Category Archives: Emaan

Is Seeing Believing?

بسم الله الرحمن الرحيم

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Abu Hurayrah رضي الله عنه narrated that the Messenger of Allah ﷺ said:

رأى عيسى بن مريم رجلا يسرق ، فقال له : أسرقت ؟ قال : كلا ، والله الذي لا إله إلا هو ، فقال عيسى : آمنت بالله ، وكذبت عيني

“Jesus, son of Mary saw a man stealing (something) and asked him, ‘Did you steal?’ He replied, ‘Most definitely not, by Allah besides whom there is no ilah’. Jesus said, ‘I believe in Allah and my eyes have deceived me’.” [1]

Jesus عليهم السلام had such awe for Allah ﷻ that to honour His Mention, he attributed the error to his eyes instead. Ibn Qayyim said, “The truth is that his heart was overwhelmed with (the love of) Allah, and an oath by a liar (in Allah’s Name) made him lay the charge to his eyesight…” [2]

We see in the folds of the story how the great Prophet of Allah attributed the wrong on himself despite the fact he viewed a wrong having taken place. If we compare such attitudes to what we see today of much mistrust and suspicion that occurs between Muslims, for things that may not have even taken place; and where abstracts and hearsay are common; and where even apologies are rarely accepted… far are we from the Words of Allah:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ

“O you who believe! Avoid suspicion much (as possible), for suspicion in some cases is a sin…” [3]

Abu Hurayrah رضي الله عنه narrated that the Messenger of Allah ﷺ said:

إيَّاكُمْ والظَّنِّ، فإنَّ الظَّنَّ أكْذَبُ الحَدِيثِ

“Beware of conjecture, for conjecture is the most lying of speech” [4]

And contrary to conjecture, there is no doubt that Muslims need to invigorate Ihsan, and show genuine want in securing and safeguarding fraternal relationships. Strong bonds enliven hearts and reassure strength; and as an old Arab saying states, “resisting conjecture, is better than to offend”, so we need to find ways to resist supposition and remove negative temptation from our hearts. Some points of benefit that can be extracted from the original hadeeth are:

1. The humility of Jesus عليهم السلام and his open heart in accepting the witness of his people.
2. His not holding suspicion despite witnessing the theft because of a mighty oath.
3. That theft was a crime in all previous religions before Islam.
4. That the man who stole was likely unbeknown to Jesus عليهم السلام.
5. To maintain husn ad-dhann (having good opinions of others) as a rule, and not to always opt for exceptions to the rule.
6. Reconciling upon genuine goodness is better than to become estranged and alienate.

Abu Darda’ رضي الله عنه narrated that the Messenger of Allah ﷺ said:

ألا أخبركم بأفضل من درجة الصيام والصلاة والصدقة ؟ قالوا : بلى ، قال : إصلاح ذات البين ، وفساد ذات البين الحالقة

“Shall I inform you of what is better than the rank of (voluntary) fasting, prayer and charity?” The Companions said, “Yes (O Messenger of Allah)”. He said, “Reconciling (i.e. making peace) between yourselves, for discord between you is the shaver.” [5]

In the version of at-Tirmidhi (2509) it explains what the “shaver” is: هي الحالقة لا أقول تحلق الشعر ولكن تحلق الدين [“…(I do not say that) it shaves hair, but rather it shaves (one’s) Deen.”]

How many relationships have led to ruination due to suspicion, argumentation and misunderstanding and other such anomalies? The corruption caused by such outcome eat away at a person’s Islam until their unity weakens and victory departs from them. [6]

May Allah ﷺ strengthen and continually renew our bonds of brotherhood, for this is extremely hard upon Shaytan.

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References:

[1] Saheeh al-Bukhari, 3444
[2] see ‘Ighathatil Lahfan’ of Ibn al-Qayyim
[3] Al-Hujuraat, 12
[4] Agreed Upon
[5] Abu Da’wud, 4919 – graded as saheeh by al-Albani and al-Waadi’
[6] See also ‘Fath al-Bari’, 3260 and this explanatory article.


Glimpse into Merit of ‘Ilm

بسم الله الرحمن الرحيم

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It is recorded by Ibn ‘Abd Al-Barr, in his ‘Jaami’ Bayan al-‘Ilm’ [1],  that Mu’ad Ibn Jabal رضي الله عنه said:

تعلموا العلم ، فإن تعلمه لله خشية ، وطلبه عبادة ، ومذاكرته تسبيح ، والبحث عنه جهاد ، وتعليمه لمن لا يعلمه صدقة ، وبذله لأهله قربة ، لأنه معالم الحلال والحرام ، ومنار سبيل أهل الجنة ، وهو الأنيس في الوحشة ، والصاحب في الغربة ، والمحدث في الخلوة ، والدليل على السراء والضراء ، والسلاح على الأعداء ، والزين عند الأخلاء ، يرفع الله به أقواماً فيجعلهم في الخير قادة وأئمة ، تقتص آثارهم ، ويقتدى بأفعالهم ، وينتهى إلى رأيهم ، ترغب الملائكة في خلتهم ، وبأجنحتها تمسحهم ، يستغفر لهم كل رطب ويابس ، وحيتان البجر وهوامه ، وسباع البر وأنعامه ، لأن العلم حياة القلوب من الجهل ، ومصابيح الأبصار من الظلم . يبلغ العبد بالعلم منازل الأخيار ، والدرجات العلى في الدنيا والآخرة . التفكر فيه بعدل الصيام ، ومدارسته تعدل القيام ، به توصل الأرحام ، وب يعرف الحلال من الحرام ، هو إمام العمل ، والعمل تابعه ، يلهمه السعداء ويحرمه الإشقياء

❝ Aquire knowledge, for indeed seeking it for Allah (develops) fear. Seeking it is worship; studying it is glorification; researching is striving; teaching it to the one who does not know is a charity. Humbling towards its people is a drawing nearness, and it is an illuminated path to Paradise. It is a comfort in times of loneliness; a companion in times of strangeness; and it provides comfort in times of solitude. It is a guide in times of prosperity and adversity, a weapon against the enemy; an adornment among (close) friends. With it Allah raises up a group of people placing them among the best of leaders and imams, whose stories (of achievement) are followed and actions emulated. Their opinions are always sought; the Angels are eager to touch them with their wings; and every moist and dry patch (on earth) seeks forgiveness for them.

The fish and creatures in the sea; animals on land all seek blessings for him. Because knowledge gives life to the hearts from ignorance; brightens eyes in the darkness [and strengthens the body from weakness]. Through it, the slave (of Allah) reaches ranks of the righteous and pious, and a high status in this world and the Hereafter. Reflecting (upon knowledge) is as (voluntary) fasting and studying it equates to standing (in prayer). Through it the ties of kinship are kept, the lawful and unlawful are known. It is the leader of actions; and the one who acts is inspired by the successful and ignored by the wretched. ❞

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[1] #268; (with a weak mawqoof sanad)


Genius of Misdirection

بسم الله الرحمن الرحيم

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The Qur’an is the most potent force against shaytan and his evil designs. If people show love for the Qur’an, and want to read, study and contemplate its meanings, shaytan will change tact and increase its awe in a person’s heart. To the extent that the person becomes afraid to even approach the Qur’an out of a false sense of respect.

Ibn Hubayrah رحمه الله (d.560H), the jurist of Baghdad said:

ومن مكايد الشيطان تنفيره عبادالله من تدبّرالقرآن، لعلمه أن الهدى واقع عند التدبّر، فيقول هذه مخاطرة، حتى يقول الإنسان أنا لا أتكلم في القرآن تورعا

It is from the deception of shaytan that he holds back the slave of Allah from pondering and contemplating upon the Qur’an. For he knows the actual reality of guidance is (found) by such taddabur, so he (discourages them) by saying, ‘there is danger in this’… until people (begin to say), ‘I can’t speak about the Qur’an so I’ll abstain (from it).❞ [Ibn Rajab, ‘Dhayl Tabaqat al-Hanabilah’, 3/273]

Shaytan tries to exploit extremities in people’s nature. If they incline towards goodness in seeking what will benefit them, he disheartens them and tries to scare them away to the opposite end.

If this fails, he switches to genuis of misdirection, as was narrated that Abu Bakr ibn al-Arabi (d.543H), who said:

*{ إن إبليس حين لم يستطع أن يشغل الناس عن القرآن شغلهم به عنه }*

أي: أنه جعلهم يشتغلون بشيء فيه لا ينفعهم في معادهم يشغلهم عما ينفعهم في دينهم وآخرتهم

“Indeed when Iblees can’t hold people back from (busying themselves with) the Qur’an, he (strives to) busy them with other than it.”

Meaning: He makes them engage with something that does not bring them benefit; repeatedly distracting them from what will benefit them in their Deen and the Hereafter. ❞ [‘Tahzeeb al-Qur’an’ li ‘Abd Al-‘Azeez al-Harbi, p.42]

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May Allah make us from Ahlul Qur’an, His special people. Ameen.

 


Even the Ugly is Made Pleasing

بسم الله الرحمن الرحيم

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Allah سبحانه و تعالى Said:

وَلَا تَقْرَبُوا الزِّنَا ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا

“And do not (even) approach Zina (illicit sexual intercourse). Indeed, it is a Faahishah and a most evil way.” [1]

Shaytan and his army try their utmost to cause two people to commit sin by being involved in a process that has very real consequences in leading towards having an illicit relationship. It’s an act that destroys families and negatively impacts communities and society at large. Shaytan makes each of them look pleasing to each other to entice this effect.

In Surah Al-Noor (30-31), Allah Commands the believing men and women to lower their gaze and guard their chastity for indeed the serious nature of zina commences with letting one’s gaze wander freely, causing sickness in the heart and leading to immoral risks. Whereas lowering the gaze is one of the primary means of keeping oneself safe from that. Yet we are told about the ease by which eyes fall into looking at the haram.

The Prophet صلى الله عليه وسلم said:  كل عين زانية  “All eyes are (susceptible to being) adulterous.” [2]

And he صلى الله عليه وسلم also aid:  فالعينان زناهما النظر  “… the zina of the eye is looking (at the unlawful) …” [3]

Abdullah ibn Mas’ood رضي الله عنه is reported to have narrated that the Messenger of Allaah صلى الله عليه وسلم said:

النظرة سهم مسموم من سهام إبليس

“Gazing (an unlawful) look are poisoned arrows of Shaytan…” [4]

Although the chain for this narration is weak, the meaning remains correct for such is the strength of the eye’s perception of the unlawful, that it readily leads to weakening of the self’s defences and allows an opening for shaytani whispering to get louder, until illicit intercourse takes place. As Anas ibn Malik narrated that he heard the Messenger of Allah صلى الله عليه وسلم say:

فزنا العين النظر وزنا اللسان المنطق والنفس تمنَّى وتشتهي والفرْج يصدق ذلك كله ويكذبه

“…The zina of the eyes is looking, the zina of the tongue is speaking, one may wish and desire, and the private parts confirm that or deny it.” [5]

One of the major tabi’een, Ataa’ ibn Abi Rabaah (d.114H) said words of profound insight and self-concern:

لو ائتمنت على بيت مال لكنت أمينا، ولا آمن نفسي على أمة شوهاء

“If I was entrusted with the Muslim treasury, I would be (found to be) trustworthy. I would not however, trust myself (being left alone) with (even) an ugly woman.”

Commenting on this statement, ad-Dhahabi said: صدق رحمه الله – ففي الحديث: ألا لا يخلون رجل بامرأة، فإن ثالثهما الشيطان “He spoke the truth, rahimahullah. As we find in the Hadeeth, “No man is alone with a woman except that shaytan is the third (one present).” [6]

It was the open honesty and khashiya’ (a sense of acute fear and awareness of Allah) of our righteous predecessors that enabled them to acknowledge the ground reality surrounding them so that they could safeguard their own selves from falling into sin, as well as influencing others towards restraint. The first step in confronting a harm or doubt, is to admit that such a harm and doubt exists. Only then can the necessary steps be taken to remedy and overcome the risks associated with them.

Abu Al-Fuwaris Shah ibn Shuja’ Al-Kirmani said:

من غض بصره عن المحارم وأمسك نفسه عن الشهوات وعمر باطنه بدوام المراقبة وظاهره بإتباع السنة وعود نفسه أكل الحلال لم تخطئ له فراسة

“Whoever lowers his gaze from what is prohibited and restrains himself from worldly desires and inhabits his inner self with self-assessment and his outer self with the following of the Sunnah, and habituates himself with eating the permissible shall not err in his (decisive) insights.” [7]

The Light of Allah enters the heart of His believing slave, who complies with His Orders and avoids what He has Prohibited. This heart turns to good things from every side, and if the scourge of evil turns into dark clouds from everywhere, they are repelled for it wants nothing from blameworthiness and misguidance. This light is revealed to a heart that accepts goodness and does not want to remain blinded and wandering in the darkness (of sin).

May Allah protect us from everything that brings about His displeasure, and grant us the ability and strength to prevent our desires from taking pathways of blame and sin. Ameen.

 

 

References:

[1] Al-Isra’ 32
[2] At-Tirmidhi, 2786, who graded it as hasan saheeh
[3] Saheeh Muslim, 2657
[4] Hilyat al-Awliya, 6/107; Tabarani and Al-Hakim
[5] Al-Bukhari, 5889; Muslim, 2657
[6] Siyar A’lam An-Nubala’, 5/88

[7] Al-Suyuti, ‘Miftah al-Jannah’


Secrecy of Sincerity

بسم الله الرحمن الرحيم
الحـمد لله والصلاة والسلام على رسول الله وعلى آلـه وصحبه ومن والاه

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Allah سبحانه و تعالى Said:

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ

“Invoke your Rabb with humility and in secret. He likes not the aggressors.”

Invoking and imploring Allah سبحانه و تعالى with humility and secretly is a cure for arrogance and aggression and all similar traits. Secrecy can’t be achieved except with sincerity, and sincerity is an attribute that requires an internal conditioning until one’s outwardly actions and speech is of the same quality as his inward state of being; keeping his conduct free from the any influence of other creatures. It is a blessing and a gift that Allah grants to anyone He loves among His servants.

Mentioning Zakariyyah عليه السلام, Allah سبحانه و تعالى Said:

إِذْ نَادَىٰ رَبَّهُ نِدَاءً خَفِيًّا
“When he called out his Rabb, a call in secret.” [Maryam, 3]

‘Khafiya’ is something that is hidden or concealed, and this is how Zakariyyah عليه السلام made his call, in a humbled low voice in the middle of the night. And it is the only time this word has been used in this way in the Qur’an. Ibn Qayyim mentioned in his ‘Badaa’iul Fawa’id’ that this prayer in such a quiet manner reveals a number of benefits, amongst them is that it leads to sincerity.

In his ‘Madaarij al-Saalikeen’, he records Junayd al-Baghdadi’s amazing description about ikhlas when someone asks him ‘what is ikhlas?’:

الإخلاص سر بين الله وبين العبد لا يعلمه ملك فيكتبه ولا شيطان فيفسده ولا هوى فيميله

“It is a secret between Allah and His slave. Angels know nothing of it (so as) to record it, and Shaytan can’ corrupt it, and nor can desire affect it.”

This beautiful definition can be understood in light of the hadeeth that mentions how, on the Day of Judgement, Angels will present sealed records of deeds to Allah, and will then be told by Allah to strike out certain deeds and reject them. The Angels will say they did not know except the goodness of the (rejected) deeds. Allah سبحانه و تعالى will Tell them those deeds were not performed for His Sake – see  ‘Al-Ikhlas wal-Niyyah’ , p. 45

One of our Salaf said something of tremendous reflection, “whoever sees sincerity in his sincerity, his sincerity is itself in need of sincerity. The destruction of every sincere person lies in his sincerity to the extent that he sees sincerity in himself. When he abandons seeing sincerity in himself he will be sincere and purified.” From these profound words of advice is that we should invest in secret acts of worship in order to bring ourselves closer to Allah, and so that we can hope to reap the rewards when we meet Allah سبحانه و تعالى  – All too often we become wholly extrospective and lose track of examining our own spiritual development and means to strengthen our ikhlas and all the paths leading to it.

One of the paths is nicely explained by Dhu’n-Noon al-Misri (d.245H), when highlighting three known symptoms of sincere devotion:

1. Being able to show indifference to any praise or any blame that comes from the people.
2. Having lack of interest in the impression made by one’s good deeds.
3. Holding the reward for his actions as a matter to be decided in the akhirah.

‘Ali ibn Abi Talib رضي الله عنه said, “Charity is the righteous deeds that you do not want any praise for, except from Allah.” [‘Al-Ikhlas wal-Niyyah’ , p. 35]

Abu Bakr ad-Daqqaq Al-Shafi’i said about the shortcoming of those who try to be sincere, that he has, “the tendency to admire his sincere devotion. If Allah wishes to purify his sincere devotion, He will rid his sincerity of the tendency to admire his sincere devotion, so he will then be a mukhallas [one who has been made sincere through purification], rather than a mukhlis [one who tries to be sincere].”

Imam Nawawi said, “Know, that sincerity is often affected by the disease ‘ujub (self-conceit). Whoever has ujub with charity, then his charity is erased. Similarly, people who boast about being charitable, then their charity is erased.” [See Ta’theer al-Anfas’, p. 584]

May Allah grant us the tawfeeq to become constant in evaluating our intentions and weighing our intentions for His Sake alone.

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For Opposing the Sunnah

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Sa‘eed ibn al-Musayyib رضي الله عنه once saw a man performing salah at a time when it was prohibited to do so; and he was performing abundant ruku’ and sujood therein, so he forbade him (from that action). The man asked him, “(Do you think) Allah will punish me for praying?” Ibn al-Musayyib replied with the following golden words:

لا ولكن يعذبك على خلاف السنة

“No, but He will Punish you for opposing the Sunnah”

[Sunan ad-Darimi, 1/404 (405); Musannaf Abd Al-Razzaq, 3/52 (4755); Bayhaqi, Sunan al-Kubra, 2/466 and others – sanad graded as saheeh in ‘Irwa al-Ghaleel, 2/236]

This profound advice from one of the greatest Tabi’i is but an example of the utmost care and concern our Imams had in safeguarding the Sunnah of the Messenger of Allah صلى الله عليه وآله وسلم. In his questioning, the man put forward a sincere and an all-to-common excuse that continues to be used by the laity of Muslims of today – and it contains elements of emotion as well as inadvertent ignorance. The phrase “punish me for praying” can easily be interchanged with “punish me for <any act of worship>” that do not fulfill the conditions of acceptance as laid out by our Shari’ah; and the response would remain the same. This is because indeed acts of worship within Islam are not simply accepted based on one’s intentions alone, but equally, whether or not they are in accordance with the Sunnah of the best of all creation صلى الله عليه وآله وسلم.

For this reason Hasan al-Basri رحمه الله تعالى (d. 110 A.H) said that statements, actions and  intention cannot be correct except according to the Sunnah. And his contemporary, Muhammad Ibn Sireen رحمه الله تعالى (d. 110 A.H) linked salvation in Islam to the Sunnah when he said, “As long as a person is with the ‘Athaar ([Prophetic] narrations) then he is on the Siraat (correct path).”

Al-Aawza’i رحمه الله تعالى (d. 156 A.H.) said, “We follow the Sunnah, where ever it goes (and leads us).”

Yoonus Ibn ‘Ubayd رحمه الله تعالى (d. 139H) said, “How amazing is the one who calls to the Sunnah today! And what is even more amazing than him is the one who answers the call to the Sunnah!?

[For further statements, refer to  ‘Al-Sharh wal-Ibaanah’ of Ibn Battah, Sharhus-Sunnah of Barbahari, and Al-I’tisaam (1/112) of Shaatibi]

Al-Fudayl Ibn ‘Iyaad (d. 187H) would also say, “Follow a good life: Islam and the Sunnah”, therefore we must be careful not to waste time worshipping Allah سبحانه و تعالى with our own standards. Rather we should fervently stick to the Sunnah standard!

And indeed with Allah is success and from Him is guidance.


Ask from Allah

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Allaah سبحانه و تعالى Said:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ

“And your Rabb said: ‘Invoke Me, [i.e. believe and ask and supplicate to me] I will respond to you (your invocation)…” [Ghafir, 60]

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Ibn Abbas رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

استغنوا عن الناس و لو بشوص السواك

“Be needless of people, even (from asking) for a miswak.”

[Al-Mu’jam al-Kabeer, 12100; Shu’b al-Imaan, 3250 and others – graded as saheeh by al-Araqi in ‘Takhreej al-Ihya’, 4/260; Ajlooni in ‘Kashf al-Khafa’, 1/135; At-Tabari and others – see also ‘Silsilat as-Saheehah’, 1450]

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Umm al-Mu’mineen A’ishah رضّى الله عنها said:

سلوا الله كل شيء حتى الشسع ; فإن الله إن لم ييسره لم يتيسر

“Ask Allaah for everything, even the shasa’ [lace (of a shoe) or a reign of an animal] for verily if Allaah (does not grant it), it will not be facilitated.”

[Musnad Abi Ya’la, 4494; Shu’b al-Imaan, 1079 – graded as hasan by al-Haythami in ‘Majma az-Zawa’id’, 10/153 (#17222)]

It was from the etiquettes of our righteous Salaf that they would work to become independent and free from asking (for their needs) from people. This was achieved two-fold; by being detached from the Dunya (and thus physically from the need of people) while directing all their requests to Allaah; and also by having a mental state of mind where, while acknowledging it was fellow creation that were a “means” of provision, help and support – their reliance and tawwakul remained focused upon Allaah as He was the source of all provision. This characteristic increased their level of Taqwah, for they moved away from relying upon the creation towards a higher reliance upon Allaah سبحانه و تعالى and asking from Him alone. Read further about the ‘significance of du’a’ here

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Further reminders in becoming free from needing people (in all circumstances where possible), Abu Dharr al-Ghifari رضي الله عنه narrated that the Prophet صلى الله عليه وسلم stipulated upon him not to ask people for anything:

ولا سوطك إن سقط منك ، حتى تنزل إليه فتأخذه

“And even if your whip falls down, lower down and take it (yourself) [i.e. do not ask others to do so].”

[Musnad Ahmad, 5/159 – graded as saheeh by al-Albani in ‘Takhreej Mishkat al-Masabih’, 1798 and ‘Saheeh al-Jaami’, 7307 – see also al-Mundhiri in ‘At-Targheeb’, 2/37′; al-‘Ayni in ‘Umdah al-Qari’, 9/73]

The Prophet used the word was يشترط and it denotes a precondition or a stipulation, one who fulfils it will be in receipt of much good. And when a benefit, reward or goodness remains unqualified (without mentioning what it is); this implies the reward to be huge and without measure. In this case, the shart was to remove the need of asking from people in all that can be accomplished by oneself… Mullah Ali al-Qari also commented on this hadeeth in his ‘Mirqat al-Mafatih’, 1858 here:

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In the well-known hadeeth of Ibn ‘Abbaas رضي الله عنه we read:

“One day I was riding behind the Prophet صلى الله عليه وسلم and he said to me:

يا غلام احفظ الله يحفظك احفظ الله تجده تجاهك وإذا سألت فلتسأل الله وإذا استعنت فاستعن بالله واعلم أن الأمة لو اجتمعوا على أن ينفعوك لم ينفعوك إلا بشيء قد كتبه الله لك ولو اجتمعوا على أن يضروك لم يضروك إلا بشيء قد كتبه الله عليك رفعت الأقلام وجفت الصحف

‘O young boy, be mindful of Allaah and He will protect you. Be mindful of Allaah and you will find Him in front of you, and if you ask, ask from Allaah, and if you seek help, seek help from Allaah. And know that if all the people gathered and intended to harm you then they cannot do so except that which Allaah has destined for you. The Pens have been lifted and the pages have dried.”

[At-Tirmidhi, 2/84; Musnad Ahmad, 1/293, 303, 307; Musnad Abi Ya’ala, 2/665; Al-Haakim, 3/541 and others – At-Timidhi classed it as hasan saheeh (see also ‘Saheeh Sunan Tirmidhi’, 2516)]

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Sh. Muhsin al-Abaad حفظه الله تعالى in his sharh of Sunan At-Tirmidhi commented:

“He is the One in whose Hand is everything, and He is the One in whose Hand is giving and preventing; there is none to prevent what He gives and none to give what He prevents. So let a person ask Allaah عَزَّ و جَلَّ, the One in whose Hand is everything, and He is the One who gives the khayr (all that is good) and He gives generously by way of a means and without any means. And (with regard to) the means that brings the khayr to a person, Allaah is the One who facilitates it, and He is the One who subjects the one who is a means with respect to that to do good to him.

So Allaah’s عَزَّ و جَلَّ, favouring and doing good for His slave can happen by what He generously grants and bestows without there being any means, such as rain and (other) blessings from Allaah عَزَّ و جَلَّ; and likewise, the khayr may reach a person by way of a means, which is that Allaah subjects another person to feel compassion for him and to do good to him and that whatever has good and benefit for him happens to him from (this person). And all of that is from Allaah عَزَّ و جَلَّ, because if Allaah did not make the heart of this person – who Allaah made a means – to soften for you and feel compassion for you, then what happened to you from him would not have taken place. Thus, all of it is from Allaah عَزَّ و جَلَّ, whether by way of a means or without any means.

Seek the help of Allaah with regard to your affairs and whatever wish you need and whatever difficulty you fear. Seek the help of Allaah عَزَّ و جَلَّ, to bring all the khayr and to be saved and safe from all evil. Seek the help of Allaah, because if there are means but Allaah does not Will it, nor give success for the realisation of what a person wants, then indeed it will fail to come and it will not happen. Hence, all of the affair is in the Hand of Allaah عَزَّ و جَلَّ

[Sunan at-Tirmidhi, Kitab as-Sifat il-Qiyamah, tape no. 272/16]

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Being instilled with needlessness and having poverty removed from oneself requires a deep insight into matters of ibadaat. This is because only after firmly understanding the reality of our worship towards Allaah سبحانه و تعالى can we begin to understand the reality of our own insignificance and limitations. Abu Hurayrah رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

يقول الله سبحانه يا ابن آدم تفرغ لعبادتي أملأ صدرك غنى وأسد فقرك وإن لم تفعل ملأت صدرك شغلا ولم أسد فقرك

“Allaah the Most High Said: ‘O son of Adam, spend your time in My Worship (and) I will fill your chest with wealth (i.e. he will become needless of people etc.) and hold back (remove) poverty from you; and if you indulge in worldly affairs, (I will leave) poverty with you.'”

[Tirmidhi, 2466 (who classed it as hasan ghareeb); Ibn Majah, 3331; Musnad Ahmad, 16/284 – graded as saheeh by Ibn Muflih, Ahmad Shakir and al-Albani – see ‘Saheeh al-Jaami’, 1914 and ;Saheeh at-Tirmidhi’, 2466]

And Allaah alone is the source of success.