The Prophet (ﷺ) said:
"On Friday, there is an hour when, if a Muslim happens to pray at that time and ask Allah for something good, He will give it to him."
📚 Sahih Muslim 852
"On Friday, there is an hour when, if a Muslim happens to pray at that time and ask Allah for something good, He will give it to him."
📚 Sahih Muslim 852
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*Between you and me...*
Sometimes when we hear about the suffering of the Prophets, peace be upon all of them, we may shake our heads in acknowledgment of the great struggle they had undergone and we think to ourselves that they maintained unmatched patience for Allah's sake, so, they deserved such noble statuses...
We shake our heads, but within ourselves, there's a feeling of "belittlement" of the magnitude of this suffering! We might even think that there are others whose suffering is greater than theirs.
Do you know why? The fact that it is long past... We reduce years to a few words: ‘The Prophet ﷺ called to Islam for 10 years in Makkah, but his people belied and abused him.’
Ten whole years with all their sorrows, pains and suffering are reduced to only a few words!
When one of us is slandered or insulted ONLINE, he remains troubled for the rest of the day!
Your Prophet ﷺ is better than you, his feelings were more sensitive, his abusers were worse, and the slander against him is more untruthful than the slander against you; besides, slander and insult did not reach him while he was sipping coffee behind a phone screen! But rather, was said directly to his face ﷺ, by a person who isn't even equal to a thread in his footwear, peace be upon him!
Do you know why else we occasionally "belittle" the suffering of the Prophet ﷺ?
If one of us were to be abused once: he is tolerant.
If twice: he maintains patience.
If thrice: he controls his temper and hopes for the reward from Allah...
By the fourth time: He loses patience, loses his temper, and he "spits all out", and would complain to the people about the one who wronged him; if in a gathering, he would relentlessly try to bring up the slander and injustice done to him and clear his name, while waiting for the opportunity to retaliate against the one who wronged him twofold.
Whereas ... the Prophet ﷺ experienced 10 years of suffering in Makkah, and never spoke about it! Nor did he convey it to us in the honorable hadiths!!! What we know of it, is only what the Qur'an has outlined in summary or what was narrated by those who saw him ﷺ during that period. He ﷺ didn't pour out his heart about it except to answer Aisha - May Allah be pleased with her - when she asked him about his suffering, so he ﷺ -privately- told her about the journey to Al-Ta'if and what he ﷺ had endured therein.
3500 days in Makkah... Every day enduring abuse, mockery, slander, belying, insults, threats... Allah's messenger ﷺ concealed all this, and stored (its reward) with his Lord the Exalted. He ﷺ didn't count it as a favor to us, nor did he ﷺ tell us about its details so that we may value his sacrifices...
Instead, he ﷺ busied himself with establishing, laying the foundation, and charting for us the way to Allah the Almighty so that we may be with him ﷺ in paradise... Not to mention the additional 10 years that he ﷺ suffered through the abuse of the hypocrites in Medinah... 20 years altogether.
That being said, frankly speaking, if one of us ever feels a belittlement towards the suffering of the Prophet ﷺ, then let him/her look in the mirror and say to himself: "shame on you"... and let him supplicate: O' Allah, reward your messenger ﷺ immensely on our behalf.
𝐃𝐫. 𝐄𝐲𝐚𝐝 𝐐𝐮𝐧𝐚𝐢𝐛𝐢
Sometimes when we hear about the suffering of the Prophets, peace be upon all of them, we may shake our heads in acknowledgment of the great struggle they had undergone and we think to ourselves that they maintained unmatched patience for Allah's sake, so, they deserved such noble statuses...
We shake our heads, but within ourselves, there's a feeling of "belittlement" of the magnitude of this suffering! We might even think that there are others whose suffering is greater than theirs.
Do you know why? The fact that it is long past... We reduce years to a few words: ‘The Prophet ﷺ called to Islam for 10 years in Makkah, but his people belied and abused him.’
Ten whole years with all their sorrows, pains and suffering are reduced to only a few words!
When one of us is slandered or insulted ONLINE, he remains troubled for the rest of the day!
Your Prophet ﷺ is better than you, his feelings were more sensitive, his abusers were worse, and the slander against him is more untruthful than the slander against you; besides, slander and insult did not reach him while he was sipping coffee behind a phone screen! But rather, was said directly to his face ﷺ, by a person who isn't even equal to a thread in his footwear, peace be upon him!
Do you know why else we occasionally "belittle" the suffering of the Prophet ﷺ?
If one of us were to be abused once: he is tolerant.
If twice: he maintains patience.
If thrice: he controls his temper and hopes for the reward from Allah...
By the fourth time: He loses patience, loses his temper, and he "spits all out", and would complain to the people about the one who wronged him; if in a gathering, he would relentlessly try to bring up the slander and injustice done to him and clear his name, while waiting for the opportunity to retaliate against the one who wronged him twofold.
Whereas ... the Prophet ﷺ experienced 10 years of suffering in Makkah, and never spoke about it! Nor did he convey it to us in the honorable hadiths!!! What we know of it, is only what the Qur'an has outlined in summary or what was narrated by those who saw him ﷺ during that period. He ﷺ didn't pour out his heart about it except to answer Aisha - May Allah be pleased with her - when she asked him about his suffering, so he ﷺ -privately- told her about the journey to Al-Ta'if and what he ﷺ had endured therein.
3500 days in Makkah... Every day enduring abuse, mockery, slander, belying, insults, threats... Allah's messenger ﷺ concealed all this, and stored (its reward) with his Lord the Exalted. He ﷺ didn't count it as a favor to us, nor did he ﷺ tell us about its details so that we may value his sacrifices...
Instead, he ﷺ busied himself with establishing, laying the foundation, and charting for us the way to Allah the Almighty so that we may be with him ﷺ in paradise... Not to mention the additional 10 years that he ﷺ suffered through the abuse of the hypocrites in Medinah... 20 years altogether.
That being said, frankly speaking, if one of us ever feels a belittlement towards the suffering of the Prophet ﷺ, then let him/her look in the mirror and say to himself: "shame on you"... and let him supplicate: O' Allah, reward your messenger ﷺ immensely on our behalf.
𝐃𝐫. 𝐄𝐲𝐚𝐝 𝐐𝐮𝐧𝐚𝐢𝐛𝐢
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“If you do not occupy yourself with the truth, it will occupy you with falsehood.”
— Shaykh Al-Islam ibn Taymiyyah رحمه الله
— Shaykh Al-Islam ibn Taymiyyah رحمه الله
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Do not think Excessively
Benefit from
Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee ((حفظه الله))
Some of the righteous predecessors (may Allaah have mercy on them) said:
Do not reflect upon excessively
three things:
1.) Do not reflect upon poverty, for it will increase your worry and sorrow and intensify your greed.
2.) Do not reflect upon the ظلم (Oppression) of one who has wronged you, for it will harden your heart, increase your resentment, and prolong your anger.
3.) Do not reflect upon long remaining in this world, for you will come to love accumulation (of wealth), waste your lifetime, and procrastinate in deeds.
(Tanbiyah Al-Ghaafileen p. 572)
Benefit from
Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee ((حفظه الله))
Some of the righteous predecessors (may Allaah have mercy on them) said:
Do not reflect upon excessively
three things:
1.) Do not reflect upon poverty, for it will increase your worry and sorrow and intensify your greed.
2.) Do not reflect upon the ظلم (Oppression) of one who has wronged you, for it will harden your heart, increase your resentment, and prolong your anger.
3.) Do not reflect upon long remaining in this world, for you will come to love accumulation (of wealth), waste your lifetime, and procrastinate in deeds.
(Tanbiyah Al-Ghaafileen p. 572)
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Hasan al-Basri (رحمه الله) said:
“Indeed, death has exposed the reality of this world, so it has not left any joy in it for a person of understanding.”
📖 Al-Zuhd by Imam Ahmad ibn Hanbal: 1448
“Indeed, death has exposed the reality of this world, so it has not left any joy in it for a person of understanding.”
📖 Al-Zuhd by Imam Ahmad ibn Hanbal: 1448
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Ja’far Ibn Sulayman رحمه الله said:
“Malik Ibn Dinar was one of the best memorisers of the Quran. He would recite a part of the Quran to us every day until he completed it.
If he missed a letter, he would say:
'بذنب مني، وما الله بظلام للعبيد'
‘This is due to a sin of mine, and Allah is not unjust to His servants.’”
[منهج السلف في العناية بالقرآن]
“Malik Ibn Dinar was one of the best memorisers of the Quran. He would recite a part of the Quran to us every day until he completed it.
If he missed a letter, he would say:
'بذنب مني، وما الله بظلام للعبيد'
‘This is due to a sin of mine, and Allah is not unjust to His servants.’”
[منهج السلف في العناية بالقرآن]
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Ibn Taymiyyah ((رحمه الله))said:
“Do not assume that you yourself are the one who prompted you to do good deeds.
Rather, you are a servant whom Allaah has favored and guided.
So do not be excessive in praising yourself or feeling proud of it.
In this life, it is only your own self (nafs) that you are striving against.”
[ʿUddat al-Ṣābirīn, p. 304]
“Do not assume that you yourself are the one who prompted you to do good deeds.
Rather, you are a servant whom Allaah has favored and guided.
So do not be excessive in praising yourself or feeling proud of it.
In this life, it is only your own self (nafs) that you are striving against.”
[ʿUddat al-Ṣābirīn, p. 304]
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When a diver sinks into the sea, he collects pearls and then rises again,
Dont be his victim twice, Satan greatest setback is seeing you raise again after multiple sins!!
Dont be his victim twice, Satan greatest setback is seeing you raise again after multiple sins!!
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Al-Imām ibn ul-Arabi [may Allāh have mercy on him] said:
“The heart will never become pure if it has within it:
‘Malice, envy, self-amazement, and arrogance.’”
Ahkām ul-Qur’ān, 3/459 | Al-Imām ibn ul-Arabi [may Allāh have mercy on him]
Translation: Authentic Quotes
“The heart will never become pure if it has within it:
‘Malice, envy, self-amazement, and arrogance.’”
Ahkām ul-Qur’ān, 3/459 | Al-Imām ibn ul-Arabi [may Allāh have mercy on him]
Translation: Authentic Quotes
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Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam 'alaa Rasulillaah 'amma ba'd
Purity and Sincerity of Intention
From 'Umar ibn al-Khattaab (radiyallaahu 'anhu) who said that Allah's Messenger (salallaahu 'alaihi wa'sallam) said: Actions are but by intentions and there is for every person only that which he intended. So he whose migration was for Allaah and His Messenger, then his migration was for Allaah and His Messenger, and he whose migration was to attain some worldly goal or to take a woman in marriage, then his migration was for that which he migrated.
Reported by al-Bukhari (English Translation Volume 1 Page 1 No. 1) and Muslim (Eng. Trans. Vol. 3, page 1056, no. 4692)
Purity and Sincerity of Intention
From 'Umar ibn al-Khattaab (radiyallaahu 'anhu) who said that Allah's Messenger (salallaahu 'alaihi wa'sallam) said: Actions are but by intentions and there is for every person only that which he intended. So he whose migration was for Allaah and His Messenger, then his migration was for Allaah and His Messenger, and he whose migration was to attain some worldly goal or to take a woman in marriage, then his migration was for that which he migrated.
Reported by al-Bukhari (English Translation Volume 1 Page 1 No. 1) and Muslim (Eng. Trans. Vol. 3, page 1056, no. 4692)
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Never compromise your Islamic principles for anything or anyone, never use islam for your nafs, never engage with a non-mahram intending for marriage, never delay your salah for worldly benefit, never avoid Quran for other activities, never sin intending to repent later, never think you have enough time to spend time with your loved ones, never misbehave with your parents to apologise later, never disappoint your spouse to feel embarrassed later, never hurt your siblings or friends because it’s unwise to hurt someone intentionally and then to seek their forgiveness, the most important part of a good deed is it’s intention so guard it, preserve it, renew it and ask Allah to reform your heart into obeying Him because all grief roots from disobeying Allah. ❤️🩹
Al-Hasan bin Salih رحمه الله stated,
“Indeed, the Shaytan will open up ninety-nine doors of good for the servant, intending to get him to enter into a door of evil.”
[Hilyah Al Awliyā 7/331]
Al-Hasan bin Salih رحمه الله stated,
“Indeed, the Shaytan will open up ninety-nine doors of good for the servant, intending to get him to enter into a door of evil.”
[Hilyah Al Awliyā 7/331]
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Are you really earning 𝑯𝑨𝑳𝑨̄𝑳?
Many people fall into ḥarām earnings and justify it by saying, “I worked hard for it,” or “I invested my own money.” But effort does not change rulings.
Smuggling, bribery, fraud, interest (ribā), corruption, malversation, cheating in trade, tax evasion, selling prohibited items, or deceiving people in business, all remain 𝒉𝒂𝒓𝒂̄𝒎, even if they require capital, strategy, sleepless nights, and courage.
The Prophet ﷺ said: 𝙄𝙣𝙙𝙚𝙚𝙙 𝘼𝙡𝙡𝙖̄𝙝 𝙞𝙨 𝙥𝙪𝙧𝙚, 𝙖𝙣𝙙 𝙖𝙘𝙘𝙚𝙥𝙩𝙨 𝙤𝙣𝙡𝙮 𝙬𝙝𝙖𝙩 𝙞𝙨 𝙥𝙪𝙧𝙚.” (Muslim)
And he ﷺ warned: "ᴀ ʙᴏᴅʏ ɴᴏᴜʀɪsʜᴇᴅ ʙʏ ʜ̣ᴀʀᴀ̄ᴍ, ᴛʜᴇ ғɪʀᴇ ɪs ᴍᴏʀᴇ ᴅᴇsᴇʀᴠɪɴɢ ᴏғ ɪᴛ.” (Aḥmad, Ṭabarānī – authenticated by scholars)
𝙃𝙖𝙡𝙖̄𝙡 𝙚𝙖𝙧𝙣𝙞𝙣𝙜 is an obligation, not an option. Effort, risk, and capital do not make something permissible if Allāh has declared it ḥarām.
Allāh says: "ᴏ ʏᴏᴜ ᴡʜᴏ ʙᴇʟɪᴇᴠᴇ, ᴇᴀᴛ ғʀᴏᴍ ᴛʜᴇ ʟᴀᴡғᴜʟ ᴀɴᴅ ɢᴏᴏᴅ ᴛʜɪɴɢs ᴡʜɪᴄʜ ᴡᴇ ʜᴀᴠᴇ ᴘʀᴏᴠɪᴅᴇᴅ ғᴏʀ ʏᴏᴜ.”
(Qur’ān 2:172)
And He warns: "ᴅᴏ ɴᴏᴛ ᴄᴏɴsᴜᴍᴇ ᴏɴᴇ ᴀɴᴏᴛʜᴇʀ’s ᴡᴇᴀʟᴛʜ ᴜɴᴊᴜsᴛʟʏ.” (Qur’ān 2:188)
Wealth gained through ḥarām may increase numbers, but it destroys barakah. It darkens the heart, blocks duā' and brings harm where benefit was expected.
Choose ḥalāl, even if it is little. Because what is earned with obedience brings peace, and what is earned with disobedience brings regret, sooner or later. #AlwaysChooseHalāl #HalālIncome #FullOfBarakah ✨
Many people fall into ḥarām earnings and justify it by saying, “I worked hard for it,” or “I invested my own money.” But effort does not change rulings.
Smuggling, bribery, fraud, interest (ribā), corruption, malversation, cheating in trade, tax evasion, selling prohibited items, or deceiving people in business, all remain 𝒉𝒂𝒓𝒂̄𝒎, even if they require capital, strategy, sleepless nights, and courage.
The Prophet ﷺ said: 𝙄𝙣𝙙𝙚𝙚𝙙 𝘼𝙡𝙡𝙖̄𝙝 𝙞𝙨 𝙥𝙪𝙧𝙚, 𝙖𝙣𝙙 𝙖𝙘𝙘𝙚𝙥𝙩𝙨 𝙤𝙣𝙡𝙮 𝙬𝙝𝙖𝙩 𝙞𝙨 𝙥𝙪𝙧𝙚.” (Muslim)
And he ﷺ warned: "ᴀ ʙᴏᴅʏ ɴᴏᴜʀɪsʜᴇᴅ ʙʏ ʜ̣ᴀʀᴀ̄ᴍ, ᴛʜᴇ ғɪʀᴇ ɪs ᴍᴏʀᴇ ᴅᴇsᴇʀᴠɪɴɢ ᴏғ ɪᴛ.” (Aḥmad, Ṭabarānī – authenticated by scholars)
𝙃𝙖𝙡𝙖̄𝙡 𝙚𝙖𝙧𝙣𝙞𝙣𝙜 is an obligation, not an option. Effort, risk, and capital do not make something permissible if Allāh has declared it ḥarām.
Allāh says: "ᴏ ʏᴏᴜ ᴡʜᴏ ʙᴇʟɪᴇᴠᴇ, ᴇᴀᴛ ғʀᴏᴍ ᴛʜᴇ ʟᴀᴡғᴜʟ ᴀɴᴅ ɢᴏᴏᴅ ᴛʜɪɴɢs ᴡʜɪᴄʜ ᴡᴇ ʜᴀᴠᴇ ᴘʀᴏᴠɪᴅᴇᴅ ғᴏʀ ʏᴏᴜ.”
(Qur’ān 2:172)
And He warns: "ᴅᴏ ɴᴏᴛ ᴄᴏɴsᴜᴍᴇ ᴏɴᴇ ᴀɴᴏᴛʜᴇʀ’s ᴡᴇᴀʟᴛʜ ᴜɴᴊᴜsᴛʟʏ.” (Qur’ān 2:188)
Wealth gained through ḥarām may increase numbers, but it destroys barakah. It darkens the heart, blocks duā' and brings harm where benefit was expected.
Choose ḥalāl, even if it is little. Because what is earned with obedience brings peace, and what is earned with disobedience brings regret, sooner or later. #AlwaysChooseHalāl #HalālIncome #FullOfBarakah ✨
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When deen is not your criterion to decide right and wrong, you will end up doing a lot of wrong decisions. Later on in life, you will realise that you spent quite a long part of your life not realising what a Muslim means. A Muslim is the one who submits his/her will to Allah, whether the commandments of Allah suit your will and desires or not.
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IF SPEECH IS SILVER, THEN SILENCE IS GOLD Ibnul Mubaarak [rahimahullaah] Explains
Ibnul Mubaarak [rahimahullaah] was asked about the statement of Luqmaan [alayhis-salaam] to his son: *‘’If speech is from silver, then silence is from gold.” So he said: ‘’It means that if speech in obedience to Allaah is from silver, then silence [in order to refrain from] disobedience to Allaah is gold.”*
[Jaami-ul Uloom Wal-Hikam, page 155]
https://masjidfurqan.co.uk/2017/03/30/if-speech-is-silver-then-silence-is-gold-ibnul-mubaarak-rahimahullaah-explains
Ibnul Mubaarak [rahimahullaah] was asked about the statement of Luqmaan [alayhis-salaam] to his son: *‘’If speech is from silver, then silence is from gold.” So he said: ‘’It means that if speech in obedience to Allaah is from silver, then silence [in order to refrain from] disobedience to Allaah is gold.”*
[Jaami-ul Uloom Wal-Hikam, page 155]
https://masjidfurqan.co.uk/2017/03/30/if-speech-is-silver-then-silence-is-gold-ibnul-mubaarak-rahimahullaah-explains
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Why Trials and Illnesses Are a Mercy
Imām Aḥmad narrated in his Musnad (14/123), as did Al-Bukhārī in Adab Al-Mufrad (495), and An-Nasāʾī in As-Sunan Al-Kubrā (7/50), and others:
From Muḥammad ibn ʿAmr ibn ʿAlqamah, from Abū Salamah, from Abū Hurayrah, that the Messenger of Allāh ﷺ said to a Bedouin,
“Have you ever been afflicted by Umm Mildam?”
The man said, “O Messenger of Allāh, what is Umm Mildam?”
He replied, “A fever that occurs between the skin and the blood.”
The man said, “O Messenger of Allāh, I have never experienced that.”
He then said, “O Bedouin, have you ever been struck by a headache?”
The man said, “O Messenger of Allāh, what is a headache?”
He replied, “Veins that throb and strike a person in his head.”
The man said, “I have never experienced that.”
When the man turned away, the Messenger of Allāh ﷺ said,
((مَنْ أَحَبَّ أَنْ يَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ النَّارِ فَلْيَنْظُرْ إِلَى هَذَا))
“Whoever would like to look at a man from the people of Hell, let him look at this one.”
This was also narrated by al-Ḥākim in Al-Mustadrak (1/347), who said:
“This is an authentic hadith according to the conditions of Muslim, though neither of them recorded it,” and Adh-Dhahabī agreed with him. Shaykh Albānī rahimahullah said: “The chain of narration is good (ḥasan).”
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What does this hadith mean?
Ibn Ḥibbān rahimahullah said:
"The saying of the Prophet ﷺ, “Whoever would like to look at a man from the people of Hell, let him look at this one,” is worded as a statement of information, but what is really intended by it is a warning against becoming comfortable with that thing and against having little patience with its opposite. This is because Allāh, Mighty and Exalted, has made illnesses, worries, and sadness in this world a means of erasing sins for the Muslims. So the Prophet ﷺ wanted to inform his Ummaffh that a person is hardly free from falling into what Allāh has forbidden during his days and nights, which would make him deserving of the Fire unless Allāh grants him pardon. It is as if every person is held in pledge for what his own hands have earned, and illnesses remove some of that burden for him in this world. This does not mean that someone who is spared from illness in this world is necessarily among the people of Hell." [End quote from Al-Iḥsān, [7/180].
Imām Aḥmad narrated in his Musnad (14/123), as did Al-Bukhārī in Adab Al-Mufrad (495), and An-Nasāʾī in As-Sunan Al-Kubrā (7/50), and others:
From Muḥammad ibn ʿAmr ibn ʿAlqamah, from Abū Salamah, from Abū Hurayrah, that the Messenger of Allāh ﷺ said to a Bedouin,
“Have you ever been afflicted by Umm Mildam?”
The man said, “O Messenger of Allāh, what is Umm Mildam?”
He replied, “A fever that occurs between the skin and the blood.”
The man said, “O Messenger of Allāh, I have never experienced that.”
He then said, “O Bedouin, have you ever been struck by a headache?”
The man said, “O Messenger of Allāh, what is a headache?”
He replied, “Veins that throb and strike a person in his head.”
The man said, “I have never experienced that.”
When the man turned away, the Messenger of Allāh ﷺ said,
((مَنْ أَحَبَّ أَنْ يَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ النَّارِ فَلْيَنْظُرْ إِلَى هَذَا))
“Whoever would like to look at a man from the people of Hell, let him look at this one.”
This was also narrated by al-Ḥākim in Al-Mustadrak (1/347), who said:
“This is an authentic hadith according to the conditions of Muslim, though neither of them recorded it,” and Adh-Dhahabī agreed with him. Shaykh Albānī rahimahullah said: “The chain of narration is good (ḥasan).”
-----------------------
What does this hadith mean?
Ibn Ḥibbān rahimahullah said:
"The saying of the Prophet ﷺ, “Whoever would like to look at a man from the people of Hell, let him look at this one,” is worded as a statement of information, but what is really intended by it is a warning against becoming comfortable with that thing and against having little patience with its opposite. This is because Allāh, Mighty and Exalted, has made illnesses, worries, and sadness in this world a means of erasing sins for the Muslims. So the Prophet ﷺ wanted to inform his Ummaffh that a person is hardly free from falling into what Allāh has forbidden during his days and nights, which would make him deserving of the Fire unless Allāh grants him pardon. It is as if every person is held in pledge for what his own hands have earned, and illnesses remove some of that burden for him in this world. This does not mean that someone who is spared from illness in this world is necessarily among the people of Hell." [End quote from Al-Iḥsān, [7/180].
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💯1
Forwarded from غيث
Tawakkul (Reliance on Allāh)
‘Amr bin al-‘Ās رضي الله عنه reported: The Messenger of Allāh ﷺ said:
"Verily, the heart of the son of Ādam has a branch in every valley [of desire]. Whoever allows their heart to chase all these branches, Allāh cares not in which valley they perish. But whoever relies upon Allāh, He suffices them against being scattered [by desires]."
Sunan Ibn Mājah 4166
The Messenger of Allah (ﷺ) said:
“If you were to truly rely on Allāh (Tawakkul) as He ought to be relied upon, you would be provided for just as birds are provided for: they go out hungry in the morning and return full in the evening.”
Sunan at-Tirmidhī 2344
Sa’īd bin al-Musayyib reported:
“Salmān al-Fārisī and ‘Abdullāh bin Salām met. One said to the other:
‘If you meet our Lord before me, meet me and inform me of what you encounter. If I meet Him before you, I will meet you and inform you.’ One of them passed away and appeared to his companion in a dream saying: ‘Reliance (on Allāh)! Receive glad tidings! For I have seen nothing like reliance!’ He repeated this three times.”
Az-Zuhd by Ibn al-Mubārak 428
Al-Fayd bin Ishāq reported:
“I asked al-Fudayl [bin ‘Iyād]: ’Define true reliance (Tawakkul) for me.’ He replied: ‘Ah! How can you claim reliance on Him while you resent His decree? If you entered your home to find your wife blind, your daughter paralyzed, and yourself struck with a stroke—would you accept His decree?’ I said: ‘I fear I would lack patience.’ Al-Fudayl declared: ‘Then you have not achieved true reliance until your trust is one: you accept all He ordains—ease and adversity alike. You resent nothing withheld, and trust utterly in what He gives.’ He then mentioned a man (naming him) and said: ‘I even hesitate to say in my prostration: ‘O Allāh, in You I place my trust!’
Kitāb at-Tawakkul ‘alā Allāh 15
Muhammad bin Yahyā ibn Hātim reported:
"I asked ‘Abdullāh bin Dāwūd about reliance’ and he replied: ‘I consider reliance to be having good expectations of Allāh (حسن الظن).’”
Kitāb at-Tawakkul ‘alā Allāh 30
‘Uqbah bin Abī Zaynab reported:
"It is written in the Torah: ‘Do not rely on the son of Ādam (humans), for the son of Ādam has no substance/stability. Rather, rely upon Allāh — the Ever-Living Who never dies.’"
Kitāb at-Tawakkul ‘alā Allāh 58
Al-Khallāl reported:
“Abū Bakr al-Marrūdhī informed us saying: Abū ‘Abdullāh (Ahmad bin Hanbal) was asked: ‘What is the essence of sincere reliance upon Allāh?’ He replied: ‘It is to rely on Allāh while having no one from humankind in your heart whose help you hope for. If one achieves this, Allāh will provide for them and they will have truly attained Tawakkul.’”
Al-Hath ʿalā as-Sinā’ah wat-Tijārah 118
Al-Khallāl reported:
“al-Hasan bin ‘Abdul-Wahhāb informed me that Ismā’īl narrated to them saying: Suraij narrated to us from Abū Sufyān from Sufyān from Abī Sinān from Sa’īd bin Jubayr who said: ‘Reliance (on Allāh) is the essence that gathers all faith.’”
Al-Hath ‘alā as-Sināʿah wat-Tijārah 122
Al-Khallāl reported:
“al-Hasan bin Ismā’īl narrated to them from Sālih bin Hātim who said: al-Mu’tamir narrated to us saying: ‘I heard ‘Abdul-Jalīl bin ‘Atiyyah narrate from al-Hasan al-Basrī who said: “Verily, a servant’s reliance upon his Lord is to know with certainty that Allāh is his Ultimate Security."
Al-Hath ‘alā as-Sināʿah wat-Tijārah 123
‘Amr bin al-‘Ās رضي الله عنه reported: The Messenger of Allāh ﷺ said:
"Verily, the heart of the son of Ādam has a branch in every valley [of desire]. Whoever allows their heart to chase all these branches, Allāh cares not in which valley they perish. But whoever relies upon Allāh, He suffices them against being scattered [by desires]."
Sunan Ibn Mājah 4166
The Messenger of Allah (ﷺ) said:
“If you were to truly rely on Allāh (Tawakkul) as He ought to be relied upon, you would be provided for just as birds are provided for: they go out hungry in the morning and return full in the evening.”
Sunan at-Tirmidhī 2344
Sa’īd bin al-Musayyib reported:
“Salmān al-Fārisī and ‘Abdullāh bin Salām met. One said to the other:
‘If you meet our Lord before me, meet me and inform me of what you encounter. If I meet Him before you, I will meet you and inform you.’ One of them passed away and appeared to his companion in a dream saying: ‘Reliance (on Allāh)! Receive glad tidings! For I have seen nothing like reliance!’ He repeated this three times.”
Az-Zuhd by Ibn al-Mubārak 428
Al-Fayd bin Ishāq reported:
“I asked al-Fudayl [bin ‘Iyād]: ’Define true reliance (Tawakkul) for me.’ He replied: ‘Ah! How can you claim reliance on Him while you resent His decree? If you entered your home to find your wife blind, your daughter paralyzed, and yourself struck with a stroke—would you accept His decree?’ I said: ‘I fear I would lack patience.’ Al-Fudayl declared: ‘Then you have not achieved true reliance until your trust is one: you accept all He ordains—ease and adversity alike. You resent nothing withheld, and trust utterly in what He gives.’ He then mentioned a man (naming him) and said: ‘I even hesitate to say in my prostration: ‘O Allāh, in You I place my trust!’
Kitāb at-Tawakkul ‘alā Allāh 15
Muhammad bin Yahyā ibn Hātim reported:
"I asked ‘Abdullāh bin Dāwūd about reliance’ and he replied: ‘I consider reliance to be having good expectations of Allāh (حسن الظن).’”
Kitāb at-Tawakkul ‘alā Allāh 30
‘Uqbah bin Abī Zaynab reported:
"It is written in the Torah: ‘Do not rely on the son of Ādam (humans), for the son of Ādam has no substance/stability. Rather, rely upon Allāh — the Ever-Living Who never dies.’"
Kitāb at-Tawakkul ‘alā Allāh 58
Al-Khallāl reported:
“Abū Bakr al-Marrūdhī informed us saying: Abū ‘Abdullāh (Ahmad bin Hanbal) was asked: ‘What is the essence of sincere reliance upon Allāh?’ He replied: ‘It is to rely on Allāh while having no one from humankind in your heart whose help you hope for. If one achieves this, Allāh will provide for them and they will have truly attained Tawakkul.’”
Al-Hath ʿalā as-Sinā’ah wat-Tijārah 118
Al-Khallāl reported:
“al-Hasan bin ‘Abdul-Wahhāb informed me that Ismā’īl narrated to them saying: Suraij narrated to us from Abū Sufyān from Sufyān from Abī Sinān from Sa’īd bin Jubayr who said: ‘Reliance (on Allāh) is the essence that gathers all faith.’”
Al-Hath ‘alā as-Sināʿah wat-Tijārah 122
Al-Khallāl reported:
“al-Hasan bin Ismā’īl narrated to them from Sālih bin Hātim who said: al-Mu’tamir narrated to us saying: ‘I heard ‘Abdul-Jalīl bin ‘Atiyyah narrate from al-Hasan al-Basrī who said: “Verily, a servant’s reliance upon his Lord is to know with certainty that Allāh is his Ultimate Security."
Al-Hath ‘alā as-Sināʿah wat-Tijārah 123
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“I DID NOT TASTE THE SWEETNESS OF THAT WORSHIP UNTIL I ABANDONED THREE THINGS”
Imam Ahmad bin Harb رحمه الله said:
I worshipped Allah for fifty years but I did not taste the sweeteness of that worship until I abandoned three things -
1 - I abandoned trying to please people which allowed me to speak the truth
2 - I abandoned associating with the transgressors which allowed me to mix with the righteous
3 - I abandoned the sweetness of this world which allowed me to taste the sweetness of the Hereafter
( Siyar A’lam An-Nubalaa - 11:34)
Imam Ahmad bin Harb رحمه الله said:
I worshipped Allah for fifty years but I did not taste the sweeteness of that worship until I abandoned three things -
1 - I abandoned trying to please people which allowed me to speak the truth
2 - I abandoned associating with the transgressors which allowed me to mix with the righteous
3 - I abandoned the sweetness of this world which allowed me to taste the sweetness of the Hereafter
( Siyar A’lam An-Nubalaa - 11:34)
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