the faith required of him. He therefore deserves to be deprived of these blessings in proportion to that deficiency. Allah hinders his enjoyment of them, and he does not merit the reward merited by one who fulfils the requirements of obligatory faith.

The second explanation is that this supplication was answered for the community as a whole, which does not necessarily mean that it was answered for every individual. Both explanations are correct, for what was requested has indeed been granted to the community as a whole. Otherwise, they would have been destroyed by a punishment of total annihilation, as earlier communities were destroyed.

The Prophet (may Allah bless him and grant him peace) said in an authentic hadith:

“I asked my Lord for three things for my community. He granted me two and withheld one. I asked Him not to destroy my community through a general famine, and He granted me that. I asked Him not to give an enemy from outside their ranks power over them to wipe them out, and He granted me that. I asked Him not to let them fight one another, but He withheld that from me. He said, ‘O Muhammad, when I issue a decree, it cannot be reversed.’”

Likewise, the two Sahīh collections relate:

“When the words of the Most High were revealed, ‘Say: He has the power to send punishment upon you from above you,’ the Prophet (may Allah bless him and grant him peace) said, ‘I seek refuge in Your Face.’ At the words, ‘or from beneath your feet,’ he said, ‘I seek refuge in Your Face.’ At the words, ‘or divide you into factions and make some of you taste the violence of others,’ he said, ‘These two are less severe.’”

This is because sins will inevitably occur within this community, and its members will inevitably differ. These are inherent features of human nature; the children of Adam cannot be otherwise.