On the authority of Abu al-Abbaas Abdullah ibn Abbaas (may Allah be pleased with both of them) who said: One day I was riding behind the Prophet (peace and blessings of Allah be upon him) and he said to me, “0 young man, I shall teach you some words [of advice]. Be mindful of Allah and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah. If you seek help, seek help in Allah. Know that if the nation were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you. If they gather to harm you by something, they would not be able to harm you by anything except what Allah has already recorded against you. The pens have been lifted and the pages have dried.” Recorded by al-Tirmidhi who said, “It is a hasan sahih hadith.”
In a narration other than that of al-Tirmidhi, it states, “Be mindful of Allah, you will find Him in front of you. Become beloved to Allah during times of prosperity, He will know you in times of adversity. Know that what has passed you by was never to befall you. And [know that] what has befallen you was never to have passed you by. And know that victory accompanies perseverance, relief accompanies affliction, and ease accompanies hardship.”
- “One day I was riding behind the Prophet (peace and blessings of Allah be upon him)”
- “Be mindful of Allah”
- “and Allah will protect you”
- “Be mindful of Allah, and you will find Him in front of you”
- “If you ask, ask of Allah.”
- “Know that if the nation were to gather together to benefit you … “
- “The pens have been lifted and the pages have dried.”
- “Become beloved to Allah during times of prosperity and He will know you in times of adversity.”
- “Realize that there is a great deal of good in having patience over those things you dislike.”
- “[Realize also] that victory comes with perseverance”
- “Relief accompanies difficulties”
- “And ease accompanies hardship.”
- Other Points Related to This Hadith
- Summary of the Hadith
General Comments about the Hadith: Ibn al-Jauzi once said about this hadith, “I pondered over this hadith and it amazed me to the point that I almost became lightheaded … What a pity for the one who is ignorant of this hadith and has little understanding of its meaning. This hadith is filled with very important advice and guidance. Some of the most important aspects of the religion are covered in these words that the Prophet (peace be upon him) stated to the young ibn Abbaas. If one follows the advice that the Prophet (peace be upon him) gave ibn Abbaas, he will find strength in this life and success in the Hereafter.
1. “One day I was riding behind the Prophet (peace and blessings of Allah be upon him)”
The narration in Musnad Ahmad makes it clear that the two were riding upon the same animal, with the young ibn Abbaas behind the Prophet (peace be upon him). This incident is used as proof that it is permissible for two people to ride on one animal if the animal has the strength to carry them. Some have interpreted this opening phrase to mean that ibn Abbaas
was walking behind the Prophet (peace be upon him). However, this interpretation is clearly contradicted by the narration in Musnad Ahmad, as was just noted.
An important point from this opening statement of ibn Abbaas is that this hadith is one of the few hadith that ibn Abbaas narrated directly from the Prophet (peace be upon him). He is showing that he heard it directly and recalled exactly what the Prophet (peace be upon him) told him. He even
remembered the exact circumstances under which he was told that information.
1.1 “O young man”
The Prophet (peace be upon him) called out to ibn Abbaas, “O young man.” This was to get ibn Ab baas’ attention. He now would listen for he knew that this was to be followed by something addressed specifically to him. When the Prophet (peace be upon him) made this statement to ibn Abbaas, ibn Abbaas was just about to enter the state of puberty. This is truly a significant aspect of this hadith. The Prophet (peace be upon him) taught ibn Abbaas some of the most fundamental aspects of the religion. He taught them to ibn Abbaas at a time that he could start practicing and implementing them. In this way, he would grow up attached to these fundamentals. By the time he became a man, he already understood what he is doing in this world. He already understood what his purpose was in this life.
In this hadith, the Prophet (peace be upon him) teaches this young man about patience, victory, hardship, relief and so forth. Commenting on this aspect, al-Baitaar wrote,
What is the relationship between this young man and these teachings? What does he know about victory, the need for victory and what are the means to victory? How does he know what hardships, worries and concerns are or what is difficulty or ease? … But the Messenger of Allah (peace be upon him) was the real teacher. He intentionally taught this person at that age and he intentionally taught him these words because he knew- and he was receiving revelation– that a young person is more in need of these teachings than an older person. This is because these words are a portion of a Muslim’s belief.
If a young man grows up with these beliefs, they form part of his being and thinking, they intertwine with his flesh and blood. If he is left without them until his thought and behaviors become rigid, no matter how much one will try to teach him and convince him later, his background that he was brought up upon, of fear, despair and relying upon humans, will drive his thought and actions. Therefore, the Prophet (peace be upon him) directed these specific words to a young man who was just about to reach the stage of puberty so that he could live under these teachings and think in this manner without any need for later convincing or teaching.
One can see examples of the Messenger of Allah (peace be upon him) teaching youth in many hadith. He took the time to teach ibn Abbaas, Abdullah ibn Masood, al-Numaan ibn Basheer and many of the other young Companions. He taught them essential matters while they were still young. They grew up practicing them and increasing their understanding of them every day. Finally, when they reached manhood and later, they understood those concepts very well. They had become “second nature” to them
This is how a Muslim child must be brought up in the religion of Islam. He must be taught its essential aspects before he reaches the age of puberty. Children at that age can understand these basics and they can apply them to some extent even at an early age.
This aspect of training young Muslims in the proper beliefs is something that needs to be revived today. Perhaps under the influence of the West, many Muslim children behave as if they are not responsible for their actions or are not adults until they are eighteen or twenty-one years old and so forth. One will find at Muslim conferences, young Muslims who are attending college– and can fathom physics and calculus- sitting in the youth sessions with eight- and nine-year olds, claiming that the lectures are too difficult for them. Muslim children have to realize that at the moment they reach puberty, they are responsible for all of their actions. They are no longer children. They are, in essence, adults.
It is a must that the parents realize this also. They must start teaching their children the essence of Islam at a young age. They must bring them up understanding what it means to believe that there is no god but Allah-in the same way that the Prophet (peace be upon him) gave these very important teachings to ibn Abbaas. In this way, by the time they reach puberty, they have an understanding that they are responsible in front of Allah. They have an understanding that they are going to meet Allah and that all of their actions will be presented on that Day. These are not difficult concepts. Children of that age can easily grasp them. However, the adults must take the time to make sure that the students are taught these elementary, yet essential, teachings of Islam.
1.2 “I shall teach you some words [of advice]”
The Prophet (peace be upon him) told ibn Abbaas that he would teach him a few statements. The Arabic of the expression gives the impression of a few, not many, statements. Hence, it would be easy for ibn Abbaas to listen to them, memorize them and benefit from them. Indeed, in the narration in Musnad Ahmad, the Prophet (peace be upon him) told him, “Allah will benefit you by them.” This introduction is a very important introduction. Obviously, it put ibn Ab baas’ mind at rest, for he knew it would not be something difficult or lengthy for him to comprehend and retain.
Second, it shows that what is coming is something by which Allah would benefit him. By this time, ibn Ab baas’ ears must have been completely attuned to what the Prophet (peace be upon him) was about to say. Evidence of this is the fact that, although he was still quite young when the Prophet (peace be upon him) told him these words, he remembered them exactly, lived by them and passed them on to others.
And what important words they were. They were a few words but they are such that ibn Abbaas and anyone else could grow with them. As the young person gets older, he will understand more and more of what the Prophet (peace be upon him) meant by these very important words of advice that he gave to ibn Abbaas.
2. “Be mindful of Allah”
The first meaning that comes to mind of the words used in this hadith, ihfadh, would be something of the nature, “Guard or preserve Allah.” Obviously, such is not the meaning of the phrase. As ibn Uthaimeen wrote, Allah Himself is not in need of anyone to guard Him but the meaning is that one must guard and be mindful of His religion and His Law. This is same as Allah’s saying, “O believers, if you help Allah, He will help you” (Muhammad 7). The meaning is not that you help Allah Himself as Allah is selfsufficient and not in need of anyone.
The meaning of the phrase translated here as “be mindful of Allah,” although that may not be the test translation, is understood to mean being mindful of the limits set by Allah, minding His rights, minding what He has ordered and minding what He has prohibited. This means that the person is to implement whatever Allah has commanded and refrain from whatever Allah has forbidden.
This concept of being “mindful” or “guarding, preserving” what Allah has revealed is found often in the Quran. For example, in the Quran, Allah praises those believers who are, “those who observe (haafidhoon) the limits set by Allah” (al-Tauba 112). In another verse, Allah says, “[It will be said,] ‘This is what you were promised. [It is] for those oftreturning in repentance and those who preserve (their covenant with Allah) [hafeedh], who feared the Most Merciful in the Unseen and brought a heart turned in repentance [to Him]” (Qaaf 32-33). The word hafeedh in this verse has been explained to mean the one who is mindful of what Allah has ordered or the one repents from the sins he commits.
One of the most important deeds that a person must be mindful of and guard is the prayer. Allah has stated in the Quran, “Guard strictly the [daily] prayers and especially the middle [best] prayer. And stand before Allah with obedience” (al-Baqara 238). Other verses in the Quran talk about guarding one’s private parts and guarding or being mindful of one’s oaths. These are all part of the general characteristic of “being mindful, guarding, preserving” that is referred to in this hadith.
Furthermore, a hadith of the Prophet (peace be upon him) states, “And no one guards his ablution except a [true] believer.” That is, nobody knows when another person is not in a state of ablution. Only the person himself knows that. Hence, his watching and protecting his state of purity is a sign of his true faith as he is tending to something that only Allah is aware of.
3. “and Allah will protect you”
If someone guards and protects the rights that Allah has upon him, then Allah will protect him in return. The reward for a deed is often of the same nature of the deed itself. For example, when one protects Allah’s rights, then Allah protects him. In the Quran there are other examples of this nature. Note the following: “Fulfill [your obligations to] My Covenant (with you) and I shall fulfill [My obligations to] your covenant (with Me)” (al-Baqara 40)
“Therefore, remember Me and I shall remember you” (al-Baqara 152).
“If you help [in the cause of] Allah, He will help you” (Muhammad 7).
Allah protects the servant in more than one way. First, He guards and protects the person’s worldly interests and needs, such as protecting his body, wife, children and wealth. It is narrated that Ali once said, “Every person has two angels with him that guard him from everything that is not decreed. When the decree [for his death] comes, they leave, [and it becomes a matter only] between him and it.” Obviously, performing good deeds and having faith are the keys to being mindful of Allah. Concerning such people, Allah says in the Quran, “Whoever works righteousness, whether male or female, while he [or she] is a believer, verily, to him We will give a good life” (al-Nahl 97).
In fact, it is even said that due to a person’s piety, his children and even grandchildren are protected and guarded by Allah. One time Saeed ibn alMusayyab said to his son, “O son, I increase my prayers for your sake, hoping that you will be preserved due to it.” And then he recited the verse, “and their father was a righteous man” (al-Kahf 82). In other words, he
understood that it was his obligation to do what he can to save himself and his family from the Hell-fire. Doing what one can do to save one’s children from the Hell-fire includes bringing them up properly, but it also includes making oneself pious as the children will benefit from that according to this example.
Another way of Allah protecting one’s worldly interests is to protect the person from any evil coming from any of jinn or mankind. Allah says in the Quran, “And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty)” (Talaaq 2)
A much more important way that Allah protects a person is by protecting his religion. He guards and protects the person’s religion from the onslaught of misconceptions, lies about the religion, heresies, forbidden desires and so forth. He guards the person’s religion until his death, and he dies in the religion of Islam. This is a much more important type of protection than the first type. Suffering in this world may be difficult but if a person does not have this protection of his religion, it could lead to eternal damnation.
In the Quran, Allah gives an example of this type of protection in the story of Y oosuf. Due to his sincerity to Allah, Allah protected him from evil and temptation. Allah says, “Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves” (Yoosuf 24).
Ibn Rajah states that part of Allah’s protection and preservation of one’s religion is to turn the person away from something he likes because, in the long run, it would be harmful for his religion. This is truly a great blessing from Allah. Only Allah knows where a person’s true welfare or harm may lie. In His mercy, He will turn a human being away from something that he thinks is good for himself because Allah knows that it will actually be harmful for his religion. Ibn Rajah quotes ibn Masud as stating that a person may desire some kind of business or position and may be close to it but Allah will send His angels to turn him away from it as, had he achieved that goal, it would have led him to the Hell-fire.
Allah has declared in the Quran that He is the protector and patron for the believers. Allah has said, “Allah is the Protector and Guardian of those who believe. He brings them out from darkness into light” (al-Baqara 257). In another verse, Allah mentions His angels who protect the people as long as they do not tum to sins and disobedience. Allah has said,
“For each [person], there are angels in succession, before and behind him. They guard him by the command of Allah. Verily, Allah does not change the good condition of a people as long as they do not change their state of goodness themselves [by committing sins and so forth]. But when Allah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector” (al-Rad 11).
A good conclusion to this part of the hadith is found in what ibn Ra jab stated, If someone fulfills Allah’s rights upon him, then for him, Allah will take care of all of his needs and interests in this world and the Hereafter. The one who wants Allah to protect, guard and look after all of his affairs should tend to Allah’s rights upon him. If a person does not want to face anything that he dislikes, he should not do anything that Allah dislikes him to do. One can also conclude from the fact that Allah protects and guards those who fulfill His rights that any harm or evil that comes to a person, in general, is going to be as a result of his own deeds and disobedience to Allah. Allah has clearly stated in the Quran,
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” (al-Shoora 30). Finally, this protection and guardianship of Allah is a very dear and important thing. Thus, the Prophet (peace be upon him) taught his Companions that they should beseech Allah to protect them and guard them. For example,
The Messenger of Allah (peace be upon him) said, “When one of you goes to his bed, he should take hold of the lower end of his loincloth and should clean his bed with it. Then he should mention the name of Allah for he does not know what he has left behind after that on his bed. When he wants to lie down, he should lie down on his right side and say, ‘Glory be to You, O Allah, my Lord. It is with Your [Grace] that I lay myself down on my side and it is by Your [Grace) that I raise it [from the bed]. If you keep my soul [by death], then forgive it. And if You send it back [to keep living], then guard it with that which You protected Your righteous servants.” (Recorded by Muslim; al-Bukhari has something similar.)
4. “Be mindful of Allah, and you will find Him in front of you”
This sentence emphasizes the previous statement and it sheds some new light on the phenomena that occurs when one is mindful of Allah. This sentence is referring to either a second type of blessing or it is simply emphasizing the result stated in the first portion already discussed. What this portion of the hadith means is that if a person fulfills Allah’s right upon him, then Allah will be with him in all of his affairs. That is, Allah will support him, protect him, guide him and strengthen him in his actions. He will guide him to what is best for him and steer him away from everything that is harmful to him. This is, of course, a very special relationship that one may have with Allah. Allah sees and knows all things that exist in this world. Nobody can do anything without Allah being present via His knowledge. Nothing escapes Him. This type of “Allah’s presence” is true for the believers and the disbelievers. That is what is referred to in the verse,
“And He is with you [by His knowledge] wherever you may be. And Allah is the All-Seer of what you do” (al-Hadeed 4). Yet another verse, with a similar purport, states, “But they cannot hide from Allah, for He is with them [by His knowledge], when they plot by night in words that He does not approve. And Allah ever encompasses what they do” (al-Nisaa 1 08).
However, this hadith is describing a special closeness to Allah. This is Allah’s closeness to the believers in that He is always close with His help, protection and support. He is in front of them and guiding them. This is the type of closeness and presence of Allah that is described in the following verse of the Quran: “He [Allah] said [to Moses and Aaron], ‘Fear not! Verily, I am with you both, hearing and seeing”‘ (Taha 46). Another verse stating this special type of closeness quotes,
The Prophet (peace be upon him) who was putting Abu Bakr’s fears to rest: “If you help him [the Prophet (peace be upon him)] not, [it does not matter for] Allah did indeed help him when the disbelievers drove him out. The second of two, when they [the Prophet and Abu Bakr] were in the cave and he [the Prophet] said, ‘Do not be afraid for, certainly, Allah is with us.’ Then Allah sent down His tranquillity upon him and strengthened him with forces which you did not see, and made the word of those who disbelieved the lowermost, while it was the Word of Allah that become the uppermost. And Allah is AllMighty, All-Wise” (al-Tauba 40). This special closeness and protection from Allah is granted to those who have fear of Allah (taqwa) and work righteousness. In other words, this special care from Allah is for those who fulfill His commands and are mindful of Him. Allah has said,
“Truly, Allah is with those who fear Him and those who do good” (al-Nahl 128). This means that the one who obeys Allah and fulfills and guards Allah’s rights upon him will have a special recompense from Allah: Allah will be in front of him at all times, with a special protection and care that Allah only gives to those who are mindful of Him. The Muslim, then, like the Prophet (peace be upon him) in the example just described, becomes relaxed and at ease. Allah bestows upon him tranquillity and protection. The Muslim knows that Allah will protect him. When he comes to this realization, he realizes full well that he is not in need of anyone other than Allah. If Allah is there to protect him, no one can possibly harm him. Hence, his heart and life become fully attached to Allah.
As the person obeys Allah more and more and comes closer to Allah, Allah protects him in an even greater fashion. The extent of this closeness, protection and care from Allah is described in another hadith, wherein Allah says, “My servant does not draw near to Me with anything more loved by Me than the religious duties I have imposed 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.“
Finally, al-Haitami makes the point that “in front” is the only direction mentioned. He says that this is the case because every human being is headed forward, forward to the Hereafter, and is not going to remain in this world. Hence, he is like a traveler who is moving on. He is in need of having Allah in front of him, in the direction that he is moving, in order to protect him and safeguard him in that journey.
5. “If you ask, ask of Allah.”
This is an advice to ask only of Allah and not to ask any of His creation. In the Quran, also, Allah has ordered His servants to ask from Him. Allah says, “And ask of Allah of His bounty” (al-Nisaa 32). The important point for the Muslim is to realize that Allah and Allah alone is able to truly grant his needs. Therefore, he should turn only to Allah and realize that, even if Allah uses other humans to meet his needs, the one who truly fulfilled his needs is Allah.
Beyond that understanding, a Muslim should do his best never to rely on others but to work for himself and, by the help of Allah, accomplish every deed without the help of any other human. In fact, it is recorded in Sahih Muslim that the Prophet (peace be upon him) took an oath from a number of Companions, such as Abu Bakr, Abu Dharr and Thaubaan, that they would never ask for anything from anyone. If any of these Companions dropped their stick or their camel reins, they would never ask anyone to pick it up for them but would get it themselves.
Ibn Rajah points out that both from the shareeah texts and rationally speaking, one should only ask of Allah and one should not ask of anyone else. First, a person must degrade himself in front of the one from whom he is requesting something. To do this towards another human, who is no more than a human and equal to the person himself, is not becoming to anyone. Imam Ahmad used to say, “O Allah, in the same way that you have kept my face from prostrating to other than You, protect me from asking of anyone other than You.” Hence, this type of requesting and submissiveness should be towards Allah and Allah alone. Thus, it becomes a form of worship and generates love for Allah, the Compassionate, the Merciful, the only one who meets the needs of the creation.
Second, ibn Rajah continues, when asking anyone else to meet some need, one is showing his dependence and need on that person to fulfill his wants. To ask another human for such a thing is a kind of wrongdoing. This is because, in reality, a human is powerless to bring about benefit for himself or to ward off evil from himself. Therefore, how can he be asked to do something of that nature for somebody else? In that case, he is being asked to do something that he is not qualified for and this is a type ofwrongdoing.
Furthermore, it simply does not make sense for anyone to turn to or beseech any creature instead of asking Allah. This is because it does not make sense for one to ignore the Rich and the Powerful for one who is himself in need of Allah’s help and bounty. Not only that, there is a big difference between asking a human for something and asking from Allah. In general, humans do not like to be asked for favors or bounties. They do not like to give up their time and wealth for others. Ibn Rajah quotes ibn al-Sumaak as saying, “Do not ask one who flees from your [requests] but, instead, ask the One who has ordered you to ask of Him.”
How can anyone tum to human beings and neglect turning to and beseeching Allah for help and meeting his needs? How can anyone choose to ask anyone other than Allah if he keeps in mind what is recorded in authentic hadith: that Allah descends during the last part of every night, asking, “Is there anyone asking of Me so I can give to him? Is there anyone supplicating to Me so that I may respond to him?”
Allah is close to every servant. If the human turns sincerely to Allah and asks of Him, Allah will respond. Allah has said in the Quran, “And when My slaves ask you [O Muhammad] concerning Me, then : I am indeed near. I respond to the invocations of the supplicant when he calls on Me” (al-Baqara 1 86). There is no need for any intercessor and there are no doormen or barriers keeping one from asking Allah.
However, when turning to humans, many barriers may be put in front of the person so that the one being asked does not have to face the one asking of him. The Follower Taawoos said to Ata, “Do not seek the response to your needs from one who closes the door in front of you and puts a barrier between you and him. Instead, you must tum to the One whose door is open until the day of Judgment and who has ordered you to ask of Him and who has promised to respond to you.” Maimoon ibn Mahran saw some people outside the door of one of the princes. He said, “The one who has a need from the ruler has a barrier in front of him. But the houses of the Most Merciful are open. So one of you should go to the mosque and pray two rakats and ask of Him his needs.”
Instead of asking any human, one should ask only of Allah. By asking of Allah, the person demonstrates his belief that Allah is able to fulfill his needs. He demonstrates his belief that Allah has control and power over all things. When a person only asks of Allah, it demonstrates his belief that if Allah wills something, it will come to be but if Allah does not will something, it will never occur.
Al-Bugha and Mistu point out that a person becomes closer to Allah by demonstrating his need and reliance upon Allah. A person’s true worship of Allah shines forth through the following actions:
- Showing his need for Allah by asking and beseeching Allah for all of his worldly and religious needs;
- Asking Allah to guide him to the straight path; and
- Complete implementation of what Allah has asked of Him, by performing what is obligatory and avoiding what is forbidden.
5.1 Asking from Others is of Two Types
As has been demonstrated above, it is best for a human not to ask any other human for anything. Instead, he should turn to Allah and ask only from Allah– as some Companions pledged to the Prophet (peace be upon him). However, people are often in situations were they need to seek assistance from others. Therefore, it is important to recognize that there are two types of asking from other humans. One type is completely forbidden. As for the second type, it is still best for one not to ask of any other human.
The type that is completely forbidden is to ask of another human what is typically not within the ability of a human being. In fact, this can be a type of shirk or associating a partner with Allah in something that uniquely pertains to Allah. This would include asking them for guidance, in the sense of putting faith in one’s heart, or asking from them things related to the unseen and unknowable, such as the occurrence of future events. This category would also include praying to people who are dead and in their graves. They cannot hear or possibly respond to the prayers of the people. Allah says in the Quran, “And who is more astray than one who invokes other than Allah, such as will not answer him till the Day of Resurrection and who are [even] unaware of their prayers to them?” (al-Ahqaaf 5).
The second type is where people ask of each other what is normally within the ability of a human being. This is the kind of mutual assistance and help that takes place all the time among mankind. The one who has a complete reliance and belief in Allah even abstains from this type of requests, as was the case with those Companions who pledged to the Prophet (peace be upon him) that they would never ask anyone for anything. This is a special level of reliance upon Allah alone that very few are able to attain.
However, even when turning to other humans for this permissible type of request, one should realize that the request will only be satisfied by them if Allah guides them to that decision. That is, they may refuse to help or they may help– or they may even try to help but not be able to. Everything is in the hands of Allah. Therefore, even when making permissible requests from other humans, one should still tum to Allah and ask Allah to soften their hearts to fulfill the request and ask Allah to help them fulfill the request. Hence, even with respect to this type of request, one still turns to Allah and realizes that everything is in the Hands of Allah and He is the source of all good.
Included in this question of asking of others is begging or soliciting financial assistance from others. This is also something that is disapproved in the shareeah and should only be resorted to in the case of necessity.
The Prophet (peace be upon him) said to Qabeesa, “O Qabeesa, begging is not permissible but for one of three (classes) of persons: one who has incurred debt, for him begging is permissible until he pays that off, after which he must stop; a man whose property has been destroyed by a calamity which has smitten him, for him begging is permissible till he gets what will support life or will provide him reasonable subsistence; and a person who has been smitten by poverty, the genuineness of which is confirmed by three intelligent members of his people, for him begging is permissible until he gets what will support him, or will provide him subsistence. O Qabeesa, besides these three, [every other reason] for begging is forbidden, and one who engages in such consumes that which is forbidden.” (Recorded by Muslim.)
Instead of asking from others and relying upon others, a Muslim should much rather prefer to work for his own wealth, even if his work is of a very menial nature. In another hadith, the Prophet (peace be upon him) stated, “It is better for one of you to bring a load of firewood on his back and sell it, than to ask of another who might give him or refuse to give him.” (Recorded by Muslim)
Even in cases of need, if a person is able to be patient for the sake of Allah and satisfied with what he has, even if it be little, and refrains from begging, he will earn the pleasure of Allah. Paradoxically, this is the one who truly deserves to be given charity and helped for the sake of Allah. Allah says in the Quran, “[Charity is] for the poor, who in Allah’s cause are restricted [from travel], and cannot move about in the land [for trade or work]. The one who knows them not thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all” (al-Baqara 273).
5.2 Allah Not Responding to One’s Supplication
Before ending this section, the author feels compelled to discuss a matter that many people seem to be confused about. This is where they are promised a “response” from Allah for their supplications and yet they feel that they do not get any such response. In order to remove this confusion, one must realize what it means to say that Allah “responds” to a person’s supplication. This question has been adequately dealt with by ibn Abu al-Izz in his commentary to al-Aqeedah al-Tahaawiya. He wrote, The question has been raised that sometimes people pray to Allah but He does not grant their prayer, or grants what they do not pray for. Many answers have been given. I will state three of them which are the best.
First, the verse, “And your Lord said, ‘Invoke Me, I will respond to your invocation … “‘(Ghaafir 60) quoted above does not mean that the petition is necessarily granted. It only means that Allah responds to the supplicant; and response has a wider connotation than granting the supplicant.
The Prophet said, “Our Lord comes down to the lowest heaven every night and says: Is there any one to call on Me that I may respond to him? Is there any one to ask of Me that I may give him? Is there any one to seek My forgiveness that I may forgive him?”‘ He has thus differentiated between a caller and a supplicant, and between response and granting. Call includes supplication, but it means more than that; similarly, supplication includes seeking forgiveness, but it also means more than that. The Prophet (peace be on him) began with the widest term, du ‘ a, then came to a narrower term, su’al, and then to the narrowest term, istighfar. Once Allah has told His servants that He is close to them and responds to their call, they know that He is with them and they can ask Him. They know His knowledge, mercy and power, and can call (du ‘a) on Him- call by way of worship (du ‘a al-ibadah) and call by way of supplication (du ‘ a al-masa ‘lah ). Du’a is du’a of worship or du ‘ a of supplication and sometimes it is both. Both these calls are meant in the verse, “Your Lord says: Call on Me, I will answer you.” The words that follow support the first sense for they say, “But those who are too arrogant to serve Me will surely find themselves in hell, in humiliation” ( Ghaafir 60).
The second answer is that responding to the prayer of a supplicant is more general than granting the object he prays for. It may mean to grant something else. Muslim has recorded a hadith in which the Prophet (peace be on him) said, “Whenever anyone prays to Allah for something which is not unlawful, or which is not harmful to his kin, He does any one of these following three: Either He immediately grants him the thing he prays for, or reserves for him something equally good, or removes from him an equal evil.” Upon hearing this, someone from the audience said, “Then we should pray more.” The Prophet (peace be on him) said, “Allah will give you even more.” He thus made it clear that a prayer that does not seek any evil or injustice does not go unanswered. Either it is granted immediately, or something else is kept in store instead, or the supplicant is saved from an impending evil.
The third answer runs like this: Prayer is one of the means to secure an object. But there also may be some conditions to be fulfilled and some obstacles to be removed before the object is achieved. When the conditions are fulfilled and the obstacles are removed, either the object itself is secured or something else in its place. This is true of all the prayers and words of dhikr that have been said to bring one good or another, or remove one evil or another. Words of dhikr are like a tool which is useful in varying degrees according to the hands using it and whether or not the obstacles involved are weak or strong. It often happens that a person uses a particular dhikr and prays, and his prayer is granted, because along with praying, he also stresses his needs, or beseeches Allah earnestly, or does something good which Allah appreciates, or prays at a time when prayers are granted.
He may, however, think that his prayer has been granted just because of the particular dhikr he has said, and he neglects other factors. Suppose there is a sick man who takes a good medicine and takes it at proper times and is cured. If someone thinks that he is cured just because of that medicine, he is wrong, for he does not consider other factors. Or suppose that a person in affliction goes to a grave and prays there and his prayer is granted. If he thinks that his prayer is granted because of the person in the grave, he is wrong. For that may happen because of his affliction, or because of his earnest praying. Had he prayed in one of the houses of Allah it would have certainly pleased Allah more.
Prayers, invocations and incantations are just like a sword which cuts not only because it is sharp but also because it is used with force. The effect intended is produced only when the sword is sharp, the hand that uses it is strong, the object against which it is used is something that can be cut, and there are no obstacles there. If any of these factors is lacking, the desired effect will not be produced. Similarly, if the object prayed for is not correct, or the proper orison is not chosen, or the supplicant does not pray earnestly or there is some obstruction there, then the thing besought will not be forthcoming.
The Prophet (peace be upon him) guided his Companion to seek help in Allah. There are many things that a person cannot accomplish on his own. If a person needs to seek help or rely on anything or anyone, he should seek help in Allah. Indeed, if Allah does not help him and give him the ability to accomplish any task, the person would not be able to accomplish it. Hence, he must tum to Allah and, in reality, there is no one for him to turn to except Allah.
When a person turns to Allah for help and assistance, he is admitting and demonstrating that he is a weak creature who cannot accomplish anything without needed assistance. No matter how powerful or strong he may look or think of himself in this world, he is need of help and assistance. Hence, he is admitting his own weakness and need for others. Secondly, by turning only to Allah for help and relying upon Him, he is demonstrating that without the help of Allah, he would never be able to achieve success in this life or the Hereafter without Allah’s help. This admission in and of itself is a form of worship and testifying to part of the faith of Islam.
A person needs Allah’s help in fulfilling the obligatory deeds, avoiding the forbidden acts and having patience with what has befallen him. One may also note particular examples from the Quran wherein Allah’s help is needed to face the trials and tribulations of this life as well as the trials that one encounters when calling others to the path of Allah. A good example of such behavior is the example of Jacob, whose son was taken from him by his other children. Allah says, quoting Jacob after his sons had presented their false claims concerning Joseph,
“So [for me] patience is most fitting. And it is Allah (alone) whose help can be sought against that [lie] which you describe” (Yoosuf 18). Allah also quotes the Prophet Muhammad (peace be upon him), “He [Muhammad] said, ‘My Lord! You judge in truth! Our Lord is the Most Gracious, whose help is to be sought against that which you [unbelievers] attribute” (al-Anbiyaa 112).
A person is also in need of Allah to bring about what is good for him in both this life as well as the Hereafter. In addition, Allah’s help is also needed concerning what occurs after one’s death in this life, both in the grave and on the Day of Judgment. This concept of asking Allah and seeking Allah’s help does not mean that a person puts forth no effort on his own part. Instead, the person should use all of his God-given abilities to meet his goal. He should ask Allah to help him in using those abilities and then ask Allah and seek help in Allah for his needs that are beyond what he has the capability to perform. This is the correct approach as implied by the Messenger of Allah (peace be upon him) when he said,
“A strong’ believer is better and more beloved to Allah than a weak believer however, there is goodness in every [believer]. Be eager for [and strive after] what benefits you and seek help in Allah. And do not be too weak or lazy to do so.” (Recorded by Muslim.)
5.3 Does this Imply that it is Not Allowed to Seek Help from Others?
Allah says in the Quran, “Help you one another in piety and righteousness” (al-Maaidah 2). This is a command from Allah for Muslims to help one another in acts of righteousness. Furthermore, the Prophet (peace be upon him) himself sought help from others during his lifetime. During his emigration, the Prophet (peace be upon him) sought help and assistance from a man from the tribe of Abdul Dail and used him as a guide. Similarly, Juwairiyah hint al-Haarith came to the Prophet (peace be upon him) to seek her assistance in getting herself freed and the Prophet (peace be upon him) did not object to her act
These incidents provide evidence that it is not forbidden to seek help from other humans. However, once again, the seeking of help from others must be concerning matters that humans regularly have the ability to perform. Furthermore, the following passage from ibn Uthaimeen must be kept in mind, One should not seek help or aid from any human being except in the case of extreme necessity. Even in that case, if a person is forced into seeking help from another of the creation, he should make that as a kind of means or cause. He should not put his trust or reliance on that person. Instead, the actual source that he is truly relying upon must be only Allah.
In other words, as in the case of asking, one should realize that true help can only come from Allah– that is, only if Allah wills it to come. Hence, even when seeking help from other humans, one must actually turn to Allah and seek His help to ensure that one’s goal may be met through those humans.
The Relation between this Hadith and Verse Five of Surah al-Faatiha:
In this hadith, the Prophet (peace be upon him) advised ibn Abbaas to be mindful of Allah, to know Allah during times of prosperity and to turn to Allah to ask of Him. Furthermore, the Prophet (peace be upon him) has said, “Supplication is the essence of worship.” Then the Prophet (peace be upon him) read the verse, “And your Lord said, ‘Invoke Me and ask of Me, I will respond to your invocation. Verily, those who scorn My worship, they will surely enter Hell in humiliation’ (Ghaafir 60).” So, in essence, in this hadith, the Prophet (peace be upon him) was telling ibn Abbaas to worship Allah alone. Then the Prophet (peace be upon him) told ibn Abbaas, “If you seek help, then seek help in Allah.” The Prophet (peace be upon him) then stressed worshipping Allah properly as well as seeking help in Him. Therefore, the Prophet (peace be upon him) was actually describing to ibn Abbaas the exact same behavior that every Muslim declares in each one of his prayers, from Surah al-Faatiha,
“You (alone) we worship and in You (alone) do we seek help.” This one phrase from surah al-Faatiha, the meaning of which is also alluded to in this hadith, is considered one of the most important and encompassing phrases of the shareeah. Ibn Raj ab stated, “The key aspect of all of the revealed books returns to and revolves around this sentence.”
5.4 Different Categories of People with Respect to Asking Allah and Seeking His Help
When it comes to worshipping Allah, asking Allah and seeking His help, people can be divided into different categories. The first category consists of the “people who worship and seek help in Allah”. Their goal is to be mindful of Allah, as stated in this hadith. When they ask of Allah and seek His help, first and foremost, they ask Him to help them along that path of worship. In other words, the help that they seek from Allah is the help they need to worship Allah in the proper and best manner. Their approach is exemplified by a hadith of the Messenger of Allah (peace be upon him) in which he took the hand of his beloved Companion Muaadh and said to him,
Another group of people are at the opposite extreme. They refuse to ask or worship Allah or to seek His help. If they do ever ask of Allah, it is just to meet their desires or wishes. It is not in an attempt to do anything that is pleasing Allah. In fact, the unbelievers and enemies of Allah even ask Allah at times– but not in an attempt to worship Allah. Allah may even grant their request. This can be seen in the example of the accursed Satan, as found in the following verses:
“[lblis] said, ‘My Lord! Give me then respite till the Day the [dead] are resurrected.’ [Allah] said, ‘Verily, you are of those allowed respite till the Day of the time appointed(Saad 79-81 ).
The last category of people are those who do tum to Allah and ask but, in reality, they are not truly seeking Allah’s help or relying upon Allah. These people do not realize that they actually need Allah’s help. They believe or act as if everything is within their own hands and power. They do not feel the presence and force of Allah. They are like deists in that they act as if Allah has created everything and then has left it and has no role to play in the lives of humans. If they actually do ask of Allah, it is like something that must be done or is traditionally done but they do not truly believe that it has any real effect. When they do anything, they act like they are all alone and Allah is not there to help them. A very negative result of this approach is that when such a person accomplishes something, he believes that he has accomplished it on his own without realizing that he has only been able to accomplish it due to Allah’s help.
The correct approach is the approach of the first category of people. One should be mindful of Allah to the best of one’s ability and ask Allah for further assistance in being guided to the Straight Path and worshipping Allah.
6. “Know that if the nation were to gather together to benefit you … “
After telling ibn Abbaas to ask of Allah and seek help in Him, the Prophet (peace be upon him) told him, “Know that if the nation were to gather together to benefit you with something, they would not benefit you with anything except with that which Allah has already recorded for you. And if they gather to harm you by something, they would not be able to harm you by anything except that which Allah has already recorded against you.” This statement of the Prophet (peace be upon him) is directly related to his previous advice to ibn Abbaas. If no one can harm or benefit another except by what Allah has decreed for a person, why should anyone ask or seek help from anyone other than Allah. Everything is in Allah’s hand and under His control.
If He has decreed something beneficial for somebody, it will come about. Otherwise, if He has not decreed it, it will never come about, even if all of mankind tries to bring it about. So He is the only one to ask for something and in Him alone should one seek help. The understanding of this concept is part of the reality of faith. In a hadith recorded by Ahmad, the Prophet (peace be upon him) stated: “Everything has a reality to it. The servant does not reach the reality of faith until he knows that what reached him was not going to miss him and what missed him was not going to reach him.”[Recorded by Ahmad]
This also means that there is no reason to fear anyone other than Allah. One’s provisions in life are not determined by any employer or ruler. It is also not determined by any government or international organization. It is only determined by Allah.
Correct belief in this part of the hadith should lead to tranquillity and happiness in the soul of the person. If a person turns to Allah and puts his trust in Him– with full conviction– he no longer cares about what people might plot against him or how they may try to harm him. He knows that all good or evil is according to Allah’s decree. Humans do not have any real power to help or harm him. This person turns to Allah and puts his trust in Allah, as He is the only source of benefit or harm. Allah has said in the Quran,
“And if Allah touches you with harm, none can remove it but He. And if He touches you with good, then He is able to do all things. He is the Irresistible, above His slaves, and He is the All-Wise, Well-Acquainted with all things” (alAnaam 17-18).
This passage should also give the believer courage and strength. He knows that nothing will occur to him save what Allah has already recorded for him. He has no reason to fear anyone except Allah. He has no reason not to stand up for the truth and for the religion of Allah. He has no reason even to have a fear of death as a result of his actions because he knows that death will come to him at its appointed time as decreed by Allah. Allah says, “Say: Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death” (ali Imran
154)
“All of Creation”: In the other narration of the hadith, the Prophet (peace be upon him) stated, “If all of the creation … ” rather than, “if the Nation were to gather together. .. ” In the former narration, the Prophet (peace be upon him) left no doubt that no one, without any exception, individually or collectively, can harm or benefit any human being except by the will and permission of Allah.
The Relationship Between this Portion of the Hadith and the Remainder of the Hadith: According to ibn Rajah, all of the advice that the Prophet (peace be upon him) gave to ibn Abbaas revolves around and returns to this portion. A Muslim should realize that nothing in creation can harm him in any way. This means that Allah alone is the One who brings about harm, the One who brings about benefits, the Giver, the Preventer. When the Muslim truly realizes this, the natural result is a true implementation of tauheed. In other words, the person who realizes this would only seek help in Allah; he would ask only of Allah. In fact, since everything is under Allah’s control, the wise person would then submit to no one other than Allah. He would only worship and obey Allah. This, says ibn Rajah, is because an intelligent person would not worship something if there were no call or benefit in worshipping that object. In the Quran, Allah censures those who worship the idols that cannot harm them or benefit them in any way.
Ibn Raj ab goes on to say that many people who do not fully realize the concept of tauheed give preference to obeying created beings rather than obeying the Creator. They are hoping to benefit from such obedience or toward of some harm. But if one realizes that those objects of worship and obedience can do nothing, in reality, for him, he will single out Allah for all acts of worship and obedience. He will give preference to obeying Allah over obeying any of His creatures. In the same way, he will also ask only of Allah and seek help only from Him.
7. “The pens have been lifted and the pages have dried.”
In this portion of the hadith, the Prophet (peace be upon him) is making a clear reference to the belief in al-Qadha wa al-Qadar or “preordainment”. Allah has recorded everything that is going to occur in this existence. Nothing will occur except by the will of Allah and Allah has already recorded what He has willed for all times. This recording was done even before the creation of mankind. Allah says in the Quran,
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book [of Decrees] before We bring it into existence. Verily, that is easy for Allah” (al-Hadeed 22)
The knowledge that everything has been already recorded may lead one to believe that one need not work as everything has already been determined. This idea was mentioned to the Prophet (peace be upon him) as found in the following hadith:
Jaabir reported: Suraaqah ibn Maalik ibn Jushum came and said, “O Messenger of Allah, explain to us our religion as if we were just now created. Concerning the deeds we perform today, are they something that the pens have already recorded and about which the decrees have already been set or are they [new events] that happen in the future?” He (peace be upon him) answered, “No, but they are certainly what the pens have recorded and concerning which the decrees have already been determined.” He then said, “Then why do we perform deeds?” … . He answered, “Perform the deeds as they are made easy for everyone [who is destined to perform them].” (Recorded by Muslim.) In other words, nobody knows what has been decreed for him and, therefore, he will perform those decreed deeds without actually realizing that he is performing that deeds that have already been decreed. Allah knows best.
The Second Narration: After presenting the narration as discussed above, al-Nawawi presents a second narration. It contains some important phrases that have not yet been discussed in this commentary and which are similar to the other narration mentioned by al-Nawawi. Attention will now be given to the following phrases from the second narration found in Musnad Ahmad: (1) “Become beloved to Him during times of ease and He will know you during times of hardship.” (2) “Realize that there is a great deal of good in having patience over those things you dislike.” (3) “[Realize also] that victory comes with perseverance, relief accompanies difficulties and ease accompanies hardship.”
8. “Become beloved to Allah during times of prosperity and He will know you in times of adversity.”
Literally, this phrase could be translated as, “Know Allah during times of prosperity and He will know you in times of adversity.” “Knowing Allah” is of two types. First is the general knowledge of Allah whereby one recognizes His existence and believes in Him. The second is a more specific manner of “knowing Allah”. This is where one’s heart turns completely to Allah, finds solace in His remembrance and becomes aware of His presence and majesty. This second meaning is what is being stressed here. A person becomes more and more beloved to Allah the more that he “knows” Allah in the sense just described.
Similarly, there are two ways in which Allah “knows a person”. There is a general level at which Allah knows all things. There is also a specific level which implies Allah’s love and special care for a servant. This special level is what is being referred to in this hadith. The meaning of this phrase, therefore, is that if a person is mindful of Allah during times of ease and prosperity, there develops a relationship between him and Allah. He becomes “known” to Allah– “known” in the special sense of becoming beloved or close to Allah. Since he is “known” to Allah, Allah will come to his aid and assistance during times of hardship.
Those who are mindful and fearful of Allah have a special knowledge that distinguishes them from others. Ahmad ibn Aasim al-Antaaki once said, “I would like not to die until I know my Lord. This is not the knowledge of acknowledging His existence but the kind of knowledge that leads one to be shy of Him.” Ibn Rajah states that this special knowledge and relationship with Allah leads to tranquillity in the soul and complete trust that Allah will rescue the person from every hardship and difficulty that he is facing in this world. This is the one whom Allah responds to quickly when he beseeches Him during times of hardship.
There is a hadith which states, “The one who is happy to have Allah respond to him during hardships and difficulties should increase his supplications during times of ease.” This hadith provides further evidence that how one behaves towards Allah during times of ease affects how Allah treats the person during times of hardship. If the person is a devoted servant of Allah and prays to Him during times of ease, then Allah rewards him by responding to him during times of hardship. However, if the person only turns to Allah during times of hardship, there is nothing to suggest that Allah will respond to his plea, even if it is a sincere prayer.
A case exemplifying the teaching of this hadith that is often referred to is the example of Jonah. He used to remember Allah often and worship Allah during times of ease. Therefore, when he was tried and he beseeched Allah, Allah came to his aid and rescued him from his ordeal. This aspect is specifically alluded to in the verses, “Had he not been of them who glorify Allah, He would have indeed remained inside its belly [the belly of the fish] till the Day of Resurrection” ( al-Saaffaat144)
The Pharaoh was of the opposite nature. He was not mindful of Allah. Therefore, when he faced his great trial and he claimed to have repented and believed, beseeching Allah, Allah said, “Now [you believe] while you refused to believe before and you were one of the evildoers” (Yoonus 91). His pleas went unheeded and Allah punished him.
The greatest hardships that one could face are at the time of death and on the Day of Resurrection. The one who is mindful of Allah and becomes close to Him will have Allah as his Protector on those occasions. Allah will save those who were truly mindful of Him from the punishment in the grave and the punishment in the Hereafter. Ibn Rajah stresses that everyone must prepare for the possible torments of death and the Hereafter by working in this life. The key to the preparation is knowing Allah during the relatively easy life of this world as compared to the harshness of the trials of the Hereafter. If the person “knows Allah” in this life, by remembering Allah and obeying Him, then Allah will “know” him in the Hereafter and will not neglect him, but will come to his aid. Allah mentions in the Quran the case of those who did not know Him in this life.
“O believers! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is allaware of what you do. And be not like those who forgot Allah, and He caused them to forget their own selves. Those are the evildoers” (al-Hashr 18-19).
The Relation between This Portion of the Hadith and What Precedes It: One of the keys to worship is being mindful of Allah and respecting what He has ordered or prohibited. This is what the Prophet (peace be upon him) told ibn Abbaas at the beginning of this hadith. The result is that Allah will then protect the one who is mindful of Him. This is the most that a servant could seek from his Lord. After that, the Prophet (peace be upon him) told ibn Abbaas to become beloved to Allah during times of ease and then Allah will protect him during times of hardship. This is included in the completeness of Allah’s protection of His servant. However, by necessity, during times of hardship, the servant is greatly in need of one to come to his rescue and aid. During such times of hardship, even the polytheists turn to Allah alone for help. They, in their souls, know that only Allah can rescue them. However, if Allah rescues them, they go back to their old ways of ascribing partners to Him. In this hadith, the Prophet (peace be upon him) has advised ibn Abbaas to differ from the ways of the polytheists. He should become beloved and sincere to Allah during times of ease and then Allah will give him special protection during times of hardship. This is why it was specifically mentioned by the Prophet (peace be upon him) after he stated that Allah would protect him.
9. “Realize that there is a great deal of good in having patience over those things you dislike.”
The Meaning of Patience: Before embarking on the meaning of this passage, a definition should be given for the word sabr, which can be translated as “patience, perseverance, fortitude.”
Al-Bugha and Mistu have defined it as, It is the controlling of oneself, that is, managing it properly, to adhere to what intelligence and Islamic law determine it should adhere to. It also includes the controlling of oneself, that is, refraining it properly, to remain away from what intelligence and Islamic law determine it should remain away from. If we study the verses of the Quran and the hadith of His Messenger (peace be upon him) we find that the word sabr is used in many different ways. However, they all derive from the meaning just mentioned for sabr. They also all lead toward the same goal and attainment of the same result: success and victory.
“Realize that there is … “ : This portion of the hadith brings to light a very important point: The events of this life are not based on the wants and desires of humans, including the pious among them. Allah is the all-wise. He is the One who decrees what He wills for this creation. Many times the servant does not know wherein lies own his best interests. Therefore, he should put his trust in Allah. He should realize that if he is being sincere and mindful of Allah, then Allah will protect him and guard him. However, in order for the person to be truly purified or in order for him to receive what is best for him in this life and the Hereafter, he may have to go through difficult times that go against his wishes.
The individual may dislike those times but he must realize that those times may be best for him. Allah is the One who knows while humans do not. For example, Allah has said, “Fighting is prescribed for you although you dislike it. It may be that you dislike a thing which is good for you and it may be that you like a thing which is bad for you. Allah knows but you do not know” (al-Baqara 216).
The example of the Prophet (peace be upon him) and his Companions is an excellent one here. They faced a great deal of difficulties in the early years of lslam. Some of them were forced to migrate to Abyssinia. Eventually, in general, they were all forced to migrate from Makkah to Madinah. However, the result of those years of suffering can be seen in the strength of their faith afterwards. In addition, Allah has promised them a great deal of reward for their strivings and sacrifice. Hence, although they faced great hardships that must have been unpleasant to them, their being patient led to great good for them. If a Muslim truly understands this reality, that everything occurs by the will of Allah and according to His wisdom and that one may face difficulties that in the long-run will be best for him, he becomes pleased and happy with whatever Allah has decreed.
Allah says in the Quran, “No calamity befalls except by the will of Allah. And whoever believes in Allah, He guides his heart” (al-Taghaabun 11). In commenting on this verse, the Follower Alqamah said, “This is in reference to a calamity that befalls an individual and He knows that it was from Allah, and, therefore, he submits to it and is pleased with it.” In addition, a hadith in Sahih Muslim states, “The affair of the believer is amazing in that it is always good for him and this is true only for a believer. If something joyful comes to him, he gives thanks and that is good for him. If something harmful comes to him, he is patient and that is good for him.”
In fact, Allah tests and tries people according to their level of faith. Although from a superficial point of view it may seem like it is something harmful to them, it may actually be a great source of good for them. The Messenger of Allah (peace be upon him) said, “The greatness of the reward goes with the greatness of the trial. Verily, if Allah loves a people, he tries them. Whoever is pleased, shall have [Allah’s] pleasure. And whoever is angered shall have [Allah’s] anger.”
Being pleased with what Allah has decreed is not easy for everyone. However, there are some factors that can help one overcome this difficulty and become truly pleased with whatever Allah has decreed for him. lbn Rajah has mentioned the following three means:
(1) The individual should have absolute confidence and certainty that Allah has not decreed anything for a true believer except what is best for him. The individual should consider himself similar to a patient. When the patient goes to a doctor, the doctor may have to operate or do other procedures that cause a great deal of pain or harm to the individual. But the individual puts up with it because he believes that it is in his best interest and that the doctor only wants what is best for him. If a person takes this same approach toward what Allah has decreed for him, he will accept it and be pleased with everything that occurs to him.
(2) The person should think about the reward that Allah has promised the one who is pleased with His decree. If a person is completely engrossed in that thought, he will then forget whatever pain or troubles he may be encountering. Instead, he will look forward to his promised reward from Allah.
(3) Above and beyond what was described in (2) is for the person to be engrossed in his thoughts about Allah and the attributes of Allah. Ifhe reaches that level, he will not feel any of the pain or difficulties of this world whatsoever.
(4) A fourth aspect must be added to the three ibn Rajab mentioned. This is where the person thanks Allah concerning what he has been afflicted with by realizing what Allah can do to him if He so wills. This is captured in the statement of Qaadhi Shuraih who stated, “If I am afflicted with any affliction, I praise Allah four times: I praise Allah that the affliction was not
greater than it is; I praise Him when He gives me the patience to withstand the affliction; I praise Him for guiding me to the statement, ‘We belong to Allah and to Him we are returning’; and I praise Him for not making that affliction affect my religion.”
One must distinguish between being pleased with what has occurred to oneself in the past, however recent, and working to rectify or change the situation. If, for example, some wrong is being done, then it is obligatory upon the Muslim to change that wrong if he has the ability to do so. A person cannot use being pleased with whatever Allah has decreed as an excuse not to fulfill his obligation of ordering good and eradicating evil. He is pleased or accepting of what happened to him in the past but this acceptance of the past does not mean that he will not work to change what is occurring in the present.
9.1 Is it Obligatory to be Pleased with Whatever Allah Has Decreed?
Ibn Raj ab argues, taking this hadith as a whole, that the Prophet (peace be upon him) was advising ibn Abbaas to be pleased with whatever Allah has decreed for him. The preceding statements of the hadith point to this principle. Now, it is as if he was telling ibn Abbaas, “If you are not able to be pleased with what Allah has decreed, then realize that there is a lot of good in at least being patient with respect to what Allah has decreed.”
There is a difference between being patient with respect to what has been decreed and reaching the level of being pleased with whatever has been decreed. lbn Rajah concludes that it is not obligatory to be at the stage where one is pleased with what has been decreed. This is like a praiseworthy, nonobligatory state. A person should pray to be of that nature, as the Prophet (peace be upon him) used to pray “O Allah, I ask of You for pleasure after what has been decreed.”
If one can reach that state, though, he is reaching the state which is described as “the good life”. Allah says in the Quran “Whoever works righteousness, whether male or female, while he is a true believer, to him We shall certainly grant a good life” (al-Nahl 97). It has been narrated from Ali and ibn Abbaas that the meaning of “good life” here is being pleased and content with whatever Allah has decreed. However, if one cannot reach that level, it is obligatory upon him to at least be patient with what has been decreed. If he fulfills the obligation of being patient, there is still a great reward promised for him.
Ibn Rajah explains the difference between patience and pleasure with the Decree by saying that the patient person keeps himself from getting angry in the presence of his pain while the pleased person actually feels joy and relaxation with the physical pain or hardship he is enduring. In his case, his physical pain or hardship may actually completely leave him due to the pleasure he is feeling. A pithy statement that sums up the difference between the two states has been attributed to Umar ibn Abdul Azeez, al-Fudhail, ibn alMubaarak and others. They have been quoted as saying, “The one who is pleased does not wish to be in any other circumstances as opposed to the one who is patient.” In other words, the patient person accepts his situation but wishes it would come to an end as quickly as possible. The pleased person does not care if or when it may come to an end.
10. “[Realize also] that victory comes with perseverance”
The Meaning of the Word (ma ‘) : The Arabic word (ma ‘) can, in general, be translated as “with”. This is the word that is used in the following three phrases. For example, this first phrase is, “Victory is ma’ perseverance.” There is some difference of opinion concerning the meaning of the word ma’ in these passages. Al-Qari states that the meaning of ma ‘ in these sentences is given by some as, “after, afterwards,” for example, “victory comes after perseverance.” He states that this interpretation is far away from the correct understanding. He says that, instead, it is meant to give the impression that the one thing follows very closely the other thing, as if they are coming together, one with the other.
This brings further comfort to the individual who realizes this fact. It is as if the trial and its relief, for example, are coming one and at the same time. Therefore, it is a simple matter of being patient for a little time as the relief is coming quickly. Al-Haitami states the same point in a slightly different way. He says that the time of hardship and difficulty is the same time as the beginning of the relief and ease.
“Victory comes with perseverance” : Perseverance or patience is one of the most important characteristics one can possess for the path to victory and success. If someone is faced with a challenge, he has two choices: he can surrender and give up in the face of that challenge or he can persevere and be patient to overcome the obstacles in his way, by the help of Allah. Al-Bugha and Mistu write, The life of a human is filled with many different types of battles. He is faced with many and various enemies. His success in those battles is closely tied to and directly related to the amount of patience he possesses. Patience, therefore, is the path to gain what one is aiming at. It is the effective weapon to overcome the different enemies, whether they be hidden or open enemies.
Al-Bugha and Mistu also mention that patience is one of the main characteristics by which Allah tests mankind. It is through patience that the pious are distinguished from the impious and the true believers are distinguished from the hypocrites. Allah has stated, “We shall try you until We show who are the mujahideen among you and who are the patient. And We shall test your facts [to display your true nature]” (Muhammad 31 )
In another verse, Allah states, “Or deemed you that you would enter Paradise while yet Allah knows not those of you who really strive, nor knows those of you who are steadfast?” (ali-Imraan 142). This verse makes it clear that one of the purposes of the trials and tribulations of this world is to see who are the patient. The person should not expect to be allowed to enter Paradise without demonstrating that patience.
The one who is participating in jihad, in particular, is greatly in need of patience. By its essence, jihad is filled with sacrifices and difficulties. If the person is patient and perseveres, however, he can become successful. Indeed, a battle can be determined by which of the two armies was able and willing to be patient longer. In two places in the Quran, Allah implies that those He grants victory to are those who are patient and persevere. Allah says, “How often has a small group overcome a mighty host by Allah’s leave? And Allah is with the patient” (al-Baqara 249). In another verse, Allah says, “If there are one hundred of you having patience, they will overcome two hundred. If there are a thousand of you, they shall overcome two thousand, by the leave of Allah. And Allah is with those who are patient” (al-Anfaal 66). One of the early scholars stated, “We [the Muslims and the enemy unbelievers] both dislike death and the pain of injury. However, we outdo them by patience.”
But one must keep in mind that jihad is not just with an external enemy, as stated in the quote above from al-Bugha and Mistu. It can also be with respect to an internal enemy, such as desires and lusts. In fact,
The Prophet(peace be upon him) stated, “The mujaahid is the one who struggles against his soul for the sake of Allah. “ This type of jihad also requires a great deal of patience and perseverance for the person to be victorious in such internal struggles. Without patience, he is doomed to failure. Without any patience, he may become a slave to his passions and desires.
10.1 The Types of Patience that a Person Needs to Be Successful
There are different “types” of patience that a person needs to be completely successful. These include the following: First is patience or perseverance in performing good deeds, especially the obligatory deeds. In reference to the definition of sabr as given by al-Bugha and Mistu, an intelligent person knows that he must perform these deeds as part of his worship of Allah and, more importantly, Islamic law has required him to perform certain deeds. He must not fail in the performance of the obligatory deeds. The performance of the obligatory deeds, however, requires patience and perseverance on the part of the Muslim. Take, for example, the prayer five times a day. Allah says about them, “Establish worship at the two ends of the day and in some watches of the night. Lo, good deeds annul bad deeds. This is a reminder for the mindful. And have patience for Allah wastes not the rewards of the good” (Hood 1 14-115).
And Allah also says, “And enjoin prayer upon your family and be patient in offering them [the prayers]” (Taha 132). Ibn Katheer points out that patience is especially needed for performing the prayers constantly and correctly.’ This is one of the implied meanings of the verse, “O you who believe, seek help in patience and prayer. Truly, Allah is with those who are patient” (al-Baqara 153).
Perhaps the need for sabr (patience) is just as clear with respect to some of the other obligatory deeds. Fasting, for example, is clearly an action that requires patience. But patience is also needed for zakat-which implies the giving up of part of one’s wealth and putting one’s trust in Allah–and the pilgrimage to Makkah is filled with different aspects that require patience. The second type of patience is perseverance or patience in remaining away from sinful acts. This type of patience is the one that really distinguishes the righteous person or the person with taqwa from the rest of the Muslims. As noted earlier, it is not unusual for both the wicked or evil person and the pious person to perform the obligatory duties, but it is really only the pious person that keeps himself away from sins and evil deeds.
The Prophet (peace be upon him) pointed out the importance of this type of patience. He stated that the road to Paradise is paved with hardships while the road to hell is paved with desires. It is very easy for a person to succumb to those desires unless Allah has blessed him with the patience to stay away from them. The third type or aspect of patience is perseverance in the face of what Allah decrees or does not decree for a particular individual. Allah has created this world such that there are times of joy and happiness as well as times of misery and sadness, and times of health and well-being as well as times of sickness and malady. When some afflictions come to a person, the only outlet is patience and contentment with what Allah has given the person.
But, as Allah has described, not all humans are able to have such fortitude, “Verily, man was created anxious, fretful when evil befalls him and, when good befalls him, grudging— save worshippers who are constant at their worship … “ (al-Maarij 19-22). The pious people respond by realizing that all these trials are from Allah and unto Allah is the final return. Allah says, “And certainly We shall test you with something of fear, hunger, loss of wealth, lives and fruits. But give glad tidings to those who are patient- those who when afflicted with calamity say, ‘Truly, to Allah we belong and, truly, to Him we shall return.’ They are those on whom are blessings from their Lord and they are those who receive His mercy. And it is they who are the guided ones” (al-Baqara 155-157).
In reality, patience is required during both times of ease or plenty and times of hardship. In fact, many scholars say that patience during times of extreme hardship is much easier than patience during times of extreme ease. This is true because many times during extreme hardship there is not much one can do about the situation. The person simply must accept his fate. But during times of ease, the situation is completely different. When a person, for example, is given great wealth by Allah, the choice is open to him with virtually no constraints to spend that money in a proper way or to spend it in an improper way.
A fourth type of patience is patience with respect to how one is treated by others. When dealing with others, one is not always treated in the proper or correct manner. This requires patience so that a person does not do something in response that may lead to greater harm. Allah has stated that humans are a trial for one another. However, He also advises that one have patience and forgiveness when dealing with each other.
Allah says, “And We have made some of you as a trial for others. Will you then besteadfast?” (al-Furqaan 20). Allah also says about people who have beenwronged, “And, verily, whoever shows patience and forgives, that would truly be from the things recommended by Allah” (al-Shoora 43). This fourth type of patience is especially important when one is involved in calling others to Islam or ordering good and eradicating evil. Satan and all the enemies of Islam will not allow the process of calling to truth and righteousness to continue unhindered. Instead, they will seek to block this call by any means. Their goal is to make the person stop working for Islam and be content with a simple life of this world.
For this reason, Allah advised the Prophet (peace be upon him) in the Quran, “Therefore, be patient [O Prophet] as were the messengers of strong will and resolve. And do not be in haste concerning them [the disbelievers]” (al-Ahqaaf 35). Luqmaan also advised his son “O my son, establish the prayer, enjoin what is good and forbid evil, and bear with patience whatever befalls you. That is truly from the things recommended by Allah” (Luqmaan 17).
If a person possesses all of these types of patience, then success will surely come to him, as the Prophet (peace be upon him) mentioned in this hadith. Those who are patient are promised a great reward and success in the Hereafter. Allah says, “Verily, I have rewarded them this day for their patience. They are indeed the ones that are successful” (Muminoon 111).
11. “Relief accompanies difficulties”
It is the way of Allah– based on His infinite wisdom– to have mankind pass through stages in their lives. In general, people go through good times and they go through hard times. Naturally, it is when they go through hard times that they face the most psychological stress. Those who do not realize that everything occurs according to Allah’s Will and Plan become the most lost under such circumstances. They search for an escape or a solution to
their problems. If there seems to be no clear end or hope in sight, they can enter into a state of despair and depression. This may even lead them to suicide.
On the other hand, the true believer realizes that everything happens according to Allah’s will. The true believer should also understand that whatever hardship or difficulties he faces will come to an end soon, as is implied by the word ma ‘ (“with”) in this sentence. It, therefore, behooves him to be patient and to have good expectations concerning Allah. Allah is the Most Merciful of those who are merciful, even more merciful than a mother towards her small infant. The individual should realize that the Merciful will not leave him in that situation for long if he is patient for the sake of Allah.
The believer realizes that there is wisdom behind these events. More importantly, he realizes where his solution lies. It lies with Allah. Hence, he turns to Allah and beseeches Him to help him through his difficulties. This is one of the major benefits from trials and hardships. If a person lives a life of ease only, it becomes simple for him to forget about Allah and that he must rely upon Allah and tum to Him. Allah tries the believers and this trial is actually a blessing for them. It brings them even closer to Allah. If a person is rescued by Allah in his darkest hour, that person should never afterwards forget Allah and what Allah has done for him. Indeed, there should be a close bond forged that may not have existed had Allah not tried His servant.
In fact, the extremity of the trial is directly related to how close and beloved the person is to Allah. Note the following hadith from Sunan alTirmidhi, “Musab ibn Saad narrated from his father who said: I said, ‘O Messenger of Allah, what people face the harshest trials?’ He answered, ‘The prophets, then the people most like them [in piety], then the people next most like them. A person is tried according to his religiousness. If his religion is firm, his trial makes him stronger. If his religion has some weakness, then he is tried according to his religiousness. A person is continually tried until he walks on the earth and he has no sin [left, as they have all been wiped away due to the trials].”‘
The possible extent of the hardship of trials, that are soon followed by relief, can be seen in the following verse of the Quran “Or do you think that you will enter Paradise without such [trials] as came to those before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When will the Help of Allah (come)?’ Yes! Certainly, the help of Allah is near” (al-Baqara 214).
11.1 Examples of Relief Accompanying Difficulty
The Quran and hadith have provided numerous examples of how Allah has tried different peoples and persons and how, if they were patient, Allah provided them with great relief and joy afterwards. One example is the case of Jacob and his son Joseph (peace be upon them). A reading of Surah Yusuf demonstrates the trials and tribulations that they faced. For example, Jacob had his beloved son taken away from him by his other sons. He had no knowledge of what had happened to his son. Joseph also faced his own trials, such as being put in prison based on a false accusation. In the end, however, Joseph became a powerful man in the land and he was reunited with his father. The envy and hatred among the brethren toward him also came to an end.
The example of the Prophet Muhammad (peace be upon him) and the trials that he faced is another sterling example that should bring hope and confidence to all who follow in his path. He faced great resistance and assaults from some of his closest relatives. Allah brought him relief from such situations. One surah beautifully sums up the result of the plight of the Prophet Muhammad (peace be upon him), “Have We not opened your breast for you [O Muhammad] and removed from you your burden which weighed down your back? And have We not raised high your fame? Verily, along with every hardship is relief. Verily, along with hardship is [yet another] relief. So when you have finished [your affairs] devote yourself to Allah’s worship. And to your Lord [alone] turn [all your] attentions and hope” (al-Sharh 1 -8)
Another moving example that should give hope to all who face trials in their lives is the example of Kaab ibn Maalik and the other two who failed to march forth for the Battle of Tabook. Allah described their situation with the following words, “And [Allah did forgive also] the three [who did not join the expedition] till for them the earth, vast as it is, was straitened and their own selves were straitened to them, and they perceived that there is no fleeing from Allah and no refuge but with Him. Then He forgave them, that they might beg for His mercy. Verily, Allah is the one who forgives and accepts repentance, Most Merciful” (al-Tauba 118). The end result of their trials was forgiveness and mercy fromtheir Lord.
11.2 The Causes a Believer Should Follow to Bring About a Prompt Relief for His Hardships
In this hadith and elsewhere, it is made clear that relief follows hardships. Indeed, such has been promised by Allah. Fareed makes the point that just because relief has been promised, it does not mean that a person should not follow the causes that should lead him to hope for a prompt relief from his difficulties. Fareed proves this point by citing a parallel example from the Quran. Allah has said, “And no moving [living] creature is there on earth but its provision is due from Allah” (Hood 6).
At the same time, however, one is commanded to seek one’s provisions and follow the causes that lead to acquiring one’s sustenance. In the same way, although the relief is coming, Fareed argues, one must follow the causes that increases one’s hope in the relief coming quickly. Briefly, some of the factors that he mentioned that may lead to a quicker resolution to one’s difficulties are:
(1) Having taqwa and fear of Allah: Allah has said, “Whoever fears Allah and keeps his duty to Him, He will make his matter easy for him” (al-Talaaq 4). Ibn Katheer stated that this verse means that Allah will make matters easy for him and will bring a quick resolve and solution to his difficulties.
(2) Becoming closer to Allah during times of ease such that He responds during times of hardship: This is the same aspect that was discussed earlier in the commentary to this hadith.
(3) Turning to Allah with sincere supplication during times of hardship: It is Allah alone who can change one’s plight and it is He who responds to the sincere supplications. Allah says, “Is not He who responds to the distressed one when he calls on Him, and who removes evil, and makes you inheritors of the earth [better than the false gods you call upon who cannot do such]? Is there any god alongside Allah? Little is what you remember” (al-Naml 62).
(4) Asking Allah for forgiveness of one’s sins: Fareed writes, “Afflictions do not come to a person except because of the sins he committed and the cure for sins is seeking Allah’s forgiveness. One of the pious predecessors said, ‘This Quran guides you to what is your disease and what is your medicine. Your disease is sins and your medicine is seeking Allah’s forgiveness. ” The evidence for that statement is the verse, “Ask forgiveness from your Lord, verily He is Oft-forgiving. He will send rain to you in abundance, and give you increase in wealth and children, and bestow on you rivers” (Nooh 10-12).
(5) Turning to Allah and seeking His rescue and refuge: It has been narrated concerning the Prophet (peace be upon him): “If a matter became a hardship for the Prophet (peace be upon him), he would say, ‘O All-Living One, O Sustaining One, in your mercy I seek rescue.”‘ [al-Tirmidhi]
(6) Completely putting one’s trust in Allah and relying upon Him to bring about a solution: Allah says, “And whoever puts his trust in Allah, then He will suffice him” (al-Talaaq 3).
(7) Having good expectations of Allah that He will bring about relief. The Prophet (peace be upon him) stated that Allah has said, “I am as My servant expects of Me.” (Recorded by al-Bukhari and Muslim.) Fareed wrote, “If the person believes that Allah will give him relief from his difficulty and make his matter easy, then Allah will act as he expects of Him.”
12. “And ease accompanies hardship.”
In this hadith, the Prophet (peace be upon him) gave comfort to ibn Abbaas and all Muslims by teaching him that when hardship comes, ease is soon to follow. Allah has stated something very similar in the verse, “Allah will grant ease after hardship” (al-Talaaq 7). However, Allah has also stated in the Quran, “Verily, along with every hardship is ease. Verily, along with every hardship is relief‘ (al-Sharh 5-6).
The implication of these two verses is different from the implication of this hadith and the verse just quoted. In this case, the word used for hardship is in the definite case in both verses while the word used for ease is in the indefinite case. That means that there is one form of hardship while the situations of ease are two different ones. What this implies is that with every one hardship there comes two situations of ease’- if, as al-Tanookhi states, the person turns to Allah and is sincere towards him. This is why the Companion ibn Abbaas stated, “One hardship will never overcome two forms of ease.” Umar ibn al-Khattab also made the same statement. This is all part ofthe great mercy of Allah for His servants.
The Relationship Between the Portions of the Hadith: Al-Bugha and Mistu point out that these last portions of the hadith are very closely related to each other. Hardship brings about difficulties. Ease is a form of relief. However, hardship and difficulty require patience and perseverance. If the person has patience, he will be successful. He will overcome his hardship and difficulties until relief and ease comes to him. This is part of the mercy of Allah, that He has determined that hardship is followed by ease. But the one who truly benefits from that is the one who is patient during the times of hardship, as he will be rewarded greatly for that period.
There is another way by which this hadith is tied together. It is in times of trials and tribulations that one most seeks a refuge and a helper. It is during those times of hardship, when one’s emotions may take over and the person does not behave in the proper manner, that one must force oneself to have patience. Not only that, he must realize that everything is by the will of Allah. If all of mankind wanted to help him in his situation, they would have no power to do so- unless Allah willed it. Therefore, who should he ask and to whom should he turn for help? The answer is Allah. Just as the Prophet (peace be upon him) told ibn Abbaas, “If you ask, ask of Allah. If you seek help, seek help in Allah.”
12.1 The Benefits of Trials and Tribulations
Someone might ask, “If relief follows hardship, what is the real purpose or benefit from trials and tribulations?” Some even say, “Are not the hardships and afflictions that people face simply a sign that either there is no god or that God is not really a merciful one?” These types of questions demonstrate a shortsighted view of reality. If one were to give thought to the positive effects of trials and tribulations, one would not ask such a question. At the end of his book which is a commentary on this hadith, ibn Rajab mentioned the benefits of trials and tribulations. Some of the aspects he mentioned were:
- Such trials and tribulations are a means by which Allah removes sins from a person.
- Facing such trials and tribulations in the proper manner, with patience and behavior within the limits of the shareeah, is a great source of reward and Allah’s pleasure.
- Such trials and tribulations should make the person recall the sins that he has committed. This should lead him to repentance and reform. This is especially true if the hardship is relatively prolonged. In that case, the person prays and prays and his situation does not seem to change. When that occurs, the person should really blame himself and realize that Allah may not be responding quickly to him because of the sins he has committed. Hence, he has no one to blame but himself.
- Such trials should soften the person’s heart and make him submit humbly to Allah. A person who never faces hardship may become haughty, arrogant and cold-hearted. Experiencing such trials can humble a person and make his heart soft and merciful as he feels what others have experienced.
- It is through trials and tribulations that a person can experience the characteristic of patience. He may even get beyond that to the experience of feeling happiness and pleasure at whatever Allah has decreed.
- Trials and tribulations makes a person realize that he cannot rely solely on himself or even on others. He can only rely on Allah. Allah is the only true source of help and assistance.
- Trials and tribulations require one to fight against Satan, which is an act of worship in itself. During such hardships, Satan will incite the person to get upset and do forbidden acts. Indeed, Satan may incite him to get upset at Allah or to have evil thoughts concerning Allah.
After mentioning some of the above points as well as others, ibn Rajab concludes that if the person truly realizes and understands the above, “he will know that the bounty that comes from Allah to a believer due to his trials is greater than the bounty that comes from Allah during his times of ease.” Both cases are from the bounties and mercy of Allah, if only humans would realize that and be grateful to Him. What Allah has said is certainly true: “If you count the blessings of Allah, never will you be able to count them.Verily, man is an extreme wrongdoer, an extreme ingrate” (lbraaheem 34)
13. Other Points Related to This Hadith
(1) The advice that the Prophet (peace be upon him) gave to ibn Abbaas was while the two of them were riding an animal, moving from one place to another. The Prophet (peace be upon him) used this opportunity to teach ibn Abbaas. This demonstrates that a Muslim should use every moment available to him for something beneficial. Time is a very precious resource. Once a moment passes, a person never has access to it again. Hence, a Muslim should not waste his time. Even while walking or driving, he should engage himself in something beneficial, as shown in this example of the Prophet (peace be upon him).
(2) The portion of this hadith that states, “If you ask, ask of Allah. If you seek help, seek help in Allah,” demonstrates, according to ibn Uthaimeen, that a person who asks of another human has a shortcoming in his application of tauheed. For this reason, it is disliked to ask anybody else for anything,
large or small.
(3) If Allah wills to help someone, He may help him through well-known means or through ways such that the person may not even recognize that he is being helped by Allah. Allah may make others, even one’s enemies, come to his rescue. However, it is always important to remember, as ibn Uthaimeen pointed out, that the real helper, the one who truly brought about the aid, was Allah. It was Allah that led the others to help the individual. Ibn Uthaimeen stated,
When Allah has helped you through someone else, it is not allowed for you to forget that the cause of the help was Allah. This [act of forgetting] is what some ignorant people have done today. They [the Muslims] sought help from the disbelieving countries and those countries gave them a show of help. Some ignorant people sanctify those unbelievers and they do not realize that they are their enemies, regardless of whether they assisted them or not. They are your enemies until the Day of Judgment and it is not allowed for anyone to become allies with them or to give them their mutual support or to pray for them, as we have heard from some of the ignorant masses.
They actually have stated, “We will go and slaughter an animal for the sake of so and so” of the disbelievers. And refuge can only be sought in Allah. Some of us even name our children by their names and pray for them-and we ask Allah to safeguard us from that. If Allah did not subjugate them to you and put them at your aid, they would not have helped you in anyway. Al-Naafi’ [the True Giver of what Benefits] and al-Dhaar [the One who brings what is Harmful] is Allah …
(4) Ibn al-Qayyim has mentioned some important points concerning seeking help from Allah. Allah is the only One that a person can have complete trust in and full reliance upon under all circumstances. lbn al-Qayyim stated, Seeking help in Allah combines together two important principles: trust in Allah and reliance upon Him. A person may have trust in another but he does not rely on him in his affairs, although he trusts him. This is because he is not in need of him. On the other hand, a person may rely on another when he is need of him and has no other alternative, even if he has no trust in that person. He has to rely on him although he does not have trust in him.
(5) One time the Prophet (peace be upon him) told his Companions, “Shall I not inform you of one of the treasures of Paradise?” When they replied positively, he stated the expression, (“There is nomovement or power except in Allah”). (Recorded by al-Bukhari andMuslim.) This treasure of the treasures of Paradise is closely related to many of the points mentioned in this hadith. This statement means that unless Allah wills something and allows something to happen, it will not happen. Hence, there is no need to ask of anyone other than Allah. If someone needs help, he should tum to Allah as Allah is the only true source of help. If all of mankind attempted to change what Allah has decreed, they would not be able to do so, because “there is no movement or power except in Allah.”
(6) Humans are born with an innate nature that recognizes that they have one Lord and Creator. It is natural for humans to tum to Allah during times of hardship and stress. They pray to Allah to rescue them and help them when they have reached their darkest hour. Even those who have no relationship with Allah during other times still tum to Allah when they are truly in need and things look hopeless. They tum to Allah during hardship and then they tum away from Him afterwards. This hadith demonstrates that one of the differences between those who are beloved to Allah from those who are not is that the devoted servants are mindful of Allah and remember Him during all states of their life. They do not only tum to Him during times of hardship but also during times of ease and plenty, they give thanks to Allah and they do not violate His commands. When rich or poor, healthy or sick, strong or weak, the true servant of Allah is always remembering and being mindful of Him.
(7) Ibn Rajab states that if a person does not become “known” or close to Allah during times of ease, then that person will not have anyone who “knows” him or can help him during his times of hardship. He will not have anyone to help him in either this life or the Hereafter. The harsh times he faces in this life will become much harsher in the Hereafter and, at that time, he will be void of any protector or helper.
(8) Hardships and trials should increase a person’s faith. They should drive the person to become even closer to Allah, making him realize that Allah is, in fact, his only Protector and Helper. If such trials and tribulations do not have any effect on the person, it is a clear sign that his heart is dead. Reviving the heart and submitting to Allah is one of the most important aspects of such trials. Allah has said in the Quran, “Verily, We sent [messengers] to nations before you. And We seized them with extreme poverty and with calamities so that they might humble themselves. When Our torment reached them why did they not humble themselves [in faith]? But their hearts became hardened, and Satan made fair-seeming to them that which they used to do” (al-Anaam 42-43).
(9) No matter what kind of difficulties or hardships a Muslim is facing in his life, he should realize that relief is in sight. He does not have to become despondent. Indeed, there is no excuse for him to despair as he has been promised that relief will come with hardship.
(10) A person should fulfill his obligations, such as praying, fasting, obeying Allah and so forth, and he should not fear others and submit to them, thereby leaving what Allah has obligated upon him. Instead, he should realize that he must fulfill his obligations toward Allah and then whatever will happen to him will happen, according to Allah’s decree and not the
whims of people.
14. Summary of the Hadith
• If a person truly obeys Allah, Allah will protect him.
• If a person truly obeys Allah, he will find Allah with him in the sense that Allah will be his close friend and protector. Allah will not leave him alone or leave him for his enemies to devour him.
• If a person finds himself in need to ask someone for anything, he should tum to Allah and ask from Allah.
• If a person is in need of help, he should tum to Allah alone as Allah, in
reality, is the only one who can help him.
• Everything is by the decree of Allah. If Allah decrees something, it will occur. If Allah does not decree something, it will never occur. Even if all of mankind tries to change that decree, they will never be able to do so.
• The decree has been made by Allah and the efforts of man cannot change what has already been recorded; the pens have been lifted and the scrolls have dried.
• If a person becomes “known” or beloved to Allah during his times of ease and comfort, then Allah will not leave him alone during his times of hardship and difficulties.
• Humans may face situations that are not pleasing to them. If they are patient during those situations, it will be beneficial to them in both this life and the Hereafter.
• If a person is patient, he will be victorious and successful in the end.
• When difficulties arise, the person must realize that relief is in sight.
• Also, when hardships occur, the person should realize that situations of ease will follow.
• During such affliction and hardships, one should be patient. If he is going to seek help from anyone, he should seek it from Allah.
Books of Muslims 