiding the hypocrisy in lying³, the Muslim always speaks the truth, solely to please Allah (swt).
5. Patience. Prophet Ya’qub `alayhi as salaam (peace upon him) said it best: “Patience is most fitting,” (Qur’an, 12:18). And Allah (swt) says, “O you who have believed, seek help through patience and prayer. Indeed, God is with the patient,” (Qur’an, 2:153). The patient Muslim trusts that Allah (swt)’s decisions are the best possible, and knows that with it, ease and reward are most certainly ahead.
6. Humility. Across the spectrum of life, humility refines and beautifies a person. The Muslim is aware that all blessings are from Allah (swt), and humility is in return an essential form of gratitude. Equally necessary is humility before people. Good character is the essence of Islam, and without it, a person’s faith is incomplete.
7. Generosity. Spending on one’s parents, relatives and the poor and needy purifies wealth and intentions. Financial assistance is encouraged, but spending one’s time and efforts in these causes is just as laudable.
8. Fasting. A deed that in turn increases one’s obedience, patience and humility is also a pillar of Islam. The Muslim prioritizes fasting days both involuntary (during Ramadan) and voluntary (three days of each lunar month, for example).
9. Modesty. Physically adorning one’s self with the dress code mandated by Allah (swt) coupled with the appropriate characteristics in thought and speech illustrates modesty. Spiritually, the Muslim is modest in character. Modesty is a “branch of faith”⁴, and a hallmark of Islam.
10. Remembrance of Allah (swt). On the tongue, in the heart and in actions, the remembrance of Allah (swt) is habitual for the Muslim. Never forgetting Allah (swt) is a responsibility, whether by uttering “subhan Allah” (glory to God) upon seeing a beautiful sunset, or guarding one’s prayers with due diligence on a daily basis.

For those who solidify these ten qualities in their daily routines, Allah (swt) promises forgiveness and a great reward. Principally, it means entry into Paradise, along with a clean slate in the Hereafter, freedom from worries and concerns, limitless enjoyment and eternal peace. More simply, an abode better than any human being could ever imagine.

May we learn to embody these qualities and become worthy of the Almighty’s forgiveness and reward. Ameen.

Author’s biography:

Anum obtained a Bachelor of Science in Global Business and later a Master of Public Affairs (MPA). After graduating, Anum turned her focus and attention toward the study of the Qur’an, and has recently  completed a comprehensive Qur’anic tafseer certificate course. She plans on teaching, insha’Allah after completing her teacher certification. Her interests include teaching, blogging, reading and cooking, as well as Islamic studies and history.

References

1 Musnad Ahmad 6: 305; An-Nasai in Al-Kubra 6:431; At-Tabari 20:270

2 Imam Malik, Mishkaat Book 56, Hadith 19

3 Sahih al Bukhari 2749, Book 55, Hadith 12

4 Sunan an-Nasa’i 5005, Book 47, Hadith 21

Complete References

1. Umm Salamah radi Allahu `anha (may Allah be pleased with her) the wife of the Prophet said, “I said to the Prophet, ‘Why is it that we we are not mentioned in the Qur’an as men are?’ Then one day without my realizing it, he was calling from the Minbar and I was combing my hair, so I tied my hair back then I went out to my chamber in my house, and I started listening out, and he was saying from the Minbar: O you who believe, indeed Allah says in His Book: (Verily, the Muslims: men and women, the believers: men and women…) to the end of the Ayah.”

[Musnad Ahmad 6:305; al-Sunan al-Kubra al-Nasa’i 6:431; At-Tabari 20: 270]

2. Malik related to me that Safwan ibn Sulaym said, “The Messenger of Allah, may Allah bless him and grant him peace, was asked, ‘Can the Believer be a coward?’ He said, ‘Yes.’ He was asked, ‘Can the Believer be a miser?’ He said, ‘Yes.’ He was asked, ‘Can the Believer be a liar?’ He said, ‘No.’ “

[Imam Malik, Mishkaat Book 56, Hadith 19]

3. Narrated Abu Huraira: The Prophet ﷺ said, “The signs of a hypocrite are three: 1. Whenever he speaks, he tells a lie. 2. Whenever he promises, he always breaks it (his promise). 3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it).”

[Sahih al Bukhari 2749, Book 55, Hadith 12]

4. It was narrated that Abu Hurairah said: “The Messenger of Allah ﷺ said: ‘Faith has seventy-odd branches, the most virtuous of which is La ilaha illallah (there is none worthy of worship except Allah) and the least of which is removing something harmful from the road. And modesty (Al-Haya’) is a branch of faith.'”

[Sunan an-Nasa’i 5005, Book 47, Hadith 21]

All narrations have been declared ‘authentic’ by Shaykh al-Albani.

1) Whoever reads Surah Ikhlas ten times, Allah will build a palace for him in Paradise. ‘Umar (may Allah be pleased with him) exclaimed, “If that’s the case, then we will increase in our palaces!” The Prophet ﷺ (may the peace and blessings of Allah be upon him) responded, “Allah is better and greater (in reward).” [Ahmad]

2) Whoever reads Surat al-Kahf on Friday, it will act as a light/protection for him from one Friday to the next. [Bayhaqi]

3) Whoever memorizes the first ten verses from Suratul Kahf, he will be protected from the trial of the Dajjal (Anti-Christ). [Ahmad]

4) Whoever reads Ayatul Kursi after every obligatory prayer, nothing will keep him from Paradise except death. [Nasaa’i]

5) When you go to your beds at night, read Surat al-Kafirun then sleep upon completing it, for it will be a protection from Shirk (associating partners with Allah). [Ahmad]

6) Whoever performs their ablution carefully and then affirms (their faith by testifying): “Ash-hadu an laa ilaha il Allah wahdahu laa shareeka lahu wa anna Muhammadan `abduhu wa rasuluhu; Allahumma-ja’lni min at-tawaabeen waj-a’lni min al-mutatahireen”: ‘I testify that there is no true deity except Allah Alone, Who has no partners, and that Muhammad ﷺ is His slave and Messenger; O Allah, make me from those who repent and purify themselves’ – the eight gates of Jannah are opened for him so he may enter through whichever of these gates he desires.[Tirmidhi]

7) Whoever makes ablution then says upon finishing: “Subhanaka Allahumma wa bihamdika;, Ashhadu an laa ilaha ila anta, Astaghfiruka wa atoobu ilayk”: ‘Glory be to You O Allah and all praise belongs to You; I bear witness that there is none worthy of worship except You. I seek Your Forgiveness, and I turn to You,’ – it is written in a parchment, then sealed; and is not opened till the Day of Resurrection. [Nasaa’i]

8) While we were praying one day with the Messenger of Allah ﷺ, a man from among the people said, “Allahu Akbaru Kabeera, walhamdulillahi Katheera, wa Subhan’Allahi bukratan wa aseela”, ‘Allah is the Greatest above everything else, and All Praise is for Allah abundantly, and Glory be to Allah in the morning and evening.’ The Prophet ﷺ asked, “who said those words?” A man replied, “I did, O Messeger of Allah.” The Prophet ﷺ then said, ‘I am amazed by your speech, for they caused the doors of heaven to open.’ Ibn Umar (may Allah be pleased with him) added to this narration, “I never left saying those words after I heard the Messenger of Allah say that. [Muslim]

9) One day we were praying behind the Messenger of Allah ﷺ and when he ﷺ raised his head from the position of ruku` (bowing position), he said: “Sami Allahu leman hamidah” – ‘Allah hears the one who praises Him’. A man from behind added: “Rabbanna wa la kal hamd – hamdan katheeran tayyiban mubarakan fih” – ‘Our Lord, all praise is due only to You, praise which is abundant, excellent and blessed.’ When we finished [the prayer] the Prophet ﷺ said: ‘Who spoke?’ The man said, ‘I did’. He ﷺ said, ‘Indeed I saw some 30 angels all scuffling to see which one of them could record it.’ [Muslim]

10) Whoever prays twelve units of prayer voluntarily in a day and night, Allah will build him a house in Paradise. [Muslim]

11) Whoever observes four rakaat (units) before dhuhr (midday) prayer, and four rakaat after prayer, the fire will not touch him. [Abu Dawud]

12) May Allah have mercy on a person who prays four rakaat before ‘Asr (afternoon) prayer.[Abu Dawud]

13) Whoever stands in night prayer and recites ten verses (from the Qur’an) will not be written as a heedless person. And whoever recites 100 verses will be written as a devout slave. And whoever recites 1000 verses will be written as one who has mountains of good deeds. [Abu Dawud]

14) The voluntary prayer of a man where no one can see him is 25 times greater than voluntary prayer in front of the people. [Abu Ya’la]

15) Whoever prays four rakaat of Duha (mid-morning) prayer, and then another four (for a total of eight rakaat), a house is built for him in Paradise. [Tabarani]

16) Verily, Allah and His angels pray for the ones who fill in (or complete) the rows [in prayer], and whoever fills in a gap, Allah will raise his status because of it and will build a house for him in Paradise. [Ahmad]

17) Whenever a servant prostrates to Allah, Allah writes a reward for him, wipes out one of his sins and elevates his rank by one degree; so prostrate as much as you can. [ibn Majah]

18) Whoever prays fajr (morning prayer) in congregation then sits remembering Allah until the sun rises, then prays two units of prayer has the reward like that of Hajj and Umrah. [Tirmidhi]

19) “Whoever prays to Allah for forty days in congregation, not missing the first takbeer (of prayer), he will be recorded as being free from two things: free from the Fire and free from hypocrisy. [Tirmidhi]

20) The best of prayers with Allah is the fajr (morning) prayer, prayed in congregation on Friday. [Abu Nu’aym] (There is a difference of opinion among the scholars if this narration is a hadith or a statement of ibn Umar – Allah knows best)

21) Whoever says, “Subhan’Allah al-Adheem wa biHamdihi” – ‘Glory be to Allah the Most Great and for Him is all praise’, will have a date-palm tree planted for him in Paradise. [Tirmidhi]

22) Whoever says “Subhanaka Allahumma wa bihamdika, ash-hadu an laa ilaha illa anta, astaghfiruka wa atubu ilaika” – ‘(O Allah, You are free from every imperfection; praise be to You. I testify that there is no true god except You; I ask Your Pardon and turn to You in repentance)’ in a gathering of remembrance, it will be like a seal to stamp it (the remembrance) with, and he who says it in a gathering of vain talk, it will be an expiation for it (the vain talk). [Nasaa’i]

23) Indeed, (saying) “SubhanAllah” – ‘Glory be to Allah (and He is high above any imperfection)’ and “Alhamdulillah” – ‘All praise and thanks is only for Allah alone’, and “Laa ilaha ilAllah” – ‘There is no deity worthy of worship except ’llah’, and “Allahu Akbar” – ‘Allah is Greater than everything’, cause a slave’s sins to fall away just as the leaves of a tree fall. [Ahmad]

24) Would any of you like to accumulate 1000 rewards every day? Say “SubhanAllah“, ‘Glory be to Allah and He is high above any imperfection’ 100 times and Allah will record for you 1000 rewards or He will remove 1000 mis-deeds. [Muslim]

25) Verily, Allah has chosen four words from all speech: “SubhanAllah” (Glory be to Allah and He is high above any imperfection), and “Alhamdulillah” (All praise and thanks are for Allah alone), and “Laa ilaha ilAllah” (There is no deity worthy of worship except Allah), and “Allahu Akbar” (Allah is the Greater than everything). Therefore whoever says SubhanAllah twenty deeds will be recorded for him and twenty sins will be removed from him. And whoever says Allahu Akbar will get the same. And whoever says Laa ilaha ilAllah will get the same. And whoever says “Alhamdulillahi Rabbil `Alamin” – ‘All praise and thanks is for Allah alone, the Lord of all things’, from his heart, thirty good deeds will be recorded for him and thirty sins will be dropped from him. [Nasaa’i]

In general, all behaviours (studying, working, sleeping, and fighting) can be summed in: wanting to minimize, escape, or avoid that which harms (i.e. punishment) and wanting to maximize that which benefits us (i.e. reward).

To motivate individuals who seek help for addictions, this fact is used in a technique requiring the client to list all the benefits and harms of his addictive behaviour. Usually the harms list would be longer and therefore trigger the inherent motivation to avoid harm, pain, and loss. This is supposed to expose the ‘cognitive dissonance’ that occurs in one’s mind in which one’s understanding of the consequences of drug use or any long term harmful behaviour is in contradiction to one’s actual current behaviour. In other words you know it’s bad for you but you continue to do it.

At this point the client will usually either acknowledge and start exploring ways of changing his behavioural patterns or, on the contrary, will try to look for other factors with which to justify his ‘inability’ to change. The third option will be to try and ignore the facts and not to ‘believe’ in the severity or immediacy of the harms listed. In all three situations the client is trying to minimize the dissonance (i.e. the contradiction of belief and behaviour) because that is how the human was created; namely, actions must make some rational sense however crazy it may seem to others.

What does that have to do with Islamic shar`iah? Most scholars agree that Islamic shar`iah (the Islamic legal system based on the Qur’an and the tradition of the Prophet) is based on a rationale which we can understand; there is a wisdom (hikmah) and reason (illa) behind most legal rulings (ahkam). They also agree that every single ruling of shar`iah either brings some kind of benefit (maslaha) or wards off some kind of harm (mafsada). This is beautifully illustrated by the saying of Ibn Abbas, who advised Muslims to listen intently whenever they hear Allah calling “O You who believe,” as He is either directing them to a benefit or warning them of a harm. (Madkhal ila Maqasid al-Shar`iah, Dr. A. Raysuni).

To many this may come as a surprise – it is, of course, in total contradiction to the popular belief that all religion is irrational, illogical, and unscientific, and inspires fanatical blind following stemming from ‘infantile’ psychological needs. Paradoxically, it is also very different to the religious education many young Muslims experience from their parents or teachers who simply tell them, military style, “This is halal (permissible) and this is haram (forbidden).” They are instructed to listen and obey without question. On the contrary Muslim scholars recognised the underlying rationale and logic and thus summed up the goal of Islamic shar`iah in one condensed sentence: ‘the attainment of benefit and prevention of harm.’ Some of them reduced it even further to simply ‘the attainment of benefit.’

Ibn al-Qayyim points to this fact: “The Qur’an and the Sunnah of the Prophet (peace be upon him) are full of rationale for legal rulings including wisdom, benefits [masalih]…” he further affirms “these rationale are to be found in over a thousand places (in the texts) expressed through various means…” (quoted in Madkhal ila Maqasid al-Shar`iah, Dr. A. Raysuni).

Even a cursory glance at Qur’anic verses related to worship will clearly illustrate this concept. We perform Salah (prayer) so that we remember Allah and that prevents us from indecency and evil; paying zakat purifies the wealth, feeds the poor, and keeps wealth circulating between rich and poor; fasting purifies the mind body and soul and teaches self restraint and consciousness of Allah; remembrance of Allah brings sakina (stillness and tranquility) to the hearts.

But what exactly is meant by maslaha and mafsada? Imam al-Razi (ra) in al-Mahsul succinctly defined maslaha as nothing but pleasure or that which leads to it; and mafsada as pain or that which leads to it.

Imam `Izz ad-Deen b. Abd al-Salam in al-Qawaid al-Kubra further defines maslaha as

1. Pleasure and their causes and
2. Happiness and its causes.

He defines mafsada as

1. Pain and its causes and
2. Sadness and its causes.

Pleasure and pain allude to physical realities whilst happiness and sadness allude to emotional or psychological realities. He further divided each of the above categories into earthly and those related to the hereafter

An analysis of what Islam and living by shar`iah ultimately offers boils down to attainment of both temporary and eternal benefit and avoidance of temporary and eternal pain on both the psychological and physical levels in this world and the next.

Allah, most High, says regarding the benefit and pleasure in this life and the next.

“Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.” (Qur’an, 16:97)

Allah, most High, says regarding the harm and pain in this life and the next:

“And whoever turns away from My remembrance – indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind.” (Qur’an, 20:124)

The Qur’an repeatedly reminds to do that which will benefit and that any rebellion against Allah only leads to harm. It is part of our inherent disposition to love that which benefits us and hate that which harms us.

Allah, most High, describes this disposition:

“Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return [i.e. Paradise].” (Qur’an, 3:14)

“And indeed he is, in love of wealth, intense.” (Qur’an, 100:8)

But how can one explain the ‘pleasures’ that exists in many forbidden acts and the deceivingly desirable lives that many non-Muslims or corrupt Muslims lead? How can one explain the ‘hardships’ involved in many types of worship and in constantly refraining from forbidden acts?

To answer this there must be an understanding that Islam recognises that absolute benefit and pleasure, as well as absolute harm and pain, are rare in this life, but what Islam gives precedence to is either that which has more benefit than harm or that which is a means to ultimately bring about a greater benefit. According to Imam `Izz al-Deen, benefit (maslaha) is of two types; true (haqiqi) benefit and apparent (majazi) benefit.  Harm is also of two types; true (haqiqi) harm and apparent (majazi) harm. The means to attain a true benefit may be through an apparent harm and the means to ward off harm maybe by foregoing an apparent benefit. For example any hardship experienced in fulfilling Islamic obligations such salah, fasting, Hajj or any other worship is only an apparent harm that actually leads to a true benefit. Conversely any pleasure forgone by abstaining from forbidden acts such consuming alcohol and drugs, unlawful earnings or engaging in illegal sexual relationships is only a loss of an apparent benefit that actually leads to a true harm.

Imam `Izz ad-Deen further comments on this: “The Prophet’s (peace be upon him) hadith [says] ‘Paradise is surrounded by difficulties, and the fire is surrounded by pleasures.’” The ‘difficulties’ here are harmful (mafaasid) in the sense that they incur hardship and pain. The ‘pleasures’ are beneficial (masaalih) in the sense that they are enjoyable and desired. Human beings by nature prefer that in which the benefit is greater than the harm and detest that in which the harm is greater than the benefit. Therefore when a person looks at the pleasure of committing sins and then looks at the consequences in terms of punishments in this world and the next, he instinctively turns away from it due to the preponderance of harm over the benefit – except the wretched ones…Likewise when a person sees the hardships and pain in things that are beneficial (masalih) initially he is put off, but when he recalls the (longer term) beneficial consequences in this life and the next he is able to bear the hardships and difficulties with patience.”

Indulging in haram in this life will ultimately bring harm and pain on the individual, family or societal level. This is crystal clear when observing the horrendous consequences of crime, murder, illegitimate relationships, drug and alcohol abuse, domestic violence, and usury on individuals and societies today. Of course the harm and pain in the next life is greater. On the contrary, one will be hard-pressed to find a single shari`ah ruling that brings real harm to individuals, families or societies.

In Conclusion

Allah has created human beings with a motivational nature that is psychologically and physically predisposed to the higher objectives of shari`ah and Islam; that is, to truly benefit and prevent true harm in this life and the next. Natural motivations fit hand in glove with what shari`ah calls to.

Furthermore this is the psychological motivational methodology that runs throughout the Qur’an which is termed at-targhib wa al-tarhib (enticing and warning) to affect the maximum psychological impact on the natural disposition (fitra) in order to motivate and elevate all conditions. Motivation is further strengthened by the promise of far greater reward for obedience than that of punishment for disobedience.

“Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof [to his credit]

and whoever comes with an evil deed will not be recompensed except the like thereof;

and they will not be wronged.” (Qur’an, 6:160)

The Messenger (peace be upon him) is described as both a warner and bringer of glad tidings, again appealing to the human’s two most powerful natural motivations. Allahu Akbar! It is an immense blessing and truly humbling to be worshipping Allah based on commands and prohibitions that make sense, and which ultimately benefit and bring true pleasure and tranquillity to souls, bodies and minds in this world and the next.

Can there be a greater mercy and blessing than that? Seen from this perspective is there any reason left for the servant not to surrender completely? In da’wah this is a perspective that needs to be highlighted more and explained in the context of ‘instant pleasure’ filled societies. All praise belongs to the Lord of the worlds who has blessed humanity with a shar`iah that is conducive and motivating to all peoples regardless of time and place.