عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: "كُنْت خَلْفَ رَسُولِ اللَّهِ صلى الله عليه و سلم يَوْمًا، فَقَالَ: يَا غُلَامِ! إنِّي أُعَلِّمُك كَلِمَاتٍ: احْفَظْ اللَّهَ يَحْفَظْك، احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَك، إذَا سَأَلْت فَاسْأَلْ اللَّهَ، وَإِذَا اسْتَعَنْت فَاسْتَعِنْ بِاَللَّهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوْ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوك بِشَيْءٍ لَمْ يَنْفَعُوك إلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَك، وَإِنْ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوك بِشَيْءٍ لَمْ يَضُرُّوك إلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْك؛ رُفِعَتْ الْأَقْلَامُ، وَجَفَّتْ الصُّحُفُ" . رَوَاهُ التِّرْمِذِيُّ [رقم:2516] وَقَالَ: حَدِيثٌ حَسَنٌ صَحِيحٌ. وَفِي رِوَايَةِ غَيْرِ التِّرْمِذِيِّ: "احْفَظْ اللَّهَ تَجِدْهُ أمامك، تَعَرَّفْ إلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفُك فِي الشِّدَّةِ، وَاعْلَمْ أَنَّ مَا أَخْطَأَك لَمْ يَكُنْ لِيُصِيبَك، وَمَا أَصَابَك لَمْ يَكُنْ لِيُخْطِئَك، وَاعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ، وَأَنْ الْفَرَجَ مَعَ الْكَرْبِ، وَأَنَّ مَعَ الْعُسْرِ يُسْرًا".
On the authority of Abu Abbas Abdullah bin Abbas RA who said:
One day I was behind the Prophet SAW [riding on the same mount] and he said, “O 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, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone]. And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.”
It was related by at-Tirmidhi, who said it was a good and sound hadeeth.
Another narration, other than that of Tirmidhi, reads:
Be mindful of Allah, and you will find Him in front of you. Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity. And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and hardship with ease.
The concept of Prophetic Parenting, exemplified through the teachings and actions of the Prophet Muhammad SAW, emphasises nurturing future leaders within the Muslim community rather than merely raising children. This approach is vividly illustrated in the hadith where the Prophet SAW imparts invaluable wisdom to the young Abdullah ibn Abbas while sharing a moment of closeness and humility.
The Prophet's nurturing style, which fosters respect and empowerment, serves as a model for contemporary parenting, highlighting the importance of instilling values and leadership qualities from an early age. By understanding the deeper implications of the Prophet’s teachings, we can aspire to create environments that cultivate resilience, faith, and independence in our children. The hadith explores the nuances of Prophetic Parenting, the significance of mentorship, and the enduring impact of divine guidance in shaping the future of the Muslim community.
The narrator of the hadith, Abdullah ibn Abbas RA, often referred to as Ibn Abbas, was one of the most prominent companions of the Prophet Muhammad SAW. Born in Mecca in 619 CE, he was the son of Abbas ibn Abdul-Muttalib, making him the Prophet’s SAW cousin. From a young age, Ibn Abbas had a close relationship with the Prophet SAW and was known for his keen interest in learning and understanding Islam. This early interaction laid the foundation for his future role as a leading scholar in the Islamic community.
Ibn Abbas is renowned for his profound understanding of the Quran, earning him titles such as "Hibr al-Ummah" (the learned scholar of the Ummah) and "Tarjuman al-Quran" (the interpreter of the Quran). His interpretations and explanations of the Quran are extensively referenced in Tafsir literature. Additionally, he was a prolific narrator of Hadith, with over 1,600 hadiths included in major collections like Sahih Bukhari and Sahih Muslim. After the Prophet's SAW death, Ibn Abbas dedicated himself to teaching and spreading Islamic knowledge. He established a school in Mecca where he taught subjects including Tafsir, Hadith, Fiqh (Islamic jurisprudence), and Arabic language.
One of the most notable aspects of Ibn Abbas's life is the special du'a (supplication) the Prophet Muhammad SAW made for him. The Prophet SAW prayed, "O Allah, give him understanding of the religion and teach him the interpretation of the Quran" (اللهم فقهه في الدين وعلمه التأويل). This supplication was profoundly impactful, as Ibn Abbas became known for his exceptional comprehension of the religion and his deep insight into the meanings of the Quran.
Despite his youth, Ibn Abbas was respected for his wisdom and insight, often consulted by caliphs and other leaders for his opinions on religious and political matters. He was known for his insatiable thirst for knowledge, seeking out older companions of the Prophet to learn from their experiences. His deep piety and devotion to worship further distinguished him, as he spent long hours in prayer and contemplation.
He was only 13 years old when the Prophet SAW passed away, meaning he was even younger during these events. Despite his youth, the Prophet SAW imparted profound lessons to him. This is significant because, according to the scholars of Hadith, for a narration to qualify as Hadith, it must be conveyed by someone who has reached puberty. Although Abdullah ibn Abbas was not yet a teenager when he received these teachings, he later narrated them after reaching puberty, ensuring their authenticity. The Prophet SAW taught him valuable lessons, defying the notion that such concepts are too advanced for children. This underscores a retrogressive attitude some hold, believing children should only learn significant lessons after reaching a certain age.
The Prophetic Parenting and Nurturing Leaders
كُنْت خَلْفَ رَسُولِ اللَّهِ صلى الله عليه و سلم يَوْمًا، فَقَالَ: يَا غُلَامِ! إنِّي أُعَلِّمُك كَلِمَاتٍ:
One day I was behind the Prophet SAW [riding on the same mount] and he said, O young man, I shall teach you some words [of advice]
In this hadith, Ibn Abbas mentioned that he was behind the Prophet SAW while they were riding; either on the same animal or on his own animal, but riding behind. This teaches us about the Prophet's SAW humility and approachability. The Prophet SAW, a leader without barriers between him and his people, would share his ride with a young boy, potentially holding his shoulder or wrapping his hands around his waist for support, especially in challenging terrain. This endearing behaviour from the leader of the Muslims, the greatest of all messengers, and the most beloved to Allah, highlights his accessibility and care.
The Prophetic school of teaching and parenting, as demonstrated by the Prophet Muhammad SAW, shows that the Muslim community is not in the business of merely raising children, but rather in nurturing future leaders. The Prophet SAW addressed Abdullah ibn Abbas يَا غُلَامِ, with endearment, using terms like "young beloved boy," empowering him rather than commanding him. This approach reflects the Prophet's SAW respect and consideration for the child's dignity, treating him not as an inferior but as a valued individual ready to be empowered with knowledge.
Imagine the profound moment where the Prophet Muhammad SAW was riding on the same animal as Abdullah ibn Abbas, with the young boy behind him. The Prophet SAW spoke to Abdullah as a father would to his son, demonstrating his approachable and nurturing nature.
This personal experience helps us relate to how Abdullah ibn Abbas must have felt riding with the Prophet SAW. Abdullah ibn Abbas, much younger during his encounter, would have been deeply empowered by this interaction with the Prophet SAW. This was not just a ride; it was a moment of profound teaching and empowerment. The Prophet SAW spoke to him endearingly, imparting significant lessons, demonstrating that the Islamic approach is not merely to raise children, but to cultivate leaders.
The Prophet SAW prayed for Abdullah ibn Abbas, asking Allah to make him a scholar and grant him deep understanding of the Quran. This prayer was fulfilled, as Abdullah ibn Abbas became one of the most knowledgeable and respected scholars of his time, known as one of the seven Muftis among the Sahabah and a key reference for the Quran. This highlights the prophetic approach of nurturing leadership from a young age, contrasting with the idea of waiting until children reach puberty to teach them important values and responsibilities.
Today, there is a revival in this prophetic approach, with many parents instilling values in their children from a young age. Often, this comes from a place of personal reflection and regret, wishing they had received similar guidance in their own youth. This revival emphasises the importance of early education and the continuous development of future leaders in the Muslim community.
As parents, we often wish we had known certain things when we were younger, and we strive to ensure our children do not experience the same regrets. However, it is crucial to find a balance in teaching them values. While imparting these values, we should empower our children in how we teach them. It should not be a rigid, robotic process devoid of personal experience and connection. The goal is not to make religion feel like a mechanical application but rather a meaningful journey that integrates seamlessly into their lives.
One extreme is to allow children to indulge too much in worldly pursuits, treating the world as something exceptionally special. The other extreme is to overwhelm them with religious teachings in a manner that exhausts them, especially when raising them in Western countries where they are naturally surrounded by diverse values. It is essential to be measured in our approach, ensuring that the religious education is not overwhelming but rather empowering.
The Prophet Muhammad SAW exemplified this balance. He told Abdullah ibn Abbas, "I will empower you," meaning he would teach him important lessons, which he SAW I will teach you kalimat, إنِّي أُعَلِّمُك كَلِمَاتٍ
The Arabic word "kalimat" كلمات is the plural of كلمة which means word. However, in this hadith كلمات refers not merely to a single word but to complete sentences, encompassing significant teachings. The Prophet SAW was. conveying comprehensive, valuable messages to young Abdullah.
Protect Allah, Allah Will Protect You
احْفَظْ اللَّهَ يَحْفَظْك، احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَك
Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you
When the Prophet SAW said, احْفَظْ اللَّهَ يَحْفَظْك "Be mindful of Allah and Allah will protect you," he was instructing Abdullah to adhere to Allah’s commands and avoid prohibitions.
In Arabic, احْفَظْ is a command with sukun at the end of the word. When it is joined with another word that doesn’t begin with a consonant, then, the sukun gets converted to a kasrah. Hence, احْفَظْ اللَّهَ is read احْفَظِ اللَّهَ.
The Prophet SAW was saying, “look after Allah’s command and stay away from His prohibitions, and Allah will look after you.” This does not imply that Allah needs anyone to look after Him; rather, it means safeguarding one's relationship with Allah by following His guidance and command and staying away from His prohibitions.
In return, Allah will take care of the person in two main ways:
First, in matters pertaining to one's life, in the barakah that you need and the halal that you are pursuing. One’s life such as health, financial standing, material well-being, and overall success. Observing Allah’s commands brings blessings and ease in these aspects. Conversely, neglecting these commands can lead to negative consequences in one’s life.
Second, Allah will protect one's faith and matters pertaining your forever life i.e. Hereafter. This includes preserving one’s Iman (faith) at the time of death, ensuring peace in the grave, and sanctity on the Day of Judgment.
Furthermore, the opposite is true. When you flawed His command, you are going to face the necessary consequential impacts from your transgression, on your life, faith and your forever live i.e. the Hereafter. This ultimate motivation is what will pay to get such invaluable protection, as it pertains both the worldly life and to eternal life.
In essence, observing Allah’s commands is like the ultimate insurance policy, providing peace of mind and divine protection. The Prophet SAW also mentioned that Allah will declare war against anyone who shows hostility to a pious worshipper. This statement underscores the importance of respecting those who are devout and close to Allah, highlighting the divine support they receive.
When we look after Allah's commands, Allah in turn looks after us in profound ways. This relationship is beautifully illustrated in the hadith where Allah declares that the most beloved actions through which a slave draws nearer to Him are those which He has enjoined.
Furthermore, a slave comes even closer to Allah by performing voluntary acts of worship. As the hadith progresses, it emphasises that this closeness leads to Allah loving His slave, resulting in a transformation where the person's senses and actions become aligned with divine will.
In a hadith Qudsi of Abu Hurayrah,The Prophet SAW said, "Allah said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) until I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks (Me), I will give him, and if he asks for My protection (refuge), I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.'" [Bukhari]
Allah SWT says, "When I love him, I become his sense of hearing with which he hears, his sense of sight with which he sees, his hand with which he grips, and his leg with which he walks." This means that the person only engages in what is halal (permissible), seeing, hearing, acting, and going only towards that which is pleasing to Allah. Moreover, if this person asks Allah for something, Allah grants it, and if they seek His protection, He protects them. This profound relationship showcases the ultimate divine support and guidance.
One of the most touching aspects of this hadith is Allah's statement about hesitating to take the soul of a believer. Although death is inevitable, Allah's hesitation is due to His awareness of the believer's fear of death and His reluctance to disappoint His beloved slave. This aspect of the hadith underscores the personal and compassionate nature of Allah's relationship with His devoted worshippers.
The Prophet Muhammad SAW continually prayed for steadfastness in faith, asking Allah to keep his heart firm upon the religion. This prayer highlights the importance of seeking Allah's help in maintaining piety and righteousness. The Prophet’s example teaches us to always seek Allah’s guidance and support, emphasising the need for continuous connection with the divine.
The concept of looking after Allah’s commands and prohibitions is further reinforced in the Quran. For instance, Allah recounts the story of Prophet Moses (Musa) in As-Saff verse 5, when he addressed his people: “O my people, why do you hurt me while you already know that I am the Messenger of Allah to you?” When they persisted in their deviance, Allah caused their hearts to deviate because Allah does not guide rebellious people. [As-Saff 61:5]
Similarly, the Quran describes the hypocrites:
نَٰفِقُونَ وَٱلۡمُنَٰفِقَٰتُ بَعۡضُهُم مِّنۢ بَعۡضٖۚ يَأۡمُرُونَ بِٱلۡمُنكَرِ وَيَنۡهَوۡنَ عَنِ ٱلۡمَعۡرُوفِ وَيَقۡبِضُونَ أَيۡدِيَهُمۡۚ نَسُواْ ٱللَّهَ فَنَسِيَهُمۡۚ إِنَّ ٱلۡمُنَٰفِقِينَ هُمُ ٱلۡفَٰسِقُونَ
The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands. They have forgotten Allah, so He has forgotten them [accordingly]. Indeed, the hypocrites – it is they who are the defiantly disobedient. [at-Tawbah 9:67]
The hypocrites enjoin what is wrong and forbid what is right, stating, “They have forgotten Allah, so Allah has forgotten them.” Here, the term فَنَسِيَهُمْ "has forgotten" is not literal but expressive, denoting that Allah doesn’t forget, but instead Allah has turned away from them due to their hypocrisy and disobedience.
In Arabic language constructs, certain terms may seem negative but are used expressively to convey a deeper meaning. For instance, Allah says about the hypocrites,
إِنَّ ٱلۡمُنَٰفِقِينَ يُخَٰدِعُونَ ٱللَّهَ وَهُوَ خَٰدِعُهُمۡ وَإِذَا قَامُوٓاْ إِلَى ٱلصَّلَوٰةِ قَامُواْ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذۡكُرُونَ ٱللَّهَ إِلَّا قَلِيلٗا
“Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves] to the people and not remembering Allah except a little.” [an-Nisa 4:142]
In this context, "deceives" is not a negative attribute but rather a reflection of divine justice in response to their deceit.
The overarching lesson from these teachings is the importance of looking after the rights of Allah, which include obligatory acts, the recommended acts and staying away from prohibitions. The obligatory acts include the pillars of Islam and Iman, while the prohibitions include major sins like shirk (associating partners with Allah). By fulfilling these duties and avoiding these prohibitions, we ensure Allah's protection and blessings in both this world and the Hereafter.
By engaging in actions that are beloved to Allah, even if they are not obligatory, one ascends in closeness to Allah. The more one adheres to Allah's laws, the more protection and blessings they receive from Him. This concept is reflected in the hadith that states, "Be mindful of Allah, and He will take care of you."
Ask Allah, Tawakkul
إذَا سَأَلْت فَاسْأَلْ اللَّهَ، وَإِذَا اسْتَعَنْت فَاسْتَعِنْ بِاَللَّهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوْ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوك بِشَيْءٍ لَمْ يَنْفَعُوك إلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَك، وَإِنْ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوك بِشَيْءٍ لَمْ يَضُرُّوك إلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْك؛ رُفِعَتْ الْأَقْلَامُ، وَجَفَّتْ الصُّحُفُ
If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone]. And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.”
The Prophet Muhammad SAW advises us to ask only Allah for our needs, reflecting the verse in Surah Al-Fatiha,
إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ
"You alone do we worship, and You alone do we seek assistance from." [Al-Fatihah 1:5]
إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ
"You alone do we worship, and You alone do we seek assistance from." [Al-Fatihah 1:5]
Understanding that only Allah can truly help us strengthens our worship and reliance on Him. Worship encompasses not only physical acts but also the worship of the heart, including trust and reliance on Allah.
Relying on Allah means that even if we seek help from others, we do so knowing that any assistance they provide is ultimately from Allah. We must recognize that people can only help us if Allah wills it. This mindset should be cultivated in all aspects of life, teaching ourselves and our children to rely on Allah first and foremost.
An illustrative example is the narration where companions of the Prophet SAW pledged not to beg from anyone.
It was narrated from 'Awf bin Malik Al-Ashja'i that:
"We were with the Messenger of Allah (ﷺ), nine or eight or seven (people), and he said: 'Will you not give your allegiance to the Messenger of Allah?' We had only recently given our allegiance, so we said: 'We have already given you our allegiance, O Messenger of Allah.' He said: 'Will you not give your allegiance to the Messenger of Allah?' And we held out our hands and said: 'We have already given you our allegiance, O Messenger of Allah. On what shall we give you our allegiance?' He said: 'That you will worship Allah and not associate anything with Him, the five daily prayers, obedience' - and he said one thing in secret: 'That you will not ask the people for anything.' And I saw that some of those people, if they dropped a whip, they would not ask anyone to hand it to them." [Muslim]
They even refrained from asking someone to pick up something they dropped, demonstrating complete reliance on Allah. This principle can be applied practically in daily life, fostering independence and trust in Allah in ourselves and those around us.
No harm or benefit can reach us except what Allah has decreed. If all of humanity and jinn were to unite to harm or benefit us, they could only do so within Allah's decree. This reinforces the idea that our trust should be placed solely in Allah, as everything is already written and determined by Him.
Imagine bringing this idea to a practical level in your daily interactions with those around you, within your sphere of influence. Consider the level of empowerment you will be providing to them. This approach truly comes from the teachings of Prophet Muhammad SAW. Today, we read about emotional intelligence and related concepts, which emphasise empowerment. However, this principle was already embodied by the Prophet SAW.
In fact, there's a current trend in Western literature where critics discuss how we raise our children, advocating against coddling the minds of teenagers. Instead of shielding them from every challenge, we should empower them to think independently and place their trust in Allah SWT.
The Prophet SAW taught us the extent to which we should rely on Allah and seek from Him. He emphasised calibrating our circumstances, as this helps in putting our trust in Allah and prevents us from feeling dependent on anyone else.
The Prophet SAW said that if all of mankind, jinn, and every other being came together, from the first to the last, and agreed to harm you, they would not be able to do so except by what Allah (SWT) had decreed 50,000 years before He created the heavens and the earth. Similarly, if they all came together to benefit you, they could not do so except by Allah's decree.
The Prophet Muhammad SAW highlighted the importance of understanding that the pens have been lifted and the ink has dried, meaning everything has been predestined. This understanding helps us surrender to Allah's will, reducing stress and anxiety over trying to control every aspect of our lives.
Even in times of ease, we are being tested by Allah. These tests reveal our level of gratitude and reliance on Him. The lecture concludes by reminding us of our fragility and dependence on Allah, and how recognizing this can lead to a more peaceful and healthy life, both physically and spiritually.
Similarly, Prophet Yusuf AS explained to the inmates in prison that the matter was already decided when interpreting their dreams, indicating that there should be no room for ifs, buts, or maybes. This helps us submit to Allah's will without resistance.
Be Patience
وَفِي رِوَايَةِ غَيْرِ التِّرْمِذِيِّ: "احْفَظْ اللَّهَ تَجِدْهُ أمامك، تَعَرَّفْ إلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفُك فِي الشِّدَّةِ، وَاعْلَمْ أَنَّ مَا أَخْطَأَك لَمْ يَكُنْ لِيُصِيبَك، وَمَا أَصَابَك لَمْ يَكُنْ لِيُخْطِئَك، وَاعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ، وَأَنْ الْفَرَجَ مَعَ الْكَرْبِ، وَأَنَّ مَعَ الْعُسْرِ يُسْرًا".
Another narration, other than that of Tirmidhi, reads: Be mindful of Allah, and you will find Him in front of you. Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity. And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and hardship with ease.
Life's tests, whether in good times or bad, reveal our true character. We are tested even in ease and health, as it shows whether we are grateful and attribute our success to Allah or to our intelligence and contacts. Difficult tests like sickness and poverty require patience and remembrance of Allah.
The word تَعَرَف comes from معَرَّف , which generally is associated with negative contexts in Hadith, as opposed to other contexts. But sometimes "ma'rifa" in Islamic sources comes with the meaning of "ilm". It's from the eloquence of the language, and although it’s beyond the scope of our session, just for you to know, it is an Arabic language construct. If a particular verb is used in a particular style within a sentence arc, the meaning continues, and the same word can be used, as we see here. So even though we're talking about Allah, the construct applies.
The concept of ma'rifa in Islamic tradition underscores the importance of knowing and recognizing Allah in all circumstances. The Prophet's SAW teachings highlight the benefits of this awareness, particularly how it ensures Allah's support during difficult times. The dual usage of ma'rifa in Arabic illustrates the depth and complexity of this knowledge, emphasising its significance in both positive and negative contexts. By cultivating ma'rifa, believers can strengthen their faith, maintain a constant connection with Allah, and navigate life's challenges with resilience and gratitude. This approach leads to a balanced and fulfilling spiritual life, rooted in the continuous remembrance of Allah.
Understanding and applying the principles of patience and trust in Allah's decree, as outlined in Hadith 19 of An-Nawawi's collection, further enhances a believer's spiritual resilience. Recognizing that what is meant for us will never miss us, and what misses us was never meant for us, provides a profound sense of peace and acceptance. This comprehensive understanding of ma'rifa and reliance on Allah's wisdom fosters a deep, unwavering faith that guides believers through all of life's ups and downs.
Patience holds a pivotal place in Islamic teachings, reflected profoundly in various hadiths and Qur'anic verses. The essence of patience is to keep oneself composed, especially in times of adversity. Patience is a recurring theme in Islamic literature, where believers are often urged to be patient in the face of trials. The Prophet Muhammad SAW emphasised that patience is a bright light.
The rewards for patience are immense because it is inherently challenging. Keeping oneself together for the sake of Allah SWT not only earns divine praise but also leads to expiation of sins. When a believer remains patient during hardships, it demonstrates strong faith. This faith acts as a foundation, enabling the believer to overcome calamities that might otherwise lead to despair. The Prophet SAW assured that calamities provide opportunities for sins to be forgiven and ranks to be raised in the sight of Allah.
However, scholars debate whether patience is a necessary condition for sins to be forgiven during trials. Some argue that experiencing a calamity alone, regardless of one's level of patience, can lead to the forgiveness of sins. This perspective is supported by the Qur'anic verse:
وَمَآ أَصَٰبَكُم مِّن مُّصِيبَةٖ فَبِمَا كَسَبَتۡ أَيۡدِيكُمۡ وَيَعۡفُواْ عَن كَثِيرٖ
"Whatever misfortune befalls you, it is because of what your hands have earned, and He forgives much" (Qur'an 42:30).
"Whatever misfortune befalls you, it is because of what your hands have earned, and He forgives much" (Qur'an 42:30).
This verse does not explicitly mention patience as a prerequisite for forgiveness.
There is a difference of opinion among scholars regarding the role of patience in the forgiveness of sins during trials. Some scholars maintain that patience is essential for one to benefit from the expiation of sins. Others believe that the very experience of a calamity, even if one struggles with patience, serves as a means for sins to be forgiven. This debate reflects the depth and complexity of Islamic jurisprudence and theology.
The Prophet SAW also stated in a narration that if Allah wants goodness for someone, He afflicts them with a calamity. This trial, although difficult, becomes a means for the believer to have their sins forgiven and their ranks elevated. It is through these trials that believers can draw closer to Allah, seeking His mercy and forgiveness.
A key distinction in Islamic teachings is between a trial (test) and a punishment. A test brings the believer closer to Allah, while a punishment drives them further away. If a person loses faith during a trial, it may be a sign that what they are experiencing is a punishment rather than a test. Maintaining faith and patience during hardships is crucial for ensuring that the trial serves as a means of spiritual growth rather than a cause of further distress.
Understanding and practising patience involves integrating these principles into daily life. This means controlling one's reactions during difficulties, remaining steadfast in faith, and seeking Allah's help through prayer and supplication. The stories of the Prophets and the companions of the Prophet Muhammad SAW serve as exemplary models of patience in the face of adversity.
Patience is a cornerstone of Islamic faith, offering believers a way to navigate through life's challenges with resilience and hope. The teachings of the Prophet Muhammad SAW and the Qur'an emphasise the importance of patience, its rewards, and its role in expiating sins. Understanding the nuances of patience, including the scholarly debates on its necessity for forgiveness, enriches a believer's perspective and practice of this essential virtue.
By cultivating patience, believers can maintain a strong connection with Allah, find solace in His promises, and achieve spiritual growth even during the most trying times. This comprehensive understanding of patience underscores its significance in the Islamic tradition and its vital role in a believer's journey toward spiritual fulfilment and closeness to Allah.
Trying to control every aspect of life brings unnecessary stress and problems. We must recognize our fragility and dependence on Allah. No one can guarantee even their next breath. Realising the limited control we have can lead to better heart health, blood pressure, and stress levels.
The Prophet SAW teaches us to trust in Allah, as stressing over things beyond our control is futile. May Allah make us from those who understand and implement these teachings, and grant us the ability to rely solely on Him in all aspects of our lives.
Disclaimer:
Hadith #19 - Be Mindful of Allah and He Will Protect You
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S2 | Forty Hadith Imam Nawawi
Hadith #19 - Be Mindful of Allah and He Will Protect You
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S2 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.