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Allah Loves His slaves

What are the signs of Allaah's love for His slave?
All Praises be to Allaah
Putting light on a serious and weighty matter, which none attain but very few of the righteous slaves of Allaah. 
The love of Allaah is the status for which the righteous compete and strive. It is the nourishment of hearts and souls the delight of the eyes It is the life of which one who is denied it is dead the light which the one who loses it is in deep darkness the healing of which the one who is denied is sick the joy which the one who is deprived of it lives in distress and pain
  
It is the spirit of faith and good deeds by means of which one may draw closer to Allaah which, when it is absent, one is like a body in which there is no soul." 
O Allaah, make us among those whom You love. 
The love of Allaah has signs and causes which are like the key to the door. These causes include the following: 
1 Following the guidance of the Prophet (peace and blessings of Allaah be upon him). Allaah says in His Holy Book (interpretation of the meaning): 
"Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful"
[Aal 'Imraan 3:31] 
2-5 Being humble towards the believers and stern towards the kaafirs, waging jihad for the sake of Allaah, and not fearing anyone or anything but Him. Allaah has mentioned these qualities in a single verse, in which He says (interpretation of the meaning): 
"O you who believe! Whoever from among you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allaah, and never fear of the blame of the blamers"
[al-Maa'idah 5:54] 
In this verse Allaah describes the attributes of those whom He loves, the first of which is: humility and not being arrogant towards the Muslims, and being stern towards the kaafirs, and not humbling or humiliating oneself before them. They (the ones whom Allaah loves) strive for the sake of Allaah, against the Shaytaan, the kuffaar, the hypocrites and the evildoers, and they strive against their own selves (jihad al-nafs). They do not fear the blame of any blamer, because so long as they are following the commands of their religion, he will not care about anyone who mocks him or blames him. 
6 Doing naafil (supererogatory) acts of worship.  Allaah says according to a hadeeth qudsi "My slave keeps drawing near to me by means of supererogatory acts of worship until I love Him." Supererogatory acts of worship include naafil prayers, charity, 'Umrah, Hajj and fasting. 
8-12 Loving, visiting one another, helping one another (financially) and offering sincere advice to one another for the sake of Allaah. 
These attributes were mentioned in a single hadeeth in which the Messenger (peace and blessings of Allaah be upon him) narrated that his Lord said: "My love is guaranteed for two who love one another for My sake; My love is guaranteed for two who visit one another for My sake; My love is guaranteed for two who help one another (financially) for My sake; My love is guaranteed to two who uphold ties with one another for My sake." 
Narrated by Ahmad, 4/236 and 5/236; al-Tanaasuh by Ibn Hibbaan, 3/338; the two ahaadeeth were classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa'l-Tarheeb , 3019, 3020, 3021. 
What is meant by "two who visit one another for My sake" is that they only visit one another for the sake of Allaah, seeking thereby His pleasure for their loving one another for His sake or cooperating in worshipping Him. 
From al-Muntaqa Sharh al-Muwatta', hadeeth 1779. 
13 Being tested. Calamities and disasters are a test for a person, and this is a sign that Allaah loves him, because this is like medicine: even though it is bitter, but still you offer the medicine, despite its bitterness, to the one whom you love; and Allaah's is the highest description. According to a saheeh hadeeth: "The greatest reward comes from the greatest trial. When Allaah loves people, He tests them, and whoever accepts it gains the pleasure of Allaah and whoever complains earns His wrath. 
Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031; classed as saheeh
For calamities to befall the believer is better than punishments being stored up for him in the Hereafter. How can it be otherwise when he is raised in status and his bad deeds are erased thereby? The Prophet (peace and blessings of Allaah be upon him) said: "When Allaah wills good for His slave, He hastens his punishment in this world, and when He wills bad for His slave, He withholds his sins until he comes with them on the Day of Resurrection."  
Narrated by al-Tirmidhi, 2396; classed as saheeh 
The scholars have explained that the one from whom calamities and trials are withheld is the hypocrite, for Allaah withholds [his punishment] in this world, so as to bring him with all his sins on the Day of Resurrection. 
O Allaah, make us among those whom You love. 
If Allaah loves you, do not ask about the good that you will attain and the virtue that you will acquire it is sufficient for you to know that you are beloved of Allaah.
The great fruits of the love of Allaah for His slave are as follows: 
1 People will love him and he will be accepted on earth, as it says in the hadeeth narrated by al-Bukhaari (3209): "When Allaah loves a slave, He says to Jibreel, 'I love so-and-so, so love him,' so Jibreel loves him and then calls out to the people of heaven, 'Allaah loves so-and-so, so love him,' and the people of heaven love him, and then acceptance is placed in the Earth for him." 
2 What Allaah has mentioned in the hadeeth qudsi of the great virtues of those whom He loves. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him." Narrated by al-Bukhaari, 6502. 
This hadeeth qudsi includes a number of benefits of Allaah's love for His slave: 
  • (          "I am his hearing with which he hears" i.e., he does not listen to anything but that which Allaah loves.
  • (i         "his seeing with which he sees" i.e., he does not see anything but that which Allaah loves.
  • (i         "his hand with which he strikes" i.e., he does not do anything with his hand but that which Allaah loves.
  • (         "and his foot with which he walks" i.e., he does not go towards anything but that which Allaah loves.
  •           "Were he to ask [something] of Me, I would surely give it to him" i.e., his du'aa's are heard and his requests are granted.
  • ()        "and were he to ask Me for refuge, I would surely grant him it" i.e., he is protected by Allaah from all things.
            We ask Allaah to help us to please Him. 
And Allaah knows best.


 

Mistakes in Salaah

How to compensate for different mistakes you might do in Salat (i.e. missing a Wajib or praying extra Rak'ah and other mistakes?

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

The different mistakes that take place in prayer and how they could be compensated can be summarized in the following points:

1) When the praying person adds an act of prayer to it out of forgetfulness like: standing up, when one should sit down or making Ruku' twice or praying five Rak'ah instead of four in four-Rak'ah prayers for instance. In this case, one makes extra Sujud (two prostrations) just after Tasleem regardless of whether the person remembered the addition while praying or after Tasleem.

2) When the praying person forgets to perform one of the mandatory acts of prayer (Fardh) and remembers that act before he reaches the same act in the following Rak'ah, then he must perform that act and do all acts that follow it.

However, if he remembers the forgotten act after reaching it in the following Rak'ah, in this case, he does not return to it and that Rak'ah is invalid.

If he remembers it after Tasleem (proclaiming Salaam) he does that very act and all prayer acts that come after it and does the prostration of forgetfulness after Tasleem.

When the person forgets a whole Rak'ah, for instance, proclaiming Salaam after the third Rak'ah in a four Rak'ah prayer, he stands up without Takbeer (saying Allahu Akbar) but with the intention of prayer, then he prays a fourth Rak'ah (a full Rak'ah with Tashahhud and Tasleem) then he does two prostrations for forgetfulness.

3) If the praying person forgets a Wajib (A highly recommended act) like forgetting the first Tashahhud and remembers it or is reminded of it before fully standing up, he should sit down for Tashahhud and does not have to prostrate for forgetfulness.

Nevertheless, if he remembered it or is reminded of it after having fully stood up, then he should not return back to the sitting position in order to make this Tashahhud. He should rather continue his prayer. But he should prostrate the prostrations of forgetfulness before Tasleem (finishing the prayer with Salaam).

This is how the praying person should deal with any Wajib that he left, out of forgetfulness, and which was not done in its normal sequence. So, he does not have to perform it but should compensate it by two prostrations of forgetfulness.

4) If the praying person doubts the number of Rak'ah he performed, whether 3 or 4 for instance, he opts for the smaller number and completes his prayer accordingly. But he should perform the prostrations of forgetfulness before Tasleem.

If one of the two options becomes more probable according to his estimation, then he acts according to that and performs two prostrations of forgetfulness after Tasleem.

5) If the praying person recites, for instance, some Qur'an in Sujud, Ruku' or Qiyam, this has no impact on the validity of the prayer and in this case he does not have to perform the prostrations of forgetfulness although doing so, is desirable for him.

6) If the praying person proclaims Tasleem (Salaam) before the end of the prayer and remembers that shortly after, he completes the prayer and proclaims Tasleem. Then he performs the prostrations of forgetfulness.

If he forgets the prostrations of forgetfulness and proclaims Salaam and does something that is usually different from praying like talking, he performs the prostrations of forgetfulness and proclaims Tasleem (Salaam).

7) If he is supposed to prostrate before and after Salaam for mistakes in his prayer, he only does the prostration that is before Salaam.

8) The Mamum (person praying behind an Imam) follows the Imam. Now, if this Mamum came after the beginning of the prayer and the Imam performed prostrations of forgetfulness after Salaam, he (the Mamum) does not have to perform them unless what the Imam forgot was part of what he prayed with him.

 

For more details, please read Fiqh books. Allah knows best